Òwe on Community, Cooperation and Mutual Obligation
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.
Dis file gather Yorùbá proverb dem about di town, di neighbourhood, and di wider circle of people wey person dey deal with outside di household. File 10 for dis section cover di agbo ilé, di compound and im lineage; dis file continue from where di compound wall stop, for di level wey Yorùbá dey call ìlú, di town, and di looser bond of ará ìlú, townspeople, and ojúlùmọ̀, acquaintance and associate dem. Di proverb dem here assume say di settlement small reach where wetin one person do na everybody business, and dem treat dat fact say e no fully good and e no fully bad: na simply di reality wey people dey reason inside.
One pattern wey dey repeat inside dis material na di claim say no individual fit complete on dia own, joined with another strong claim say di individual still dey answer for dia own conduct before di group. Di two claim dem no dey clash for Yorùbá speaker wey dey quote dem; na proverb for different moment, one to bring out when person dey ask for help, di oda one when person refuse to let someone hide inside crowd.
How dem take get material for dis file
Owomoyela book Yoruba Proverbs (University of Nebraska Press, 2005) get one dedicated section, "On relationships within the community," wey run from proverb 3151 reach 3247 for im numbering . Unlike files 10 and 11 for dis section, wey draw from Owomoyela digitised excerpt for yoruba.unl.edu, dem never put dis book section online: di digitised site cover only Part One of di book (humility, judgment, caution, perseverance, consistency, consideration). Di proverb dem below na direct text extraction from di full 2005 book.
Dat extraction get one real limitation wey we must state plainly. Di typeface inside di book use custom glyph composition for Yorùbá tone-marked vowels, and di extraction tool fail to recover many of dose composed glyphs as ordinary Unicode diacritics. Di underdot vowels ọ and ẹ and di underdot consonant ṣ survive complete throughout, but grave and acute tone accents no appear consistently: some lines extract with full, correct tone marking, and odas lose accent, or for di worst cases lose whole vowel join im accent. Dem check every proverb below with eye against dis kind problem. Where line show say letter drop, no be just missing tone mark, dem cut am commot instead of guessing, according to di corpus rule against reconstructing source wey dem no fit verify. Where dem print proverb below with tone marking wey look less complete pass di polished web-sourced entries for files 10 and 11, na dis extraction limitation e dey reflect, no be claim say Owomoyela actual printed page lack di mark; di book itself get full tone. Dis condition apply to every entry wey dem mark for dis file.
Owomoyela provide numbered explanatory endnotes for some proverb dem, keyed by superscript digits inside im text; where endnote add real information, dem join am into di Notes field below and mark am as im own.
No person dey stand alone
1. Ẹní tere, èjì tere lọjà á fi ḿkún.
Literal: Ẹní tere one solitary-person èjì tere two solitary-person lọjà á fi ḿkún is-how the-market fills-up.
Idiomatic: The first solitary person, then the second solitary person: thus is the market filled. (Owomoyela)
Meaning: Crowd no be anytin pass individual dem wey dey arrive one by one; na single-single contribution dey build di collective.
Used when: Dem dey talk am about project or gathering wey grow only because people show up one by one .
Notes: Owomoyela pair dis with one variant wey almost identical, Ẹní tere, èjì tere, ọ̀pọ̀ wọ̀mù, "di first solitary person, den di second, eventually multitude," wey e mark as variant of di same saying .
2. Ọ̀pọ̀ èèyàn kì í wọ Orò kí Orò gbé wọn.
Literal: Ọ̀pọ̀ èèyàn a-multitude-of people kì í wọ Orò does-not enter Orò's-grove kí Orò gbé wọn that Orò carry them-off.
Idiomatic: A multitude of people cannot enter the Orò grove and be carried away by Orò. (Owomoyela)
Meaning: Safety dey inside numbers even against power wey fit destroy person wey dey alone.
Used when: Dem dey talk am to argue say make people enter risky work together instead of to go alone .
Notes: Orò na Yorùbá masquerade cult and im sacred grove na dangerous place for person wey dem never initiate wey dey alone; di proverb rely on dat specific danger instead of danger in general.
3. Ọ̀pọ̀ èèyàn ní ń jẹ jànmáà.
Literal: Ọ̀pọ̀ èèyàn a-multitude-of people ní ń jẹ jànmáà is-what is-called a-congregation.
Idiomatic: It is a multitude of people that is called a congregation. (Owomoyela)
Meaning: Single person no fit form gathering; di word itself already assume numbers.
Used when: Dem dey talk am to remind person say dem no fit claim di standing of group while dem dey act alone .
Notes: Jànmáà na loanword for religious congregation, wey come from Arabic jamā'ah through Islamic contact; di way dem use am here for ordinary crowd show say di word don already spread wide inside Yorùbá speech.
4. Ọ̀pọ̀ ẹṣú ni fi ya igi lóko.
Literal: Ọ̀pọ̀ ẹṣú the-multitude-of locusts ni fi ya igi lóko is-what tears branch on-the-farm.
Idiomatic: It is by means of their numbers that locusts tear down a branch on the farm. (Owomoyela)
Meaning: Power dey inside numbers, stated as somtin dem observe about insect instead of arguing am as maxim.
Used when: Dem dey talk am to justify putting effort together for work wey no single individual fit manage .
