Òwe on Children, Parenthood and Inheritance
Sourced Yorùbá proverbs on bearing and raising children, the duties of parents, the training of the young, and what passes from one generation to the next.
Dis file gather Yorùbá proverb dem about pikin and wetin adult dem suppose do for dem. Ọmọ na di central word and im meaning wide pass English "child": e mean pikin for any age, young pesin, indigene of a place, and as extension, member or product of anytin, so ọmọ ìlú na person wei belong to one town and ọmọ ẹbọ na apprentice. Plenty proverb here dey use dat wide meaning, and di word-for-word translation dem make am dey visible.
Two main idea dey run under di whole collection. Di first one na say pikin na di main reason for marriage and family line, so if pesin no get pikin, na big catastrophe e be instead of choice, and na so di proverb dem treat am. Di second one na say pikin na person wei dem fit train and specific adult dem dey accountable for am, na why plenty of dis proverb dem dey direct talk go meet parent instead of di pikin. Di clear consequence, wei dem state plainly for several entry, na say pikin wei no get home training na proof wei dey against di household.
Where dis file take get source
Entry dem wei get mark come from Oyekan Owomoyela digitised work The Good Person: Excerpts from the Yorùbá Proverb Treasury for University of Nebraska-Lincoln, wei print each proverb for standard orthography with full tone marking, im own English translation, and bracket explanation on how dem dey use am . Di Yorùbá text and di idiomatic English wei dem quote na Owomoyela own, wei dem copy exactly as e print am, including how e cut words short, im hyphen join-word nominal dem like À-bí-ì-kọ́, and im explanation inside bracket for inside translation dem. Dem cite Owomoyela own explanatory endnote dem where e touch any reading.
Di literal line na di compiler of dis collection write am, as e work from Owomoyela Yorùbá to bring out di metaphor wei im idiomatic line bin smooth. Di used when line follow im usage note where e provide one, and where e no put am, dem mark am as inference.
Di main collection wei Owomoyela do na Yoruba Proverbs (Nebraska, 2005), 5,235 proverb with explanation on how dem dey use dem .
To get pikin
1. A kì í kọ ọmọ-ọ́ bí ká sọ ọ́ ní Èwolódé?
Literal: A kì í kọ ọmọ-ọ́ bí one does-not so-refuse the-birth-of-a-child ká sọ ọ́ ní Èwolódé that-one names it What-is-this-that-has-come?
Idiomatic: One does not so resent having a child that one names it What-is-this-that-has-happened? (Owomoyela)
Meaning: Childbirth na good tin no matter wetin dey happen around am.
Used when: Owomoyela explain am simple: childbirth na always happy event .
Notes: Di proverb depend on di Yorùbá naming system, where name dey talk di condition of di family when dem born di pikin, so name wei show vexation go turn permanent public record of di vexation. Èwolódé na created name wei di proverb dey kick against, no be name wei people dey actually use. Di point of di proverb na say no matter di condition, no be di pikin suppose carry di load.
2. A kì í ka oyún inú kún ọmọ ilẹ̀.
Literal: A kì í ka oyún inú one does-not count the-pregnancy-inside kún ọmọ ilẹ̀ among the-children-on-the-ground.
Idiomatic: One does not count a fetus among living children. (Owomoyela)
Meaning: Wetin never reach ground, pesin no fit count am say e don reach.
Used when: Dem dey talk am against pesin wei dey get confidence too early about wetin e dey expect .
Notes: Ọmọ ilẹ̀, pikin wei dey ground, na di standard phrase for pikin dem wei dem don born and dey alive, and e point to di custom to lay new-born baby for ground. Owomoyela use di English proverb of fowl and to hatch egg for im usage note, but di Yorùbá picture dey talk specifically about baby survival for place where pesin no fit just assume say pikin go survive.
3. A kì í ka ọmọ fún òbí.
Literal: A kì í ka ọmọ one does-not count children fún òbí for the-parent.
Idiomatic: One does not enumerate children for the parents. (Owomoyela)
Meaning: No dey tell people wetin dey happen for inside dia own house.
Used when: Dem dey talk am to pesin from outside wei dey try tell family wetin dey go on for dia own matter .
Notes: Another second reason wei deep pass dey for dis rule wei Owomoyela no state and wei dis corpus mark as interpretation instead of direct source: plenty people bin believe say to count pesin pikin aloud fit attract danger to dem. As dem print di proverb, na only di epistemic reading e carry, so dem mark dis extra reading here as di compiler own and dem no put am on top di source. Confidence for dis additional reading: medium.
4. Bí a kò bímọ rí, a kò ha rọ́mọ lẹ́hìn adìẹ?
Literal: Bí a kò bímọ rí if one has-never borne-a-child a kò ha rọ́mọ lẹ́hìn adìẹ has-one not seen chicks behind a-hen?
Idiomatic: If one has never had a child, has one not seen chicks flocking after chickens? (Owomoyela)
Meaning: Nobody lack experience reach say e no go know wetin di tin mean.
Used when: Dem dey talk am to pesin wei dey claim total ignorance about matter wei e don dey watch all im life .
Notes: Lẹ́hìn, behind, na di same word dem dey use for pikin wei dem carry for back, so di picture of hen and chicks sit down directly on top di human one. Owomoyela usage note take am say e mean say children no be new tin .
5. Ẹni tó tan ara-a rẹ̀ lòrìṣà òkè ńtàn: àpọń tí ò láya nílé, tó ní kí òrìṣà ó bùn un lọ́mọ.
Literal: Ẹni tó tan ara-a rẹ̀ the-one who deceives himself lòrìṣà òkè ńtàn is-whom the-gods-above deceive àpọń tí ò láya nílé a-bachelor who has-no wife at-home tó ní kí òrìṣà ó bùn un lọ́mọ who asks that the-òrìṣà grant him a-child.
Idiomatic: It is the person who deceives himself that the gods above deceive: a bachelor who has no wife at home but implores the gods to grant him children. (Owomoyela)
Meaning: No ask di gods for wetin your own lack of action don make impossible.
Used when: Dem dey talk am about anybody wei dey pray for result but e skip di step wei go produce am .
Notes: Àpọń na man wey never marry, and di proverb assume without needing to talk am say pikin dey come through wife wey dey house. Di theology dey important to note: dem believe say òrìṣà dey answer prayer, and di criticism dey on top di order wey di person take arrange wetin im dey ask, no be say make person no ask at all.
6. À-gbà-bọ́ ò di tẹni.
Literal: À-gbà-bọ́ the-one-received-and-reared ò di tẹni does-not become one's-own.
Idiomatic: A foster child does not become one's own child. (Owomoyela)
Meaning: Pikin wey person train for another person still belong to dat person.
Used when: Owomoyela explain am say nothing dey wey reach make person get im own .
Notes: To foster pikin na somtin wey common before and still common for Yorùbá practice, as relatives, patrons or traders dey train children, so di proverb dey talk about real-life arrangement, no be somtin dem just imagine. Di proverb cold well-well, and no be di only Yorùbá position on top di matter, wey good make dem talk plain: di corpus for oda places give foster parents real responsibilities. Dis proverb dey show di boundary of di relationship, no be everything about am.
7. "Gba ọmọ fún mi kí nrèdí"; bí ìdí ò bá ṣe-é re ká gbọ́mọ fọ́lọ́mọ.
Literal: "Gba ọmọ fún mi kí nrèdí" "take the-child for me so-I-may-move-my-hips" bí ìdí ò bá ṣe-é re if the-hips cannot be-moved ká gbọ́mọ fọ́lọ́mọ let-one give-the-child back-to-the-child's-owner.
Idiomatic: "Hold my child for me so I may wiggle my buttocks"; if one cannot wiggle one's buttocks one should return the child to its mother. (Owomoyela)
Meaning: If to carry another person load no free you do wetin make you carry am, return am back.
Used when: Dem dey talk am when favour don turn to pure cost wey no get any purpose again .
Notes: Di scene na dance: woman hand over im baby so say im go fit dance, and di main point na say if di dance no dey happen, di arrangement don lose im reason. Ọlọ́mọ, di owner of di pikin, na di normal word for mother and e no carry any harshness for Yorùbá.
8. "Wo ọmọ-ọ̀ mi dè mí": ó ńlo kíjìpá mẹ́ta gbó; mélòó ni ọlọ́mọ-ọ́ máa lò gbó?
