Òwe on Ojú: Eyes, Seeing and Blindness
Thirty Yorùbá proverbs on the eye as the organ of witness and judgment, and on blindness as both a literal condition and a figure for folly, presented with the original, a literal gloss, a named translation, and the situation each is spoken in.
Ojú na eye, and inside these proverbs e dey do three kinds of work at the same time: na the organ wey dey see, the power to judge wetin e see, and the witness wey nothing fit replace im testimony. Story wey person hear no be the same thing as eye wey dey there. This file gather thirty proverbs wey stand on ojú as organ for seeing and on afọ́jú, person wey blind, leaving out the plenty proverbs where ojú mean face, presence, or social standing, wey belong to proverbs about face.
The proverbs dey come from Owomoyela im texts and translations unless dem name another source. As e dey for owe-iwa-character, the usage notes wey Owomoyela put inside bracket na dem form the base for the Used when lines; anywhere wey the words na im own, dem put quote.
To see things na the standard of knowledge
1. Ojú mẹ́wàá kò jọ ojú ẹni.
Literal: Ojú mẹ́wàá ten eyes kò jọ are-not like ojú ẹni one's-own eye.
Idiomatic: "Ten eyes are not like one's own."
Meaning: To see something with your own eye pass any number of stories wey other people tell you.
Used when: Owomoyela: "To see something by yourself better far pass to hear report about am from ten people"
Notes: The calculation dey purposely unbalanced: ten witnesses against one, and the one person still win, because the proverb no dey count number of witnesses, but e dey compare different kinds of knowledge, wetin person see directly with eye against story wey dem pass come.
2. Bí ojú ọmọdé ò tó ìtàn, a bá àwígbọ́.
Literal: Bí ojú ọmọdé ò tó ìtàn if a-child's eyes do-not reach a-story [were-not there-for it], a bá àwígbọ́ one settles-for hearsay.
Idiomatic: "If a youth's eyes do not witness a story, they should be good for hearsay."
Meaning: Person wey no dey there must accept story wey dem tell am as the next best option.
Used when: Owomoyela: "If person no see something with im eye, e go learn from people wey see am"
Notes: Àwígbọ́ na wetin dem hear-say, report, and the proverb clearly rank am under eyewitness knowledge even though e still allow am as wetin dey available to replace am, position wey soft pass the direct comparison for entry 1.
3. Bí ojú bá rí ọ̀rọ̀, a wò ó fín.
Literal: Bí ojú bá rí ọ̀rọ̀ if the-eye comes-upon a-matter, a wò ó fín one looks-at it thoroughly.
Idiomatic: "When the eyes come upon a matter, they must look hard and well."
Meaning: Wetin person see, e must look am well, no be just to look am once throway eye.
Used when: Owomoyela: "When understanding no complete, e dey bring wahala"
Notes: Fín, properly or inside detail well well, set standard wey pass just to see something: the proverb separate to see say something dey from to see wetin that thing really be, and e hold the eye responsible for the second task wey hard pass.
4. Bí oṣù-ú bá lé, gbogbo ojú ní ń rí i.
Literal: Bí oṣù-ú bá lé when the-moon appears, gbogbo ojú ní ń rí i all eyes see it.
Idiomatic: "When the moon appears, all eyes see it."
Meaning: Wetin dem do for public eye na wetin everybody dey see the same way; nobody fit choose who go see event wey happen for public.
Used when: Owomoyela: "Dem no fit hide public event from people"
Notes: Dem pick moon because as e dey shine come out na natural thing wey everybody dey see, no be like rumor wey dey spread anyhow; dem dey use the proverb against anyone wey think say public action fit happen without some people knowing.
5. Fírífírí lojú ń rí imú.
Literal: Fírífírí indistinctly, in-a-flash lojú ń rí imú is-how the-eye sees the-nose.
Idiomatic: "The eyes glimpse the nose only indistinctly."
