Òwe on Etí and Ẹnu: Ears, Hearing and the Mouth
Thirty-two Yorùbá proverbs on the ear as the organ of instruction and intelligence, deafness as a figure for obstinacy, and the mouth as the organ that eats, presented with the original, a literal gloss, a named translation, and the situation each is spoken in.
Etí na di ear, and for inside Yorùbá proverb e no be passive organ. Na where instruction dey land, where intelligence dey reach, and na where dem dey measure how person reach into other people matter. Person wey dem say get long ear get informants, no be say in body anatomy big. Against dat one, you get adití, person wey deaf, wey for inside dis collection hardly dey appear as person to pity, but almost always as person wey no dey hear word: di ear wey no fit receive instruction na di model for mind wey refuse to hear word.
Dis file gather thirty-two proverbs about ear, about hearing and deafness, and about mouth as di organ wey dey chop and taste food. Mouth as organ of speech, dem treat am separately and at length for owe-speech-silence-tongue, and none of di forty-eight proverbs wey dem gather for dat place dey repeated here. Where proverb for dis file touch speech, e dey do am from di side of person wey dey hear.
Di proverbs dey presented inside Owomoyela text and translation dem . Owomoyela bracketed usage notes na di foundation for di Used when lines; where di wording of di note na in own, dem quote am directly. Anything wey dem mark as compiler own na di work of dis collection itself and e carry lower confidence.
Note on sources
Owomoyela print full standard orthography with tone marks and subdots, and in texts dey reproduced here exactly as dem print am . E refuse to attach named informant to any proverb, as e hold say proverbs na communal property , so dem verify di texts but dem no give dem specific location or date.
The ear as the organ of instruction
1. Ajá tí ò létí ò ṣé-é dẹ̀gbẹ́.
Literal: Ajá tí ò létí a-dog that has-no ears ò ṣé-é dẹ̀gbẹ́ cannot be-used to-stalk-game.
Idiomatic: "A dog without ears is no good for stalking prey."
Meaning: Creature wey no fit take direction no dey useful for di work.
Used when: Owomoyela: "A person who cannot be instructed is useless" Dem dey talk am about subordinate or apprentice wey no dey gree hear word.
Notes: Létí, to get ears, na also di ordinary Yorùbá idiom for being obedient or attentive, so di proverb dey read at di same time as statement about hunting dogs and as statement about people, and di person wey dey hear am no need choose one. Owomoyela print dis proverb two times, for 727 and 2434, with di same text and translation . Hunting with dogs na real practice here, no be figure of speech: dog wey no dey answer call dey spoil hunt.
2. Ọ̀rọ̀ lọmọ etí ń jẹ.
Literal: Ọ̀rọ̀ words lọmọ etí ń jẹ are-what the-child-of-the-ear eats.
Idiomatic: "Words are what the child of the ear eats."
Meaning: Correction na di proper food for ear, and e must swallow am.
Used when: Owomoyela: "People who misbehave must endure tongue lashing"
Notes: Ọmọ etí, di pikin of ear, na Yorùbá formation of di ọmọ + noun type wey dey name di inner or essential part of something. Di proverb feed di ear di way mouth dey take chop food, wey be di cleanest connection between di two organs for dis file: wetin mouth dey do with food, na wetin ear dey do with rebuke.
3. Etí, gbọ́ èkejì kí o tó dájọ́.
Literal: Etí ear, gbọ́ èkejì hear the-second kí o tó dájọ́ before you pass-judgment.
Idiomatic: "Ear, hear the other side before passing judgment."
Meaning: Judgement wey dem base on only one side no be judgement.
Used when: Owomoyela: "One should not form an opinion after hearing only one side of an argument"
Notes: Dem address di proverb to ear as if ear na person, wey be di vocative wey Yorùbá dey reserve to warn part of person own body. In force na procedural instead of moral: na di rule of hearing be dis, and dem dey quote am for dispute settlement like dat. Compare entry 4, wey state di same rule without vocative, and entry 5, wey put am inside king court.
