Òwe on Chiefs, Kings and Authority
Sourced Yorùbá proverbs on the ọba (king), the olóyè (titled chief), and the obligations, dangers and limits that come with holding power over others.
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Sourced Yorùbá proverbs on the ọba (king), the olóyè (titled chief), and the obligations, dangers and limits that come with holding power over others.
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.
Dis file pack Yorùbá proverbs about di ọba, di king, and di olóyè, di pesin wey hold chieftaincy title, and about di general condition of to dey lead or stand over oda people. Yorùbá kingship na sacred sometin: dem dey treat installed ọba like bridge between di town and di spiritual realm wey eye no dey see, dem get special rules for how to talk to am and how to reach am wey no apply to any oda pesin, and people understand say di position big pass di pesin wey dey inside am. Chieftaincy title, oyè, na sometin wey narrow pass dat and plenty pass: plenty titles dey under king or inside family lineage or guild, each one get im own duties, and pesin dey drag for am, win or lose am, and dem fit collect am from di pesin hand or di pesin go die still dey hold am. Di proverbs wey dey below follow di two positions, and plenty of dem dey point out di difference between di two: chief no be king, and to dey pretend say na di same sometin na big mistake on im own for inside proverb.
One claim wey dey show well-well for dis set na say na give dem dey give pesin authority, no be to seize am. yoruba-owe-proverbs don already record di proverb say nobody dey become king because say im call imself king, and di proverbs wey dey here carry dat same sense go chieftaincy matter: na either pesin qualify win title, inherit am through custom, or di people wey get power to give am dash am, and any pesin wey try cut corner for di process na yeye and laugh dem go take look am, no be authority. Di second claim wey dey repeat, wey sharp pass, na say to dey close to di ọba get danger. Di king hold power of life and death, and many proverbs here dey treat royal favor like sometin wey fit kill pesin if dem no handle am carefully. Di yoruba-owe-proverbs file for dis corpus don already carry di proverb say anybody wey rely on di king rely on death, and di proverb say di king dey watch people wey dey watch am; di two of dem belong to di same kind political realism like di entries wey dem gather here, and dis file no repeat dem.
Most of di entries wey dey below come from Oyekan Owomoyela im Yoruba Proverbs (University of Nebraska Press, 2005), di standard collection wey get 5,235 proverbs, and na full-text digital copy of di printed book dem use instead of University of Nebraska-Lincoln small web excerpt (dat excerpt, The Good Person: Excerpts from the Yorùbá Proverb Treasury, wey dem use as for files 10 and 11 for dis section, only digitize di book first part and e no cover di material on kingship and authority wey dem gather here; kingship proverbs for di book scatter instead of say dem dey one place, as dem dey appear across sections on humility, perspicaciousness, human vulnerability, inequality, human dignity, and subservience to authority, plus oda ones).
Dis digital copy get font-extraction problem wey di compiler of dis file must mention directly: di printed book carry full tone marks everywhere, but dis particular digital copy wey dem use here fail, for some words, to keep di grave and acute tone accents, and for some few cases e even drop complete letter instead of just di accent on top am. Where candidate proverb show dis second failure wey serious pass, dem cut am out instead of to guess wetin dey dere, as e follow di rule of dis corpus say make pesin no rebuild text. Every Yorùbá line below na eye dem take check am against dis standard: complete words, no dropped letters, even where dem no fit confirm say tone mark dey for inside dis particular digital copy. Where tone mark clear say e dey miss from word wey oda-wise complete and correct, dis file show wetin di digitization show instead of to put accent from memory of standard spelling, based on di rule of dis corpus say untoned source must dey marked as untoned instead of to correct am silently. Readers suppose treat di diacritics below as sometin wey dem fit trust where dem appear and as unconfirmed, no be say dem no dey at all, where dem no show; di original printed book get complete tone marks.
Di literal line for each record na di compiler of dis corpus write am, and e build am from Owomoyela im Yorùbá to bring out di image wey im idiomatic English smooth over. Di used when line follow Owomoyela own bracketed usage note, whether dem copy am as e dey or paraphrase am closely, since na dat note im give instead of formal usage label inside di book continuous-prose format (di book put di point of di proverb inside brackets immediately after di translation instead of to put am for separate labeled field, and dis file im "meaning" and "used when" lines take from dat single bracket where di book no separate di two).
Literal: A kì í jayé ọba one does-not enjoy-the-life-of a-king ká ṣu sára and defecate on-oneself.
Idiomatic: One does not so luxuriate in one's majesty that one shits on oneself. (Owomoyela)
Meaning: Even di highest position no dey give pesin excuse to lose self-control totally.
Used when: Dem dey talk am for pesin wey im privilege don make am forget basic good behavior .
Notes: Owomoyela own explanation: lack of moderation and good behavior go bring shame to even di highest pesin . Di way di image rough na deliberate sometin; dem bring royal status inside so dat di fall go heavy well-well.
