Òwe on Elders, Seniority and Respect
Sourced Yorùbá proverbs on what age and seniority are owed, what they owe back, and the limits of both.
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Sourced Yorùbá proverbs on what age and seniority are owed, what they owe back, and the limits of both.
The Yorùbá wey dem quote, the proverbs, oríkì, ẹsẹ Ifá, word list headwords, Odù names and citations dey exactly as the corpus record dem, for every language.
Dis file gather Yorùbá proverbs about àgbà, dat na elder, and about di respect wey person suppose give age and seniority generally. Di proverbs no be just ordinary document to support say na old people must always rule. Together with di expected things wey talk say make young people respect elders, strong warning also dey for elders say dem must keep high standard: elder wey no fit feed young person no get right to command am, elder wey do young person wrong don lose di right to complain say dem no respect am, and di wickedness of elder dey fall back on im own pikin. For dis material, age dey give person standing, but dem repeatedly show say dat standing depend on how di elder dey behave, no be say e dey come automatically.
Di second thing wey person suppose notice na where Owomoyela put dis material. Im own thematic section "On relationships with elders" mix proverbs wey clearly talk about respecting age together with several proverbs wey, if you look dem on dia own, dey talk about friendship, money, and quarrel between any two people instead of say na specifically about age. Dat arrangement na di book own editorial judgment, no be dis compiler own, and dem follow am here instead of to change am: di boundary between "elder" and "senior acquaintance" clearly dey wider for Owomoyela own arrangement pass wetin di English word "elders" dey suggest.
Di proverbs wey dey below come directly from Oyekan Owomoyela, Yoruba Proverbs (University of Nebraska Press, 2005), wey be di standard collection of 5,235 proverbs . Unlike file 10 and 11 for dis section, wey draw from di digital excerpt The Good Person wey dey hosted for yoruba.unl.edu, dis file material come from parts of di 2005 book wey no dey inside dat digital excerpt (di excerpt only cover Part One, "the good person"; di elder material dey inside Part Three, "relationships"). Di compiler work from page images of di printed book, as e copy di Yorùbá text, Owomoyela own English translation, and im bracketed usage note directly from di page as dem print am, with full tone marking as e appear for di source . Where Owomoyela put explanatory footnote, dem cite am for di Notes field.
Di entries wey dey below follow sequential numbering for dis file; di number inside bracket after each heading where e apply dey refer back to Owomoyela own numbering (around lower 2800s and low-to-mid 3300s for im continuous sequence) so dat reader wey get di book fit find di original. Di literal line for each record na from di compiler of dis corpus, wey work from Owomoyela printed Yorùbá to show di metaphor wey im idiomatic translation smooth out. Di used when line follow Owomoyela usage note, wey e give for almost every entry for dis section.
Literal: Ọmọdé kì í wò ṣóṣó a-youth does-not stare-fixedly níbùjókòó àgbà in-the-sitting-place-of an-elder.
Idiomatic: A youth does not stare when in the company of elders. (Owomoyela)
Meaning: Good manners require say make young person no look elder straight for eye or stare at am when di elder dey present.
Used when: Dem dey use am correct young person behavior in front of elders, and generally to state di standard of respect wey dem expect when young and old people gather .
Notes: Owomoyela own explanation take am say e dey demand make person look away or at least show respect with eye toward elder . Di proverb talk about body behavior instead of speech, wey be different register of Yorùbá elder-respect from di speaking-order proverbs wey dey below.
Literal: Ọmọdé féé kú a-youth wants to-die ó ní ẹnu àgbà ńrùn he-says mouth of-elder stinks.
Idiomatic: A child seeks death [when] he says the mouth of an elder stinks. (Owomoyela)
Meaning: Open disrespect for elder dey bring fate wey final like death.
Used when: Dem dey talk am to check young person wey talk with contempt about wetin elder talk or about elder presence .
Notes: Di bracketed "[when]" na Owomoyela own addition to make things clear. Di proverb compare specific insult, dat na to mock wetin elder talk, with wish for total destruction, wey show say na one of di harsher items for dis file instead of mild courtesy rule.
Literal: Ìkonkoso-ó tiiri pa eku the-mousetrap leans-and-kills the-mouse ìwọ̀-ọ́ tiiri pa ẹja the-hook leans-and-kills the-fish ọkàa bàbà-á tiiri wo olóko the-guinea-corn-stalk leans and-watches the-farmer bí ọmọdé ó bàá àgbà jẹun if a-child will with an-elder eat tiiri ní ńtiiri leaning is-what it-does.