4. A kì í gbọ́ ẹjọ́ ẹnìkan dájọ́.
Literal: A kì í gbọ́ ẹjọ́ ẹnìkan one does-not hear the-case of-one-person dájọ́ and-pass-judgment.
Idiomatic: "One does not deliver a verdict after hearing only one side."
Meaning: Verdict need di two sides of di story.
Used when: Owomoyela: "Justice requires impartiality and a full hearing"
Notes: Ẹjọ́ na formal case wey dem bring go court or before elder, no be private disagreement, so dis na statement of legal principle inside proverb form. Yorùbá adjudication na by mouth dem dey do am and ear therefore na di instrument of di court, na why file on hearing must overlap with file on justice.
5. Ẹ̀ẹ̀mejì letí ọlọ́jà ń gbọ́rọ̀.
Literal: Ẹ̀ẹ̀mejì twice letí ọlọ́jà ń gbọ́rọ̀ is-how the-king's ear hears a-matter.
Idiomatic: "The ears of the king hear everything twice."
Meaning: Di office require say make dem hear di matter from each side before dem decide am.
Used when: Owomoyela: "Whoever will judge a case must hear it twice from both sides of the dispute"
Notes: Ọlọ́jà, literally di owner of market, na title for king, since di main market na in own and e dey close to palace; Owomoyela note di usage for another place inside di collection . Di proverb make double hearing mark of di office instead of personal virtue, wey be stronger claim pass wetin entries 3 and 4 talk.
6. Etí tó gbọ́ àlọ ni yó gbọ̀ọ́ àbọ̀.
Literal: Etí tó gbọ́ àlọ the-ear that heard the-going ni yó gbọ̀ọ́ àbọ̀ is-what will hear the-returning.
Idiomatic: "The same ears that heard about the departure will hear about the return."
Meaning: Person wey dem tell di beginning, dem owe am di end.
Used when: Owomoyela: "Whoever is privy to the genesis of an affair will [must] be privy to its conclusion"
Notes: Owomoyela bracketed "[must]" record real ambiguity: di Yorùbá state prediction and dem dey use am as obligation. Àlọ and àbọ̀, di going and di coming back, na fixed Yorùbá pair, and people dey often quote di proverb when dem dey insist say make dem continue to inform dem about matter wey dem consult dem about from di start.
7. Etí kì í tóbi kó gbọ́ ọ̀rọ̀ méje lẹ́ẹ̀kan ṣoṣo.
Literal: Etí kì í tóbi ears are-never so-big kó gbọ́ ọ̀rọ̀ méje that-they hear seven matters lẹ́ẹ̀kan ṣoṣo at-one single-time.
Idiomatic: "Ears are never so large that they can hear [decipher] seven messages all at once."
Meaning: Limit dey to wetin person fit take in at once.
Used when: Owomoyela: "Existential limit dey to wetin human being fit do"
Notes: Di sentence structure kì í tóbi kó ..., "no dey big reach say," na di same pattern as entry 1 of owe-head-face-ori, wia no head dey heavy pass di owner. For here, di pattern dey show limit instead of assurance, wetin show say di grammar pattern itself neutral and na di proverb dey give di direction. Seven na normal Yorùbá way to mean "plenty" instead of exact counting number.
8. Tímọ́-tímọ́ letí ḿmọ́ orí; tìmọ́-tìmọ́ lalámọ̀ ń gún amọ̀.
Literal: Tímọ́-tímọ́ closely-closely letí ḿmọ́ orí is-how the-ear adheres to-the-head; tìmọ́-tìmọ́ smoothly-smoothly lalámọ̀ ń gún amọ̀ is-how the-clay-worker pounds clay.
Idiomatic: "Closely is the manner of the ear's attachment to the head; smoothly is the way the clay worker pounds his clay."
Meaning: Some joint suppose dey tight without any gap.
Used when: Owomoyela: "Advice make people remain close to each oda" Dem dey talk am to relatives or partners wey don dey far from each oda.
Notes: Di two ideophone wey repeat themselves tímọ́-tímọ́ and tìmọ́-tìmọ́ only different for tone and na dem carry di whole meaning of di proverb; English gats translate dem as "closely" and "smoothly" and e dey miss di point say di two words almost be di same thing. Dem choose ear sake of say e join body along di whole length instead of to just join for one point.