Literal: "Wo ọmọ-ọ̀ mi dè mí" "look-after my child for me" ó ńlo kíjìpá mẹ́ta gbó she wears three hand-loom-wrappers to-tatters mélòó ni ọlọ́mọ-ọ́ máa lò gbó how-many will the-child's-own-mother wear to-tatters?
Idiomatic: "Look after the child for me": she wears three durable hand-loom wrappers to tatters; how many would the mother of the child herself wear out? (Owomoyela)
Meaning: Person wey dey look after pikin no suppose finish im own resources on top am.
Used when: Wetin nurse, foster carer or helper dey talk, or wetin dem dey talk about dem, when dem dey bear cost pass di main owner of di pikin .
Notes: Kíjìpá na thick hand-woven cotton wrapper, and to wear three of dem tear na di measure of how long and how hard di backing don tey, since na wrapper dem dey take back baby. How Owomoyela explain di usage na say di caretaker no suppose spend everything for employer . If person read am join entry 7, e form small body of proverb-law about di limits of child-minding.
9. Èló là ńra adìẹ òkókó, tí à ńgba ọmọ-ọ rẹ̀ sìn?
Literal: Èló là ńra adìẹ òkókó how-much does-one buy a-pullet tí à ńgba ọmọ-ọ rẹ̀ sìn that-one takes its-chicks to-rear?
Idiomatic: How much does a hen cost that one would contract to raise chicks for the owner? (Owomoyela)
Meaning: Some responsibilities dey cost pass wetin person go gain from dem.
Used when: Dem dey talk am when person dey refuse heavy duty wey only dey bring small benefit .
Notes: Dem build di proverb like rhetorical question wey get answer wey mean "small thing," and e join body with entry 7 and 8 as part of di same argument about fostering and child-minding.
To raise and train pikin
10. Bí a bá fi ọwọ́ ọ̀tún na ọmọ, à fi ọwọ́ òsì fà á mọ́ra.
Literal: Bí a bá fi ọwọ́ ọ̀tún na ọmọ if one uses the-right hand to-beat a-child à fi ọwọ́ òsì fà á mọ́ra one uses the-left hand to-draw it close.
Idiomatic: If one whips a child with the right hand, one embraces it with the left. (Owomoyela)
Meaning: Punishment and love dey inside di same action.
Used when: Wetin dem dey tell parent wey dey discipline pikin too hard, and to explain give pikin why dem dey discipline am .
Notes: Owomoyela print di hands dis way, right hand for beating and left hand for hug. Di version wey dey inside yoruba-owe-proverbs turn am around, left hand for beating and right hand for hug, wey put di affection for di senior hand and make di discipline be di smaller gesture. Dis one na serious difference in emphasis between different confirmed versions and dis corpus record di two instead of picking one. Owomoyela note on top usage na say pikin wey deserve punishment still deserve love .
11. Abiyamọ́ ṣọwọ́ kòtò lu ọmọ-ọ rẹ̀.
Literal: Abiyamọ́ a-nursing-mother ṣọwọ́ kòtò cups the-hand hollow lu ọmọ-ọ rẹ̀ to-strike her-child.
Idiomatic: A nursing mother cups her palm to strike her child. (Owomoyela)
Meaning: Discipline from person wey love you dey measured so say e no go cause injury.
Used when: How Owomoyela explain am na say caution na di better part of discipline .
Notes: Di physical observation dey accurate: palm wey bend like cup dey make noise but e no dey cause much injury, while flat hand dey do di opposite, so di mother just dey perform punishment. Abiyamọ, di mother wey dey breastfeed, na heavy word for Yorùbá and e carry strong meaning of protection and power.
12. A kì í yin ọmọdé lójú ara ẹ̀; ìfàsẹ́hìn ní ńkángun ẹ̀.
Literal: A kì í yin ọmọdé lójú ara ẹ̀ one does-not praise a-child in-its-own-presence ìfàsẹ́hìn ní ńkángun ẹ̀ backsliding is-what ends it.
Idiomatic: One does not praise a child in his presence; only backsliding results. (Owomoyela)
Meaning: To dey praise pikin for front of im face dey make di pikin stop to improve.
Used when: Wetin dem dey tell adult wey dey praise pikin too much for front of di pikin .
Notes: Owomoyela usage note add the teaching principle: make dem always let children know say dem fit do better . The proverb no forbid make person praise person, na only say make dem no praise the person for e hearing, wey be clear rule wey dey work. E get small tension with entry 21 wey talk say dem dey reward person wey show gratitude.
13. Àwítẹ́lẹ̀ ní ńjẹ́ ọmọ́ gbẹ́nà; ọmọ kì í gbẹ́nà lásán.
Literal: Àwítẹ́lẹ̀ prior-telling ní ńjẹ́ ọmọ́ gbẹ́nà is-what lets a-child understand-the-coded-way ọmọ kì í gbẹ́nà lásán a-child does-not understand-the-coded-way for-nothing.
Idiomatic: Previous-instruction enables a child to understand coded speech; a child does not naturally understand codes. (Owomoyela)
Meaning: Pikin wey dey understand indirect talk na person teach am, and na the training get the credit.
Used when: Dem dey talk am to praise pikin wey dem train well, and e still apply to anybody wey e sharp brain show say e get good training .
Notes: Gbẹ́nà literally mean to understand road, wey mean say make person understand coded talk or talk wey dem hide the meaning, and the ability to do so na the exact competence wey proverbs require. Therefore, the proverb dey talk about how dem dey pass down the tradition of proverb, wey make am get unusual self-awareness.
14. À-wí-ìgbọ́, àfọ̀-ọ̀-gbọ́ tí ńfi àjèjé ọwọ́ mumi.
Literal: À-wí-ìgbọ́ one-told-but-not-hearing àfọ̀-ọ̀-gbọ́ one-spoken-to-but-not-hearing tí ńfi àjèjé ọwọ́ mumi who uses a-bare hand to-drink-water.
Idiomatic: He-who-will-not-listen-to-talk, he-who-will-not-listen-to-counsel, who drinks water with the bare hand. (Owomoyela)
Meaning: Pikin wey refuse instruction go end up dey do everything the hard way.
Used when: Dem dey talk am about young person wey get strong head, and Owomoyela note mention the strong-head pikin directly .
Notes: To drink water with cupped hand instead of cup na picture of wahala wey person for fit avoid, and na small shame instead of disaster, wey match the size of the offence. The two opening nouns na the same short form as À-bí-ì-kọ́ for file 10.
15. Ká wí ká gbà ló yẹ ọmọ èèyàn.
Literal: Ká wí ká gbà that-one-be-told and-one-accept ló yẹ ọmọ èèyàn is-what befits a-child-of-a-human-being.
Idiomatic: To heed advice is what best becomes a human being. (Owomoyela)
Meaning: To accept correction na sign say dem raise person well.
Used when: Dem dey talk am to praise person wey accept hard word .
Notes: Ọmọ èèyàn, pikin of human being, na the standard phrase for decent person wey get proper training, and e dey appear everywhere for this collection as the measure of character. To translate am as "human being" go make person lose the fact say Yorùbá present the standard as matter of family line and upbringing.
16. Ká wí ogún, ká wí ọgbọ̀n, "Ng ò fẹ́, ng ò gbà" laṣiwèré fi ńpẹ̀kun ọ̀ràn.
Literal: Ká wí ogún ká wí ọgbọ̀n speak twenty times, speak thirty times "Ng ò fẹ́, ng ò gbà" "I-do-not want, I-do-not accept" laṣiwèré fi ńpẹ̀kun ọ̀ràn is-how the-fool ends the-matter.
Idiomatic: Whether one speaks twenty times or speaks thirty times, "I do not like it, and I will not accept it" is how the imbecile ends the discussion. (Owomoyela)
Meaning: Some people dey wey no matter how long you argue with dem, dem no go gree understand.
Used when: Dem dey talk am when person don advise someone repeatedly and the person refuse .
Notes: Twenty and thirty here na the Yorùbá counting units for large number wey no get exact figure rather than exact numbers, so "again and again" dey closer pass wetin the numbers suggest. This na the counterpart to entry 15, wey dey describe the failure wey the earlier proverb dey praise people for avoiding.
17. À-bí-ì-kọ́; à-kọ́-ì-gbà; òde ló ti ńkọ́gbọ́n wálé.
Literal: À-bí-ì-kọ́ one-born-but-not-taught à-kọ́-ì-gbà one-taught-but-not-accepting òde ló ti ńkọ́gbọ́n wálé it-is-from-outside that-he brings-wisdom home.