Literal: Ẹni tí kò mọ ọba the-one who does-not know king ní ńfọba ṣeré is-who trifles-with-king.
Idiomatic: Only a person who does not know the king trifles with the king. (Owomoyela)
Meaning: To know how real power dey work dey teach pesin say make im no test am.
Used when: Dem dey talk am for pesin wey dey take risk wey anybody wey understand wetin dey at stake go avoid .
Notes: Owomoyela understand am as to recognize danger wey fit happen and avoid am . Di proverb assume say na only ordinary pesin lack of understanding about how far king power reach fit explain why pesin go dey careless around am.
Literal: A kì í bú ọba onígègé one does-not insult a-king who-has-a-goiter lójú àwọn èèyàn rẹ̀ in-the-eyes-of his people.
Idiomatic: One does not insult a king with a goiter in the presence of his people. (Owomoyela)
Meaning: Make person no abuse weakness of powerful people for where dia loyal followers fit hear.
Used when: Warning against careless talk or anyhow behavior wey fit put di speaker for wahala .
Notes: Di way di proverb take mention goiter specifically, wey be ordinary body sickness, dey make di insult petty and dangerous at di same time, and dis make di main point clear: even small yabbis get consequence once people wey loyal to dat person dey among di people wey dey hear am.
Literal: Bí a bá bu ọba if one insults king tí a sẹ́ and one denies-it ọba a fi ni sílẹ̀ king will let one alone.
Idiomatic: If one insults a king and denies doing so, the king will let one alone. (Owomoyela)
Meaning: Person fit survive if im deny say im offend authority; but if im accept am, im no go survive.
Used when: Dem dey quote am join di proverb say make person deny say im insult king or di chief minister, to show di practical sense say make person never agree say im disrespect authority .
Notes: Owomoyela explain di companion proverb wey dis one take vary say e dey advice say person fit no send authority, but make im no put imself for condition wey go make authority punish am . Di proverb assume a system where di king justice depend on fact wey dem agree say na true, no be just personal suspicion, and dis na claim on top how royal justice take work.
Literal: Ọba tó fi iyùn bọ̀lẹ̀ the-king who with coral-beads buried-them ọba tó wú u the-king who dug-them-up àwọn méjèèjì those two la ó máa sọ orúkọ wọn is-whom one-will keep saying their-names.
Idiomatic: The king who buries coral beads, the king who digs them up: both will have their names remembered by posterity. (Owomoyela)
Meaning: Anything wey person do wey person never do before, no matter wetin e be, dey make people remember di person for long time.
Used when: Dem dey talk am about anybody, ruler or ordinary person, wey do wetin heavy reach to make people remember am, whether wetin im do make sense or not .
Notes: Coral beads, iyùn, na royal regalia item for Yorùbá kingship, so both di burying and di unburying na wetin only king go get reason to do, and dat na wetin make any of di two dey memorable. Owomoyela print one variant sharp sharp after am wey use forest and sandy plain instead of burying and digging, and e dey talk di same thing .
Literal: Ọba tó sọ ẹ̀gàn di erùfù the-king who turned forest into sandy-plain ọba tó sọ erùfù dẹ̀gàn the-king who turned sandy-plain into-forest àwọn méjèèjì la ó máa sọ orúkọ wọn those-two is-whom one-will keep saying their-names.
Idiomatic: The king who turned a forest into a sandy plain, the king who turned a sandy plain into a forest: both their names will be remembered by posterity. (Owomoyela)
Meaning: Big change wey person make, whether positive or negative, dey bring lasting name no matter di direct value.
Used when: Dem dey talk am to praise any strong, large-scale action, or just straight forward about two people wey do opposite things and people remember dem di same way for wetin dem do .
Notes: Na variant of entry 5, and Owomoyela print dem as pair . Di proverb no separate which transformation better pass; na di scale and how e last na im dey make dem remember am, no be di direction or di wisdom.
Literal: Ojú ọba ayé ló fọ́ the-eye-of the-king-of-earth is-what is-blind Ọlọ́run là kedere God is-clear-sighted ó ńwo aṣebi he is-watching evildoers.
Idiomatic: Only the king of this earth is blind; that of heaven is wide-eyed, watching evildoers. (Owomoyela)
Meaning: Person fit fool human authority; but person no fit fool di divine authority wey dey behind am.
Used when: Dem dey quote am when earthly ruler or court fail to catch person wey do bad, as reminder say di matter never finish .
Notes: Di proverb call di ọba "king of dis earth," ọba ayé, and e deliberately put am beside Ọlọ́run as lower version of di same office of kingship, instead of different kind of authority altogether. Dat way dem take arrange am get meaning well-well: e give di ọba real royal status but e still rank am under higher court.
