Òwe on Àyànmọ́: What Is Allotted
Forty Yorùbá proverbs on destiny, the allotted orí, and what a person can and cannot change about their lot, each with the original, a literal gloss, a named translation, and the situation it is spoken in.
Àyànmọ́ na wetin dem don attach or fix put for person body, from yàn, to choose or select, and mọ́, to fasten. For Yorùbá belief, person dey kneel down for front of Ọlọ́run or go choose among di heads wey dey stored for Àjàlá workshop before dem enter dis world, and wetin dem choose for there, di orí or ìpín, na im dem believe say dey control how di life wey follow go be. Dis file gather forty proverbs wey dey talk from inside dat belief: wetin fit change or no fit change di destiny wey dem give person, how person suppose react when better or bad luck dey follow dem back-to-back, and where di proverbs demsef disagree about how fixed dat fixing really be. Anoda companion file, owe-fate-gods-responsibility, cover di wider area of Ọlọ́run's justice and human responsibility; but dis particular file stay close to di narrower words about wetin dem choose, wetin dem allot, and wetin person carry as dia own.
Plenti of di proverbs wey dey here come from Owomoyela text dem and translations, wey dem bring out from di digitised Good Person excerpts from im collection . Di usage notes wey Owomoyela put inside bracket na di foundation for di Used when lines, and where di exact words na im own, dem quote am. Two entries near di end come from one peer-reviewed philosophical article about orí and destiny instead of Owomoyela, and dem mark dem like dat; dem print dose two for di source without tone marks, and dis file keep dem like dat instead of to add diacritics wey go decide reading wey di source no give.
A note on registers
STYLE.md require say make dis corpus no mix wetin di tradition dey talk about imsef with wetin scholar dey argue about am. Di proverbs wey dey below na di tradition own idiom: dem dey talk directly, plain-plain, say bad orí dey spoil good effort, or say Ọlọ́run's judgement pass person plan. Di introductory framing wey dey above, and di closing section, follow Balogun 2007 philosophical survey of di scholarly debate on top weda Yorùbá belief inside orí mean fatalism, hard determinism, or sometin wey soft pass dat . Dat debate belong to philosophers wey dey argue about di proverbs, no be to di proverbs demsef, and dem keep di two separate all through: di Meaning line dey state wetin di proverb talk; where scholarly position dey relevant, dem name am like dat, and dem no mix am into di proverb own voice.
What is allotted and cannot be evaded
1. Pípẹ́ ni yó pẹ̀ẹ́, agbọ̀n á bo adìẹ.
Literal: Pípẹ́ ni yó pẹ̀ẹ́ long it will be-long, agbọ̀n á bo adìẹ the-coop will cover the-chicken.
Idiomatic: "It may take long, but the coop will eventually cover the chicken."
Meaning: Wetin destiny don set fit delay, but person no fit escape am totally.
Used when: Owomoyela: "One may put it off a while, but one cannot avoid one's fate"
Notes: Di picture dey domestic and simple: to lock fowl for pen for night na ordinary daily tin, no be punishment, and di proverb borrow dat normal thing make to avoid am sound like waste of time instead of tragic tin. Owomoyela note say e dey among one small family of proverbs wey dey start di same way.
2. Ibi tí a ní kí gbégbé má gbèé, ibẹ̀ ní ńgbé.
Literal: Ibi tí a ní the-place that we-say kí gbégbé má gbèé that gbégbé should-not inhabit, ibẹ̀ ní ńgbé there it inhabits.
Idiomatic: "The spot one cautions the gbégbé plant not to inhabit, there it will surely inhabit."
Meaning: To warn sometin make e comot for di place wey destiny don set for am no get any effect on top where e go eventually land.
Used when: Owomoyela: "One will fulfill one's destiny, whatever others might do to prevent one"
Notes: Gbégbé na weed wey dey grow exact for di piece of land wey farmer dey try pass to clear, so di proverb come from normal annoyance wey every farmer know directly instead of abstract doctrine. Compare entry 1: di two of dem use everyday, simple picture take pass message say person no fit escape wetin dem don allot give am.
3. Ajá tí yó sọnù kì í gbọ́ fèrè ọdẹ.
Literal: Ajá tí yó sọnù a-dog that will be-lost kì í gbọ́ does-not hear fèrè ọdẹ the-hunter's whistle.
Idiomatic: "A dog destined to be lost does not hear the hunter's whistle."
Meaning: Person wey destruction don mark no go hear or get help from normal means wey suppose save am.
Used when: Owomoyela: "No matter what help one may render, one cannot save an ill-fated person"
Notes: Di whistle na di only reliable instrument wey hunter get to take call dog back from danger, so di proverb show say di failure no be say dem no try to rescue am. Na one of di starkest statements inside dis set, and e get small tension with entries wey dey later inside dis file wey dey credit person own behavior, instead of sealed fate, for bad outcome.
4. Ajá tó rí mọ́tò tó dúró fi ara-a ẹ̀ bọ Ògún.
Literal: Ajá tó rí mọ́tò a-dog that sees a-vehicle tó dúró that stands fi ara-a ẹ̀ bọ Ògún makes itself a-sacrifice to-Ògún.
Idiomatic: "A dog that sees a motor vehicle and stands in its way makes itself a sacrifice to Ogun."