Deafness and refusal to hear word
9. Àgbo kan là ń rọ́ Ifá adití.
Literal: Àgbo kan one full-volume là ń rọ́ Ifá adití is-how we recite Ifá for-the-deaf.
Idiomatic: "It is with full voice volume that one recites divination verses for the deaf."
Meaning: Di method gats match wetin di hearer fit take.
Used when: Owomoyela: "Person no fit dey hide word or dey too soft for person wey no quick understand"
Notes: Normally, na with normal talking voice babaláwo dey chant Ifá verses give client wey sit down close to am, so to raise voice na something wey comot from di respect and decorum of di consultation, and di proverb gree say sometimes dat decorum gats comot. Compare entry 10, wey be di same proverb for anoda version.
10. Kóró-kóró là ń dá Ifá adití.
Literal: Kóró-kóró loudly-loudly là ń dá Ifá adití is-how we cast Ifá for-the-deaf.
Idiomatic: "Very loud is the way one consults Ifá for a deaf person."
Meaning: Di same as entry 9.
Used when: Owomoyela give two meaning: "Person suppose match him action to di situation. Or, e better make person repeat warning give person wey stubborn pass make e no do am"
Notes: E make sense to keep Owomoyela two explanation instead of choosing one, since di second reading turn di deaf person to stubborn person and na so dem take dey use di proverb pass. Dá Ifá, to cast Ifá, na di technical term for di divination action itself, while entry 9 get rọ́, to recite di verse wey follow; dat mean say di two proverb call different stages of di same procedure.
11. Kí adití baà gbọ́rọ̀ la ti ń sọ ọ́ lójú ọmọ ẹ̀.
Literal: Kí adití baà gbọ́rọ̀ so-that the-deaf-one might hear-the-matter la ti ń sọ ọ́ is-why we say it lójú ọmọ ẹ̀ in-the-presence of-his-child.
Idiomatic: "It is so that a deaf person might hear something that one says it in his or her child's presence."
Meaning: Wetin person no fit tell person directly, dem dey talk am for wia someone close to dem go hear carry di message go.
Used when: Owomoyela: "One way to let person wey you no fit or no get mind to talk to know wetin you dey think, na to talk am for wia someone close to dat person go hear"
Notes: Dis proverb dey describe real and named Yorùbá speech tactic instead of just recommending general attitude, and e dey clear well-well about him own method. Na dis mechanism dey behind plenty indirect Yorùbá correction, including di use of proverbs sef, since proverb wey dem talk among people dey allow di person wey dem mean hear am without calling him name directly. Text wey relate to am dey for entry 32 of owe-speech-silence-tongue.
12. Orin kan tí adití bá gbọ́ kó tó dití ni ń tẹnu mọ́ láé-láé.
Literal: Orin kan tí adití bá gbọ́ the-one song the-deaf-one heard kó tó dití before he-became deaf ni ń tẹnu mọ́ láé-láé is-what he-persists-in forever.
Idiomatic: "The one song the deaf person heard before going deaf is the one he will sing repeatedly forever."
Meaning: Person wey no dey get new information go just dey repeat di last thing wey e hear.
Used when: Owomoyela: "E hard to change people mind wey don hold one thing tight make dem look anoda thing"
Notes: Di proverb correctly describe intellectual isolation and dem dey use am for person wey him opinions don stop to update since many years ago. Tẹnu mọ́, wey literally mean to press mouth put, mean to insist or drag word, so how mouth take dey persist na direct result of how ear take close, wey be di main point of dis file for one sentence.
13. Ọmọ́ kú lọ́wọ́ adití; ọ̀rọ́ di kàti-kàti.
Literal: Ọmọ́ kú lọ́wọ́ adití a-child died in-the-hands of-a-deaf-person; ọ̀rọ́ di kàti-kàti the-matter became tangled.
Idiomatic: "A child dies in the care of a deaf person; matters become a muddle."