Idiomatic: A-child-that-was-never-taught-how-to-behave; a-child-that-was-taught-but-that-refused-to-heed-instruction; it is from outside the home that he will learn wisdom. (Owomoyela)
Meaning: Pikin wey the family fail to train, na the outside world go train am, and the training go pain well well.
Used when: Owomoyela note na direct instruction to parents: make una look una pikin training well .
Notes: The two opening phrases mention two different failures and dey circulate on their own as labels to diagnose problem. This entry still appear for file 10, where e focus on the family responsibility; here the focus dey on where the pikin dey head to. Dem cross-list am deliberately, because the proverb truly dey do the two jobs.
18. Àì-mọwọ́-ọ́-wẹ̀ ni àì-bágbà-jẹ; ọmọ tó mọwọ́-ọ́ wẹ̀ á bágbà jẹ.
Literal: Àì-mọwọ́-ọ́-wẹ̀ not-knowing-how-to-wash-the-hands ni àì-bágbà-jẹ is not-eating-with-elders ọmọ tó mọwọ́-ọ́ wẹ̀ a-child who knows-how-to-wash-the-hands á bágbà jẹ will eat-with elders.
Idiomatic: Not-knowing-how-to-wash-one's-hands is not-eating-with-elders; a person who knows how to wash his hands will eat with elders. (Owomoyela)
Meaning: Good manners na the ticket to join elders sit down.
Used when: Dem dey talk am to pikin wey dem dey teach how to behave for table, and generally about getting the good character wey dey open doors .
Notes: To use fingers chop from the same plate dey make handwashing a practical necessity and social test at the same time, so the proverb dey literal and metaphorical without struggle. Owomoyela note extend am to the good character wey person need to live for society . This na one of the clearest statements for the whole collection wey show say na person character dey earn am seat among elders.
19. Bí a bá ránni níṣẹ́ ẹrú, à fi jẹ́ tọmọ.
Literal: Bí a bá ránni níṣẹ́ ẹrú if one is-sent on a-slave's errand à fi jẹ́ tọmọ one performs it as-a-freeborn-child.
Idiomatic: If one is sent on an errand like a slave, one carries it out like a freeborn. (Owomoyela)
Meaning: How dem treat you no give you right to do your work anyhow.
Wen dem dey use am: Dem dey tell person wey wan do work anyhow sake of say dem give am di work wit insult .
Notes: Ọmọ for here na specifically di pikin wey dem born free for di house, no be ẹrú, di slave, and di proverb dey rely on real legal distinction for dat period. Owomoyela note say person wey get proper training dey remove di mistake inside mesej wey dem give am , wey show say di proverb dey talk about to make di errand better pass to just deliver am.
20. Bí ọmọdé bá dúpẹ́ ore àná, a rí tòní gbà.
Literal: Bí ọmọdé bá dúpẹ́ ore àná if a-child thanks-for yesterday's favour a rí tòní gbà he will-get today's to-receive.
Idiomatic: If a child expresses gratitude for yesterday's favor, he will receive today's. (Owomoyela)
Meaning: Kindness wey person appreciate na kindness wey go repeat imself.
Wen dem dey use am: Dem dey use am teach pikin make dem dey thank person, and to explain why ungrateful person dey stop to receive help .
Notes: Di proverb na one of di piece of Yorùbá training for pikin wey dem dey quote pass, and dem dey often tell adults wit di same pawa. Ore na favour or kindness, no be gift, so wetin dem dey appreciate na wetin person do, no be object.
21. Bí ọmọdé kọ iyán àná, ìtàn la ó pa fún un.
Literal: Bí ọmọdé kọ iyán àná if a-child refuses yesterday's pounded-yam ìtàn la ó pa fún un stories are-what one will tell for-him.
Idiomatic: If a child refuses yesterday's pounded yams, it is stories one treats the child to. (Owomoyela)
Meaning: If you reject wetin dem offer you, you no go get anything in place of am.
Wen dem dey use am: Dem dey talk am about anybody wey reject im entitlement and kon lose am just like dat .
Notes: Pa ìtàn, to tell story, dey use di same verb pa as pa òwe, to drop proverb, and di joke na say na talk remain once person don reject food. Pounded yam of yesterday cold and e no dey appealing, so e clear why di pikin reject am, and na dat one make di outcome funny pass and harsh pass.
22. A kì í lọ́mọ lẹ́hin kọ oúnjẹ.
Literal: A kì í lọ́mọ lẹ́hin one does-not have a-child on-the-back kọ oúnjẹ and-refuse food.
Idiomatic: One does not have children at one's rear and yet refuse food. (Owomoyela)
Meaning: Duty to take care of pipo wey depend on you pass your own mood.
Wen dem dey use am: Dem dey tell parent wey refuse food sake of vex or pain, and generally against person wey withdraw imself wen e get pipo to look after .
Notes: Di literal scene na mama wey dey breastfeed wey must chop food so dat e go fit feed pikin, so di argument first be about nutrition before e become moral matter. Owomoyela note generalize am: no amount of vex or distress suppose make person stop to look after pipo wey depend on am .
23. A kì í bẹ̀rù ikú bẹ̀rù àrùn ká ní kí ọmọ ó kú sinni.
Literal: A kì í bẹ̀rù ikú bẹ̀rù àrùn one does-not fear death, fear disease ká ní kí ọmọ ó kú sinni and ask that one's-child die to-bury-one.
Idiomatic: One does not so fear death and disease that one asks that one's child die before one. (Owomoyela)
Meaning: To protect your own self no reach to sacrifice pipo wey dey under your care.
Wen dem dey use am: Dem dey talk am against anybody wey dey push danger give pipo wey depend on am .
Notes: Kú sinni, to die and bury person, scatter di proper order wey pikin suppose take bury parents, and dat kind reversal na di bad thing wey di proverb dey point out. Yorùbá idea about burial dey treat make pikin bury person as sign say life complete, so to turn am upside down no just dey sad, e ruin di whole end of life.
24. Adìẹ ò bí yọyọ kú yọ̀.
Literal: Adìẹ ò bí yọyọ a-hen does-not hatch a-swarm kú yọ̀ and-die of-joy.
Idiomatic: A chicken does not give birth to a multitude of chicks and die of the exertion. (Owomoyela)
Meaning: Pikin no suppose be wetin go kill di parent wey born am.
Wen dem dey use am: Dem dey talk am as prayer or as blame, depend on how dem take talk am .
Notes: Owomoyela endnote record say dem get di proverb from di normal way dem dey describe hen as ọlọ́mọ-yọyọ, mama of plenty chicks . Di idiomatic meaning of di verb kú yọ̀ na to die of joy, so di Yorùbá name too much good fortune as wetin cause di death instead of physical stress, and Owomoyela choice to use "exertion" na interpretation wey good make person note.
25. A ní kọ́mọ má kùú, o ní kò jọ bàbá kò jọ ìyá.
Literal: A ní kọ́mọ má kùú we say let-the-child not die o ní kò jọ bàbá kò jọ ìyá you say it resembles-neither father nor mother.
Idiomatic: We strive to keep a child from dying, and you say he resembles neither the father nor the mother. (Owomoyela)
Meaning: To dey complain about appearance dey out of place wen survival still dey in doubt.
Wen dem dey use am: Dem dey tell person wey dey bring minor complain during serious crisis .
Notes: Di proverb na short scene wit two speakers and no narrator. E also record, incidentally, say family dey usually remark on resemblance to parents, wey connect to di worry about paternity for other places inside di work.
26. A bímọ kò gbọ́n, a ní kó má ṣàá kú; kí ní ńpa ọmọ bí àìgbọ́n?
Literal: A bímọ kò gbọ́n one bore-a-child who-is-not-wise a ní kó má ṣàá kú one says let-it-only not die kí ní ńpa ọmọ bí àìgbọ́n what kills a-child like foolishness?
Idiomatic: A child lacks wisdom, and some say that what is important is that the child does not die; what kills more surely than lack of wisdom? (Owomoyela)
Meaning: Pikin wey no fit think don already lose, no matter whether im body still dey alive.
Wen dem dey use am: Dem dey talk am against parents wey just satisfy say dia pikin merely dey alive .
Notes: Owomoyela note on usage straight well-well: foolish pikin no better pass dead pikin . If you read am against entry 25, di two proverbs disagree about whether to just survive settle di matter, and di disagreement real, no be just on di surface. Àìgbọ́n na di negative noun form of gbọ́n, to get sense, wey dem form wit di àì- prefix.