Meaning: To put person body inside danger when e no need mean say person dey volunteer for di fate wey follow am.
Used when: Owomoyela: "A person who needlessly endangers him/herself deserves his/her fate"
Notes: Ògún na di god of iron, war, and di road, wey di metal of di vehicle and di danger of di collision belong to, so dem describe di dog as sometin wey dey make offering give di exact deity whose territory e waka enter. Di motor vehicle show say dis proverb, or at least dis way dem take phrase am, no old pass when motor vehicle first reach among di Yorùbá.
5. Ìpàṣán tí a fi na ìyálé ḿbẹ láàjà fún ìyàwó.
Literal: Ìpàṣán tí a fi na ìyálé the-whip with-which the-senior-wife was-beaten ḿbẹ láàjà is-resting on-the-rafters fún ìyàwó for the-new-wife.
Idiomatic: "The whip used on the senior wife is resting on the rafters waiting for the new wife."
Meaning: Wahala wey don already fall on top the person wey dey position before person dey wait, untouched, for person own turn.
Used when: Owomoyela: "Make person no think say the wahala wey fall on top people wey go before am go pass am by"
Notes: The main power of the proverb dey inside where dem keep the koboko: say dem keep am for rafters instead of to throw am comot mean say na household object wey dey storage, and dis one dey turn the threat from ordinary incident to something wey dey permanently inside the house wey person marry enter. Ìyálé and ìyàwó, senior wife and new wife wey just enter, na one after the other dey occupy the same structural position inside polygamy compound, so the new wife dey inherit the wahala of the position join with the respect. The logic na the same thing as entry 18, about how the gods dey take one person of a kind and the next person of dat kind go dey prepare, but dem talk am here as domestic inheritance instead of divine selection.
6. Àìlèfọhùn ní ńṣáájú orí burúkú.
Literal: Àìlèfọhùn inability-to-speak-out ní ńṣáájú is-what precedes orí burúkú a-bad orí.
Idiomatic: "Inability to speak out precedes misfortunes."
Meaning: Person wey no talk for himself dey open way make bad luck reach am.
Used when: Owomoyela: "Person wey no talk for himself go suffer the consequence"
Notes: Orí burúkú, bad head or bad destiny, na wetin dem treat grammatically here like event wey get precondition, and dis one dey reduce the fatalism of the proverb well-well: the wahala no just happen like dat, wetin come before am, and wetin secretly invite am, na mistake wey the person himself make. Dat structure dey anticipate the soft-deterministic reading wey dem discuss for the closing section of dis file.
7. Kì í ṣe gbogbo ẹni tí ńṣe "Ọlọ́rún bùn ó bùn mi" là ńfún ní nǹkan.
Literal: Kì í ṣe gbogbo ẹni it-is-not every person tí ńṣe "Ọlọ́rún bùn ó bùn mi" who says-"whoever God has-endowed should-endow me" là ńfún ní nǹkan that one gives something.
Idiomatic: "It is not to every person who says 'Whoever has received some bounty from God should give to me' that one gives alms."
Meaning: To mention God blessing when person dey beg no be reason on its own to show charity.
Used when: Owomoyela: "Person suppose dey careful about who e dey show kindness to"
Notes: The proverb quote the exact words wey beggar dey talk word-for-word and e come refuse make am touch am, wey be direct social commentary wey dey unusual: e treat appeal to Ọlọ́run's generosity like rhetorical move wey person fit resist instead of claim wey person no fit answer.
8. Kò sí ẹni tí Ọlọ́run ò ṣe fún, àfi ẹni tó bá ní tòun ò tó.
Literal: Kò sí ẹni there-is no-one tí Ọlọ́run ò ṣe fún whom God has-not done for, àfi ẹni tó bá ní except one-who says tòun ò tó that-his is-not-enough.
Idiomatic: "There is no one to whom God has not been generous, only those who will say he has not been generous enough."
Meaning: Inside every portion wey person get, something dey to thank God for, and to complain na choice, no be say na fact person dey report.
Used when: Owomoyela: "Everybody get wetin dem suppose thank God for"
Notes: The grammar deny completely say any person dey wey God no provide for, and e push the whole matter of lack enter the attitude of the person wey dey complain, wey make dis proverb one of the ones wey get strong theological confidence inside the group: e treat the portion wey person get as something wey dey enough by definition.
9. Màrìwò ò wojú ẹnìkan, àfi Ọlọ́run.
Literal: Màrìwò palm-fronds ò wojú ẹnìkan do-not look-to-the-face of-anyone, àfi Ọlọ́run except God.
Idiomatic: "Palm fronds look up to no one except God."
Meaning: Total trust dey on Ọlọ́run alone, no be on top any human patron.
Used when: Owomoyela: "Na God only person trust dey"
Notes: Young palm frond, wey dem dey use mark holy or forbidden ground, get strong connection with divine and ancestral authority inside Yorùbá ritual practice, so the image already carry religious weight before the proverb even talk im point clear.
10. Ọlọ́run yó pèsè; kì í ṣe bí èsè oríta.
Literal: Ọlọ́run yó pèsè God will provide; kì í ṣe bí èsè oríta it-is-not like the-leavings of-a-crossroads.
Idiomatic: "The Lord will give alms, but not the type one comes upon at crossroads."
Meaning: Wetin Ọlọ́run give na real gift, no be leftover of sacrifice wey dem drop for spirits for junction.