Meaning: Something wey always dey for person front, because e too close and e dey there all the time, na im person no dey see clearly pass.
Used when: Dem dey talk am about person or thing wey dey always dey around sotay people no dey notice im true character. Owomoyela im note observe say dem dey use am for person wey dem dey only see once for long time, wey show another different use for rare case instead of to dey close all the time .
Notes: Nose dey stay permanent for where eye dey look, but na the one part wey eye no fit ever see clearly; the proverb take normal science of how eye dey see turn am to statement about how familiarity get limit.
Eye as witness and proof
6. "Wọ́n ní, 'Afọ́jú, ọmọ-ọ rẹ pa ẹran.'" Ó ní kò dá òun lójú, àfi bí òún bá tọ́ ọ wò.
Literal: They said, "Afọ́jú, blind-one, your-child killed game." Ó ní he said kò dá òun lójú it did-not convince him, àfi bí óun bá tọ́ ọ wò except if he should taste it [and] examine.
Idiomatic: "They said to the blind man, 'Blind man, your son has killed game.' He responds that he cannot believe them until he has tasted the meat."
Meaning: Dem reject to believe story alone; the blind person replace the sight wey e no get with the sense wey remain for am, which na taste, but e still insist say e must confirm am directly.
Used when: Owomoyela: "Make person always insist on clear proof"
Notes: The proverb no make the blind man look like person wey no fit help imself; instead, na im be the sharpest example for wetin the proverb really dey talk about, wey be proof, no be sight, because e find way to confirm without eyes at all.
7. "Wọ́n ní, 'Afọ́jú, o ò tanná alẹ́.'" Ó ní àtọ̀sán àtòru, èwo lòún rí níbẹ̀?
Literal: They said, "Afọ́jú, you did-not light-lamp at-night." Ó ní he said àtọ̀sán àtòru whether-by-day or-by-night, èwo lòún rí níbẹ̀ which of-them would-he see there?
Idiomatic: "People said, 'Blind man, you did not light a lamp.' He asked, night or day, which one would his eyes register?"
Meaning: To blame or correct person no make sense when the difference wey the talk rely on no even apply to the person.
Used when: Owomoyela: "Person no suppose waste effort to get things wey e no fit use"
Notes: Wetin di blind man answer no get reply base on how e see di matter: light of lamp and daylight na di same thing to am, so di blame, wey depend on whether dat difference make sense, just no apply at all. When person read am join entry 6, di two proverbs form small group wey show say blind man na person wey dey reason well pass wetin people expect, no be just person to pity.
8. Afọ́jú tó dijú, tó ní òún sùn, ìgbà tí kò sùn, ta ló rí?
Literal: Afọ́jú tó dijú the-blind-person who shuts-his-eyes, tó ní òún sùn who says he is-asleep, ìgbà tí kò sùn when he is-not asleep, ta ló rí? whom did-he see [deceive]?
Idiomatic: "The blind person who shuts his eyes and says he is asleep, when he was not asleep, whom did he see [deceive]?"
Meaning: Wayo wey person do to take hide wetin everybody no fit see before no dey deceive anybody, since nothing dey to hide from person wey dey see from di beginning.
Used when: Owomoyela note, as dem print am, start with: "The deceiver deceives..." and dem dey use di proverb against fake life or pretension wey no make sense or wey dey harm di person sef .
Notes: To close eye wey don blind already na action wey no show anybody any new thing; di proverb capture how e no make sense to dey pretend say person dey hide something when nothing dey to hide, since whether blind man open eye or close am, e no dey show person wey dey look anything new anyway.
9. Ohun tí afọ́jú fojú ẹ̀ rí kó tó fọ́ ló rí mọ́; kò tún rí òmíràn mọ́.
Literal: Ohun tí afọ́jú fojú ẹ̀ rí the-thing that the-blind-person saw-with his-eye kó tó fọ́ ló rí mọ́ before it went-blind is-what he-still sees; kò tún rí òmíràn mọ́ he does-not see another thing again.