Di young ones and dia limits
27. Bí ọmọdé bá ṣubú a wo iwájú; bí àgbá bá ṣubú a wo ẹ̀hìn.
Literal: Bí ọmọdé bá ṣubú if a-youth falls a wo iwájú he looks forward bí àgbá bá ṣubú if an-elder falls a wo ẹ̀hìn he looks backward.
Idiomatic: When a youth falls he looks ahead; when an elder falls he looks behind. (Owomoyela)
Meaning: Young pesin and elder dey face different direction after setback.
Used when: Dem dey use am explain difference for how different generations dey view tins .
Notes: Owomoyela usage note give social meaning wey really different from di normal one: say di young pesin dey care about wetin people wey senior am think about am, while di elder dey care about wetin young people think about am, so di two of dem dey check who see dem fall . Di meaning wey dey yoruba-owe-proverbs focus on time instead, say di pikin dey look wetin go happen next, while di elder dey look wetin trip am. Pesin fit defend di two meaning from di Yorùbá, wey only talk "front" and "back," and dis corpus record di difference instead of to choose one. Dis na one of di Yorùbá proverb wey people know pass and wey get different different interpretations pass.
28. Bí ọmọdé bá ḿbẹ́ igi, àgbàlagbà a máa wo ibi tí yó wòó sí.
Literal: Bí ọmọdé bá ḿbẹ́ igi if a-youth is-felling a-tree àgbàlagbà a máa wo ibi tí yó wòó sí an-elder keeps-watching where it will fall.
Idiomatic: If a youth is felling a tree, an elder will be considering where it will fall. (Owomoyela)
Meaning: Young people dey focus on di action, but elders dey focus on wetin go follow am come out.
Used when: Dem dey talk am to justify why elder dey careful when young pesin dey show energy .
Notes: Di image na practical tin instead of figure of speech, because if pesin fall badly e be real danger, and e connect well with di deliberation proverb Bí a bá ń gé igi nínú igbó wey dey yoruba-owe-proverbs. Di proverb give di work to young people and give foresight to elders, wey be fairer sharing pass many other elder proverbs.
29. Bí ọmọdé bá fẹ́ ṣìṣe àgbà, ọjọ́ orí-i rẹ̀ ò níí jẹ́.
Literal: Bí ọmọdé bá fẹ́ ṣìṣe àgbà if a-youth wishes to-act-as an-elder ọjọ́ orí-i rẹ̀ ò níí jẹ́ his days-of-age will-not permit-it.
Idiomatic: If a youth attempts to act like an elder, his age will stop him. (Owomoyela)
Meaning: Pesin no fit claim seniority before di age wey dey give am reach.
Used when: Dem dey tell young pesin wey dey put hand for elder role wey pass am .
Notes: Ọjọ́ orí, wey literally mean "days of the head", na di standard phrase for pesin age. Di proverb make age act like active agent wey dey stop dat kind pretend, instead of just to be fact wey dey disqualify am.
30. Bí ọmọdé bá gun òkè àgbà, ó ńláti gbọ́n.
Literal: Bí ọmọdé bá gun òkè àgbà if a-child climbs the-hill of-elderhood ó ńláti gbọ́n he must become-wise.
Idiomatic: If a child ascends the height of maturity, he/she must become wise. (Owomoyela)
Meaning: As pesin reach certain age, e get obligation to get di kind understanding wey follow dat age.
Used when: Dem dey talk am about pesin wey age don advance pass his or her judgment .
Notes: Owomoyela usage note simplify am to "wisdom goes with age" , but di Yorùbá modal ó ńláti na deontic, "must," so di proverb dey talk about duty instead of wetin just dey happen normally. Dat one na important difference, and di literal gloss maintain dat obligation.
31. Bí ọmọdé bá ńṣe ọmọdé, àgbà a máa ṣe àgbà.
Literal: Bí ọmọdé bá ńṣe ọmọdé if a-child is-behaving-as a-child àgbà a máa ṣe àgbà an-elder keeps-behaving-as an-elder.
Idiomatic: When a child is being a child, an elder must remain an elder. (Owomoyela)
Meaning: Another pesin bad behavior no give you excuse make you drop your own standard.
Used when: Dem dey tell adult wey young pesin provoke make e reply with di same bad behavior .
Notes: Di proverb repeat each noun as his own verb, ṣe ọmọdé and ṣe àgbà, so to behave dey appear as just to be wetin pesin be, and di whole argument rely on dis parallelism. Dis na di limit wey dey check elders wey balance di proverbs about respect for elders; see file 14.
32. Bí ọmọdé bá mọ ayò, ẹyọ la ó fi pa á.
Literal: Bí ọmọdé bá mọ ayò if a-child knows ayò ẹyọ la ó fi pa á with-single-seeds is-how one will beat him.
Idiomatic: If a child is an adept ayò player, one defeats him with single seeds. (Owomoyela)
Meaning: Pikin wey get sharp sense still no be match for adult.
Used when: Dem dey talk am about young pesin skill wey make sense well well but still no reach .
Notes: Ayò na di Yorùbá mancala board game, wey dem dey play with seeds inside hole, and to beat strong player with single seeds mean say pesin win with small margin instead of by force. Di proverb fully accept say di pikin get skill, and na wetin make am no be just to look down on di pikin.
33. Ọmọdé dáwọ́tilẹ̀, ó ní òún tó ọ̀bọ; bó tó ọ̀bọ, ó tó gẹ̀gẹ̀ àyàa ẹ̀?
Literal: Ọmọdé dáwọ́tilẹ̀ a-child rests-his-hand-on-the-ground ó ní òún tó ọ̀bọ he says he equals a-monkey bó tó ọ̀bọ if he equals the-monkey ó tó gẹ̀gẹ̀ àyàa ẹ̀ does-he equal the-breadth of-its-chest?
Idiomatic: A child rests his hand on the earth and claims it is as big as a monkey "read chimpanzee"; even if the child is as big as a monkey, is its chest as big as the monkey's? (Owomoyela)
Meaning: To equal pesin for one area no mean say you equal am.
Used when: Dem dey tell pesin wey dey claim equality just because of one similarity .
Notes: Di pikin wey dey crawl with hand and leg get di same shape like di ape, wey be di resemblance wey dem dey claim, and di chest na where power dey, wey be di difference wey dem dey show. Wetin Owomoyela put inside bracket say "read chimpanzee" na his own note say ọ̀bọ here cover di bigger ape.
34. Nígbàwo làpò ẹkùn-ún di ìkálá fọ́mọdé?
Literal: Nígbàwo since-when làpò ẹkùn-ún di ìkálá did-the-leopard-hide-bag become an-okro-picking-basket fọ́mọdé for-a-child?
Idiomatic: Since when did a tiger-hide sac become a thing a child uses to harvest okro? (Owomoyela)
Meaning: Tins and position of high rank no be wetin junior people go dey use anyhow.
Wen dem dey use am: Dem dey talk am wen pesin dey take wetin pass im level .
Notes: Bag wey dem make wit leopard skin na somtin wey dey give hunter or chief respect, and to pluck okro na house work for pikin, so di two tins no match at all at all. Owomoyela translate ẹkùn as tiger, bikos e follow old English way wey dem dey use call leopard wey common for West African writing.
35. Àṣàyá kì í jẹ́ kí ọmọ ọ̀yà ó gbọ́n.
Literal: Àṣàyá roughhousing kì í jẹ́ kí ọmọ ọ̀yà ó gbọ́n does-not let the-young-cane-rat become-wise.
Idiomatic: Roughhousing keeps the young of the cane rat from learning wisdom. (Owomoyela)
Meanin: To dey play every time dey make pesin no learn how to dey careful.
Wen dem dey use am: Dem dey talk am about young pesin wey play don carry im mind go sotey e no learn to dey careful .
Notes: People dey hunt grasscutter well well, so to dey careful na di exact skill wey di young ones need pass, and di animal wey di proverb choose na im be di main point. Wetin Owomoyela write apply to anybody wey dey take life play .
36. Bí ọmọdé ò bá rí oko baba ẹlòmíràn, a ní kò sí oko baba ẹni tó tó ti baba òun.
Literal: Bí ọmọdé ò bá rí oko baba ẹlòmíràn if a-youth has-not seen another's-father's farm a ní kò sí oko baba ẹni tó tó ti baba òun he says no-one's-father's-farm equals his-father's.