Idiomatic: The mousetrap leans to one side to kill the mouse; the hook bends in order to kill the fish; the guinea corn leans sideways to watch the farmer; if a child will eat with an elder, it is proper for the child to lean to the side. (Owomoyela)
Meaning: To show respect when person dey chop with elder dey compared to plenty things for nature wey only dey work if dem bend or lean small from straight position.
Used when: Dem dey cite am to teach young person about body posture and general forwardness when e dey chop or sit down with elders and superiors .
Notes: Owomoyela take di whole proverb as advice make person no too forward when elder dey around . Di three natural images wey come before di human instruction na common Yorùbá rhetorical style, wey dey arrange observed cases before di main point wey dem dey illustrate, and dis one dey make di final clause strong pass ordinary decoration.
Literal: Ẹ̀gbọ́n iwájú elder-sibling in-front alùgbọn baba substitute of-father.
Idiomatic: One's older brother [is a suitable] substitute father. (Owomoyela)
Meaning: Di respect wey person suppose give father also reach anybody wey dey for senior position, whether na sibling or not.
Used when: Dem dey talk am to extend child-to-parent respect reach older relative wey no be literal parent .
Notes: Di way Owomoyela explain am make di claim wide pass just sibling mata to elders generally . Dis proverb suppose dey with di family material for file 10, and as e dey here e dey show how di line between seniority for family and seniority based on age dey very thin for inside Owomoyela own arrangement.
Literal: Ká dọ̀bálẹ̀ let-us prostrate ká pa ìgbọ̀nwọ́ mọ́ and clap the-elbows together ó ní ohun tí ńṣe fúnni it-has thing that does for-one.
Idiomatic: To prostrate oneself and bring one's hands together: there are certain things one gains from so doing. (Owomoyela, footnoted)
Meaning: Di formal way person dey take show respect to elder no be empty tin; e dey bring real gain.
Used when: Dem dey quote am to argue say to show clear respect to elders no be just custom, say e dey bring profit .
Notes: Owomoyela footnote identify di posture wey dem describe as di specific way wey Yorùbá man dey take show respect to elders . Dis proverb focus on give-and-take pass many oda ones for inside dis file, as e dey treat respect like investment instead of duty wey person just dey do for doing sake.
Literal: Ẹni tí a bá nídìí àbà whoever one finds settled-at the-granary ní ńjẹ́ baba is-who is-called father.
Idiomatic: The person one finds settled at the granary is the lord of the place. (Owomoyela)
Meaning: Anybody wey first reach there, or wey don achieve something already, deserve respect no mata di pesin official rank.
Used when: Dem dey quote am to argue say make person show respect to people wey first reach one place, or wey do something, before dem .
Notes: Owomoyela cross-reference two oda entries for im sequence wey dey make di same point, number 3326 and 3456 for inside im continuous numbering . Dis proverb extend seniority from age to any kind of precedence, wey be wider claim pass wetin most entries for dis file dey make.
Literal: Ipa abẹ́rẹ́ the-path-blazed-by the-needle lokùn ńtọ̀ is-what the-thread follows.
Idiomatic: It is the path blazed by the needle that the thread follows. (Owomoyela)
Meaning: Di junior dey follow where di senior don already pass.
Used when: Dem dey quote am to argue say make person copy im elders instead of make e go dey follow way wey nobody don test before .
Notes: Di picture come from cloth sewing, where needle must first pass before thread follow through di cloth, so di metaphor dey state mechanical fact about how di two tins relate instead of just any random comparison.
Literal: Àgbà tí kò fọ̀ mọ́ni níkùn an-elder who does-not make-an-impression on-one's stomach kì í fọ̀ mọ́ni lórí does-not make-an-impression on-one's head.
Idiomatic: An elder who does not make an impression on one's stomach does not make an impression on one's mind. (Owomoyela)
Meaning: Elder wey no fit feed you or wey refuse to feed you no get right to control your thinking too.
Used when: Dem dey quote am to argue say elder wey dem respect but no dey provide for young people no fit expect say dem go obey am .
Notes: Fọ̀ ... lórí, to make impression for head, na di idiom for commanding person mind or opinion, and di proverb tie dat authority direct to di belle, wey be direct materialist claim about wetin respect stand on.
Literal: Àgbà tí kò yáni légbàá ìkọ̀kọ̀ an-elder who does-not secretly-lend one six-pence bó bá dáṣẹ ilé sílẹ̀ if he undertakes a-house-building a kì í lọ one does-not go.