Literal: Ojú ìkà in-the-presence-of the-wicked-person la ti ńfi ọmọ olóore jọba is-where one crowns the-child-of the-good-person as-king.
Idiomatic: It is in the presence of the wicked person that the son of the good person is crowned king. (Owomoyela)
Meaning: Wicked people go dey alive see di pikin of people wey dem treat bad dey succeed, and dat one na justice on im own.
Used when: Dem dey talk am to console person wey don suffer for another person hand, to promise say di wrongdoer go see as things go later set for am .
Notes: Owomoyela own explanation na: di wicked go live reach to see good people prosper . Di coronation na public event and di presence of di wicked person for di place na di main point; di proverb assume say di wrongdoer stay alive specifically make im fit watch.
Literal: Àgbà ló tó Orò-ó lù an-elder is-who is-fit the-Orò to-beat ọba ló tó ehín erin-ín fun a-king is-who is-fit tusk-of elephant to-blow.
Idiomatic: Only a [male] elder is qualified to invoke Orò; only a king is qualified to blow a horn carved out of elephant tusk. (Owomoyela)
Meaning: Particular instruments and rites belong to particular offices, and to use dem when person no get standing to do so no be just say person bold, na total mistake of category.
Used when: Dem dey talk am about person wey dey try do wetin pass am or dey claim privilege wey belong to only particular rank .
Notes: Orò na masquerade cult wey dia rituals, including di special bullroarer sound wey dey make, na only for men wey don do initiation and mostly di elders among dem. To put religious restriction together wit royal restriction inside one single proverb dey treat di two like di same kind boundary, and dis one sef na evidence wey show how kingship inside Yorùbá thinking deeply dey inside sacred things instead of to just stand beside am.
Literal: Ayésanmí ò ṣe gbedu [a-name] cannot use gbedu-drums èèyàn lásán ò ní làárì an-ordinary-person has-no regality ọba ni làárì ẹni a-king is where regality resides.
Idiomatic: Being prosperous does not entitle one to gbedu drums; an ordinary person has no regality; it is in a king that regality resides. (Owomoyela)
Meaning: Some signs of status no dey for sale and pesin no fit just work get am; na di office get am, no be anybody wey fit afford di fine-fine things wey follow am.
Used when: Dem dey talk am against rich ordinary pesin wey dey use symbols or style wey be say na only king suppose use am .
Notes: Di gbedu na big state drum wey dem dey beat only for ruling ọba; Owomoyela explanation talk am clearly say some qualities na follow-come wit di office, no be something wey pesin fit acquire for life . Di proverb draw boundary wey money no fit cross, and dis claim dey stand out inside collection wey full of proverbs about wetin wealth fit buy.
Literal: Ọba kì í kọ obìnrin sílẹ̀ a-king does-not divorce a-woman kí tálákà lọ gbé e sílé for a-poor-person to go take her home.
Idiomatic: A king does not divorce a woman, only for a commoner to go and marry her. (Owomoyela)
Meaning: Wetin powerful pesin throway no suppose turn to wetin ordinary pesin go gain; di big difference for level get risk for anybody wey try to claim am.
Used when: Dem dey talk am as warning make pesin no go pick wetin pesin wey powerful pass am far-far don throway .
Notes: Di proverb assume say wen king reject something, e dey contaminate am instead of to set am free, so di ordinary pesin go inherit di disfavor join wit di woman, no be clean second chance. E dey stand beside oda proverbs for dis file, especially entry 3 and 4, wey dey treat any dealing wey touch king say e carry risk wey big pass wetin pesin dey look ordinary eye see.
Literal: Owó tí kò sí money that does-not exist ọba ò lè gbà á king cannot take it.
Idiomatic: Money that does not exist, no king can take from you. (Owomoyela)
Meaning: Dem no fit make you forfeit wetin you never hold before.
Used when: Dem dey tell pesin wey dey worry about demand or tax wey e truly no fit pay .
Notes: Di proverb take king power to seize wealth as normal fact of life, and e see say na only arithmetic fit limit dat power, no be self-restraint. Na rare instance inside dis set wey proverb find comfort inside royal power instead of to warn against am.
Literal: Òrìṣà ní ńṣọlà the-gods are-who confer-greatness ọba ní ńṣọlá a-king is-who enjoys-greatness.
Idiomatic: It is for the gods to confer greatness; it is for the king to enjoy greatness. (Owomoyela)
Meaning: Royal majesty na from up e dey come and di king just dey wear am; no be himself create am.
Used when: Owomoyela explanation: di king greatness dey depend on di will of di gods .
Notes: Di proverb get power from di way ṣọlà and ṣọlá nearly rhyme, to give and to enjoy, wey come from di same root, ọlá, greatness or honor, so di grammar sef dey show di hierarchy: di gods dey act on di noun, di king just dey hold am. Wetin dis collection note on top entry 7 for up, say Yorùbá kingship proverbs consistently place di ọba under higher authority, apply directly for here.