Notes: Di proverb choose destructive image, locusts wey dey strip farm, to make point wey dem dey use in approval about human cooperation; Owomoyela usage note treat di moral as neutral, about capacity instead of saying locusts na somtin to admire.
5. Ọwọ́ púpọ̀ ní ń pa osùn.
Literal: Ọwọ́ púpọ̀ many hands ní ń pa osùn is-what rubs camwood-powder.
Idiomatic: Many hands are required to rub camwood powder on the body. (Owomoyela)
Meaning: Some work dey wey be say na only when plenty people join hand do am together at di same time na im e dey work well.
Used when: Dem dey talk am to call for cooperation ontop work wey only one person hand no go fit do well .
Notes: Osùn na red cosmetic powder wey dem dey get from camwood, wey dem dey rub for skin as part of grooming for ceremony; di work wey dem describe here na real work, e no be just illustration.
6. Ọwọ́ ọ̀tún wẹ òsì, òsì wẹ ọ̀tún ni ọwọ́ fi ń mọ́.
Literal: Ọwọ́ ọ̀tún wẹ òsì the-right-hand washes the-left òsì wẹ ọ̀tún the-left washes the-right ni ọwọ́ fi ń mọ́ is-how hands become clean.
Idiomatic: The right washing the left and the left washing the right is the way to get the hands clean. (Owomoyela)
Meaning: Make work wey people join hand do fit succeed, e depend on real cooperation, where each side dey do dia own part for di other side.
Used when: Dem dey talk am make two side put effort give each other instead make only one person dey carry di whole load .
Notes: Compare Bí ọwọ́ bá wẹ ọwọ́, ọwọ́ á mọ́, wey dem don record for yoruba-owe-proverbs; dis one na longer variant wey call right hand and left hand clear-clear instead make e just leave di hands general, and dat one make di give-and-take clear say na particular exchange, no be just generic something.
Wetin person owe di town
7. A kì í bá ẹni gbé ká má mọ ojú ẹni.
Literal: A kì í bá ẹni gbé one does-not with a-person live ká má mọ ojú ẹni and not know the-person's face.
Idiomatic: One does not live with a person and yet not know how to deal with him or her. (Owomoyela)
Meaning: To stay near person for long time dey make am compulsory say person must know how im neighbour really be, no be just to tolerate di person presence.
Used when: Dem dey talk am about person wey dey give excuse say im no know wetin im neighbour wey people know well dey do or how im character be .
Notes: Mọ ojú ẹni, wey mean word-for-word to know person face, na di standard Yorùbá idiom to know person real character and how di person dey behave, no be just to recognize dem by face.
8. A kì í bá ẹni tán ká tún fani nítàn ya.
Literal: A kì í bá ẹni tán one does-not with a-person share-kinship ká tún fani nítàn ya and also for-one split thighs.
Idiomatic: One does not claim kinship with a person and yet split the person's thighs. (Owomoyela)
Meaning: Family relation wey people recognize, even if na far-far relation within community, dey completely stop some kind behavior.
Used when: Dem dey talk am against sexual relation between people wey agree say dem be family .
Notes: Owomoyela usage note explain dis one as statement about incest taboo among people wey claim say dem be family ; dat same prohibition still show from household side for file 10, entry 35, wey dem apply specifically to brother or sister.
9. A kì í bá ọmọ ẹni ṣeré kó dókòó ẹgba.
Literal: A kì í bá ọmọ ẹni ṣeré one does-not with one's-child play kó dókòó ẹgba that-it-become bush of-whips.
Idiomatic: One does not play with one's child and then head for the bush of whips. (Owomoyela)
Meaning: Play with pikin suppose remain play; to carry am go enter punishment dey break di trust wey di pikin get for di game.
Used when: Dem dey talk am to warn adult make im no change play suddenly turn am to beating .
Notes: Owomoyela explain di deeper point say na to keep play as play instead make person allow small matter turn to quarrel , wey make di proverb reach pass parenting enter any relationship wey start with good humor.
10. A kì í yan àna ẹni lódì.
Literal: A kì í yan one does-not refuse àna ẹni one's in-law lódì wrongly.
Idiomatic: One does not refuse to speak to one's family-in-law. (Owomoyela)
Meaning: Some kind duty wey person get for relationship, person no suppose ever drop am just because say vex dey catch am.
Used when: Dem dey talk am against person wey dey keep malice against in-law by cutting normal courtesy .
Notes: More things about in-law duty specifically dey collected for file 10 under "Marrying out and marrying in"; dis entry state di general principle say make person vex or keep malice no be enough reason to drop social duty wey don dey ground.
11. Aṣiwèrè èèyàn ní ń kọ̀ àṣẹ àbọ̀ ọjà.
Literal: Aṣiwèrè èèyàn a-foolish person ní ń kọ̀ àṣẹ àbọ̀ ọjà is-who refuses an-errand returning-from market.
Idiomatic: Only an imbecile refuses to run an errand he or she can do on the way from the market. (Owomoyela)
Meaning: To refuse favor wey no dey cost you anything extra dey show say person no get sense, no be say di person get principle.
Used when: Dem dey talk am about person wey reject small request just because say im just wan do stubborn head .