Used when: Owomoyela: "Person dey wish for good gifts from God, no be just any kind leftover"
Notes: Sacrifice for junction, wey dem leave there for Èṣù and other spirits instead of living people, na well-known image inside Yorùbá religious practice and dem treat am inside owe-esu-in-proverb and owe-doorway-threshold-boundary; here dem use the image only for contrast, to show the difference between genuine gift and wetin dem throway.
Wetin dey follow from the portion wey person get
11. Ohun tó ní òun óò bẹ́ni lórí, bó bá ṣíni ní fìlà, ká dúpẹ́.
Literal: Ohun tó ní a-thing that says òun óò bẹ́ni lórí it-will decapitate-one, bó bá ṣíni ní fìlà if it-only knocks-off one's cap, ká dúpẹ́ let-one give-thanks.
Idiomatic: "If a thing that vows to decapitate one only knocks off one's hat, one should be thankful."
Meaning: When disaster wey person fear say go happen come light pass wetin person expect, gratitude na the right response instead of complaint.
Used when: Owomoyela: "If the wahala wey reach person come light pass wetin e expect, person suppose give thanks"
Notes: The jump from to cut head comot to cap wey fall off na something dem do on purpose make e extreme, and Owomoyela pair dis proverb directly with the next one for inside im collection, where the two of dem come from the same rhetorical pattern of bad fate wey person escape by small and give thanks for.
12. Ohun tó ní òun óò ṣeni lẹ́rú, tó wá ṣeni níwọ̀fà, ká gbà á.
Literal: Ohun tó ní a-thing that says òun óò ṣeni lẹ́rú it-will make-one a-slave, tó wá ṣeni níwọ̀fà that-then makes-one a-pawn, ká gbà á let-one accept it.
Idiomatic: "If whatever promised to make one a slave only makes one a pawn, one should accept one's fate."
Meaning: If wetin happen to pesin soft pass wetin for happen, make e accept am instead of to dey vex.
Used when: Owomoyela: "Make pesin accept wit thanks if wetin happen to am soft pass wetin for happen"
Notes: Pawnship, ìwọ̀fà, na real position wey people recognize wey different from slavery, where pesin work to pay debt instead of to transfer the pesin permanently, so this comparison no be exaggeration, na clear difference wey the original people understand well well. Owomoyela join this entry directly wit the one wey dey before am.
13. Fi ìjà fún Ọlọ́run jà, fọwọ́ lérán.
Literal: Fi ìjà fún Ọlọ́run jà give the-fight to-God to-fight, fọwọ́ lérán fold-hands and-watch.
Idiomatic: "Leave the fighting to God, sit back and watch."
Meaning: To pay back pesin wey do bad, e beta make pesin leave am for God judgment instead of to retaliate by body.
Used when: Owomoyela: "Make pesin leave people wey hurt am for God judgment and punishment"
Notes: Fọwọ́ lérán directly describe how pesin dey stand fold hand dey look fight or show like spectator, so the proverb present withheld retaliation no be like weakness, but like deliberate action of pesin wey hand over the mata give pesin wey get power pass am.
14. Ẹni èèyàn ò kí kó yọ̀; ẹni Ọlọ́run ò kí kó ṣọ́ra.
Literal: Ẹni èèyàn ò kí whoever people do-not greet kó yọ̀ let-him rejoice; ẹni Ọlọ́run ò kí whoever God does-not greet kó ṣọ́ra let-him beware.
Idiomatic: "Whoever is shunned by people should rejoice; whoever is shunned by God should look out."
Meaning: When human beings reject pesin, na small tin compared to when God reject pesin, wey be the only rejection wey really make sense to fear.
Used when: Owomoyela: "God favor beta pass human beings favor"
Notes: The parallel structure show how the two sentence balance, and then e break am: say people avoid pesin na reason to relax, no be to panic, and this one change the normal way society dey look wetin really be serious rejection.
15. Bí ẹnìkan ò kíni "Kú-ù-jokòó," kíkí Ọlọ́run-ún ju ti igba èèyàn lọ.
Literal: Bí ẹnìkan ò kíni "Kú-ù-jokòó," if a-person does-not greet-one with-"well done at-sitting", kíkí Ọlọ́run-ún God's greeting ju ti igba èèyàn lọ exceeds that of-two-hundred people.
Idiomatic: "If a person does not extend greetings to one, God's greetings are worth more than two hundred peoples'."
Meaning: If people overlook pesin, e no reach anything when pesin dey in good terms wit Ọlọ́run.
Used when: Owomoyela: "If people snub pesin, e no matter, as long as God no snub the pesin"
Notes: Kú-ù-jokòó, "well done as you dey sit," na one of the many situational greetings wey Yorùbá etiquette require for pesin wey dey do particular work, and when people no greet am, na real disrespect. The proverb agree say na disrespect, but e dismiss the importance when e compare am, using the round number two hundred the way Yorùbá proverbs dey do, to mean "plenty" instead of exact counting.
16. Bí Ọlọ́run-ún bá ti fọ̀tá ẹni hanni, kò lè pani mọ́.
Literal: Bí Ọlọ́run-ún bá ti fọ̀tá ẹni hanni once God has shown-one one's-enemy, kò lè pani mọ́ he cannot kill-one any-longer.