Literal: Gbogbo ọdún ni tọba every festival is the-king's gbogbo ẹ̀sìn ni tìjòyè every [regular] worship is the-chief's.
Idiomatic: All festivals belong to the king; all weekly worship belongs to the chief. (Owomoyela)
Meaning: Rank dey determine di size of occasion wey pesin dey responsible for; as di rank high reach, na so di duty dey big and dey rare reach.
Used when: Owomoyela explanation: as pesin position important reach, na so im responsibility dey important reach .
Notes: Di proverb pair di ọba wit di big town festivals wey no dey happen every time, and e pair di smaller olóyè wit di smaller worship wey dey happen regular, e dey connect how often and how big directly to rank; dis na one of di few entries inside dis file wey clearly name and differentiate di ọba/olóyè contrast instead of to leave am unspoken.
Literal: Òbò ò jọba the-vagina does-not reign-as-king ìlú ò dàrú the-town does-not fall-into-chaos.
Idiomatic: If the vagina does not become king, the town does not descend into chaos. (Owomoyela)
Meaning: As dem print and translate am, di proverb dey argue say to keep women comot from kingship dey make town dey orderly.
Used when: Owomoyela own explanation state clearly say if affairs dey woman hand e must surely scatter ; dem bin dey use di proverb argue against female rule.
Notes: Dem put dis entry here because e dey clearly attested inside di source and because collection wey wan complete no suppose quietly remove proverbs just because dem no fine or because dem record historical exclusion. Make pesin read am as evidence of documented part of Yorùbá political thought wey restrict kingship to men, no be say dis collection dey support dat restriction; in fact, Yorùbá history get women wey hold real political and ritual power, including di Ìyálóde title wey scholars discuss about Yorùbá women authority, wey get small tension wit wetin di proverb general claim dey talk. Di crude synecdoche, òbò wey stand for women as a group, na Owomoyela own printed text, no be softer word wey dis collection add.
Literal: Ọmọ Aláké ní ńjọba lÁké the-child-of the-Aláké is-who reigns-as-king at-Aké ọmọ olóko ní ńjọba lóko the-child-of the-farmer is-who rules on-the-farm àkọ́bí Onjo ní ńjọba nÍjẹ̀bú Òde the-firstborn-of Onjo is-who reigns-as-king at-Ìjẹ̀bú Òde.
Idiomatic: It is the firstborn of the Aláké that inherits the throne of Aké; it is the firstborn of the farmer who rules on the farm; it is the firstborn of Onjo who inherits the throne at Ìjẹ̀bú Òde. (Owomoyela)
Meaning: Who go inherit position dey follow correct order wey dem don arrange down, for kingdom just as e dey for family house, and dat fixed order no be wetin person fit just change as e like.
Used when: Dem dey use am explain or defend why na one particular heir get right to di claim, and no be another qualified candidate .
Notes: As Owomoyela explain am: na di order wey dem don set down dey determine who get right to certain privileges, no be anyhow . Di Aláké na di traditional ruler of Abẹ́òkúta and Onjo na ruling title for Ìjẹ̀bú Òde; as dem mention two real, specific royal lines instead of just talking in abstract terms, e make di proverb base on how succession really dey happen for real life, no be just general talk about order.
Literal: Ọmọ ọba tó kú lỌ̀yọ́ a-prince who dies at-Ọ̀yọ́ ò lẹ́jọ́ has-no case-to-answer ọmọ ọba tó kú níbòmíràn a-prince who dies elsewhere lo ní aápọn is-who has anxiety.
Idiomatic: The prince's death in Ọ̀yọ́ entails no difficulty; it is the prince's death elsewhere that demands explanations. (Owomoyela)
Meaning: Di same event fit get different weight depending on where e happen and who dey responsible for di place.
Used when: Dem dey talk am when dem dey put responsibility on top person for wetin happen, base on whose jurisdiction e fall under and no be just wetin cause am .
Notes: Owomoyela endnote explain say di Aláàfin of Ọ̀yọ́ high pass all other Yorùbá rulers, so if prince die outside im own home, dat one go put blame on di local ruler of anywhere e happen, wey must den explain wetin happen give di higher throne . Di proverb show clearly say hierarchy dey among Yorùbá kings, and no be say all of dem equal.
Literal: A kì í já lórí ọpẹ́ one does-not fall from-atop palm-tree ká tún jọba nísàlẹ̀ and then reign-as-king below.
Idiomatic: One does not fall from atop a palm tree and then reign as king at the bottom. (Owomoyela)
Meaning: Bad thing wey happen no dey turn to victory just because say you land somewhere.
Used when: Dem dey talk am against person wey dey try paint clear misfortune make e look like good outcome .
Notes: Di picture dey play on person wey fall from up, wetin normally dey bring shame, but dem come use big grammar of kingship describe am, and na dat one be di joke: di word jọba, to reign, no match wetin just happen to di person for ground at all.