Notes: Dem frame di message say e dey direct ontop di road wey person dey pass, and na dat one be di whole power of di proverb: e dey target to refuse help wey no cost anything, no be to refuse generally.
12. Aṣùsínà ní ń fi ìyá rẹ̀ gbèpè.
Literal: Aṣùsínà one-who-defecates-on-the-path ní ń fi ìyá rẹ̀ gbèpè is-who brings-down curses on-his-mother.
Idiomatic: A child who shits on the path brings down curses on its mother. (Owomoyela)
Meaning: Person bad behavior for public, na evidence against whoever train dem.
Used when: Dem dey talk am when pikin bad behavior for public bring blame ontop parent head .
Notes: Dis one na di community side counterpart to di household proverbs ontop children as evidence of upbringing wey dey collected for file 11; here, di audience wey dey pass judgment na di town, no be just compound.
Enemies and gossips wey dey near
13. Aṣenilóde ò tó tilé; ilé ni wọ́n ti ń ṣeni.
Literal: Aṣenilóde the-one-who-harms-one-outside ò tó tilé does-not reach that-of-home ilé ni wọ́n ti ń ṣeni home is-where they harm-one.
Idiomatic: The-enemy-outside is no match for the enemy at home; one is done in in one's own home. (Owomoyela)
Meaning: Person wey dey close to you fit hurt you pass any outside enemy.
Used when: Dem dey talk am when betrayal or sabotage trace go meet someone inside person own circle instead of rival .
Notes: For here, Ilé mean household or close circle instead of just the physical building, wey dey continue the double meaning wey file 10 note for the word; the proverb also fit talk about betrayal wey close associate do at community level.
14. Àkèekèé òjòogán fi ìdí jà; ará ilé ẹni-í fojú ìdí ni.
Literal: Àkèekèé òjòogán the-formidable scorpion fi ìdí jà fights with-its-tail ará ilé ẹni-í fojú ìdí ni one's-household-member disrespects-with the-tail-manner.
Idiomatic: The formidable scorpion fights with its tail; members of one's household belittle one. (Owomoyela)
Meaning: People wey dey closest to person na dem get chance pass to show disrespect, dey use the weapon wey being close dey give dem.
Used when: Dem dey use am talk about disrespect wey come specifically from close people instead of strangers .
Notes: Owomoyela endnote explain say as scorpion dey fight with him tail instead of him pincers, dem dey see am as sign of contempt for the enemy, since na tail be him weaker weapon , wey make the proverb sharp well-well: close people no even stress to use dem full power against you.
15. Ìbàdàn kì í gbé onílé bí àjèjì.
Literal: Ìbàdàn Ibadan kì í gbé onílé does-not treat-well its-own-resident bí àjèjì like a-stranger.
Idiomatic: The city Ibadan is never as hospitable to its natives as to strangers. (Owomoyela)
Meaning: Place, or person, fit show strangers more kindness pass him own people, wey be thing wey make sense to call fault.
Used when: Dem dey use am talk about people wey dey kind to strangers pass their own friends or relatives .
Notes: The proverb mention real city, Ìbàdàn, as him example, wey be common style for one group of Yorùbá proverbs wey dey use specific town reputation take make general point; whether this one show real historical perception of Ìbàdàn hospitality or na just say the name fit the proverb well, no be wetin Owomoyela note settle.
16. Igi wíwọ́rọ́kú da iná rú; èèyàn burúkú ba àsè jẹ́.
Literal: Igi wíwọ́rọ́kú a-crooked-piece-of-wood da iná rú scatters fire èèyàn burúkú an-evil person ba àsè jẹ́ ruins a-feast.
Idiomatic: A crooked piece of wood scatters the fire; an evil person ruins a feast. (Owomoyela)
Meaning: One person wey get bad mind for group fit spoil the peace wey the whole gathering need.
Used when: Dem dey use am talk when one person wey hard to deal with spoil event wey everybody dey do together .
Notes: The firewood image na clear physical observation, wood wey bend dey burn anyhow and throway sparks, wey dem use back the heavier social point for the second half.
17. Ẹnìkan ní ń kẹ́sẹ nílùú, tí a fi ń sọ wípé à ń lọ sílùú akẹ́sẹ.
Literal: Ẹnìkan ní ń kẹ́sẹ nílùú only-one-person has-an-amputated-leg in-town tí a fi ń sọ wípé à ń lọ sílùú akẹ́sẹ that we say we-are-going to-amputee's-town.
Idiomatic: Only one person in a town has to have his or her leg amputated before people will say they are on their way to the amputee's town. (Owomoyela)
Meaning: One person bad luck or disgrace dey become label wey dem take dey call everybody wey relate with dem.
Used when: Dem dey use am talk about collective reputation wey spoil because of one member wahala .
Notes: Owomoyela note say the Yorùbá phrase ìlú akẹ́sẹ get double meaning between "amputee town" and "amputees town," and the proverb use that double meaning, since dem dey talk about the whole town like say dem join that one person share the same condition .
Consequence, chance and wetin dey fall on everybody
18. Bí ẹni ẹni bá kú lókèèrè, à pẹ̀tà-a rẹ̀ wálé.
Literal: Bí ẹni ẹni bá kú lókèèrè if a-person's-relation dies far-away à pẹ̀tà-a rẹ̀ wálé one-brings a-relic-of-them home.