Idiomatic: If a youth has never seen another person's father's farm, he says nobody's father's farm is as large as his father's. (Owomoyela)
Meanin: To dey proud of family na somtin wey usually dey happen wen pesin never travel or see di world.
Wen dem dey use am: Dem dey talk am to bring down local brag and to give reason why dem suppose send young people go outside .
Notes: Dem also collect am for file 10 bikos of wetin e talk about inheritance. For here, di main tin na di way young pesin dey see di world, and di proverb be short argument say travel na education.
37. Bí ojú ọmọdé ò tó ìtàn, a bá àwígbọ́.
Literal: Bí ojú ọmọdé ò tó ìtàn if a-youth's eyes did-not reach the-story a bá àwígbọ́ he meets what-is-told-and-heard.
Idiomatic: If a youth's eyes do not witness a story, they should be good for hearsay. (Owomoyela)
Meanin: Wetin you no see wit your eye, na from people wey see am you go learn am.
Wen dem dey use am: Dem dey bring am up to show say tori wey dem pass down get power, and to tell young pesin make e listen .
Notes: Àwígbọ́ na noun wey almost mean "wetin dem talk and wetin dem hear," and e show say tori wey dey pass from mouth to ear na correct proof on im own. Di proverb na short explanation of how people take know tin, and dem dey use am defend oral history against di talk say na only wetin pesin see wit eye matter.
38. Ìgbọ̀nwọ́ ti kékeré yọké.
Literal: Ìgbọ̀nwọ́ the-elbow ti kékeré from smallness yọké protrudes-a-hump.
Idiomatic: The elbow develops a hump right from its youth. (Owomoyela)
Meanin: Wetin pesin go be dey show early.
Wen dem dey use am: Dem dey talk am about pikin wey show sense pass im age, and wetin Owomoyela write mention this kind sense directly .
Notes: Di tin wey dem notice dey based on body and e neutral, so di proverb fit be praise or warning depend on wetin di early sign be. Owomoyela put endnote join this entry .
39. Ọmọ àì-jọbẹ̀-rí tí ńja epo sáyà.
Literal: Ọmọ àì-jọbẹ̀-rí a-child who-has-never-eaten-stew tí ńja epo sáyà who drips palm-oil onto-the-chest.
Idiomatic: A child new to eating stews: he shows himself by dripping palm-oil on his chest. (Owomoyela)
Meanin: Pesin wey no use to good luck dey show for im body wen e dey enjoy am.
Wen dem dey use am: Dem dey talk am about people wey just get money or new position but no know how to handle am .
Notes: Red palm oil dey stain well well for open eye, so di proof dey clear for public and nobody fit deny am, na wetin make di picture sharp be dat. Dem dey use di proverb for adult pass as dem dey use am for children.
40. Mo dàgbà mo dàgó, aré ọmọdé ò tán lójúù mi.
Literal: Mo dàgbà mo dàgó I have-grown-old, I have-become-a-tall-tree aré ọmọdé ò tán lójúù mi childish play has-not ended in-my-eyes.
Idiomatic: I have become old and wise, but childish play has not ceased to appeal to me. (Owomoyela)
Meanin: Old age no dey quench di desires wey young pesin get.
Wen dem dey use am: Na wetin elder pesin dey talk to defend enjoyment wey no too serious, and usually e dey make joke of imself .
Notes: Di proverb dey for first person ("me/I"), wey no common for di collection, and dat one make am look like confession instead of rule. Dàgó mean to grow tall like tree, so di Yorùbá join to grow old wit to grow tall, and Owomoyela "old and wise" add di wisdom put inside.
41. Ọ̀kánjúwà àgbà ní ńsọ ara ẹ̀ dèwe.
Literal: Ọ̀kánjúwà àgbà a-greedy elder ní ńsọ ara ẹ̀ dèwe is-who turns himself into-a-youth.
Idiomatic: It is an avaricious elder that turns himself into a child. (Owomoyela)
Meanin: Elder wey no fit control im long throat don lose di respect wey elder suppose get.
Wen dem dey use am: Dem dey talk am about senior pesin wey dey rush food, money or make people look am .
Notes: Wetin Owomoyela write make di result clear: dat kind elder dey ask make dem treat am like pikin . Di proverb take being elder as position wey pesin fit lose through im character, wey be di same principle as entry 18 wen you look am from di other side.
42. Oúnjẹ ọmọ kékeré a máa wọ àgbà nínú; òrùka ọmọ kékeré ni kì í wọ ágbá lọ́wọ́.
Literal: Oúnjẹ ọmọ kékeré a-small-child's food a máa wọ àgbà nínú does-enter an-elder's inside òrùka ọmọ kékeré a-small-child's ring ni kì í wọ ágbá lọ́wọ́ is-what does-not fit an-elder's hand.
Idiomatic: A youth's food can enter the stomach of an elder; it is only a youth's ring that cannot slip onto an elder's finger. (Owomoyela)
Meanin: Elder fit collect small pesin food but e no fit take small pesin position.
Wen dem dey use am: Dem dey talk am to mark exactly where elder right stop .
Notes: Wetin Owomoyela write dey direct: elder fit use power over young pesin for some areas, but for other areas e must respect di young pesin position . Di ring na di sign of pesin own correct size, and as e no physically fit enter na im carry di moral boundary, wey make di proverb get power pass ordinary rule.
Character, wetin dey follow am, and wetin children dey carry
43. Àgbà òṣìkà ńgbin ìyà sílẹ̀ de ọmọọ rẹ̀.
Literal: Àgbà òṣìkà a-wicked elder ńgbin ìyà sílẹ̀ sows suffering into-the-ground de ọmọọ rẹ̀ awaiting his-children.
Idiomatic: A wicked elder sows suffering for his children. (Owomoyela)
Meaning: Person character na im dey set the kind condition wey im children go live inside.
Used when: Dem dey use am warn person wey dey misbehave without fear, based on say na the next generation go pay the bill .
Notes: Owomoyela link am to one related proverb wey start with Àgbà tó gbin èbù ìkà . The farming example of planting seed wey person go harvest later dey exact: gbin mean to plant, and the time between planting and harvest na the delay between the action and the time wey judgment go land. This na one of the clearest Yorùbá statements about consequence wey dey pass go children, and the way dem frame am dey based on moral matter, no be juju or spiritual thing.
44. Ẹni tó bá rántí ọjọ́ ní ńṣe ọmọ òkú pẹ̀lẹ́; ta ní jẹ́ ṣe ọmọ eégún lóore?
Literal: Ẹni tó bá rántí ọjọ́ whoever remembers the-days ní ńṣe ọmọ òkú pẹ̀lẹ́ is-who treats the-dead-person's-child gently ta ní jẹ́ ṣe ọmọ eégún lóore who would do the-masquerader's-child a-kindness?
Idiomatic: Those who gratefully remember past favors extend compassion to the survivors of the deceased; who would rather show compassion to the child of a masquerader? (Owomoyela)
Meaning: Good person children dey inherit the goodwill wey their parent work for.
Used when: Dem dey talk am when people dey take care of orphan wey im parent na respected person, and as reason why person suppose behave well when e still dey alive .
Notes: Eégún na ancestral masquerade, and the difference dey based on the fact say masquerade na figure wey nobody get private duty or debt to. The proverb na the positive side of entry 43: person character dey deposit either debt or credit wey im children go collect.
45. Ọlọgbọ́n ọmọ ní ḿmú inú-u bàbá ẹ̀ dùn; aṣiwèrè ọmọ ní ḿba inú ìyá ẹ̀ jẹ́.
Literal: Ọlọgbọ́n ọmọ a-wise child ní ḿmú inú-u bàbá ẹ̀ dùn is-who makes his-father's inside sweet aṣiwèrè ọmọ a-foolish child ní ḿba inú ìyá ẹ̀ jẹ́ is-who spoils his-mother's inside.
Idiomatic: A wise child gladdens the heart of his father; an imbecile of a child saddens the heart of his mother. (Owomoyela)
Meaning: The kind character wey child get dey touch both parents directly.
Used when: Dem dey talk am to praise or blame child wey don grow .
Notes: Inú dùn and inú bàjẹ́ put feelings inside belly, and na why the direct meaning keep "inside." This proverb resemble Proverbs 10:1 well well, and because of how Yorùbá Christian literacy don deep since mid-nineteenth century, e possible say dem borrow am from Bible make am their own. Owomoyela write am without any comment on where e come from. Dem also gather am for file 10. Confidence on origin: contested.