Idiomatic: "Once God has revealed one's enemy to one, he can no longer kill one."
Meaning: The way Ọlọ́run's expose hidden danger na the protection against am be dat.
Used when: Owomoyela: "Knowledge dey neutralise danger"
Notes: The proverb make revelation and safety be the exact same tin, no be say dem just link: once pesin know the enemy, dem treat the danger like say e don already defuse, wey give credit to divine revelation say na e do the real protection work, instead of to just warn about threat wey pesin still need to manage.
17. Bí ilú bá dá sí méjì, tọba ọ̀rún là ńṣe.
Literal: Bí ilú bá dá sí méjì if the-town splits into two, tọba ọ̀rún là ńṣe it-is-the-heavenly-king's-side that one takes.
Idiomatic: "If the town is split into two, one does the will of the heavenly king."
Meaning: When people divide into different groups, the main loyalty wey go settle mata na to follow Ọlọ́run's side.
Used when: Owomoyela: "If division dey inside pesin group, make the pesin follow the side wey God go favour"
Notes: Ọba ọ̀run, king of heaven, na common title for Ọlọ́run wey dem form from the same royal words wey dem dey use for earthly rulers, so the proverb present fight between different groups for town as wetin dey under higher throne instead of to follow any of the human factions.
18. Bí òrìṣá bá mú ẹlẹ́hìn, kí abuké máa múra sílẹ̀.
Literal: Bí òrìṣá bá mú ẹlẹ́hìn if the-gods take one-with-a-protruding-back, kí abuké máa múra sílẹ̀ let the-humpback prepare himself.
Idiomatic: "If the gods take a person with a protruding back, the humpback should make ready."
Meaning: Wetin don already happen to pesin wey be like pesin na warning say na the pesin turn next.
Used when: Owomoyela: "If pesin wey be like pesin suffer something, the pesin dey at risk"
Notes: The difference wey dem draw between "back wey push out" and "hunchback," wey be two levels of the same condition, show the difference between milder case and severe case, and the proverb argue say the way the gods dey choose who to touch no dey look dat difference once e don start.
19. Ìṣẹ́ kì í pani; ayọ̀ ní ńpani.
Literal: Ìṣẹ́ kì í pani poverty does-not kill-one; ayọ̀ ní ńpani indulgence is-what kills-one.
Idiomatic: "Misfortune does not kill; it is indulgent happiness that kills."
Meaning: Pesin fit survive lack, but pesin no fit survive enjoyment wey no get control.
Wen dem dey use am: Owomoyela: "To chop life pass wetin body fit take dey kill pass lack"
Notes: Di proverb turn di normal moral lesson wey person for expect from dis set of proverbs wey face hard life and bad luck, and di way Owomoyela put am among proverbs on caution and moderation, instead of poverty, dey show say di real target na excess, no be lack.
20. Iyán àmọ́dún bá ọbẹ̀.
Literal: Iyán àmọ́dún next-year's pounded-yam bá ọbẹ̀ will-find stew.
Idiomatic: "Next year's pounded yam will still find some stew."
Meaning: Beta luck wey dey come future go meet di way to enjoy am wen di time reach.
Wen dem dey use am: Owomoyela: "Any time wey person beta luck reach, time go dey enough to take enjoy am"
Notes: Dem dey talk dis proverb against person wey no get patient for blessing wey never reach time, to give assurance say di enjoyment of beta luck wey delay no go reduce at all, wey different from di rush-rush wey dey inside di time-related entries wey dey owe-time-delay-opportunity.
21. Ẹ̀rù kọ́ ní ḿba ọ̀pẹ tó ní ká dá òun sí, nítorí ẹmu ọ̀la ni.
Literal: Ẹ̀rù kọ́ ní ḿba ọ̀pẹ it-is-not fear that seizes the-palm-tree tó ní ká dá òun sí that says one-should leave it standing, nítorí ẹmu ọ̀la ni it-is on-account-of tomorrow's palm-wine.
Idiomatic: "It is not out of fear that the palm-tree pleads to be allowed to stand; it is on account of tomorrow's palm-wine."
Meaning: Wetin dem spare today, dem spare am because of wetin e go still dey bring tomorrow, no be say dem dey fear to cut am down.
Wen dem dey use am: Owomoyela: "Wetin we get sense to keep today go bring gain for us for future"
Notes: Dem dey tap palm-wine from cut wey dem make for top of living palm tree and e dey ferment inside calabash as e dey drop [S1, note 43], so di tree na property wey dey give gain again and again as long as e still dey stand, and to cut am down dey turn wetin for dey yield continuously into one-time harvest. Di proverb dey correct wrong understanding of di appeal, as e dey insist say na calculation make dem beg so, no be fear, wey make am stand together with entry 22 as advice on how to manage wetin person get instead of to chop everything finish at once.
22. Bí ológbò-ó bá pa eku, a fi ìrù-u rẹ̀ dẹlé.
Literal: Bí ológbò-ó bá pa eku if a-cat kills a-mouse, a fi ìrù-u rẹ̀ dẹlé it uses its-tail to-guard-the-house.
Idiomatic: "When a cat kills a mouse, it uses the tail as a sentry."
Meaning: Person suppose keep part of im beta fortune hold down for future use instead of to chop everything finish at once.