Meaning: When dem no fit ask di main person question, dem no fit know di truth.
Used when: Owomoyela: "To reach understanding with person wey communication no dey reach na serious hard work"
Notes: Kàti-kàti na ideophone for confusion or entanglement wey no get clear English equivalent. Di scene na investigation wey no fit go forward, and di proverb serious pass how Owomoyela take describe am as "formidable task": di pikin don die and person no fit get any explanation for wetin happen.
14. Adití wo ni lẹ́nu sùn-ùn.
Literal: Adití the-deaf-person wo ni lẹ́nu looks-at one at-the-mouth sùn-ùn fixedly.
Idiomatic: "The deaf person stares fixedly at people's mouths."
Meaning: If person lose one ability, e dey force di remaining one do di work.
Used when: Owomoyela: "One acts according to one's capabilities"
Notes: Sùn-ùn na ideophone for person wey dey look something gbam without blinking. Na dis single proverb for inside di deafness group dey describe matter instead of to mock person, and na im be di clearest example for dis file where eye take over di work of ear, na why e dey for di boundary between dis file and owe-eyes-seeing-blindness.
15. Nítorí adití ló jò fí ń ṣú; nítorí afọ́jú ló ṣe ń kù.
Literal: Nítorí adití because-of the-deaf ló jò fí ń ṣú is-why rain-clouds gather-dark; nítorí afọ́jú because-of the-blind ló ṣe ń kù is-why it rumbles.
Idiomatic: "It is for the benefit of deaf people that rain clouds gather; it is for the benefit of the blind that thunder rumbles."
Meaning: Di world dey give warning through pass one way so dat nobody go dey without warning.
Used when: Owomoyela: "The wise person should be able to read portents and take precautions"
Notes: Di logic na chiasmus and e straight well-well: deaf person no fit hear thunder but e fit see say sky don dark, blind person no fit see sky but e fit hear thunder. Di proverb get pity where plenty of di deafness proverbs no get, and e treat di two conditions like say dem get backup instead of to see dem as failure. E show again for owe-eyes-seeing-blindness, wey be di oda half of di topic.
16. Àgbọ́ ká etí ọlọ́ràn á di.
Literal: Àgbọ́ ká hearing-everything etí ọlọ́ràn the-ear of-the-busybody á di will become-blocked.
Idiomatic: "The ear that will insist on hearing everything will go deaf."
Meaning: To want hear everything na im punishment be say person no go hear anything at all.
Used when: Owomoyela: "There is some benefit to ignoring certain things"
Notes: Ọlọ́ràn na di person wey dey put ear for everything, and di threat wey dey inside di proverb balance with di action instead of to judge morality: di organ wey person use pass boundary go fail. If you compare am with entry 27 and 28 wey dey praise person wey im ear dey reach everywhere, dis proverb dey directly oppose dem, and di whole collection no reconcile di two.
17. Kì í jẹ́ kí etí ẹni di kì í jẹ́ kí inú ẹni dùn.
Literal: Kì í jẹ́ kí etí ẹni di what does-not let one's ear be-blocked kì í jẹ́ kí inú ẹni dùn does-not let one's inside be-sweet.
Idiomatic: "Whatever keeps one from being deaf to certain things keeps one from being happy."
Meaning: Say person no fit overlook things na di same thing as say person no fit get peace of mind.
Used when: Owomoyela: "Learn to turn a deaf ear to certain things for the sake of your peace of mind"
Notes: Inú dùn, belle sweet, na di normal Yorùbá phrase for happiness, so di proverb set di ear and di belle for direct trade: wetin one take in, di oda one go pay for am. Dem recommend intentional deafness here like discipline, wey turn upside down di whole deafness group wey dey above.
18. Bí etí kò gbọ́ yìnkìn, inú kì í bàjẹ́.
Literal: Bí etí kò gbọ́ yìnkìn if the-ear does-not hear bad-news, inú kì í bàjẹ́ the-inside does-not spoil.
Idiomatic: "If the ears do not hear bad news, the mind does not become unhappy."
Meaning: Sorrow dey enter through ear, e no dey just start on im own.