Literal: Àjànàkú ò lè kàn the-elephant cannot be-staked ọba tí yó mú u erin so the-king who will tie the-elephant ò tí ì jẹ́ has-not-yet been-crowned.
Idiomatic: The elephant tolerates no stakes; the king that will tether the elephant has not been crowned. (Owomoyela)
Meaning: Some people or powers dey wey pass any authority to control, no matter how great dat authority be.
Used when: Dem dey talk am about person, problem, or power wey nobody don fit control among all di people wey don try .
Notes: Di proverb carry di biggest land animal wey Yorùbá experience know and di highest position for human being, come put dem face each other, and di king position lose; dis one na clear admission say kingship get limit, even though inside many other proverbs dem dey take royal power like something wey almost get no limit.
Literal: Arúgbó ẹrú ò jẹ́ fẹ́ an-old slave is-not for-nothing òtòṣì ọba ò singbà a-poor king does-not pawn-himself ìwọ̀fà kan ò dàgbà dàgbà kó ní òun ò sin olówó mọ́ a-pawn does-not grow-old grow-old and-say he no-longer serves the-creditor.
Idiomatic: An old slave does not go for nothing; a poor king does not pawn himself; however old a pawn may be, he may not refuse to serve the creditor. (Owomoyela)
Meaning: Some duties dey wey tie permanently to certain position, and person no fit escape dem say old age don reach or try beg make dem excuse am.
Used when: Dem dey talk am against person wey claim say time or hardship don free am from duty wey still dey on top im head .
Notes: Ìwọ̀fà, dat na di pawn, na person wey dey use work pay debt, wey be real practice for Yorùbá economic life, and di middle part of di proverb agree clearly say king sef no dey free from how debt dey work: even poor king no dey pawn di kingship itself. Dis na one of di clearest statements for dis set wey show say royal status no dey remove person from ordinary obligation.
Literal: Bí a bá ńṣe gègé ìjà if one is drawing-lots-for fighting ká mú ti ológbò kúrò let-us take the-cat's out ọba lọba ńjẹ́ a-king is-what a-king remains.
Idiomatic: If people cast lots to determine the best fighter, a cat should be set aside; a king is a king. (Owomoyela)
Meaning: Some competitors dey wey clear well well say dem strong pass others, so if you put dem inside open contest, di contest no go get meaning again.
Used when: Dem dey talk am when e make sense make dem exclude person or group wey clearly dominant, instead of putting dem to compete against weaker rivals .
Notes: Di last clause, ọba lọba ńjẹ́, "a king remains a king," na wetin dem use here as standard way to emphasize total supremacy inside matter wey no concern religion at all, even for comedy context like wrestling among animals; dis one show how words wey dem take dey describe kingship don spread well well to describe any settled hierarchy, no be only for politics.
Literal: Bí ọba ò kú if a-king does-not die ọba ò jẹ a-king is-not crowned.
Idiomatic: If a king does not die, a king is not crowned. (Owomoyela)
Meaning: How one tin take end na di condition wey dey make di next one fit start; correct order dey wey tins must follow.
Used when: Owomoyela explain say: order dey how tins dey happen, and every tin wey happen get wetin make am happen . Dem dey use am generally for any process wey no fit start until di one wey dey before am don end properly.
Notes: Jẹ here dey used for di extended meaning to take over or enter position (like for jẹ ọba, to reign), no be to chop food, and di proverb depend on how dem take see di king death and di successor coronation as two side of one single tin wey dem no fit separate, since Yorùbá kingship no fit empty and dey occupied at di same time.
Literal: Ẹran ọba the-king's animal ló fi ṣu ọba jẹ is-what ate the-king's yam.
Idiomatic: It is the king's goat that has eaten the king's yams. (Owomoyela)
Meaning: When di person wey do wrong and di person wey suffer am both belong to di same person or party, punishment no get use.
Used when: Dem dey talk am to cool down palaver when di two side of di matter trace back to one person or group .
Notes: Owomoyela explanation make dis one clear: di offender and di person wey dem offend almost be di same person, so no need for punishment . Di king appear for two way for di proverb, as owner of di damage and di loss, na why forgiveness or leniency dey automatic instead of sometin wey dem go argue.
Literal: Ilé ọba tó jó the-house-of king that burned ẹwà ló bù sí i beauty is-what added to-it.
Idiomatic: The conflagration that destroyed the king's palace only makes it more palatial. (Owomoyela)
Meaning: Disaster fit leave sometin better pass wetin e destroy.
Used when: Dem dey talk am to comfort person after loss, when wetin dem wan rebuild or replace go better pass di original one .
Notes: Owomoyela explain say: blessing dey hide inside every disaster . Di proverb pick di king palace specifically, wey be di biggest loss wey fit happen to di town, to make di point about hidden benefit strong well-well as proverbs dey do.