Wen dem dey use am: Owomoyela: "Person suppose save something from wetin e get for future"
Notes: Normal-normal person dey see pussycat dey leave rat tail near where e dey sleep after e don catch am, wey village households for Yorùbá tradition take as sign say di cat dey active and di house dey safer because of am. Di proverb take dis real household observation use am as advice on how to save and manage wetin person get.
23. Bí a kò bá gbé ọ̀pọ̀lọ́ sọ sínú omi gbígbóná, ká tún gbé e sọ sí tútù, kì í mọ èyí tó sàn.
Literal: Bí a kò bá gbé ọ̀pọ̀lọ́ sọ sínú omi gbígbóná if one does-not throw a-toad into hot water, ká tún gbé e sọ sí tútù and then throw it into cold, kì í mọ èyí tó sàn it does-not know which is-better.
Idiomatic: "If one does not throw a toad into hot water, and then throw it into cold water, it does not know which is better."
Meaning: To appreciate beta condition dey require say person don know wetin bad condition be before.
Wen dem dey use am: Owomoyela: "Na wen condition change person go fit appreciate di beta luck wey e get"
Notes: Di comparison no be to show wicked behaviour; di proverb only dey interested in di epistemic claim say value dey depend on comparison, and e make dis point with picture wey sharp reach make person wey hear am no forget.
Wetin no be fate but wetin person do by imself
24. Ìṣeǹṣe ewúrẹ́, kágùntàn fiyè síi.
Literal: Ìṣeǹṣe ewúrẹ́ what-has-happened to-the-goat, kágùntàn fiyè síi let-the-sheep pay-attention to-it.
Idiomatic: "The fate that has befallen the goat, the sheep should bear in mind."
Meaning: Wetin happen to another creature dey serve as lesson for person own conduct, no be just ordinary show to look.
Wen dem dey use am: Owomoyela: "Person suppose learn from wetin happen to oda pipo"
Notes: Goat and sheep dey serve di same purpose as animals wey dey go di same market and di same table, wey be wetin make wetin happen to goat turn relevant lesson for sheep instead of separate matter; di proverb take am say dem share di same danger, no be just say dem resemble.
25. Alágẹmọ-ọ́ ti bímọ-ọ rẹ̀ ná; àìmọ̀-ọ́jó kù sọ́wọ́-ọ rẹ̀.
Literal: Alágẹmọ-ọ́ ti bímọ-ọ rẹ̀ ná the-chameleon has already given-birth-to its-young; àìmọ̀-ọ́jó kù sọ́wọ́-ọ rẹ̀ the-inability-to-dance remains its-own responsibility.
Idiomatic: "The chameleon has given birth to its young; inability to dance is the responsibility of the child."
Meaning: Parent own part for child destiny dey end wen dem bring di pikin come dis world; wetin di pikin come do with im own power na di pikin own business.
Wen dem dey use am: Owomoyela: "Parent don do im part as e born pikin; di child fortunes na di child own responsibility"
Notes: Di picture dey use di way chameleon dey move slow and careful take make proverb, so "say e no fit dance" dey sound like joke about creature wey im whole nature make am unlikely dancer; still yet, di proverb refuse make dat nature wey e inherit be excuse for di failure, and e put responsibility straight on top di pikin body instead of di parent or fate.
26. Ọmọ inú ayò ò ṣé-é bá bínú.
Literal: Ọmọ inú ayò the-seeds inside the-ayò-board ò ṣé-é bá bínú are-not things-to-be-angry-with.
Idiomatic: "The seeds in an ayò game are not things to be angry at."
Meaning: The seed-dem wey person wey dey lose dey blame no be the cause of the loss, and person no suppose put blame of bad luck on top anything wey just dey near when the thing happen.
Used when: Owomoyela: "One should not blame one's misfortune on innocent people"
Notes: Ayò na the Yorùbá mancala board game, wey dem dey play with seeds wey dem dey move between pits, where the result dey come from the player own moves and the seeds no dey do anything on their own throughout the game. Dat one make the picture be argument instead of ordinary illustration: the proverb pick the one place where the innocence of the thing wey dem dey blame dey clear well-well, con apply am to how human being dey always find wetin to blame when trouble happen. E dey talk from the opposite side wetin entry 25 talk about chameleon pikin, say na the person wey actually do the action suppose carry the blame for the result.
Warning against bragging and pride
27. Ẹnu ẹyẹ ní ńpẹyẹ; ẹnu òrofó ní ńpòrofó; òrofó bímọ mẹ́fà, ó ní ilé òun-ún kún ṣọ́ṣọ́ṣọ́.
Literal: Ẹnu ẹyẹ ní ńpẹyẹ the-bird's mouth is-what kills-the-bird; ẹnu òrofó ní ńpòrofó the-green-fruit-pigeon's mouth is-what kills-the-pigeon; òrofó bímọ mẹ́fà the-pigeon bore six-chicks, ó ní ilé òun-ún kún ṣọ́ṣọ́ṣọ́ it-said its-house was-bursting-full.
Idiomatic: "The bird's mouth is its death; the green fruit pigeon's mouth is its death; the pigeon hatches six chicks and boasts that its house is bursting at the seams."
Meaning: To dey brag aloud about good luck dey call the predator wey go finish am.