Idiomatic: An elder who does not secretly lend one six pence: if he embarks on building a house, one does not show up to help. (Owomoyela)
Meaning: Give-and-take dey go both ways between elder and people wey junior to am.
Used when: Dem dey quote am to justify why person refuse to do customary communal work for elder wey never help di speaker for secret before .
Notes: Di "secretly" dey important: di loan wey dem describe na private favour instead of public duty, and di proverb logic na say private generosity, no be formal rank, na im dey earn di young person voluntary work later.
Literal: Àgbà tó bú èwe an-elder who insults a-youth lèwe ḿbú is-what the-youth insults.
Idiomatic: It is an elder who insults a youth that a youth insults. (Owomoyela)
Meaning: Disrespect wey young people show elders dey get wetin cause am, e no dey just happen like dat.
Used when: Dem dey quote am to put di blame of one specific lack of respect on di elder wey first start am .
Notes: Owomoyela note say dis proverb belong with two following entries for im sequence wey dey make di same claim, say elders dey earn respect only if dem first give am out . Dis one directly qualify entry 2 for up: di death-wish proverb assume say di insult no get provocation, while dis one cover di case where person dey retaliate.
Literal: Àgbà tó gba gbàdù an-elder who has received a-calamity ó gba ìtùnú he has-received consolation.
Idiomatic: An elder who has experienced a disaster has earned commiseration. (Owomoyela)
Meaning: Elder wahala or misfortune dey require sympathy from people wey dey around am.
Used when: Dem dey quote am as reminder say make person care about elder wahala instead of to dey indifferent to am .
Notes: Di proverb treat consolation like something wey person earn or receive instead of wetin dem just freely give, using di same verb, gba, to receive, for both di calamity and di comfort wey follow am, one symmetry wey English no fit keep.
Literal: Àgbà tó gbin èbù ìkà an-elder who plants seed-yams of-wickedness orí ọmọ-ọ rẹ̀ ni yó hù sí on-the-head of-his-child is-where it-will sprout.
Idiomatic: An elder who plants yams of wickedness will see them sprout on the head of his child. (Owomoyela, cross-referencing two other entries)
Meaning: Wickedness wey elder do no dey stop for im own head; e dey fall on top im pikin dem.
Used when: Dem dey use am warn elder wey dey do wicked tins, wey dey show sey na threat to im pikin dem pass im own self .
Notes: Owomoyela link dis one to two oda entries for im numbering wey dey talk di exact same tin , wey show sey na formula wey dey repeat itself, no be say na one-time talk. Di farming metaphor, to plant and sprout, dey show bad tin as sometin wey get im own growth cycle wey no depend on wetin di person wey do bad want.
Literal: Àgbà tó jẹ à-jẹ-ì-wẹ̀hìn an-elder who eats the-eating-without-looking-back ni yó ru ẹrù-u rẹ̀ délé is-who will carry his-own load home.
Idiomatic: The elder who eats with abandon will carry his own load to the house. (Owomoyela, footnoted)
Meaning: Elder wey no follow di tradition to leave food for young people don lose di help wey young people suppose give am.
Used when: Dem dey use am talk wetin go happen instead of just command, to describe wetin dey follow wen elder break di custom of sharing food .
Notes: Owomoyela footnote dey very important here: à-jẹ-ì-wẹ̀hìn, to chop without looking back, na di specific name for wen person no leave food for young people wey dey around, wey suppose run message and do work for di elder as reward for dat kind gesture; elder wey refuse give dem dat gesture don lose di service . Di phrase pack whole social agreement into one hyphenated word, style wey dis collection record for oda place inside files 10 and 11.
Literal: Àgbà the-elder ní ńgbà is-who receives.
Idiomatic: It is an elder that accepts. (Owomoyela, footnoted)
Meaning: Some special rights, and di duties wey follow dem, na specifically for di position of elder.
Used when: Dem dey use am as short and clear statement of wetin elder status actually mean .
Notes: Owomoyela footnote explain sey di proverb use play-on-words on di sound gbà, wey mean to accept or receive; dem explain di word àgbà itself as à-gbà, "person wey dey collect or accept," using di noun-making vowel prefix wey Yorùbá dey join to verbs . Dis wordplay na folk etymology wey build straight into di logic of di proverb and person no fit translate am directly, since English word "elder" no get dat kind verb inside.