Idiomatic: If one's relative dies far away from home, the dead person's relic is sent home. (Owomoyela)
Meaning: As person dey far no mean say e no belong again; some part of dem must surely return go where dem come from.
Used when: Dem dey use am talk about person wey waka travel go far but him connection to home still remain no matter how far e go .
Notes: The tradition to send small hair, nail wey dem cut, or cloth go back for burial rites when dem no fit carry body go home na real practice, and the proverb use that specific custom take make general point.
19. Bí ikú ilé ò pani, tòde ò lè pani.
Literal: Bí ikú ilé if death of-home ò pani does-not kill-one tòde ò lè pani that-of-outside cannot kill-one.
Idiomatic: If the death at home does not kill one, the death outside will not. (Owomoyela)
Meaning: Safety inside person own circle na the foundation of safety for anywhere.
Used when: Dem dey use am give assurance or claim say person safety for home dey guarantee him safety for outside .
Notes: The logic dey run from the case wey dangerous pass, enemy wey dey near, go the one wey no dangerous reach am, enemy wey dey far, wey be argument style wey several proverbs for this file share with entry 13.
20. Bí ó bá bá ojú, á bá imú pẹ̀lú.
Literal: Bí ó bá bá ojú if it meets the-eye á bá imú pẹ̀lú it-will meet the-nose also.
Idiomatic: Whatever disaster befalls the eye will also befall the nose. (Owomoyela)
Meaning: People and things wey dem put close together dey share each other fate.
Used when: Dem dey use am talk about associates or neighbours wey no fit expect make disaster wey affect the whole group pass dem by .
Notes: The image use how eye and nose dey naturally close together for face, wey make the shared fate be matter of position instead of choice.
21. Bí orí kan-án bá sunwọ̀n á ran igba.
Literal: Bí orí kan-án bá sunwọ̀n if one head is-good á ran igba it-will benefit two-hundred.
Idiomatic: If a head is blessed with good fortune, it will affect a hundred others. (Owomoyela)
Meaning: One person success dey spread reach outside and e dey benefit everybody wey relate with dem.
Used when: Dem dey use am explain why community dey put hand and celebrate when one member dey rise .
Notes: Orí na both the physical head and the personal destiny wey dem believe say Yorùbá person pick before dem born am; dem fit understand the proverb say e dey talk about luck specifically instead of effort, reading wey the corpus no clear out here.
22. Èèyàn ẹni là ń fi ààyè ọmọ hàn; nígbà tó bá dòkú gbogbo ayé ní ń yọrí-i rẹ̀.
Literal: Èèyàn ẹni one's-own-people là ń fi ààyè ọmọ hàn is-to-whom one shows a-living child nígbà tó bá dòkú when it becomes-dead gbogbo ayé ní ń yọrí-i rẹ̀ everyone withdraws its-head.
Idiomatic: One presents one's live child only to one's kin; when it dies, the world makes itself scarce. (Owomoyela)
Meaning: When good thing happen, plenty people dey share am; na sorrow and loss dey show who really close to you.
Used when: Dem dey talk am when people wey dey follow you only when thing good disappear the moment wey real need come .
Notes: The difference dey structural, e no happen by mistake: the proverb put am down as rule, no be just ordinary observation, say dem dey show the pikin to close people when e dey alive, but crowd go abandon am when e die.
23. Ẹgbò-ó ń kó, iná ń kó, ohùn èèyàn-án ń kó.
Literal: Ẹgbò-ó ń kó the-ulcer is-growing iná ń kó the-fire is-growing ohùn èèyàn-án ń kó the-person's-voice is-growing.
Idiomatic: The ulcer grows bigger, the fire glows redder, and one's voice grows hoarse. (Owomoyela)
Meaning: Some wahala dey increase as dem dey ignore am, and person go don taya to complain before dem solve the problem.
Used when: Dem dey quote am to argue say make person dey correct problem continuously and repeatedly, instead of just one single warning .
Notes: Owomoyela usage note explain am say na about bad behaviour wey dey continue wey need the person wey dey advise to dey put effort non-stop , wey make the voice wey strain be like the price wey the corrector dey pay, no be just complaint about only the person wey do wrong.
24. Ẹni tó bá ọmọ ọlọ́mọ lórí jẹ́, òrìṣà inú ilé yó bá tirẹ̀ náà jẹ́.
Literal: Ẹni tó bá ọmọ ọlọ́mọ lórí jẹ́ whoever ruins another's child's fortune òrìṣà inú ilé the-god-of-the-home yó bá tirẹ̀ náà jẹ́ will ruin theirs too.
Idiomatic: Whoever ruins the lot of an innocent person will have his own lot ruined by the god of the hearth. (Owomoyela)
Meaning: When person deliberately harm another person pikin, e dey bring judgment through house spiritual powers, no be just say people go condemn am.
Used when: Dem dey talk am as warning against to sabotage person wey dey depend on another person .
Notes: Òrìṣà inú ilé, the house deity, place the punishment inside the offender own house instead of court or curse wey come from outside, wey make the judgment feel like something wey person no fit escape.
25. Ìjà ló dé lórin dòwe.