Used when: Owomoyela: "To boast about one's good fortune is to invite predators"
Notes: Owomoyela match this text with two other similar ones wey use the same opening words, "na mouth dey kill," wey dem apply to partridge and squirrel ; all three of dem dey make the exact same point say na the creature own boasting mouth, no be outside force, be the main reason wey make am perish.
28. Ẹnu ni àparò-ó fi ńpe ọ̀rá; a ní "Kìkì ọ̀rá, kìkì ọ̀rá!"
Literal: Ẹnu ni àparò-ó fi ńpe ọ̀rá it-is with-its-mouth that the-partridge summons its-fatness; a ní "Kìkì ọ̀rá, kìkì ọ̀rá!" it says "Nothing but fat, nothing but fat!"
Idiomatic: "With its own mouth the partridge invites its own ruin; it cries, 'Nothing but fat, nothing but fat!'"
Meaning: To dey show off person wealth for open eye na invitation to wetin go carry am go.
Used when: Owomoyela: "Conspicuous display of one's good fortune invites predators"
Notes: The way partridge cry sound na one of the bird sound-dem wey this collection take as bragging talk, one style wey dey show across all the three related entries wey Owomoyela arrange together, and na something wey person need know the bird real sound well before e fit fully understand am.
29. Ẹnu òfòrò ní ńpa òfòrò; òfòrò-ó bímọ méjì, ó kó wọn wá sẹ́bàá ọ̀nà, ó ní "Ọmọ-ọ̀ mí yè koro-koro."
Literal: Ẹnu òfòrò ní ńpa òfòrò the-squirrel's mouth is-what kills-the-squirrel; òfòrò-ó bímọ méjì the-squirrel bore two-young, ó kó wọn wá sẹ́bàá ọ̀nà it brought them to-the-edge-of-the-path, ó ní "Ọmọ-ọ̀ mí yè koro-koro." it said "My children are thoroughly hale."
Idiomatic: "The squirrel's mouth summons its death; the squirrel has two children, takes them to the edge of the path, and says, 'My children are hale and well indeed.'"
Meaning: To carry person good luck come open place make people admire am na wetin dey put am for danger to lost.
Used when: Owomoyela: "Excessive boasting about one's good fortune invites predators"
Notes: Road corner, where people wey dey pass go see and hear the brag, na the exact place of danger wey the proverb point out; the danger no dey for to get healthy children, but to bring dem come where people fit hear the brag.
30. "Ọlá ò jẹ́ kí nríran"; ọmọ Èwí Adó tí ńtanná rìn lọ́sàn-án.
Literal: "Ọlá ò jẹ́ kí nríran" "greatness does-not let-me see"; ọmọ Èwí Adó the-child of-the-Èwí of-Adó tí ńtanná rìn lọ́sàn-án who lights-a-lamp to-walk with in-broad-daylight.
Idiomatic: "'Greatness won't let me see'; the son of the Èwí, king of Adó, who lights a lamp to walk with in broad daylight."
Meaning: Too much wealth fit make person show off reach level wey no make sense at all.
Used when: Owomoyela: "One should not allow one's good fortune to go to one's head"
Notes: The Èwí na the traditional title of the king of Adó-Ekiti, so the proverb call real royal title instead of just any nameless rich man, and dat one make the yabbis sharp pass: even person from royal house no dey free from the foolishness of showing off just for showing off sake.
31. Onígẹ̀gẹ̀ ìṣájú ba tìkẹhìn jẹ́.
Literal: Onígẹ̀gẹ̀ ìṣájú the-goitered-one in-front ba tìkẹhìn jẹ́ ruins the-one-behind.
Idiomatic: "The goitered person going in front ruins the fortunes of the one coming behind."
Meaning: Person own visible defect or bad thing wey e do dey spoil name or level for whoever dey follow am back.
Used when: Owomoyela: "A person's misdeeds compromises those coming after him"
Notes: Goiter na sickness wey people easily recognize and look down on, so the picture use the meaning wey the original audience already understand well without any extra explanation; the logic of the proverb, say one person condition fit affect how dem go receive another person just because of connection or sequence, na another version of the reasoning wey dey inside proverbs about family name reputation wey dem gather for owe-family-lineage-compound.
32. Ọwọ́ híhá àhájù ní ńdínà ire mọ́ni.
Literal: Ọwọ́ híhá àhájù excessive tight-fistedness ní ńdínà ire mọ́ni is-what shuts the-door of-good-fortune against-one.
Idiomatic: "Excessive stinginess is what slams the door of fortune in one's face."
Meaning: To dey stingy dey actively pursue the good luck wey person dey try hold tight.
Used when: Owomoyela: "Miserliness will divert good fortune from the miser's direction"
Notes: Dem see Ire, wey mean beta luck or blessing, here like sometin wey suppose enter through door wey stingy person don lock against am. Dis one turn di stingy person own logic upside down: di hand wey e close say e dey keep wealth inside come dey prevent more wealth make e enter.
33. Abúni ò tó abẹ̀rín; bẹ́ẹ̀ni abẹ̀rín ò mọ ẹ̀hìn ọ̀la.
Literal: Abúni ò tó abẹ̀rín the-one-who-insults-one does-not equal the-one-who-derides-one; bẹ́ẹ̀ni abẹ̀rín ò mọ ẹ̀hìn ọ̀la yet the-derider does-not know the-outcome of-tomorrow.