Literal: Iyì lọba fi orí bíbẹ́ ṣe awe is-what king with head-cutting does ọba kì í mu ẹ̀jẹ̀ king does-not drink blood.
Idiomatic: A king derives only awe from beheading people; the king does not drink blood. (Owomoyela)
Meaning: To use harsh power suppose serve only di official purpose, no be to satisfy personal desire.
Used when: Owomoyela explain say: person dey do some tins because of duty and no be from desire . Dem dey use am for anybody wey dey do harsh duty wey dem expect make e do am without enjoyment.
Notes: Di proverb assume say death penalty na real function of Yorùbá kingship, wey be part of di authority to maintain order, and e use di picture of drinking blood, wey di king definitely no dey do, to separate lawful punishment from personal wickedness.
Literal: Ọjà ọba the-king's market ò mọ̀ pé does-not know that ẹnìkan ò wá one-person did-not come.
Idiomatic: The king's market does not know that a person is absent. (Owomoyela)
Meaning: One person wey no show or contribute no go spoil big work wey dem don establish.
Used when: Dem dey talk am to console or bring down person wey think say if e no dey, di collective project go scatter .
Notes: Owomoyela explain say: if one person hold back e own contribution, e no go disturb di project of di community . As dem make di market belong to di king, instead of ordinary town market, e make di work big well-well on purpose, so dat di absence of one person go look small when you compare am.
Literal: A kì í fi ni joyè àwòdì one does-not give one the-title-of hawk ká má lè gbá adìẹ and one-be-unable-to snatch chicken.
Idiomatic: One cannot be given the title "eagle" and yet be incapable of snatching chickens. (Owomoyela)
Meaning: Title dey come with expectation say person must perform wetin make am get di title, and to hold di name without di work na contradiction.
Used when: Dem dey talk am about person wey dey enjoy di respect of position but dey fail to do di work wey di name carry .
Notes: Owomoyela explain say: person suppose fit do wetin dem expect from am . Chieftaincy and honorific titles for Yorùbá dey often come from praise-names for strong animals or qualities, so di proverb logic, say di name na claim wey di holder must fulfill, dey apply far pass this single example.
Literal: A kì í jẹ oyè one does-not hold the-title-of ẹnu ọ̀nà gatekeeper kalẹ̀ until-nightfall.
Idiomatic: One does not bear the title of gatekeeper even until nighttime. (Owomoyela)
Meaning: As person position dey go up, di responsibilities suppose increase join am, no be to reduce.
Used when: Owomoyela explain say: as person dey advance for age, na so e responsibilities suppose dey heavy and important pass . Dem dey talk am against person wey take promotion as excuse to relax.
Notes: Dem pick di gatekeeper title intentionally as small, entry-level post; di power of di proverb depend on di reader knowing say na di lowest level be dis, so to even hold am for short time, let alone longer, already show say person no take responsibility serious at all.
Literal: Àì-kúkú-joyè not-at-all-holding-a-title ó sàn ju is-better than "Ẹnu mi ò ká ìlú" "my-mouth does-not encompass the-town" lọ than.
Idiomatic: Not-assuming-the-position-of-ruler-at-all is far better than, "My word is not heeded by the people." (Owomoyela)
Meaning: E beta make pesin no hold power at all pass make e hold am but people dey ignore am.
Used when: Wetin Owomoyela explain: pesin wey no take responsibility dey better pass pesin wey take am but fail to fulfill am .
Notes: Di compressed negated-nominal construction Àì-kúkú-joyè pack "make pesin no even reach level to take title" put inside one word, one style wey dis corpus don already note for file 10 wit forms like À-bí-ì-kọ́, and e common well-well for Owomoyela transcriptions of dis kind proverb.
Literal: A kì í fi owó du one does-not with money contest oyè-e alágbára the-title-of the-powerful.
Idiomatic: One does not rely on money to contest a chieftaincy reserved for the strong. (Owomoyela)
Meaning: Some positions dey wey na qualification wey money no fit buy dey determine dem.
Used when: Dem dey talk am against pesin wey dey try use money buy position wey actually need different kind qualification .
Notes: Dis proverb match entry 10 wey dey above, about di gbedu drums wey ordinary wealth no fit give right to beat, and di two of dem together show one category of Yorùbá titles and honors wey dis corpus proverb-collection treat as wetin money no fit buy at all, against di plenty oda proverbs elsewhere wey dey praise wetin money fit do.
Literal: Arìngbèrè the-one-who-walks-unhurried ni yó mú oyè délé is-who-will bring title home asáré tete the-one-who-runs early ò róyè jẹ does-not get-to-hold title.
Idiomatic: The person who walks casually is the one who walks off with the title; the person who rushes gets no title to hold. (Owomoyela)
Meaning: Na patience and gentle conduct, no be rush-rush, dey really secure position wey people dey drag.