Used when: Owomoyela: "Depression does not occur for no reason; it follows bad tidings"
Notes: Inú bàjẹ́, belle spoil, na di standard expression for grief or vexation, and e be di direct opposite of inú dùn for inside entry 17, so di two proverbs na pair wey work on di same mechanism. Di Yorùbá claim na about cause and diagnosis: check wetin di ear hear.
19. Atẹ̀hìn-rọ́gbọ́n a-gé-etí-ajá; a gé e létí tán ó fabẹ pamọ́.
Literal: Atẹ̀hìn-rọ́gbọ́n one-who-finds-wisdom-afterwards, a-gé-etí-ajá dog-with-cut-ears; a gé e létí tán having finished cutting its ears ó fabẹ pamọ́ he hid the-razor.
Idiomatic: "A-creature-that-learns-wisdom-in-reverse-order, dog-with-severed-ears: after its ears have been severed, it hides the razor."
Meaning: Precaution wey person take after injury don happen no be precaution.
Used when: Owomoyela: "Prevention makes sense only before the disaster"
Notes: Di two compressed nominals na oríkì-style epithets, di naming form wey dem discuss for entry 45 of owe-iwa-character, so di proverb open by giving title to di mumu person before e describe am. To cut dog ear na wetin dem dey do to hunting dog, wey connect dis entry to di working animal for entry 1.
Di ear as reach and intelligence
20. Etí-i baba nílé, etí-i baba lóko, èèyàn ní ń jẹ́ bẹ́ẹ̀.
Literal: Etí-i baba nílé father's ear at-home, etí-i baba lóko father's ear at-the-farm, èèyàn ní ń jẹ́ bẹ́ẹ̀ it-is people that is-called that.
Idiomatic: "'Father's ears encompass the house, father's ears reach to the farm' spells 'people.'"
Meaning: Person wey know wetin dey happen everywhere no be say im ear special, na because e get family and dependants everywhere.
Used when: Owomoyela: "A person who is privy to what goes on everywhere has people everywhere"
Notes: Di proverb set up riddle and answer am for di last clause, wey be common shape for Yorùbá proverb. Èèyàn, people, na di same word wey carry di Yorùbá concept of wealth-in-people, and di proverb state plainly say intelligence na function of social connection. Compare entry 21, wey make di same point through body wey turn completely to ears.
21. Ẹni tí a bú lẹ́hìn tó gbọ́, a-bẹtí-í-lù-lára-bí-ajere.
Literal: Ẹni tí a bú lẹ́hìn one-who is-insulted behind-his-back tó gbọ́ and-hears-of-it, a-bẹtí-í-lù-lára-bí-ajere one-whose-body-is-pierced-with-ears-like-a-colander.
Idiomatic: "A person who is insulted in absentia but hears about the insult anyway: his or her entire body is all ears, as a sieve is all holes."
Meaning: Person wey dey hear everything wey dem talk about am get informants wey scatter everywhere like the hole-hole for strainer.
Used when: Owomoyela: "If person no fit dey everywhere, make e make sure say e get people everywhere"
Notes: Ajere na vessel wey get plenty hole wey dem dey take filter things, and the picture wey e bring out dey look strange and e dey impress person at the same time. The praise-name follow oríkì style again, and the length for Yorùbá na just one hyphenated word whereas English go need whole clause, na wetin make Owomoyela render the meaning instead of to translate am word-for-word.
22. Ẹní ṣe ọ̀ràn Ìjẹ̀bú: etí ẹ̀ á gbọ́ ìbọn.
Literal: Ẹní ṣe ọ̀ràn Ìjẹ̀bú whoever makes trouble-with an-Ìjẹ̀bú-person: etí ẹ̀ á gbọ́ ìbọn his ear will hear a-gun.
Idiomatic: "Whoever provokes an Ìjẹ̀bú person, his or her ears will hear gunshot."
Meaning: To provoke that particular group dey bring answer with weapon.