Literal: Ìjà ló dé it-is-a-quarrel that-arrived lórin dòwe to-song became-proverb.
Idiomatic: It is the breaking out of a quarrel that turns an innocent song into a satirical song. (Owomoyela)
Meaning: Normal thing wey no get harm inside dey carry bad meaning once quarrel don already dey ground.
Used when: Dem dey quote am when ordinary talk or old song turn to attack because quarrel don already dey ground .
Notes: The proverb na short statement about how context, no be wetin person talk, dey bring the offence, topic wey this corpus yoruba-owe-proverbs also touch with proverbs about how matter dey escalate like Ọ̀rọ̀ sí ọ̀rọ̀ ni ń mú ìjà wá.
26. Ọ̀run ń ya bọ́, kì í ṣe ọ̀ràn ẹnìkan.
Literal: Ọ̀run ń ya bọ́ the-sky is falling kì í ṣe ọ̀ràn ẹnìkan is-not the-matter of-one-person.
Idiomatic: The sky falling down is not any one person's problem. (Owomoyela)
Meaning: Danger wey dey threaten everybody no be load wey one single person suppose carry alone.
Used when: Dem dey talk am to calm person wey dey react to general threat as if na only him get the matter to solve .
Notes: Owomoyela pair this one with Ọ̀run ń ya bọ́, ò ń yẹrí; ìwọ nìkan ni?, "sky dey fall and you dey bend head; na only you dey inside danger?", wey make the same point by mocking the person wey dey act like say na only am the general threat target .
Talk, reputation and wetin the town already know
27. Ìríni ni ìkíni; ìkíni ni ìjẹ́ni.
Literal: Ìríni seeing-one ni ìkíni is greeting-one ìkíni ni ìjẹ́ni greeting-one is answering-one.
Idiomatic: To see a person is to greet the person; to be greeted is to respond. (Owomoyela)
Meaning: Basic good behavior na chain of duty: to see person dey bring greeting, and to greet person mean say person must answer.
Used when: Dem dey quote am as the standard for normal good character when people pass each other .
Notes: The way the proverb arrange follow the meaning, three clause dey lock together the same way the social duties wey e describe lock together.
28. Ọ̀rọ̀ tó bá ṣe ojú ìlú ò fara sin.
Literal: Ọ̀rọ̀ tó bá ṣe ojú ìlú a-matter that happened before the-face-of-the-town ò fara sin does-not hide itself.
Idiomatic: Whatever happened in the presence of the whole town cannot be kept secret. (Owomoyela)
Meaning: Wetin people witness for public don pass wetin anybody fit cover up after.
Used when: Dem dey talk am to stop useless secret about something wey everybody already know .
Notes: Ojú ìlú, the face of the town, treat the community like one single person wey dey witness something, pattern wey dey show repeatedly across Yorùbá proverbs about public shame and public knowledge.
29. "Mo ti wí?" "Bẹ́ẹ̀ lo wí!" Kannáà làwọn méjèèjì ń gbé ẹnu sókè.
Literal: "Mo ti wí?" "did-I-say-it?" "Bẹ́ẹ̀ lo wí!" "so-you-said!" Kannáà làwọn méjèèjì ń gbé ẹnu sókè the-same-thing is-what the-two are-raising mouths to-say.
Idiomatic: "What did I say?" "So you said!" Both mouths speak in unison. (Owomoyela)
Meaning: When two people talk the exact same claim for the exact same way, no real dispute dey between dem to settle.
Used when: Dem dey talk am about dispute wey, when dem look am well, no even be dispute at all .
Notes: Di proverb bring small conversation come out and con comment on am, na structure wey dis corpus point out for another place, for file 10 entry 28, as style wey dey show up again and again.
30. Kò-gbélé-kò-gbọ̀nà ní ń sìnkú àbíkú.
Literal: Kò-gbélé-kò-gbọ̀nà he-does-not-live-in-the-home-and-he-does-not-live-on-the-path ní ń sìnkú àbíkú is-who buries the-àbíkú.
Idiomatic: He-does-not-live-in-the-home-and-he-does-not-live-on-the-path is the one who buries the àbíkú. (Owomoyela)
Meaning: Person wey no get solid ground or position for di community na im dem dey leave make e do di work wey nobody want touch.
Used when: Dem dey talk am about stranger or person wey dey waka around wey dem call make e do work wey person wey get ground no go gree do .
Notes: Àbíkú na pikin wey dem believe say dey die con dey born again repeatedly to torture di same parents, and dem dey fear di burial rites well well, na wetin make di work for dis proverb specifically undesirable pass ordinary dirty work.
31. "Ǹgò lè jẹ ìjẹkújẹ" kì í gbé àwùjọ ọ̀pọ̀ èèyàn.
Literal: "Ǹgò lè jẹ ìjẹkújẹ" "I-cannot eat rubbish" kì í gbé àwùjọ ọ̀pọ̀ èèyàn does-not live-in a-crowd-of many people.
Idiomatic: "I will not eat rubbish" does not live in a crowd. (Owomoyela)
Meaning: To dey among crowd dey require person to endure things wey person wey too dey select go want reject.
Used when: Dem dey tell person wey too dey select or find fault to mix with people .