Used when: Dem dey talk am to advise make pesin calm down wen e dey compete wit anxiety for appointment or honor .
Notes: Di proverb turn di normal expectation say na speed dey win contest upside down, and e apply dis inversion specifically to di careful process wey depend on patronage to get chieftaincy, where visible rush fit easily look like say pesin dey overstep to di people wey dey give di title.
Literal: O fẹ́ joyè you want to-hold-title o ní o-ò ní-í jà you say you-will-not fight.
Idiomatic: You aspire to taking a chieftaincy title, and you say you will not get into a fight. (Owomoyela)
Meaning: To want high position while you dey reject di struggle wey follow am na self-deception.
Used when: Dem dey talk am to pesin wey want di reward of struggle without accepting di struggle itself .
Notes: Wetin Owomoyela explain: e be self-deceit to wish for sometin wen you no ready for di struggle wey e demand to get am . Chieftaincy succession inside Yorùbá communities na wetin rival candidates or family lineage branches dey genuinely contest well-well, so "fight" no be ordinary figure of speech here.
Literal: Adékànmbí [a-name] ò du oyè does-not contest title ó bèèrè ni he is-only-asking.
Idiomatic: Adékànmbí is not contesting a title; he is merely asking a question. (Owomoyela)
Meaning: To claim wetin naturally belong to you no be di same ting as ambitious drag, no mata how e fit look to onlookers.
Used when: Wetin Owomoyela explain: pesin no suppose dey shy to demand him right .
Notes: Owomoyela endnote explain dis one say na legitimate heir wey dey simply confirm wetin already belong to am by right, so di point of di proverb na say make dem no take asking for your own due confuse am wit di aggressive act of contesting wetin belong to anoda pesin .
Literal: Orúkọ a-name lẹ̀gbọ́n is-the-senior-of oyè a-title.
Idiomatic: A name is the elder of a chieftaincy title. (Owomoyela)
Meaning: Good personal reputation get rank pass even big office.
Used when: Wetin Owomoyela explain: good name beta pass important position .
Notes: To use di sibling-seniority frame, ẹ̀gbọ́n, take rank abstract quality higher pass institutional one na di same rhetorical move wey dis corpus file 10 document for di proverb wey rank intention pass deliberation pass method; Yorùbá proverbs dey quickly use kinship rank anytime wey dem need to state say one ting dey come before or heavy pass anoda ting.
Literal: Olóyè-é kú the-titleholder dies fóyè sílẹ̀ lọ leaving-the-title behind.
Idiomatic: A chief dies and leaves his title behind. (Owomoyela)
Meaning: Title dey outlive whoever dey hold am currently, and e go pass go next pesin regardless of di individual.
Used when: Wetin Owomoyela explain: wen pesin die, people wey remain dey inherit him or her place and property . Dem dey talk am for succession, or for any office wey dem understand say go continue past di current pesin wey dey inside.
Notes: Owomoyela pair dis one wit two oda images of continuity past death, di fire wey die but leave ashes and di banana plant wey die but leave shoot , wey place chieftaincy inside di same natural category of processes wey dey renew demselves instead of to just end.
Literal: Ilé sanmí dùn [a-name, "home-benefits-me-well"] ju oyè lọ exceeds a-title.
Idiomatic: The-home-is-blissful-for-me is far better than a chieftaincy title. (Owomoyela)
Meaning: Peaceful life for house get value pass public honor.
Used when: Wetin Owomoyela explain: e beta to get peaceful home pass to be chief .
Notes: Di subject na pesin name wey dem build like full sentence, "home sweet me," wey be common Yorùbá naming practice, and di proverb turn di name itself to di argument: to just pronounce am dey state di preference wey di proverb dey make.
Literal: Ọmọdé ò jobì a-youth does-not eat-kola-nut àgbà ò joyè an-elder does-not hold-title.
Idiomatic: The youth does not eat kola nuts; the elder does not win the chieftaincy title. (Owomoyela)
Meaning: If you neglect people wey dey under you for status, you go lose dia support when you need am, no mata your own level.
Used when: As Owomoyela explain am: if you no treat other people well, even people wey lower pass you, you no fit expect any favor from dem .
Notes: For Yorùbá custom, dem dey first give elders kolanut as sign of respect and hospitality, so to deny young person kolanut na small, normal disrespect; di proverb carry that small disrespect take explain big political failure, how elder take lose title, and e treat di two things like di same kind of debt wey person no pay.
Literal: Màkàn-màkàn by-turns loyè ńkàn is-how title comes-round.
Idiomatic: Chieftaincy titles go around in turns. (Owomoyela)
Meaning: Any position wey person never fit reach now go still reach dia hand when di proper time reach.
Used when: As Owomoyela explain am: person good luck go reach am when time reach . Dem dey talk am to take console person wey dem bypass, or to explain position wey dey rotate.