Idiomatic: "Whatever the blind person sees before going blind is all he or she will ever see; he or she will never see another thing."
Meaning: Chance wey person no use when e still get wetin e take use am don disappear once dat means no dey again.
Used when: Owomoyela: "One should seize all opportunities before it is too late"
Notes: Di last image wey remain for memory before blindness dey come turn to, in fact, di only visual property wey di blind person go ever get; di proverb use dat biological truth as general warning about correct timing and loss wey person no fit reverse.
Wetin eye deserve and wetin e dey bear
10. Olójú kì í fojú ẹ̀ sílẹ̀ kí tàlùbọ́ kó wọ̀ ọ́.
Literal: Olójú the-owner-of-eyes kì í fojú ẹ̀ sílẹ̀ does-not neglect his-eyes kí tàlùbọ́ kó wọ̀ ọ́ and-let foreign-matter lodge in-them.
Idiomatic: "The owner of the eyes will not neglect them and watch foreign matter lodge in them."
Meaning: Person no dey just fold hand dey look while danger dey enter di main organ wey e depend on pass.
Used when: Owomoyela note, as dem print am, start with "One does not simply look on as one's inter-..." wey show say dem dey use di proverb when person leave im main interest make wahala touch am without protecting am .
Notes: Tàlùbọ́ na dirty or foreign matter wey fit truly enter eye and wey person must commot sharp-sharp; di proverb assume say di reader know how dat reflex dey sharp and fast without thinking, and e transfer dat same urgency to matter wey no be physical bodi.
11. Bí a bá yọ ipin lójú, ojú la fi ń hàn.
Literal: Bí a bá yọ ipin lójú if one removes secreted-matter from-the-eye, ojú la fi ń hàn it-is to-the-eye that one shows it.
Idiomatic: "If one removes secreted matter from the eye, one shows it to the eye."
Meaning: Mistake or fault wey dem commot from person bodi, na dat same person dem dey show am back, dem no dey go broadcast am give other people.
Used when: Owomoyela: "One discusses an offense with the offender, not other people. This is a variant of 4892"
Notes: Di dirty wey dem commot from eye, na dat same eye dem dey show am, one small direct circle wey di proverb use as model for how person suppose settle grievance: for private, and na only di person wey cause am dem dey face.
12. Bí ojú bá ṣọ̀bùn ojú là á fi ì hàn; bí a bá yọ ipin lójú, à fi han ojú.
Literal: Bí ojú bá ṣọ̀bùn if the-eye produces-filth ojú là á fi ì hàn it-is to-the-eye that one shows it; bí a bá yọ ipin lójú if one takes secreted-matter from-the-eye, à fi han ojú one shows it to-the-eye.
Idiomatic: "If the eyes produce filth, one shows it to the eyes; if one takes secreted matter out of the eyes, one shows it to the eyes."
Meaning: Di fuller explanation of di entry wey dey before am, wey double di point cross di two kind dirty or water wey dey commot for eye.
Used when: Di same use as entry 11, wey Owomoyela mark entry 11 as variant of am .
Notes: Owomoyela print di two of dem as pair wey match; na dis one long pass between di two, as e repeat di principle two times with small different words for wetin eye dey produce against wetin dem commot from inside am, na repetition wey dey make di point strong pass rather than say e bring new point.
13. Ojú kì í pa ojú jẹ.
Literal: Ojú kì í pa an-eye does-not kill ojú jẹ an[other]-eye to-eat.
Idiomatic: "An eye does not kill an[other] eye for food."
Meaning: Wicked or hard look, no matter how tight e be, no fit cause physical harm by imself.
Used when: Owomoyela: "Staring eyes pose no danger"
Notes: Di verb pa ... jẹ, to kill for food, treat di look like predator gaze and then deny am any predator power; di proverb dey calm person wey im mind no rest because say people dey look am or cut eye give am, say look, no matter how e fierce reach, na just look e stop.