46. Ọlọgbọ́n ni yó jogún ògo; aṣiwèrè ni yó ru ìtìjú wálé.
Literal: Ọlọgbọ́n ni yó jogún ògo the-wise-one is-who will inherit glory aṣiwèrè ni yó ru ìtìjú wálé the-fool is-who will carry shame home.
Idiomatic: The wise child will inherit glory; the idiot child will bring shame home with him. (Owomoyela)
Meaning: Wetin child bring come back to the family compound na the real inheritance.
Used when: Dem dey talk am about children wey dem send go do business, go school, or go stay with master .
Notes: Jogún directly mean to chop inheritance. Person dey receive glory like gift wey dem leave for am, but na shame person dey carry come house like load, and the two verbs make honour look like gift and disgrace look like heavy load wey person put on im own head.
47. Ọmọ tí ò ní baba kì í jìjà ẹ̀bi.
Literal: Ọmọ tí ò ní baba a-child who has-no father kì í jìjà ẹ̀bi does-not fight a-fight-of-guilt.
Idiomatic: A fatherless child should not engage in an unjust fight. (Owomoyela)
Meaning: If you no get backer, you no fit afford to dey on the wrong side.
Used when: Dem dey talk am to warn person wey no get backup but dey go find trouble .
Notes: Ìjà ẹ̀bi, fight wey person dey on the wrong side, dey different from fight wey person dey on the right side, and the proverb allow orphan make e do the second one but forbid the first one. Owomoyela make am broad say person no suppose ever go find trouble if e no get strong backer . E also dey for file 10.
48. A kì í ṣe fáàárí ẹ̀ṣẹ́ dídì sọ́mọ adẹ́tẹ̀.
Literal: A kì í ṣe fáàárí one does-not make a-display ẹ̀ṣẹ́ dídì of-fist-clenching sọ́mọ adẹ́tẹ̀ to-a-leper's child.
Idiomatic: One does not flaunt one's ability to make a fist in the face of a leper's child. (Owomoyela)
Meaning: No go dey show capacity in front of people wey their family no get am.
Used when: Dem dey talk am to condemn wickedness against children wey their parents dey suffer affliction .
Notes: Leprosy dey destroy fingers, so to close hand make fist na the exact thing wey the child parent no fit do. The other proverb wey follow am na A kì í ṣe fáàárí itọ́ dídà sọ́mọ a-kú-wárápá, "Person no dey drool spit for play in front of child wey im parent get epilepsy," and Owomoyela put both of dem side by side with the same note say person no suppose ever mimic disability to tease dem . Dem direct both proverbs to the child instead of the person wey dey suffer the sickness, and na this one be the sharpest part of the rule: as the shame fit touch the child, na so the protection suppose cover the child too.
49. A ní ìrókò ni yó pa ọmọdé, ó bojú-wẹ̀hìn; òòjọ́ ní ńjà?
Literal: A ní ìrókò ni yó pa ọmọdé one says the-ìrókò will kill the-child ó bojú-wẹ̀hìn he glances behind-him òòjọ́ ní ńjà does-it-strike the-same-day?
Idiomatic: One curses a child that ìrókò will kill him, and he glances at his rear; does the curse take effect immediately? (Owomoyela)
Meaning: Say consequence no happen immediately no mean say consequence no dey.
Used when: Dem dey talk am about person wey dey treat bad thing wey dem never punish as thing wey dem no fit punish .
Notes: Di ìrókò na big hard-wood tree wey people believe say spirit dey live inside and e dey dangerous to offend am, so di curse dey call on real power wey people dey fear. Owomoyela print another version wey close to am, where na di pikin offend instead of to be di target: Ọmọdé bú ìrókò, ó bojú wẹ̀hìn; òòjọ́ ní ńjà?, "Pikin insult ìrókò tree come dey look back with fear; e dey take revenge immediately?" Di two version divide di fault differently and evidence dey for di two.
50. Ibi tí o máa sùn lo tẹ́ ọmọ sí.
Literal: Ibi tí o máa sùn the-place where you will sleep lo tẹ́ ọmọ sí is-where you laid the-child.
Idiomatic: It is precisely where you will eventually have to sleep that you have laid down your child to sleep. (Owomoyela)
Meaning: Di trap wey you set for another person na di one wey you go lie inside yourself.
Used when: Dey talk am about clear trick wey go turn back catch di person wey try do am .
Notes: Di house picture of to lay baby down for sleeping mat dey gentle, but di way dem take apply am no gentle at all, and na so di proverb dey work. Owomoyela see am as person dey deceive body say clear trick go work .
51. Ohun tí wèré fi ńse ara ẹ̀, ó pọ̀ ju ohun tó fi ńṣẹ ọmọ ẹlòmíràn lọ.
Literal: Ohun tí wèré fi ńse ara ẹ̀ what the-madman does to-himself ó pọ̀ ju exceeds ohun tó fi ńṣẹ ọmọ ẹlòmíràn lọ what he does to-another-person's-child.
Idiomatic: What the imbecile does to himself is far worse than what he does to others. (Owomoyela)
Meaning: Person wey ready to harm others go destroy im own self pass.
Used when: Dey talk am about person wey bad belle dey destroy .
Notes: Ọmọ ẹlòmíràn, another person pikin, na di standard Yorùbá way to talk "another person", wey dey show say na person wey somebody value well-well, and e make di comparison sharp pass wetin neutral word like "others" go give.
52. Ọmọ onílẹ̀ á tẹ̀ ẹ́ jẹ́jẹ́.
Literal: Ọmọ onílẹ̀ the-child-of-the-owner-of-the-land á tẹ̀ ẹ́ jẹ́jẹ́ will tread it gently.
Idiomatic: The owner of the earth treads gently on it. (Owomoyela)
Meaning: People wey get di highest right to act na dem dey hold body pass when dem dey act.
Used when: Dey use am praise powerful people wey no dey use dia power reach limit .
Notes: Wetin Owomoyela note na say people wey get sense of responsibility no dey always do wetin dem fit do, but dem dey behave as e suppose be . Im idiomatic line drop ọmọ, child, wey di Yorùbá get, and dis corpus keep am as e dey literally because di position wey dem dey describe na wetin dem inherit.
53. Ọmọ àì-jọbẹ̀ and the pestle: Ẹni tó torí òtútù fi ọmọrí odó yáná ò gbọdọ̀ retí a-ti-jẹyán.
Literal: Ẹni tó torí òtútù whoever because-of cold fi ọmọrí odó yáná uses the-pestle-head to-make-fire ò gbọdọ̀ retí a-ti-jẹyán must-not expect the-eating-of-pounded-yam.
Idiomatic: Whoever because of cold weather uses the pestle as kindling to warm him/herself must not expect to eat pounded yams. (Owomoyela)
Meaning: To use wetin you suppose take produce something chop for present comfort go make you lose di final product.
Used when: Dey talk am against short-term relief wey person get through wetin go spoil future capacity .
Notes: Pounded yam need mortar and pestle, so to burn pestle don end di possibility for ever, and di proverb clear well-well about di mechanism instead of just to criticize. Ọmọrí odó na di head of di pestle, and ọmọ here mean di main working part of tool, one of di deeper meaning dem wey dem note for di introduction of dis file.
54. Ẹni tó fi irun dúdú ṣeré, yó fi funfun sin ẹniẹlẹ́ni.
Literal: Ẹni tó fi irun dúdú ṣeré whoever plays with black hair yó fi funfun sin ẹniẹlẹ́ni will with white hair serve other-people.
Idiomatic: Whoever plays around with his or her black hair will serve others with his or her white hair. (Owomoyela)
Meaning: Young age wey person waste, na labour for old age go pay for am.
Used when: Dey talk am to young person wey dey run from work or training .
Notes: Black hair and white hair stand for di two age stage dem, and sin, to serve, na di verb wey dem dey use for servant or dependent, so di punishment wey dem mention na to lose independence for old age, no be just to poor. Di proverb na one of di most direct statement for di corpus wey show say youth na time to gather things.
55. Àpọ́n dògí ó ṣàrò.
Literal: Àpọ́n dògí a-bachelor becomes-aged ó ṣàrò he makes his-own hearth.
Idiomatic: When a bachelor becomes old, he makes his own cooking fire. (Owomoyela)
Meaning: Man wey no ever marry go cook for imself when e don too old to want cook.
Used when: Wetin Owomoyela note generalize am: make person make plan for future when e still dey young .