Used when: Owomoyela: "If person go provoke person wey like fight, na trouble e dey find"
Notes: The proverb call the name of one specific Yorùbá subgroup and give dem reputation, wey show say the proverb collection get inter-Yorùbá stereotype and say book collections dey carry am come out. The mention of gun show say the proverb start for the time after gun enter the region through coastal trade, wey early comparatively for Ìjẹ̀bú. Na ear hear the gun instead make the person see am, so the warning enter inside the register of this file.
23. Etí lobìnrín fi ń gbọ́ ohùn Orò.
Literal: Etí the-ear lobìnrín fi ń gbọ́ ohùn Orò is-what a-woman uses to-hear the-voice of-Orò.
Idiomatic: "It is only with the ears that a woman hears the voice of Orò." Owomoyela prints a second recension: "Only with her ears does a woman hear the voice of Orò"
Meaning: Na only hearing person fit take know wetin dey happen for the cult, because to look am na taboo.
Used when: Owomoyela explain the first printing say "Person no suppose put mouth for matter wey no concern am; dem suppose keep people wey dem no want make dem no know about important or sensitive matter," and the second one say "Dem forbid some kind people to see Orò"
Notes: Orò na cult wey join with ancestor dead people, wey their instrument, bullroarer, dey produce the voice wey dem mention; dem ban women make dem no see their rites, and when Orò program dey go on, women dey stay inside house. The proverb report real ritual law wey ban people, and dem come dey use am for any matter wey dem exclude person from. The two explanation wey Owomoyela give show say the collection record the direct meaning for one place and the extended meaning for another place, wey be the clearest example for this file on how proverb dey move from cult/institution enter normal everyday talk. The collection no describe wetin initiates dey hold for Orò practice, because that material no be wetin public suppose know.
24. Orí etí adẹ́tẹ̀ o fi san okòó; kò ní pọn tó ni, tàbí kò rẹ̀dẹ̀dẹ̀ tọ́?
Literal: Orí etí adẹ́tẹ̀ the-ear-tips of-the-leper o fi san okòó you value at twenty-cowries; kò ní pọn tó ni are-they not red enough, tàbí kò rẹ̀dẹ̀dẹ̀ tọ́ or not thick enough?
Idiomatic: "You see a leper's ears and you value them at 20 cowries; do they lack sufficient thickness or are they not red enough?"
Meaning: Dem put price for something with measure wey totally wrong.
Used when: Owomoyela: "Dem dey talk am for person wey dey put wrong value for things"
Notes: The sarcasm for the proverb depend on the fact say ear wey thick and red na clear sign of leprosy, so the qualities wey the speaker pretend say e dey appraise na the marks of the sickness. To price dem like say dem be fine qualities of market goods na wetin make the whole thing funny and senseless, and the twenty cowries price small reach to add insult join.
The mouth wey dey chop
25. Ẹnu èèyàn lẹbọ.
Literal: Ẹnu èèyàn people's mouth lẹbọ is-the-sacrifice.
Idiomatic: "The mouth of people is the sacrifice."
Meaning: Wetin people talk about matter na wetin dey decide am, so na their mouth dem must appease.
Used when: The compiler reading: dem dey cite am when dem warn person say na wetin people talk for public, no be the facts, go decide how matter go end. Confidence on the usage: medium.
Notes: Ẹbọ na sacrifice wey dem dey do as Ifá instruct, and the proverb give human speech that kind position, wey make am strong claim about the power of wetin crowd talk. This text still appear for entry 48 of owe-speech-silence-tongue, where dem read am from the speech side; e dey noted here because mouth na the subject and the two readings differ for emphasis instead of substance.
26. Ó dé orí aká, hìn àkàrà á de egungun.
Literal: Ó dé orí aká it-arrives at-the-toothless-one, àkàrà á de egungun bean-fritters become bones.
Idiomatic: "In the mouth of a toothless person, bean fritters become like bones."
Meaning: For person wey no get capacity, the easiest thing dey hard.
Used when: Owomoyela: "For lazy person, even the easiest work dey hard"
Notes: Àkàrà, bean cake wey dem fry, na standard Yorùbá example of soft food, na why the comparison to bone no make sense at all. The gloss wey Owomoyela give turn the toothless man to lazy person, wey change physical disability enter moral fault; wetin Yorùbá talk na just say e no get teeth, and the harsher reading na im own. Confidence on the gloss: medium.