14. Ẹ̀ẹ̀mejì lojú ahun ń pọ́n.
Literal: Ẹ̀ẹ̀mejì twice lojú ahun ń pọ́n is-when the-miser's eyes redden.
Idiomatic: "The miser's eyes redden twice."
Meaning: Di stingy person dey suffer clear pain two different times on top di same money: when e dey part with am, and again on top any loss wey connect to how e hold am tight.
Used when: Owomoyela: "One is often paid back in one's own coin"
Notes: Red eye na di Yorùbá sign of pain or vex wey pesin hold back; di proverb count di occasions well well, wey turn general character trait, stinginess, to specific, almost clinical observation about when di miser pain dey show.
Di eye as judgment, favor and blindness to fault
15. Bí ẹnú bá jẹ, ojú á tì.
Literal: Bí ẹnú bá jẹ if the-mouth has-eaten, ojú á tì the-eyes will shut.
Idiomatic: "If the mouth has eaten, the eyes shut down."
Meaning: Favor wey pesin receive dey close eye to di giver fault dem.
Used when: Owomoyela: "If pesin don receive some favor from pesin, im eye go close to di pesin [shortcomings]"
Notes: Di mouth and di eye dey connected directly as cause and effect, where belle wey don full dey spoil judgment, wey make dis proverb join bodi with owe-iwa-character entry 41 on top how love dey stop judgment of character, but here na through gratitude instead of affection.
16. Ẹni tí ó ṣe ojú kò da bí ẹni tó ṣe ẹ̀hìn.
Literal: Ẹni tí ó ṣe ojú the-one who does [good] in-presence kò da bí is-not equal to ẹni tó ṣe ẹ̀hìn the-one who does [good] behind-one's-back.
Idiomatic: "The person who honors one in one's presence is nothing like the person who honors one in one's absence."
Meaning: Better treatment wey dem do only for pesin face get less value pass better treatment wey dem maintain when di pesin no fit see or reward am.
Used when: Owomoyela note, as dem print am, begin with "It is what people say..." wey show say dem present dis one as proverb wey dem receive about di test of sincerity .
Notes: Ojú for here dey stand for di boundary between di meaning of eye and di meaning of presence wey dis file normally keep aside; dem put am because di whole point of di proverb depend on di literal fact say di pesin concern see or no see wetin happen, wey be di eye own domain.
17. Rẹ́rẹ́ ojú; ojú ni a fẹ́ ni, ṣùtì lẹ́hìn.
Literal: Rẹ́rẹ́ ojú [friendship] pleasant-to-the-eye; ojú ni a fẹ́ ni it-is in-one's-presence that one is-loved, ṣùtì lẹ́hìn one-is-despised behind [one's back].
Idiomatic: "Friendship that depends on presence offers friendship in one's presence but despises one when one is absent."
Meaning: Love wey dem only show when pesin dey look no be real love.
Used when: Owomoyela explain dis one alongside di entry wey follow am for Owomoyela collection as matching statement say "reciprocity is essential in friendship," with dis present entry wey dey give di negative case .
Notes: If pesin read am against entry 16, di two proverb dem make di exact same argument from two different angle, one about to honor pesin, one about complete friendship, and di two place di test of sincerity for wetin dey happen outside di reach of di eye instead of inside am.
Eye wey trade, danger and habit train
18. A kì í fi ojú olójú ṣòwò ká jèrè.
Literal: A kì í fi ojú olójú one does-not use another's [the-owner-of-eyes'] eyes ṣòwò to-trade ká jèrè and profit.
Idiomatic: "One never trades with other people's eyes and profit."
Meaning: To borrow judgment no dey bring profit for trader; na only pesin own watchfulness over im own market goods dey do am.
Used when: Owomoyela: "Nothing dey like make pesin look after im own business by imself"
Notes: Market na place wey dey appear regularly for Yorùbá proverbs about vigilance, and for here di eye na explicitly di tool for trading, no be hand or tongue, wey make lack of attention be like say pesin lend im eyesight comot and therefore e no dey reliable.