Literal: Àgbà mẹ́ta kì í ṣi èkùlù pè three elders do-not mispronounce èkùlù bí ọkán bá ní "ekulu" if one says "ekulu" èkejì a ní "ekùlù" the-second will-say "ekùlù" ẹkẹta a ní "èkùlù" the-third will-say "èkùlù."
Idiomatic: Three elders will not mispronounce èkùlù; if the first says, "ekulu," the second will say, "ekùlù," but the third will say, "èkùlù." (Owomoyela, footnoted)
Meaning: Inside group of elders, one person go definitely fit settle hard matter correctly.
Used when: Dem dey use am show why e good make plenti elders join head together judge matter instead of to trust only one elder .
Notes: Owomoyela footnote explain am directly as "three heads are better than one" and explain sey èkùlù na anoda name for ẹ̀tù, one kind duiker . Di proverb dey based on how dem dey correct di tone of di same word one by one, as each elder dey add di tone mark wey di previous one forget, wey be small example wey show why tone matter for Yorùbá and na one of di few proverbs for inside dis collection wey all di content na tone difference wey dem act out instead of just ordinary wordplay.
Literal: Àgbà mẹ́ta three elders ní ḿmọ ìdí ẹ̀ta is-who know the-base of three.
Idiomatic: It takes three elders to know the mystery behind three. (Owomoyela)
Meaning: Deep or hard matters need di combined judgment of pass one senior person.
Used when: Dem dey use am alongside di entry wey come before am to argue sey make elders judge matter together instead of only one person .
Notes: Dis one almost be di same tin as entry 15 and Owomoyela print dem side by side; together dem dey make di clearest statement inside dis collection sey elders wisdom for dis material na sometin wey dem dey gather together and compare instead of to think sey one elder alone no fit make mistake, point wey clarify sey no be sey elders get automatic wisdom just because of age alone.
Literal: Àgbà ní ńjẹ orí àdán the-elder is-who eats head of-bat ọmọdé ní ńjẹ orí ẹyẹkẹ́yẹ the-youth is-who eats head of-ordinary-bird.
Idiomatic: It is an elder who eats bats' heads; youths eat the heads of ordinary birds. (Owomoyela, footnoted)
Meaning: Na only elders get wetin e take to face matters wey special or pass ordinary; youths dey face ordinary matters.
Used when: Dem dey use am argue sey na elders suppose face things wey strange or dangerous, no be youth .
Notes: Owomoyela footnote talk am clearly sey people no dey normally chop bird head, bat no be food wey people dey chop at all, and na only inside secret or cult rite person fit chop bat head . So therefore, di proverb no dey describe real food custom; e just use serious ritual action to represent di kind deep and heavy matters wey na only elders fit handle.
Literal: Àgbà ní ńjẹ ọkàn the-elder is-who eats the-heart ọmọdé ní ńjẹ ara ẹran the-youth is-who eats the-body of-the-animal.
Idiomatic: Only elders eat the heart; the youth eat the flesh. (Owomoyela, footnoted)
Meaning: Position get im own special share and im own special responsibility.
Wen dem dey use am: Dem dey quote am to explain or defend wetin dem share wey no balance base on seniority .
Notes: Owomoyela footnote record say people consider the heart of animal wey dem slaughter as food wey sweet pass the ordinary flesh generally , so the proverb dey describe real rule of who first get right for how dem dey share meat, no be just random image. E blend naturally with entry 17 as statement say seniority and privilege dey waka together, different from the reciprocal-obligation proverb dem for up wey insist say person must earn the privilege.
Literal: Àgbà ní ńkọ́ àpò àgbà the-elder is-who hangs the-satchel of-an-elder.
Idiomatic: Only an elder may hang the satchel of an elder [on his shoulder]. (Owomoyela)
Meaning: Some clear signs of high level na only people wey reach the level fit get am.
Wen dem dey use am: Dem dey quote am to explain why junior person no fit wear the cloth, carry the posture, or use the things wey dem reserve for elders .
Notes: The "[on his shoulder]" bracket na Owomoyela own addition to make things clear. The bag work here the way title or regalia item dey work for other parts of this corpus material on chiefs, wey dem discuss for file 18: physical object wey dey stand for status wey no be the person give amself.
Literal: Àgbà ò sí elder is-not-present ìlú bàjẹ́ town spoils baálé ilé kú head-of-household dies ilé dahoro house becomes-a-ruin.