27. O kò ṣá igi lọ́gbẹ́, o ò sọ ògùrọ̀ lọ́fà, o dé dìí ọ̀pẹ o gbẹ́nu sókè o ń retí; ọ̀fẹ́ ni ń ro?
Literal: O kò ṣá igi lọ́gbẹ́ you did-not slash the-tree with-a-cutlass, o ò sọ ògùrọ̀ lọ́fà you did-not shoot the-palm with-an-arrow, o dé dìí ọ̀pẹ you arrive at-the-foot of-the-palm o gbẹ́nu sókè you raise your-mouth upward o ń retí you are-waiting; ọ̀fẹ́ ni ń ro does-it drip free?
Idiomatic: "You did not slash the trunk with a cutlass; you did not shoot an arrow at the top of the palm-wine-producing palm tree; you come to the foot of the palm tree and raise your open mouth. Does it drip all by itself?"
Meanin: Wetin pesin harvest dey follow di work wey e do, and to just open mouth no be work.
When dem dey use am: Owomoyela: "Dem dey talk am about people wey dey expect to harvest wetin dem no plant"
Notes: Pesin dey get palm wine when e tap am, and dat one mean say e go cut di tree and put container, so di proverb list di steps wey di pesin skip before e show di man wey dey wait under di tree with open mouth. Di picture funny and dem drop di blame like question, wey be di standard Yorùbá way to correct pesin wey di person wey dey listen suppose complete by imself.
28. Oore tí a ṣe fádìẹ ò gbé; bó pẹ́ títí a ṣomi toóro sí ni lẹ́nu.
Literal: Oore tí a ṣe fádìẹ the-favour we do for-a-chicken ò gbé is-not wasted; bó pẹ́ títí however long it-takes a ṣomi toóro sí ni lẹ́nu it-will-make thin-broth into one's mouth.
Idiomatic: "The favor that one does a chicken is not for nought; in due course it will make stew to delight one's mouth."
Meanin: Care wey pesin give to person wey depend on am dey always come back to di giver later.
When dem dey use am: Owomoyela: "Gain must always dey for any favour wey pesin do for others"
Notes: Di gain na say dem go chop di fowl later, wey make dis proverb about generosity cold well well pass wetin di explanation show: di favour na to feed animal wey you get mind to chop. Yorùbá proverbs about give-and-take dey always dey plain like dis without sentiment, and mouth appear here as di final place wey show say di spending make sense.
29. Ẹni tó torí òtútù fi ọmọ orí odó dáná ò gbọdọ̀ retí à-ti-jẹ-yán.
Literal: Ẹni tó torí òtútù one-who because-of cold fi ọmọ orí odó dáná uses the-pestle to-make-fire ò gbọdọ̀ retí à-ti-jẹ-yán must-not expect the-eating-of-pounded-yam.
Idiomatic: "Whoever because of cold weather uses the pestle as kindling to warm himself or herself must not expect to eat pounded yams."
Meanin: To destroy di tool for present comfort dey make pesin lose wetin di tool for produce.
When dem dey use am: Owomoyela: "Pesin no suppose put im future benefit for danger because e want enjoy sharp sharp enjoyment"
Notes: Pounded yam need mortar and pestle and nothing dey to replace am, so to burn di pestle no just be say na waste, e dey destroy di pesin own future plan. Ọmọ orí odó, pikin of di mortar, na di normal name for pestle, and di Yorùbá habit to name tools as pikin of di container wey dem dey serve make sense to note alongside entry 2 im child-of-the-ear.
30. Ajá kì í kọ "Wá gbà; wá gbà."
Literal: Ajá kì í kọ a-dog does-not refuse "Wá gbà; wá gbà" "come take; come take."
Idiomatic: "A dog does not turn a deaf ear to 'Come take; come take.'"
Meanin: Nobody dey reject offer wey dem give dem for free.