Notes: Di proverb assume house economy where na wives and daughters dey cook, and e talk di consequence of to stay outside dat kind economy without to preach morality about am. If person take am as argument for marriage and children, e no carry emotion: na old-age security dem name dem as for here.
56. Ibi tí a ti ńpìtàn ká tó jogún, ká mọ̀ pé ogún ibẹ̀ ò kanni.
Literal: Ibi tí a ti ńpìtàn where one must recite-genealogy ká tó jogún before one inherits ká mọ̀ pé ogún ibẹ̀ ò kanni let-one know that the-inheritance there does-not concern-one.
Idiomatic: Where one must recite genealogies in order to establish one's claim to inheritance, one should know that one really has no claim to patrimony there. (Owomoyela)
Meaning: Right wey person must argue long before e get am, chance dey say e no really be right.
Used when: Dey talk am to person wey dey pursue inheritance claim wey get doubt .
Notes: Pìtàn, to recite history, na di formal recitation of family line wey dem dey take establish person standing for lineage, and wetin di proverb dey claim na say genuine heir, people already know am as one. Dis na direct window into Yorùbá inheritance practice, where membership na by recognition instead of documents. Wetin Owomoyela note put am say person no need go far too much for claim wey dey legitimate .
57. À-sìnkú-àì-jogún, òṣì ní ńtani.
Literal: À-sìnkú-àì-jogún burying-the-dead-without-inheriting òṣì ní ńtani poverty is-what it-brings-one.
Idiomatic: Burying-the-dead-without-sharing-in-the-inheritance leads one to poverty. (Owomoyela)
Meaning: To bear di cost of obligation without getting di benefit dey ruin person.
Used when: Dem dey talk am about anybody wey dey do di work for relationship but no dey get any gain from am .
Notes: Burial ceremony na major expense wey heirs dey bear, so di proverb dey describe real financial trap instead of just metaphor: to pay bury person wey im property and inheritance dey go another place. Owomoyela note soften am to say make person get wetin dem go show for dia effort . Di compressed nominal join di whole situation pack put inside one word.
58. Máà gbíyè lógún; ti ọwọ́ ẹni ní ńtóni.
Literal: Máà gbíyè lógún do-not place-hope on-inheritance ti ọwọ́ ẹni ní ńtóni what-is-of-one's-hand is-what suffices-one.
Idiomatic: Place not your hopes in inheritance; the product of one's hand labor is what sustains one. (Owomoyela)
Meaning: Wetin person earn sure pass wetin dem dey expect to receive.
Used when: Dem dey tell heir wey dey put mind for inheritance, and Owomoyela note talk am straight: anybody wey trust inheritance dey call disaster .
Notes: Na dis proverb sharp pass among all di anti-inheritance proverbs for inside dis collection, and e stand against entry 43, 44 and 46, wey all treat wetin parents hand down as somtin wey matter pass. Di corpus get di two positions and none of dem be wrong reading of di other; dem dey choose proverb fit specific situation instead of to derive am from one system.
59. Baba-ìsìnkú ò fọmọ-ọ rẹ̀ sọfà; alábàáṣe ńfọmọ-ọ rẹ̀ kówó.
Literal: Baba-ìsìnkú the-chief-mourner ò fọmọ-ọ rẹ̀ sọfà does-not put his-child in-pawn alábàáṣe ńfọmọ-ọ rẹ̀ kówó the-helper pawns his-child for-money.
Idiomatic: The executor does not pawn his child; his helper pawns his own. (Owomoyela)
Meaning: Di person wey get real responsibility dey hold body while di person wey volunteer dey over-do.
Used when: Dem dey talk am about person wey dey ruin imself for duty wey no be im own .
Notes: To use pikin pawn, sọfà, for debt na real institution, ìwọ̀fà, wey di pawn go work for di creditor till dem pay back, so di proverb dey describe real and serious way to raise burial money. Wetin di proverb dey target na di person wey dey put mouth for wetin no concern am, no be di practice.
60. A sìnkú tán, alugbá ò lọ́ ó fẹ́ ṣúpó ni?
Literal: A sìnkú tán we have-finished burying-the-dead alugbá ò lọ́ the-calabash-beater has-not gone ó fẹ́ ṣúpó ni does-he wish to-inherit-a-widow?
Idiomatic: The funeral is over, but the calabash beater does not take his leave; does he want to inherit a wife? (Owomoyela)
Meaning: Make person know wen im role don finish make e go.
Used when: Dem dey talk am about anybody wey still dey wait after im work don finish .
Notes: Ṣúpó mean to inherit widow, di levirate practice wey allow dead man wife pass go meet person for im lineage, and di joke na say na only lineage member suppose get dat expectation, so di musician wey dem hire dey assume somtin wey pass im level far. Owomoyela print another version wey match dis one with bàtá drummer: A kúnlẹ̀ a pàgbò, alubàtá ní "ojú ò fẹ́rakù"; o fẹ́ bá wọn ṣúpó ni? and e cross-reference di two .
61. Ẹjọ́ a-fẹ́ni-lóbìnrin là ńwí; a kì í wíjọ́ a-fẹ́ni-lọ́mọ.
Literal: Ẹjọ́ a-fẹ́ni-lóbìnrin the-case of-one-who-takes-one's-wife là ńwí is-what one pleads a kì í wíjọ́ a-fẹ́ni-lọ́mọ one does-not plead-the-case of-one-who-marries-one's-daughter.
Idiomatic: One may complain about a person who courts one's wife, but one does not complain about a person who courts one's daughter. (Owomoyela)
Meaning: Na only some grievances be real grievances.
Used when: Dem dey tell person wey dey object to somtin wey e no get right or standing to object to .
Notes: Di contrast na legal one: to carry person wife na wrong wey person fit carry go court, but to marry daughter na di normal and good outcome wey dem dey desire, and di proverb use di two take teach di difference between real wrong and wetin person just no like. Wíjọ́ specifically mean to carry matter go court, so di domain na litigation.
62. À ńwá ẹni tí a ó fọmọ fún, olòṣì ńyọjú.
Literal: À ńwá ẹni tí a ó fọmọ fún we are-seeking someone to-give the-child to olòṣì ńyọjú a-worthless-person presents-himself.
Idiomatic: We seek a person to give a child to (in marriage) and a worthless person presents himself. (Owomoyela)
Meaning: People dey volunteer for position wey pass dia level far.
Used when: Dem dey talk am about suitor wey no match and, generally, about anybody wey dey present diasef for somtin wey pass dem .
Notes: Owomoyela print longer version wey make di same joke through physical pun: A ní ká wá ẹni tó lẹ́hìn ká fọmọ fún, abuké ní òun rèé; ti gànnàkù ẹ̀hìn-in rẹ̀ là ńwí?, "Person dey find somebody wey get prominent back make e marry im daughter, and hunchback come present imself; who talk about back wey komot?" Im note explain say "prominent back," lẹ́hìn, na idiom for proud pedigree and strong backing, so di hunchback carry metaphor take am literal . Dat pun na di whole proverb and no English version fit carry am complete.
63. A kì í mú ọmọ òṣì lọ sí Ìlọ́rọ̀.
Literal: A kì í mú ọmọ òṣì one does-not take a-child-of-poverty lọ sí Ìlọ́rọ̀ to Ìlọ́rọ̀.
Idiomatic: One does not take a child destined for poverty to Ìlọ́rọ̀. (Owomoyela)
Meaning: To put person for good environment no dey change wetin dem destine am to be.
Used when: Dem dey talk am wen dem don give person opportunity and di person waste am .
Notes: Dis proverb dey based on one wordplay wey Owomoyela put for footnote: Ìlọ́rọ̀ na real town name wey person fit still read as ilé ọrọ̀, di house of wealth, so to carry pikin wey destiny say go poor go Wealthtown na joke about how e no make sense to move go anoda place . Di usage note wey Owomoyela write bring come out destiny, orí, direct: person no fit pass wetin e destiny talk. Na heavy point for Yorùbá thought and no be just fatalism; make you see di way dem take treat orí for oda place for dis corpus.
64. Kí ẹrú mọ ara ẹ̀ lẹ́rú; kí ìwọ̀fà mọ ara ẹ̀ níwọ̀fà; kí ọmọlúwàbí mọ ara ẹ̀ lẹ́rú Ọlọ́run ọba.
Literal: Kí ẹrú mọ ara ẹ̀ lẹ́rú let the-slave know himself as-a-slave kí ìwọ̀fà mọ ara ẹ̀ níwọ̀fà let the-pawn know himself as-a-pawn kí ọmọlúwàbí mọ ara ẹ̀ lẹ́rú Ọlọ́run ọba let the-well-born-person know himself as-the-servant of-God the-king.