Notes: Dem turn di refusal wey dem quote to di subject of di sentence, na construction wey dis corpus note for another place as standard Yorùbá proverb style wey dem dey use catchphrase take name kind of person.
32. "Ǹgò níí fẹ́, ǹgò níí gbà": ibi tó sùn sí lánàá, kò níí sùn síbẹ̀ lónìí.
Literal: "Ǹgò níí fẹ́, ǹgò níí gbà" "I-will-never-agree-and-I-will-never-concede" ibi tó sùn sí lánàá the-place it-slept at yesterday kò níí sùn síbẹ̀ lónìí it-will-not sleep there today.
Idiomatic: "I will never agree, and I will never concede": wherever he slept last night, he will not sleep there today. (Owomoyela)
Meaning: Person wey always dey hard to relate with dey finish everybody patience and e go force am to dey waka go another place.
Used when: Dem dey talk am about person wey im stubbornness make am lose im standing for everywhere wey e try to settle down .
Notes: Dem present di consequence as matter of accommodation, to dey sleep for new place every night, wey make abstract character flaw clear and visible.
33. Ò ń wò mí, mò ń wò ọ́, ta ní ṣeun nínú-u wa?
Literal: Ò ń wò mí you are-watching me mò ń wò ọ́ I-am-watching you ta ní ṣeun nínú-u wa who is-of-use between us.
Idiomatic: All you do is look at me, and all I do is look at you; which of us is any use to the other? (Owomoyela)
Meaning: Two people wey each dey wait make di other person act first no go achieve anything together.
Used when: Dem dey talk am for situation wey need make two people help each other, but none of dem gree move first .
Notes: Owomoyela usage note stretch dis one enter general claim about give-and-take: person wey no gree lift hand help another person no get ground to expect help back .
34. Ó pa wọ́n tán nínú ọmọ ataare; kí là bá tún fi ẹ̀pò rẹ̀ ṣe?
Literal: Ó pa wọ́n tán he has-removed them all nínú ọmọ ataare from-inside the-alligator-pepper-seeds kí là bá tún fi ẹ̀pò rẹ̀ ṣe what would-we now with its-shell do.
Idiomatic: He has removed all the seeds from the alligator pepper; what now can one do with the shell? (Owomoyela)
Meaning: To take di useful part of wetin people share con leave only di dry back for others na clear form of selfishness.
Used when: Dem dey talk am about person wey take di best part of community property con leave di rest worthless .
Notes: Alligator pepper na seed pod wey dem dey use for ceremony and food; na di seed be di valuable part while di shell almost no get value, na wetin make di image sharp.
35. Ojú ẹni là ḿbi aṣeni lóhun.
Literal: Ojú ẹni one's presence là ḿbi aṣeni lóhun is-where one questions the-wrongdoer about-the-matter.
Idiomatic: It is in the presence of witnesses that one challenges the person who caused one injury. (Owomoyela)
Meaning: Make dem bring complaint out for open, for front of people, no be to settle am for secret where nobody fit check wetin each side talk.
Used when: Dem dey talk am to justify why dispute suppose open for public pass make dem do am for secret .
Notes: Di proverb assume say to confront matter for public na form of accountability on im own, wey match di wider pattern for dis file say town na witness and enforcer.
36. Ojúlùmọ̀ ò níí jẹ́ ká na ìyá gbà ẹni.
Literal: Ojúlùmọ̀ the-community-of-acquaintances ò níí jẹ́ will-not allow ká na ìyá gbà ẹni that-one flog the-mother of-one's-comrade.
Idiomatic: The community will not let one flog the mother of one's comrade. (Owomoyela)
Meaning: Fear of wetin society go talk dey make people no carry grievance reach level wey di group no go accept.
Used when: Dem dey talk am to explain why person hold imself, or suppose hold imself, make e no do bad thing against person associate family .
Notes: Owomoyela join dis one with di next entry, about stingy person wey dem protect make e no sleep outside, and e view di two as evidence say communal sanction and communal care dey work as two sides of di same system .
37. Ojúlùmọ̀ ò níí jẹ́ kahun ó sun ìgbẹ́.
Literal: Ojúlùmọ̀ ò níí jẹ́ the-community-will-not allow kahun ó sun ìgbẹ́ that-the-miser sleep in-the-wild.
Idiomatic: The community will not let the miser sleep in the wild. (Owomoyela)
Meaning: Even person wey no give di group any reason to like am still dey receive basic protection from dem.
Used when: Dem dey use am argue say community obligation dey reach even person wey no dey mix with people and person wey no dey give .
Notes: If dem put am beside entry 36, dis one dey show di same communal control dey work for di stingy person favour instead of against aggressor, na dis point Owomoyela dey make as e pair dem together .
Di market and di meeting as models of di town
38. Ìjọ̀ ni tìlú; ọba ló lagbo.
Literal: Ìjọ̀ ni tìlú the-assembly is the-town's ọba ló lagbo the-king is-who owns the-mass-gathering.
Idiomatic: The assembly is for the people; to the king belongs the crowd. (Owomoyela)
Meaning: Ordinary people fit gather informally, but na only di king get di position to call and command di whole town together at once.
Used when: Dem dey talk am to separate gathering of ordinary people from royal summons, and to show say na only king get unique power to gather everybody .