19. Alákatapò ojú ò lè ta ẹran pa.
Literal: Alákatapò the-owner-of-a-crossbow ojú [with] eyes [that fail him] ò lè ta ẹran pa cannot shoot an-animal dead.
Idiomatic: "A person with crossbows in his eyes cannot kill an animal."
Meaning: Look wey dey scare pesin or wicked eye, without action to back am up, no dey kill anything.
Used when: Owomoyela: "Even di most wicked look no fit kill"
Notes: Di image put di weapon inside di eye itself, "crossbows in his eyes," so dat di look come turn to di weapon; di proverb come deny say dat weapon get any real power, wey be companion claim to entry 13 claim say stare no fit kill outright.
20. Bí a bá fi ojú igi gbígbẹ wo tútù, tútù-ú lè wó pani.
Literal: Bí a bá fi ojú igi gbígbẹ if one uses the-look of-a-dry tree wo tútù to-regard a-green one, tútù-ú lè wó pani the-green-one may fall and-crush-one.
Idiomatic: "If one approaches a dried-up tree as one would a green one, it is likely to crash and crush one to death."
Meaning: To judge one thing with di visual habits wey match different and more dangerous thing dey invite disaster.
Used when: Owomoyela note, as dem print am, begin with "One should be alive to..." di specific danger wey each situation actually bring, instead of generic or wrongly applied caution .
Notes: Dry tree safe pass green tree to cut down and green tree dey more dangerous, so di proverb specifically dey warn against di mistake of using di lower level of caution where higher one dey required, wey be more exacting claim pass ordinary carelessness.
21. Bí ẹrán bá bálẹ̀, ojú a yán ọdẹ.
Literal: Bí ẹrán bá bálẹ̀ when the-animal falls to-the-ground, ojú a yán ọdẹ the-eyes go slack [lose their fierceness] for-the-hunter.
Idiomatic: "When an animal falls to the ground, the hunter's eyes lose their wildness."
Meaning: Di sharp concentration for eye during chase belong to di chase itself and e dey comot di exact moment wey dem reach di goal.
Used when: Owomoyela: "At the end of the chase, ennui sets in"
Notes: Di proverb place psychological state, di letdown after pesin achieve hard goal, specifically for di eyes, as e treat di hunter stare like instrument wey dey switch off once im purpose don finish instead of permanent trait for di hunter character.
22. Ọká ojú ọ̀nà tí ń lé guuru kó-kó-kó.
Literal: Ọká ojú ọ̀nà the-gaboon-viper of the-path's-face [the-viper that lies across the path] tí ń lé guuru kó-kó-kó that drives-off small-birds relentlessly.
Idiomatic: "The pathway gaboon viper defiantly occupies the whole path."
Meaning: Pesin or sometin wey dangerous and refuse to shift ground dey dominate di whole space wey e occupy completely.
Used when: Owomoyela: "Dem dey talk am about strong pesin wey dey challenge all di pipo wey wan oppose am"
Notes: Ojú ọ̀nà for here mean di face or di line of di road wey dey show instead of eye, but dem add di proverb bikos of how e use ojú well-well as word for surface wey close to di real meaning of eye, and bikos Owomoyela arrange am among di collection proverbs about pesin wey get scary presence, wey naturally match entry 13 and 19.
23. Ojú ẹrú ò gbé ìpàkọ́; a-bojú-níwájú bí ọmọ.
Literal: Ojú ẹrú the-slave's eyes ò gbé ìpàkọ́ are-not set at-the-back-of-the-head; a-bojú-níwájú one-whose-eyes-are-in-front bí ọmọ like a-freeborn-child.
Idiomatic: "The slave's eyes are not at the back of his head; his eyes are in front just like a freeborn child's."
Meaning: Slave dey see di world di exact same way wey any oda pesin dey see am, straight for front and notin reduce.