Idiomatic: Without elders a town is ruined; the patriarch of the compound dies, and the household becomes an empty shell. (Owomoyela)
Meaning: Na elders dey hold community and compound together; if dem no dey or dem die, na the whole structure collapse, no be just say company reduce.
Wen dem dey use am: Dem dey quote am on how elders dey necessary for town matter and household matter together .
Notes: The proverb join the point about town level and the one about household level together inside one breath, and baálé, head of the household, na the same position wey dem discuss well well for file 10 on family and lineage; this entry na the clearest statement for the corpus wey show say the family material and elder material na, for Owomoyela, two levels of the same claim say seniority na structural necessity.
Literal: Àgbà ò sí elder is-not-present nílùú ọ̀kéré in-the-town-of the-squirrel.
Idiomatic: There are no elders in the town of squirrels. (Owomoyela)
Meaning: Some societies, or some groups, simply no get the custom to give proper respect to age.
Wen dem dey use am: Dem dey quote am about group or setting where the normal respect for seniority no dey .
Notes: Owomoyela link am to another entry for im numbering, 4224, wey make related point . Unlike most proverbs for this file, wey dey give instruction or describe the normal way of doing things, this one talk about the possibility say whole community fit lack that normal way completely, wey be rare example of clear Yorùbá comparative social observation instead of rule.
Literal: Ìjà a-quarrel ò mọ̀gbọ́n does-not know an-elder.
Idiomatic: A quarrel does not know who is the elder. (Owomoyela)
Meaning: When dispute hot well well, everybody wey dey inside fit easily forget the normal respect wey dem suppose give seniority.
Wen dem dey use am: Dem dey quote am to excuse, or to warn against, disrespect wey happen specifically during quarrel .
Notes: The proverb short pass any English translation with two words for Yorùbá, and the power of the proverb rely on how e treat ìjà, the quarrel, like person wey get power to "no know" something, grammatical personification wey English fit only manage describe with full clause.
Literal: "Ó ḿbọ̀!" "he-is-coming!" ló yẹ baba is-what befits the-patriarch bí babá bá dé when the-patriarch has arrived ẹ̀rù tán fear is-finished.
Idiomatic: "Watch out, here he comes" is what befits the patriarch; after he has arrived, there is no more threat. (Owomoyela, cross-referencing another entry)
Meaning: The way people dey expect say powerful person dey come dey often get power pass anything wey the person go do when e actually reach ground.
Wen dem dey use am: Dem dey quote am about leader or authority figure wey im reputation for being strict pass wetin e actually dey do .
Notes: Owomoyela link am to another entry for im list, 1081, wey make the same general point about expected force versus actual force . This proverb make am hard to just assume say elders always deserve authority: e observe, without moral judgment, say the respect wey elder dey get fit rest on fear of reputation instead of anything wey dey actually happen now.
Literal: Ọ̀-pani-nítàn the-one-who-recounts-one's-history ní ńfi ojúlé ẹni hanni is-who shows one the-doorway-of one's-own-home.
Idiomatic: It is the person who tells one one's own history that shows one the doorway to one's own home. (Owomoyela)
Meaning: Knowledge of where person come from, wey elders wey remember am dey hold, na wetin dey guide person for present.
Wen dem dey use am: Dem dey quote am to argue say make person listen to wetin elders and wise people talk about person own lineage and origins .
Notes: The noun with hyphen Ọ̀-pani-nítàn pack "the person wey dey narrate history to person" into one single word wey dey function as the subject of the sentence, the same construction wey this corpus mention repeatedly for files 10 and 11. The proverb assume say to know yourself no be wetin person dey sit down think out by amself, but na wetin person dey receive from elders wey keep the record.
Literal: Ọ̀rọ̀ tí a pé kí baba má gbọ́ a-matter that one intends that the-patriarch should-not hear baba ní ńparí i the-patriarch is-who concludes it.
Idiomatic: A matter that one tries to keep from the ears of the patriarch will eventually come before the patriarch for resolution. (Owomoyela)
Meaning: Big dispute go still land for front of senior authority, no mata how dem try keep am local.
Used when: Dem dey use am wen mata wey pesin try cover or settle for private still come outside reach front of elder wey dem recognize .
Notes: Di usage note wey Owomoyela write base dis one on clear right: elders get right to know about all serious mata because na dia direct responsibility to maintain order and peace . Dis na one of di direct statement for inside dis corpus wey show say elder authority na real jurisdiction, no be just ordinary courtesy.