Idiomatic: "The person who insults one is not as bad as the person who derides one; yet the person who derides one does not know what the future may bring."
Meaning: Even di person wey offend pass, wey mock person instead of say e just insult am, no fit know how condition go turn tomorrow.
Used when: Owomoyela: "Life and condition fit change as time dey go"
Notes: Di proverb first arrange two bad tin compare dem, say insult dey under mock, but e come show say dis arrangement no too matter, because none of di offenders know wetin tomorrow go bring for di person wey dem mock. Dis one connect di themes of destiny wey dey dis file to di way condition dey change wey dem explain well inside owe-time-delay-opportunity.
Orí as di base of wetin person dey aim for and place of refuge
34. Orí adẹ́tù ńpète àrán; orí adáràn-án ńpète àtijọba.
Literal: Orí adẹ́tù the-head that wears-a-cloth-cap ńpète àrán schemes for velvet; orí adáràn-án the-head that wears-velvet ńpète àtijọba schemes for kingship.
Idiomatic: "The head that wears a cloth cap strives to wear a velvet cap; the one that wears a velvet cap strives to become a king."
Meaning: Every orí, no matter wetin e don already achieve, dey always reach out for higher tin.
Used when: Owomoyela: "Everybody dey hope for beta tomorrow"
Notes: Di proverb follow one clear level of Yorùbá cap, from ordinary cloth cap go reach velvet cap go reach crown, and e use orí, wey be head, to represent di person wey wear am. Di way dem take arrange am mix di physical head and di destiny wey e stand for together, just as di concept dey be for normal everyday talk.
35. Orí ọ̀kẹ́rẹ́ popo láwo; bí a wí fọ́mọ ẹni a gbọ́ràn.
Literal: Orí ọ̀kẹ́rẹ́ the-squirrel's head popo láwo sits-heaped in-a-plate; bí a wí fọ́mọ ẹni a gbọ́ràn if one counsels one's child, it-should heed-the-counsel.
Idiomatic: "The squirrel's head sits in a plate like a lump; if one counsels one's child it should listen."
Meaning: Advice wey pikin refuse to hear dey leave di result useless and unshaped, just like head of animal wey dem throway.
Used when: Owomoyela: "When person refuse to hear advice, e dey lead to wahala"
Notes: Di squirrel head, wey no be part of meat wey people dey value to chop, just dey abandoned inside plate di way advice wey pikin ignore dey remain unused for di pikin mind; dis picture na normal house matter, no be big drama, and di power of di proverb come from how di tin just lie down dere without any use.
36. "Orí jẹ́ kí mpé méjì" obìnrin ò dénú.
Literal: "Orí jẹ́ kí mpé méjì" "orí, let-me become two", obìnrin ò dénú the-woman is-not sincere-in-heart.
Idiomatic: "'May my head grant that I have a partner' as a woman's prayer is not sincere."
Meaning: How woman take dey pray with mouth to her own orí make e give am husband, di proverb judge am here say na mouth talk, no be wetin really dey her heart.
Used when: Owomoyela: "People dey often use mouth praise things wey dem no really believe in"
Notes: Dis na one of di few entries inside dis file wey show say dem call orí directly, as something wey fit answer prayer, wey be di normal way people dey pray to dia own destiny inside Yorùbá worship tradition; di doubt wey dey inside di proverb target di sincerity of di person wey dey talk, no be di practice of to dey pray to person orí itself. Also, just like several proverbs wey dem record elsewhere inside dis work, na claim wey dem make specifically about woman insincerity without any similar claim about men, na pattern wey dis work just note instead of to correct am.
37. Ọ̀làjà ní ńfi orí gbọgbẹ́.
Literal: Ọ̀làjà the-one-who-separates-fighters ní ńfi orí gbọgbẹ́ is-who gets a-gash on-the-head.
Idiomatic: "It is the person who separates two fighters who gets gashed on the head."
Meaning: Na di person wey dey settle fight, no be di people wey dey fight, dey end up carry di wound.
Used when: Owomoyela: "Person wey dey settle fight fit suffer for di effort wey e put"
Notes: Orí here mean di physical head first, as di part of body wey blow fit easily hit when fight dey happen. But dem put di proverb inside dis file because Owomoyela usage note expand am go di bigger pattern where person good intentions dey make am pay heavily, na pattern wey other entries inside dis file dey treat as matter of fortune instead of ordinary physical accident.
38. Ẹni tí ó forí sọlẹ̀-ẹ́ gbìyànjú ikú.
Literal: Ẹni tí ó forí sọlẹ̀ one-who dives head-first to-the-ground ẹ́ gbìyànjú ikú has-attempted death.
Idiomatic: "Whoever dives head first to the ground has made a creditable attempt at suicide."
Meaning: Strong action wey clearly put person in danger suppose get credit say na genuine effort, no matter how e end.
Used when: Owomoyela: "Person suppose recognize people sincere effort"
Notes: Di direct action wey dem describe, to dive put head for ground, and di wider meaning wey Owomoyela bring out from am, to recognize sincere effort generally, get small distance between dem, and make person read di explanation as di normal way society dey use di proverb, instead of just di direct meaning of di words.
Scholarly framing: whether di allotted orí dey fixed
39. Rírú ẹbọ n gbé ni, àìrú ẹbọ kì í gbe ni yán. (printed without tone marks in the source used here)
Literal: Rírú ẹbọ the-performing of-sacrifice n gbé ni helps one, àìrú ẹbọ the-not-performing of-sacrifice kì í gbe ni yán does-not help one.