Used when: Owomoyela note, as dem print am, argue say "slave na human being just like di [pesin wey dem born free]," wey use how eye dey for di same place on top pesin body take prove am .
Notes: Di proverb use fact about human body, say no human being get eye wey face back, take argue say slave and free pesin na di same human being, and e make sense make pesin read am join di oda proverbs for di corpus wey talk about slavery and wetin make pesin human.
Sight, order and di limits of wetin pesin fit hide
24. Ilé kì í jó kí oorun kun ojú.
Literal: Ilé kì í jó a-house does-not burn kí oorun kun ojú and sleep fill the-eyes.
Idiomatic: "A house does not burn and fill the eyes with sleep."
Meaning: Wahala wey dey happen no go let di pipo wey dey see am lose attention.
Used when: Owomoyela note, as dem print am, end say "pesin no must ignore serious matter," and e link am go di entry wey come before am for inside im collection .
Notes: Di picture rely on di natural way body dey react, say fear dey keep eye open, and e use am as moral claim: say anytin wey genuinely bring danger no go allow di kind carelessness wey di proverb dey warn against, and dis make di proverb also serve as warning to anybody wey claim say dem no notice.
25. Ọ̀rọ̀ tí ò sunwọ̀n, konko ń ṣojú.
Literal: Ọ̀rọ̀ tí ò sunwọ̀n a-matter that is-not good [unpalatable], konko ń ṣojú hardens the-eyes.
Idiomatic: "A matter that is unpalatable hardens the eyes."
Meaning: Pesin wey dey wrong dey look pipo with hard and stubborn eye instead of make im eye soft.
Used when: Owomoyela: "When pesin dey wrong, e dey hide behind big mouth and fake boldness"
Notes: Di proverb notice one particular behavior, say eye dey hard instead of make e look down for shame, and e interpret am correctly as fake boldness instead of real confidence, wey be small practical psychology wey dey inside everyday talk.
26. Òkùtù ọ̀pẹ kì í wo ojú ẹlòmíràn bí kò ṣe ojú Ọlọ́run.
Literal: Òkùtù ọ̀pẹ young palm-shoots kì í wo ojú ẹlòmíràn do-not look-to the-face of-anyone-else bí kò ṣe ojú Ọlọ́run except the-face of-God.
Idiomatic: "Young palm leaves do not raise their eyes to anyone other than God."
Meaning: For how e dey grow and survive, di young palm tree no depend on anytin pass rain and sun, wey di Yorùbá proverb say na God only dey give am.
Used when: Owomoyela note, as dem print am, apply dis one to human life: say "e better pass make pesin leave all matter" for God hand finally instead of human being wey pesin no fit trust, and e join am with advice say when [pesin wey suppose save you dey continuously fail you], make you drop am find anoda one .
Notes: Dem choose di young palm shoot bikos, unlike crops wey dem plant for farm, e dey grow for bush by imself without pesin taking care of am, and e no need human hand, wey make am di natural example for proverb about depending totally on God instead of human being.
27. Nítorí adití lòjó fi ń ṣú; nítorí afọ́jú ló ṣe ń kù.
Literal: Nítorí adití because-of the-deaf lòjó fi ń ṣú is-why the-sky darkens [thunderclouds gather]; nítorí afọ́jú because-of the-blind ló ṣe ń kù is-why thunder 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: Nature dey give each kind of pesin di warning wey fit di sense wey remain for dem body: sign wey pesin fit see for deaf pesin, and sound wey pesin fit hear for blind pesin.
Used when: Owomoyela: "Pesin wey get sense suppose fit understand signs and take precautions"
Notes: Di proverb match deafness with warning wey eye fit see and blindness with warning wey ear fit hear, wey balance each disability with di sense wey remain, and dis arrangement clear well-well pass ordinary general statement about caution, wey show say na proverb wey dem compose carefully, no be just loose talk.