Notes: Owomoyela endnote explain ìjọ̀ say na gathering for consultation and agbo say na gathering for ceremony or celebration wey people do together , na why di second clause call di king di owner of di bigger and more formal occasion instead of ordinary meeting.
39. Ẹnìkan lẹ ní ìlú ò dùn, kó kó rù kó gba oko lọ.
Literal: Ẹnìkan tí ó ní ìlú ò dùn whoever says the-town is-not pleasant kó kó rù let-him pack luggage kó gba oko lọ and take the-bush-path away.
Idiomatic: Whoever says the town is not pleasant should pack his or her luggage and head for the bush. (Owomoyela)
Meaning: Anybody wey no fit accept di conditions of communal life dey free to leave go stay alone.
Used when: Dem dey talk am against person wey dey always complain about town life and di duties wey follow am .
Notes: Owomoyela usage note dey straight: people wey no like communal life deserve to dey stay by demselves inside forest , dis one dey harsher pass wetin di proverb strictly talk, but e follow di logic of di proverb.
40. Ẹní tó darí, igbá-á kọ̀.
Literal: Ẹní tó darí the-palm-tree that has-bent its-top igbá-á kọ̀ the-climbing-rope refuses-it.
Idiomatic: The palm tree whose top is bent to the ground is rejected by the climbing rope. (Owomoyela)
Meaning: Person wey no bring any difficulty and no show any resistance no dey make people put serious effort or pay attention to am.
Used when: Dem dey talk am about person wey dey too easy to get, wey people no dey bother to work for or negotiate with again .
Notes: Di imagery dey practical: palm wine tapper rope and effort dey go to trees wey make sense to climb, so tree wey don already bend down low no dey make tapper invest skill on top am.
Towns and people wey dem call by name
41. Gàbàrí pa Fúlàní, kò lẹ́jọ́ nínú.
Literal: Gàbàrí pa Fúlàní a-Hausa-person killed a-Fulani-person kò lẹ́jọ́ nínú there-is-no case in-it.
Idiomatic: A Hausa person has killed a Fulani person; there is no case to answer. (Owomoyela)
Meaning: Where di person wey do wrong and di person wey dem do wrong to dey close reach to treat dem as one, wetin suppose be crime no dey prosecuted as crime.
Used when: Dem dey talk am about harm wey happen inside group wey close tightly sotay dem no dey treat am like harm wey dem do outsider .
Notes: Owomoyela endnote explain say although Hausa and Fulani na different peoples for northern Nigeria, Yorùbá speakers dey see dem as effectively di same thing, and na dat premise di proverb need to make e legal point . Di proverb dey describe wetin people outside see, no be how Hausa or Fulani people understand demselves, and make people read am as evidence of how Yorùbá dey classify dia northern neighbours instead of claim about how close di relationship actually be.
42. Túlùú-túlùú, ẹyẹ Elépe.
Literal: Túlùú-túlùú town-disperser-town-disperser ẹyẹ Elépe bird of-Elépe.
Idiomatic: Town disperser, the Elépe bird. (Owomoyela)
Meaning: Person wey dey carry rumour and gossip from one side go another side dey scatter di peace of di community.
Used when: Dem dey talk am about person wey everybody know say dey carry news, wey dem dey call by dis bird name .
Notes: Di repeated ideophone túlùú-túlùú name di bird by wetin e cry or behaviour dey cause, wey be to scatter people, instead of physical description, and dis one na common pattern for Yorùbá bird names wey dem dey use describe character.
43. Yánníbọ̀-ó mú erèé rún; gbẹ̀gìrì-í ṣàn.
Literal: Yánníbọ̀-ó mú erèé rún Yánníbọ̀ has ground the-black-eyed-peas-to-nothing gbẹ̀gìrì-í ṣàn the-black-eyed-pea-stew has-become-watery.
Idiomatic: Yánníbọ̀ chewed up the black-eyed peas; the black-eyed-pea stew is watery. (Owomoyela)
Meaning: Person don chop or waste di main thing wey dem keep for di group, leave only small and watery remainder for everybody else.
Used when: Dem dey talk am about person wey finish or spoil resources wey suppose benefit di whole group .
Notes: Gbẹ̀gìrì na soup wey dem make with beans wey need di beans make e dey intact and cook well make e fit thick; to call am watery na clear complaint say di soup spoil, no be vague talk.
44. "Yóò bàá ọ," kì í ba ẹnìkan mọ́.
Literal: "Yóò bàá ọ" "it-will-strike you" kì í ba ẹnìkan mọ́ does-not strike one-person only.
Idiomatic: "A pox on you!" does not limit its effect to only one person. (Owomoyela)
Meaning: Curse or bad luck wey person call out, once e start, dey spread go affect people wey dey close to di person wey dem target too.
Used when: Dem dey talk am as warning against to curse person, since people know say di consequence dey spill over reach people around dem .
Notes: Di proverb assume say real mechanism dey, no be just figure of speech, where bad luck wey person pronounce dey spread pass through di person close people, and dis one follow di heavy weight wey Yorùbá speech generally dey give curses and blessings wey dem pronounce.
Fairness, favour and to owe person back
45. Ọlá adìẹ ni alámọ̀tẹ́kùn-ún fi ḿmu omi nínú agada.