When dem dey use am: Owomoyela: "Pesin no suppose ever reject generosity"
Notes: Owomoyela im English bring in deaf ear, wey be im own idiom instead of di Yorùbá; kọ simply mean to refuse. Di proverb dey stand for di middle of dis file two halves, since di call dey reach di ear and di benefit dey reach di mouth, and dog na di animal wey di distance between di two short pass.
31. Olówó ń sọ̀rọ̀ ẹnu ẹ̀ ń dùn; òtòṣì ń sọ̀rọ̀ ẹnu ẹ̀ ń ró ṣáka-ṣàka.
Literal: Olówó ń sọ̀rọ̀ the-rich-one speaks ẹnu ẹ̀ ń dùn his mouth is-sweet; òtòṣì ń sọ̀rọ̀ the-poor-one speaks ẹnu ẹ̀ ń ró ṣáka-ṣàka his mouth rattles harshly.
Idiomatic: "The rich person speaks, and his mouth sounds sweet; the lazy person speaks, and his mouth sounds like unbearable noise."
Meanin: How people dey hear di same words dey differ based on di level or position of di pesin wey talk am.
When dem dey use am: Owomoyela: "Di sound of rich man voice dey sweet for ear like music; di one of poor person na just noise wey dey disturb"
Notes: Owomoyela translation turn òtòṣì, di poor pesin, to "the lazy person," wey bring in judgement wey di Yorùbá no make; di word mean pesin wey poor kpatakpata, no be lazy person. Di proverb na observation about society instead of moral lesson, and to see am as complain about poor people dey turn di point upside down, wey be say people wey dey listen get bias. Ṣáka-ṣàka na ideophone for dry rattling sound. Confidence on top Owomoyela translation of òtòṣì: contested.
32. Já ewé ọ̀pọ̀tọ́ kí orí jà eèrùn; já wé bọ ẹnu kó orí jà odi.
Literal: Já ewé ọ̀pọ̀tọ́ pluck a-fig leaf kí orí jà eèrùn and-let the-head fight soldier-ants; já wé bọ ẹnu pluck a-leaf put-it-in the-mouth kó orí jà odi and-let the-head fight the-deaf.
Idiomatic: "Pluck a fig leaf and be attacked by soldier ants; put a leaf in your mouth and be attacked by the deaf."
Meanin: Every small unnecessary action dey bring im own big wahala wey pass am.
When dem dey use am: Owomoyela: "Anybody wey take unnecessary risk go most likely face dangerous consequence"
Notes: Fig tree dey get biting ant, wey make di first part dey literal. Di second part no clear and Owomoyela no explain am; odi na deaf people, and wetin make leaf for mouth provoke dem no dey clear from di text. Dem include dis entry because di text and translation dey well attested, and dem mark di part wey no clear instead of to force meaning put. Confidence on top di second part: contested.
To read dis set
Three observation across dis thirty-two proverbs.
Ear na social organ bifor im be sensory organ. Entry 20 and 21 dey measure man ear by how many people dey report to am, and entry 5 dey make double hearing na property of kingship position instead of di king as person. As English language dey treat hearing like sometin wey dey happen to one person, dis proverbs dey treat am as network property, wey dey agree with di Yorùbá way of counting wealth through people.
To deliberately deaf na both bad character and good character for dis set. Entry 9 reach 13 dey use deaf man as di main example for person wey no dey hear word, and entry 16 reach 18 come dey recommend make person block ear as discipline wey dey necessary for peace of mind. Di corpus no resolve dis matter. E dey give proverb to take blame person wey no dey listen and anoda one for person wey dey listen to too much, and na di speaker dey choose.
Mouth inside dis file na destination, e no be source. Once dem separate di speech proverbs put inside owe-speech-silence-tongue, wetin remain na mouth wey dey chop, wey dey wait, wey dem dey feed correction, and wey dey receive di gain of work wey dem do or wey dem no do. Entry 2 make dis clear by feeding words give ear like food, and entry 27 make am comic as e show man wey open im mouth put under tree wey im no tap at all. Dis division na fact about how di corpus take distribute im material, and person fit only see am once dem read di two files side by side.