28. Afọ́jú onílù; atiro àrìnjó; bàtá gèdè; ṣaworo òkòtó.
Literal: Afọ́jú onílù a-blind drummer; atiro àrìnjó a-lame dancer; bàtá gèdè a-bàtá-drum [made] of-banana-stem; ṣaworo òkòtó ankle-bells of-snail-shell.
Idiomatic: "A blind drummer; a lame dancer; bàtá drum made from banana stem; bells made of snail shells."
Meaning: Gathering of different-different tins and pipo wey no fit, wey none of dem reach di standard of wetin dem gather to do.
Used when: Owomoyela note just talk say, "All of a kind" , wey dem dey talk about group of pipo or tins wey no match or wey no get hope at all wey dem bring together for one work.
Notes: Di proverb na list instead of sentence wey get verb, na four picture of tins wey no fit match dem arrange together without comment, and na di person wey dey hear go bring di judgment wey di proverb itself keep back; na di blind drummer open di list and set di logic, since to beat drum without seeing di dancers na di first and sharpest mismatch wey dem mention.
29. Afọ́jú àjànàkú, kò mọ igi, kò mọ èèyàn.
Literal: Afọ́jú àjànàkú a-blind elephant, kò mọ igi does-not know a-tree, kò mọ èèyàn does-not know a-person.
Idiomatic: "A blind elephant does not know a man from a tree."
Meaning: Somtin wey get strong power well-well, if eye no dey, e dey turn to somtin wey dey dangerous to anybody instead of to dey harmless.
Used when: Owomoyela: "Fate no dey respect person"
Notes: Di proverb no really be about elephant or blindness as physical fact; e borrow animal wey di size dey make di fact say e no dey select who to crush become catastrophic instead of ordinary bad luck, and e apply dat image to disaster wey no get face, wey dey strike without caring who dey for front.
30. Tàlùbọ́ ni iyèkan afọ́jú.
Literal: Tàlùbọ́ grit, [foreign matter in the eye] ni iyèkan afọ́jú is the-blood-relative of-the-blind.
Idiomatic: "Tàlùbọ́ is the blood sibling of the blind."
Meaning: Two tins or two misfortunes dey always dey together reach level say dem be like family.
Used when: Owomoyela: "Dem dey talk am about tins wey always dey follow each other"
Notes: Tàlùbọ́ na di same grit wey dem mention for entry 10 and 12, wey dem make become family to blindness itself based on di logic say any kind eye trouble dey usually follow person wey im sight don already dey fail; di proverb dey use family language, no be cause-and-effect, to describe how tins dey happen together.
How to read dis set
Eye na Yorùbá proverb standard of proof, and hearsay dey always rank under am. Entry 1 and 2 talk dis one straight; entry 6 and 7, wey dem build around blind man, do somtin wey make sense pass dat, as dem use di absence of sight show wetin di proverb tradition really value, wey turn out to be verification itself instead of just di organ of sight. Blind man wey insist say e must taste di meat before e believe wetin dem talk about am dey behave, according to dis logic, exactly as person wey dey see suppose behave.
Dem almost never use blindness for dis set as figure of speech for person wey dey mumu. Out of di ten entry wey dem build on afọ́jú, most of dem (6, 7, 8, 9, 23, 27, 30) show say di blind person dey reason well from di senses wey dey available, or dem use blindness as neutral condition wey no get moral judgment. Di exceptions wey treat blindness as loss or danger (9, 29) na about di condition itself, no be about intelligence. E good to talk dis one straight because e go against di casual assumption say proverb tradition wey build on sight-language go use blindness as ready-made abuse; from dis evidence, e mostly no dey do so.
Eye wey dey work na somtin wey deserve active defense, no be somtin wey person just get anyhow. Entry 10 reach 14 all show say either dem dey protect eye, take care of am, or make am answer for wetin e produce, wey extend di same logic owe-iwa-character dey apply to character generally: any faculty wey person get na faculty wey dat person get responsibility to maintain.