Notes: Di repeated ideophone màkàn-màkàn call di turn-by-turn style directly, one form wey other files inside this collection don repeatedly point out say hard to translate into English, wey only fit use simple phrase like "in turns."
Literal: Kàkà ká fi ọmọ oyè joyè rather-than one place the-child-of-the-title-holder to-hold-title wọ́n ńwá ọmọ aṣọ́ẹwé they seek the-child-of a-leaf-seller.
Idiomatic: Instead of placing the legitimate heir on the throne, they go in search of the son of a seller of leaves. (Owomoyela)
Meaning: Community or group wey dey make decision dey bypass di person wey clearly suppose get am, go choose person wey no get right to am at all.
Used when: As Owomoyela explain am: na for people wey leave precious stones take choose ordinary gravel stone .
Notes: Di difference between person wey suppose inherit chief title and pikin of person wey dey sell leaf show legit succession against random, low-level choice as clear as di language fit show am; di proverb no even look wheder di substitute qualify, e just show say di choice no make sense at all.
Literal: Atètèdélé the-one-who-arrives-home-early ní ńjoyè ẹrú is-who assumes-ownership-of slaves.
Idiomatic: The-first-to-arrive-home assumes the ownership of slaves. (Owomoyela)
Meaning: Anybody wey first claim something na im get am, no mata who suppose get am normally.
Used when: As Owomoyela explain am: na person wey fast pass dey win race .
Notes: Di proverb use di old-time practice of slaveholding as example without extra comment; this collection no dey support di practice wey e record, and e bring out di proverb here as artifact from di original source and from di historical economy wey di whole proverb collection dey repeatedly assume.
Literal: Ikú ò jẹ́ death does-not allow kí ẹni ó lọ sógun that one go to-war ìjà ò jẹ́ fighting/spoils does-not allow kí ẹni ó foyè sílẹ̀ that one abandon title.
Idiomatic: Death keeps one from going to war; spoils keep one from giving up one's chieftaincy. (Owomoyela)
Meaning: Di fear say person go lose something and di hope say person go gain something na equal strong reasons wey dey make people hold dia position tight.
Used when: As Owomoyela explain am: to dey think about di gain wey dey inside position dey make person no wan even think to leave am .
Notes: Di proverb join two different things wey fit hold person, big fear for one side, and long-throat for reward for di other side, and e treat di two of dem as di same kind of brake wey dey stop person from leaving wetin dem commit to.
Three observations specific to this theme.
Di proverbs dey open to show limits wey dey on top ọba pass wetin reader fit expect from sacred kingship. Entries 19 and 20 put strong boundary on royal power, one through animal wey no king fit tame, di other one through di fact say even poor king no fit use im office take borrow money. When person read am beside yoruba-owe-proverbs, wey don already record say anybody wey depend on king dey depend on death, di whole collection dey treat ọba as something wey dey fear person instead of something wey no dey make mistake, and e dey treat getting too close to that power as di real danger, pass as e dey treat di power itself as good thing.
Chieftaincy titles, oyè, get different and more ordinary treatment pass kingship. Where ọba proverbs dey talk about coral beads, elephant tusks and power of life and death, di oyè proverbs dey talk about patience, timing, partiality, and normal jealousy when dem bypass person, especially entries 31, 37 and 39. Di difference between di two levels na evidence say Yorùbá speakers see kingship and chieftaincy as two completely different things, no be just say one high pass di other, but plenty normal ranks wey dey under one sacred office.
Plenty entries assume say authority naturally join with duty instead of just ordinary privilege, and person suppose read this file proverbs on that matter together with file 10 proverbs about head of household, especially di observation say seniority for inside compound na burden of duty as e also be right to get respect. Entry 25 here, wey say di king dey get only fear and respect from beheading no be say na enjoyment, make di same point about di highest level of authority wey this collection record: say even di most heavy power must serve purpose, no be just to satisfy person desire.
Sourced Yorùbá proverbs on what age and seniority are owed, what they owe back, and the limits of both.
Sourced Yorùbá proverbs on what a person owes the town and neighbours beyond the household, and what interdependence, gossip and collective responsibility look like in practice.
Sourced Yorùbá proverbs on what starts and escalates a quarrel, how an enemy is handled, and the limits of grudge and revenge.
Thirty-eight Yorùbá proverbs on the crown, the throne, the palace and the offices around them, on what a king owns and what he cannot forbid, and on how a person is placed on a throne or kept off one, presented with the original, a literal gloss, a named translation, and the situation each is spoken in.
Fifty-eight Yorùbá proverbs on character, presented with the original, a literal gloss, a named translation, and the situation each is spoken in.
Forty-eight Yorùbá proverbs on the ọmọlúàbí ideal, presented with the original, a literal gloss, a named translation, and the situation each is spoken in.