Idiomatic: "Making of sacrifice favours one more than its utter refusal." Translator: Balogun, quoting a standard Yorùbá formula in his discussion of ebọ .
Meaning: Sacrifice wey pesin do for Ọlọ́run or for im orí dey make tins better for am; but if pesin refuse to do am, tins no go better.
Used when: Balogun cite am as proverb foundation for di claim say ebọ fit change how destiny wey dem give pesin dey go .
Notes: Balogun article print dis text without tone marks and e no call any separate primary source for am pass say e cite am as standard Yorùbá proverb inside im own philosophical argument; dem put am here as e dey without tone marks instead of making dis corpus put di diacritics by itself, because if dem put am, e go fix one reading wey di source no give. Balogun use di proverb as evidence say Yorùbá belief, if dem understand am well, allow ebọ (sacrifice) and ẹsẹ̀ (pesin own struggle or effort) to change wetin destiny wey pesin choose before dem born am go bring, and na dat one be di main point of im argument say e better make dem describe di tradition as soft-deterministic instead of strictly fatalistic . Dat argument na Balogun own reading of di tradition, no be claim wey dis corpus dey make about wetin di proverb itself mean pass wetin im plain words talk.
40. Orí burúkú kò gbọ́ ọṣẹ. (printed without tone marks in the source used here)
Literal: Orí burúkú a-bad orí kò gbọ́ ọṣẹ does-not heed soap.
Idiomatic: "A bad ori cannot be rectified with soap." Translator: Balogun, citing Idowu [S2, after S3].
Meaning: Washing, wey be di normal way to clean dirt or stain, no get power to change destiny wey pesin choose badly; dem dey show say some kind bad luck dey wey ordinary remedy no fit correct.
Used when: Balogun cite am as example of how di Yorùbá people dey "easily surrender to fatalism" when tins happen wey common sense or practical explanation no fit explain .
Notes: Balogun cite dis proverb from Idowu 1962 Olódùmarè: God in Yorùbá Belief, p. 182, and e put am without tone marks, so dis corpus do di same tin instead of to add im own diacritics [S2, after S3]. Balogun own argument take dis proverb as exception instead of di general rule: e hold say di Yorùbá people dey use dis kind language only for di small set of events wey ordinary reasons really no fit explain, and say most of Yorùbá belief about orí and destiny better pass make dem describe am as soft-deterministic, wey allow ebọ, ẹsẹ̀ and ìwà to shape outcomes, pass di hard fatalism wey di plain words of dis proverb dey show . Compare entries 6, 25 and 26 wey dey up, wey in ordinary Yorùbá language dey always put di cause of misfortune on top di pesin own behavior instead of destiny wey dem don seal, and through dat way create di same space for pesin responsibility from inside just as Balogun dey argue philosophically.
Source: [S2, after S3]
Reading this set
Two tins dey stand out across dis forty proverbs wey no single entry talk on im own.
Di corpus dey argue di two sides of im own central question. Entries 3, 4 and 5 talk say wetin dem destine to happen must surely happen, no matter di help wey pesin get, no matter di risk wey pesin take, and no matter wetin happen to di pesin wey hold di position before. Entries 6, 25 and 26 talk almost di opposite: say bad luck na often wetin pesin own mistake dey bring first, say responsibility for wetin pesin life do with im capacity dey on top di pesin wey dey live di life, and say pesin no suppose blame any innocent tin wey dey nearby when trouble land. Di two positions na proverbial common sense, wey dem dey use for different occasions for different rhetorical work, and di disagreement between dem no be mistake for inside di record, but e be correct description of collection of proverbs wey dem dey use for different situations instead of one treatise. Balogun 2007 argument say di Yorùbá tradition, if pesin look am as a whole, fit soft-determinism pass fatalism or hard determinism, na scholar attempt to join dat same disagreement into one single clear position ; di proverbs on dia own, if pesin read dem plainly, no resolve am, and dis file don try make e no resolve am on dia behalf.
Dem treat boasting as mechanism, no be just ordinary bad habit. Entries 27, 28 and 29 no just talk say pride bad; dem describe step-by-step cause and effect where di act of making pesin announce good luck na di main tin wey dey bring im loss, weda through predator or through presumption. Dat one na stronger and more mechanical claim pass ordinary moral advice against vanity, and e dey appear plenty times, with different animals carrying di same "mouth dey kill" formula, so tey e show as settled tradition of how ordinary people dey reason about how luck dey actually behave once people know about am, instead of moral lesson about character.
Two other points still dey wey anyone wey dey use dis file suppose note. First, di two proverbs wey dem bring out from Balogun article (entries 39 and 40) na di only entries here wey no come from Owomoyela collection, and dem print dem without tone marks because na so Balogun source print dem; di difference in where dem come from and how dem write dem between dis two and di rest of di file na deliberate tin and reader wey dey put single list together no suppose smooth am over. Second, entry 36 na one of several proverbs across dis corpus, alongside entries 51 and 56 of owe-iwa-character, wey point dia doubt directly at women honesty without saying di same tin about men; dem report di pattern here as pure fact about wetin dey inside di recorded corpus, dem no correct am or balance am away.