Idiomatic: Let the slave know him/herself as a slave; let the pawn know him/herself as a pawn; let the well born person know him/herself as the child of God. (Owomoyela)
Meaning: Everybody suppose know dia level, even di people wey dey di highest position.
Used when: Dem dey talk am to make sure say social hierarchy dey work, and to still remind free person say dem sef dey under something .
Notes: Di third clause for Yorùbá talk say ẹrú Ọlọ́run, slave or servant of God, and Owomoyela idiomatic line translate am as "child of God," wey soft di parallelism well well: di Yorùbá use di same word ẹrú for all di three terms, and di rhetorical point na say free person sef na somebody slave. Dis corpus point out di difference and keep ẹrú as literal. Ọmọlúwàbí na di main Yorùbá ethical ideal wey dem discuss for yoruba-owe-proverbs. Confidence on the translation of the third clause: di compiler understand am different from di translator wey publish am, and dem show di two.
65. Ìyàwó tó na ọmọ ọbàkan, ọ̀rọ̀ ló fẹ́ gbọ́.
Literal: Ìyàwó tó na ọmọ ọbàkan the-wife who beats a-child-of-the-same-father ọ̀rọ̀ ló fẹ́ gbọ́ is-asking to-hear words.
Idiomatic: The wife who whips a relative of her husband is asking for stern rebuke. (Owomoyela)
Meaning: Woman wey marry enter family no get authority to discipline her husband blood relation.
Used when: Dem dey talk am when wife put mouth pass her boundary for lineage mata .
Notes: Ọmọ ọbàkan na pikin from di same papa, so di person wey dem beat na full member of di patrilineage, wey di wife no be; her position for di compound na through marriage e come and e no reach to correct di blood members. Owomoyela put endnote for here . Compare am with entry 66, wey describe di opposite case inside di marriage itself.
66. Òfin ni yó sọ ara ẹ̀; ìyàwó tí ńna ọmọ ìyálé.
Literal: Òfin ni yó sọ ara ẹ̀ the-law will speak itself ìyàwó tí ńna ọmọ ìyálé the-junior-wife who beats the-senior-wife's child.
Idiomatic: The law will assert itself, "as in the case of" a junior wife flogging the child of the senior wife. (Owomoyela)
Meaning: Some offenses dey bring dia own punishment direct without say anybody need to punish di person.
Used when: Dem dey talk am when wrongdoer punishment na something wey don sure say e go happen .
Notes: As junior wife beat senior wife pikin, e turn two hierarchies upside down at once: seniority between co-wives and di mother authority over her own pikin, na why dem treat di consequence as something wey must happen automatically. On top di relation between co-wives, see file 12. Di square brackets wey Owomoyela use na connectives wey im add by imself.
67. Ẹni tí yó mu ẹ̀kọ ọ̀fẹ́ yó bàá ọmọ ẹlẹ́kọ ṣeré.
Literal: Ẹni tí yó mu ẹ̀kọ ọ̀fẹ́ whoever will drink free corn-pap yó bàá ọmọ ẹlẹ́kọ ṣeré will play-with the-pap-seller's child.
Idiomatic: The person who wishes to eat free corn pap will play with the seller's child. (Owomoyela)
Meaning: Way to get wetin you want dey pass through di household of di person wey get wetin you dey find.
Used when: Dem dey talk am, most times without emotion, about person wey dey close up to family because of wetin e fit gain from dem .
Notes: Owomoyela print anoda variant wey almost dey identical, wey get ẹ̀kọ fòrò, steaming hot pap, instead of ọ̀fẹ́, free, and give am different usage note about how person dey sweet-mouth benefactor to gain favor; e cross-reference di two . Di pikin na di road to reach di parent, wey be practical social knowledge wey dem state clearly without any shame.
68. Bí ọmọ́ bá jágbọ́n-ọn kíké, ìyá-a rẹ̀ a jágbọ́n-ọn rírẹ̀ ẹ́.
Literal: Bí ọmọ́ bá jágbọ́n-ọn kíké if a-child masters the-trick of-crying ìyá-a rẹ̀ a jágbọ́n-ọn rírẹ̀ ẹ́ his-mother will master the-trick of-soothing him.
Idiomatic: If a child learns the trick of crying, the mother learns the trick of consoling him or her. (Owomoyela)
Meaning: Every time mata escalate, di oda side go adapt to match am.
Used when: Dem dey talk am about contest wey both sides dey continuously reply each oda .
Notes: Owomoyela print anoda variant wey follow immediately wey harsh pass am, Bí ọmọ́ bá jágbọ́n-ọn kíkú, ìyá ẹ̀ a jágbọ́n-ọn sísin, "If a child learns the trick of dying, his mother should learn the trick of burying," with di note say person suppose learn to face trick with trick, and e cross-reference di two . Di escalation from crying to feigned dying and from soothing to burying na di joke, and e cold well well. Both versions depend on jágbọ́n, to master trick, wey dem apply di same way to child and mother.
69. Bí ọmọ́ bá yó, a fikùn han baba.
Literal: Bí ọmọ́ bá yó when a-child is-full a fikùn han baba he shows the-belly to-the-father.
Idiomatic: When a child is full, he shows his stomach to his father. (Owomoyela)
Meaning: Person dey show satisfaction to di person wey provide wetin make am satisfy.
Used when: Owomoyela record two ways dem dey take use am: to celebrate achievement, and to show appreciation to benefactor .
Notes: Dis action na real tin, pikin wey don chop belleful dey tap im belle wey don swell, and di proverb dey see am as tin to show say person appreciate, no be just say belle sweet am. Di two ways wey Owomoyela list dey slightly different from each oda, one dey talk about di person self and di oda one dey talk about di giver, and e no choose between dem.
70. Bí a bá rántí ọjọ́ kan ìbálé, ká rántí ọjọ́ kan ìkúnlẹ̀ abiyamọ.
Literal: Bí a bá rántí ọjọ́ kan ìbálé if one remembers the-day of defloration ká rántí ọjọ́ kan ìkúnlẹ̀ abiyamọ let-one remember the-day of the-kneeling of-the-nursing-mother.
Idiomatic: If one remembers the day of (the loss of) virginity, one should also remember the day of a woman's delivery. (Owomoyela, first two clauses)
Meaning: Anybody wey remember di enjoyment suppose remember di pain wey e bring.
Used when: Wetin Owomoyela write: as person dey take im enjoyment, make e dey mindful of di pains wey make am possible .
Notes: Owomoyela print third part, ká rántí kan abẹ́ tí ńtani lára, wey e explain clear-clear; dem comot am here bikos e no add anytin to di meaning and na di two-part form dey common use. Ìkúnlẹ̀ abiyamọ, wey be say mama wey dey breastfeed kneel down, na di common Yorùbá phrase for how woman dey stay deliver pikin, and e carry very heavy weight, wey dem dey use inside swear and prayer as wetin show wetin mama don pass through. Dat kind deep meaning no dey inside di English at all.
How to read dis proverbs
Three point-dem wey touch dis particular theme.
Di collection no agree with itself on top inheritance mata. Entry 43, 44 and 46 take wetin parents leave behind as sometin wey decide everything, while 58 dey tell heir say make e no expect anytin and 56 talk say claim wey person must argue before e get am no be claim. Dese no be stages of argument; dem be separate tools for separate situations, and reader wey join dem together make e form Yorùbá doctrine on inheritance go produce sometin wey no Yorùbá speaker dey hold.
Di proverbs on how to train pikin dey direct to adults. Almost every item for di middle section dey direct parent or elder instead of pikin, and plenti of dem, especially entry 12, 31 and 42, dey control adult behaviour instead of pikin behaviour. Dis kind proverb na manual for pipo wey dey do di raising.
Destiny dey underneath plenti entries without dem arguing for am. Entry 63 talk straight say dem no fit move pikin comot from im destiny, and entry 38 talk say di shape dey show early. Yorùbá thought on top orí, di personal destiny wey person choose before dem born am, na di framework wey dese assume, and e dey inside di same collection together with di strong training proverbs without any side gree for each oda. Weda dat tin na contradiction or na division of work between wetin person fit change and wetin person no fit change, na active question for scholarship and dis collection no settle am. Confidence: contested.