Literal: Ọ̀rọ̀ tí oníkọlàá bá sọ whatever-statement the-circumciser makes abẹ́ gé e the-razor cuts it.
Idiomatic: Whatever statement the circumciser makes is cut off by a razor. (Owomoyela, footnoted)
Meaning: Wen di pesin wey really dey in charge don talk, di mata don finish.
Used when: Dem dey quote am to close talk once di pesin wey get recognized authority over di mata don give final ruling .
Notes: Di footnote wey Owomoyela write explain di wordplay directly: abẹ́ gé e, wey mean "blade cut am comot" for direct word, na idiom for something wey don end finally, and di proverb use di fact say circumciser main tool na sharp razor, so di idiom and di work of di specialist come form di same double image . Owomoyela print another version immediately after am, wey appear as di next entry here, wey change di circumciser put king.
Literal: Ọ̀rọ̀ tí ọba bá sọ whatever-statement the-king makes abẹ́ gé e the-razor cuts it.
Idiomatic: Whatever the king says is severed by a razor. (Owomoyela)
Meaning: King word na final, just like word from any oda recognized authority.
Used when: Dem dey quote am specifically for king statement, as anoda version of di proverb wey come before am .
Notes: Owomoyela print dis one as clear variant of entry 26, wey replace ọba, king, for oníkọlàá, di circumciser . Wen pesin read di two together, dem show how di "finality" pattern dey move across different authority positions, na pattern wey pesin suppose read alongside file 18 of dis corpus on top chiefs and kings.
Literal: A kì í tẹ́ní one does-not spread-a-mat fún ẹni ilé for a-person-of-the-house jókòó to-sit.
Idiomatic: One does not spread a mat for a member of the household to sit on. (Owomoyela)
Meaning: People wey already belong no suppose dey pass through formal ceremony wey dem dey reserve for outsiders.
Used when: Dem dey use am against pesin wey dey insist say make people wey already be close acquaintance treat am with strict formal protocol instead of as strangers .
Notes: Na dis be di first entry for Owomoyela "elders" section and, as pesin look am, e dey talk about pesin wey dem know rather than age; e dey inside here because na where di source put am, and because e set di real scope of di section, wey wide pass just seniority by age. Compare am with di hospitality material for file 15, where to spread mat for real stranger na something wey dem expect instead of make dem refuse.
Three observation wey specific to dis theme.
Di section no be only about age. Owomoyela own "On relationships with elders" open and continue with several proverbs, wey include entries 28 and 22 reach 26 for here, wey touch on acquaintance, money, and quarrels generally instead of seniority by years specifically. Dis corpus follow di way im arrange am instead of to re-sort di material based on strict English meaning of "elder," because di arrangement of di book itself na proof of how dese categories relate inside Yorùbá social thought: dem treat àgbà and general seniority for relationship as levels on top one continuum instead of separate subjects.
Respect get condition, e no be unconditional. Entries 8, 9, 10, 12 and 13 all make elder claim to respect depend on how di elder self dey behave, especially on top feeding, lending to, and to no do wrong to young people. Wen pesin read am against di sharper proverbs about respect, like entries 1, 2 and 3, di corpus as a whole no talk say age alone dey command obedience; e dey show two-way arrangement where di young people owe good behavior and di elders owe provision, and if any side fail, dem go talk about am.
Dem prefer judgment wey elders take together pass judgment wey one single elder take. Entries 15 and 16, wey di source print almost like double, show say e dey take several elders together, no be just one, to get hard question right. Dis one dey balance any reading of di file bigger claims, like di claim for entry 20 say elders dey hold town together, as claims about authority position instead of say any single old pesin get automatic wisdom.
Sourced Yorùbá proverbs about the household, the lineage, the father's house and the obligations that follow from being born into a particular family.
Sourced Yorùbá proverbs on bearing and raising children, the duties of parents, the training of the young, and what passes from one generation to the next.
Sourced Yorùbá proverbs on the ọba (king), the olóyè (titled chief), and the obligations, dangers and limits that come with holding power over others.
Forty-five Yorùbá proverbs on childhood, youth, elderhood and the passage of a life from one station to the next, presented with the original, a literal gloss, a named translation, and the situation each is spoken in.
Forty-eight Yorùbá proverbs on the ọmọlúàbí ideal, presented with the original, a literal gloss, a named translation, and the situation each is spoken in.
Fifty-eight Yorùbá proverbs on character, presented with the original, a literal gloss, a named translation, and the situation each is spoken in.