Literal: Ọlá adìẹ by-the-grace-of the-chicken ni alámọ̀tẹ́kùn-ún fi ḿmu omi nínú agada is-how the-lizard drinks water from-a-potsherd.
Idiomatic: It is by the grace of the chicken that the lizard can drink out of a potsherd. (Owomoyela)
Meaning: Person fit benefit from wetin dem prepare for another person entirely, without say di person contribute anything.
Used when: Dem dey talk am about person wey dey gain from another person good luck or arrangement, without say dem dey necessarily judge di person .
Notes: Owomoyela endnote explain say dem put piece of pot with water for chicken, and lizard just come take advantage of wetin dem no even mean for am , wetin di proverb line alone no make clear.
46. Ọmọdé gbọ́n, Àrẹ̀ gbọ́n, la fi ń tẹ ilẹ̀ Ifẹ̀.
Literal: Ọmọdé gbọ́n a-youth is-wise Àrẹ̀ gbọ́n the-chief is-wise la fi ń tẹ ilẹ̀ Ifẹ̀ is-how one treads the-ground of-Ifẹ̀.
Idiomatic: A youth is wise, and the chief is wise: that is the principle by which people go about at Ifẹ̀. (Owomoyela)
Meaning: Young person advice fit make sense make dem listen to am alongside chief advice, at least for di place wey di proverb mention.
Used when: Dem dey quote am to defend why dem suppose take junior person advice serious .
Notes: Ilé-Ifẹ̀ na di place wey dem know as where Yorùbá people originate from and na seat of major traditional authority, so as di proverb mention am as di place where dem dey weigh youth and chief advice together, e give di point serious traditional weight.
47. Pàlà àkàṣù ní ḿbá gbọọrọ iṣu wá.
Literal: Pàlà àkàṣù a-large-loaf-of-corn-meal ní ḿbá gbọọrọ iṣu wá is-what-brings a-long yam.
Idiomatic: A large loaf of corn meal is what comes of a big yam. (Owomoyela)
Meaning: Good wey person do dey return back to di giver in kind, later and according to how e do am.
Used when: Dem dey talk am to encourage make person do good now, by showing say reward dey come for future .
Notes: Owomoyela endnote give di full and clearer version of di same proverb: Àkàṣù pàlà ní ḿmú iṣu gbọọrọ wá, "big lump of corn meal na wetin dey bring long yam," wey state di same cause-and-effect point with di words in normal expected order .
48. Pípé là ń pé ọgbọ́n, a kì í pé gò.
Literal: Pípé là ń pé ọgbọ́n assembling is-what one assembles for-wisdom a kì í pé gò one does-not assemble for-foolishness.
Idiomatic: People assemble to seek wisdom collectively; people do not assemble in order to become stupid. (Owomoyela)
Meaning: Di main reason why people dey consult and sit down talk together na to get sense, and any meeting wey bring out foolishness don fail wetin make dem gather.
Used when: Dem dey talk am to criticize meeting or council wey bring out foolish decision .
Notes: Di proverb state di standard wey meeting suppose reach, na why e dey work like rebuke instead of just ordinary description when meeting fall short of am.
49. Sọ̀rọ̀-sọ̀rọ̀ wà, bẹ́ẹ̀ ni ẹní máa gbọ́ ḿbẹ.
Literal: Sọ̀rọ̀-sọ̀rọ̀ wà the-talkative-one exists bẹ́ẹ̀ ni ẹní máa gbọ́ ḿbẹ likewise the-one-who-will-listen exists.
Idiomatic: There is the loquacious person, and so also there is the person willing to listen. (Owomoyela)
Meaning: Different roles dey community wey dey complement each other, and as talkers dey, listeners must dey too.
Used when: Dem dey talk am to describe or excuse person wey dey talk too much, by pointing out say people wey ready to listen dey to balance am .
Notes: Di flat, paired structure of di proverb just present di two roles as wetin naturally dey, instead of say e be moral demand on either side.
Reading these proverbs
Three things to note about this theme.
Di level of who dem dey hold responsible dey expand as proverbs move from file 10 enter this file, but di basic way e dey work no change. Just as file 10 show how household dey answer for dia members, entries 15, 17, 24 and 44 for here show say town, neighbourhood, or wider community dey treat one member behavior, luck, or curse as everybody business. Yorùbá social reasoning dey apply di same collective-liability logic for every level, compound, town, and by extension nation, without needing separate proverb vocabulary for each one.
Proverbs about cooperation and proverbs about personal interest sit down together for di same section without any shame. Entries 1 reach 6 insist say nobody fit stand on dia own and dem push for joint effort; entries 33, 34 and 39 dey very clear about people wey dey chop free, people wey dey hoard, and people wey just lazy. As Owomoyela arrange dem together, that one self na evidence say Yorùbá speakers no expect say proverbs collection about community life go turn to just one uniform theory about human nature.
Places wey dem call their name carry heavy weight for argument. Entries 15, 38 and 41 base their point on specific town, Ìbàdàn, Ilé-Ifẹ̀, or specific pairing of tribes, Hausa and Fulani, instead of just staying general like most proverbs for this file. To read dem as points about di particular place wey dem mention, instead of assuming say person fit just swap dem with any town, dey closer to how people likely use dem for speech.