Òwe on Family, Lineage and the Compound
Sourced Yorùbá proverbs about the household, the lineage, the father's house and the obligations that follow from being born into a particular family.
intermediatehigh·
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Sourced Yorùbá proverbs about the household, the lineage, the father's house and the obligations that follow from being born into a particular family.
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 family and di physical and social compound wey dem dey stay. Di Yorùbá word ilé get three meanings: e mean di building itself, di family wey dey live inside am, and di lineage wey trace dem origin go one common ancestor. So proverb wey look like say na house e dey talk about, many times na lineage e really mean. Almost every proverb here rely on dat double-meaning, and di literal translations dey written in a way wey go keep di meaning clear, instead of to rush decide which one e mean.
Di main social setup behind dis proverbs na di agbo ilé, dat na di compound: group of houses wey gather round one open courtyard where one patrilineage, dia wives, dia children, dia dependents, and many times dia pawns and clients dey stay . Di baálé na di man wey be head of dat compound, while di ìyálé na di senior woman inside di house. To belong to di house no be private matter, because wetin person do na wetin dem dey take judge di house wey train am, and di house go answer for wetin dem members do outside.
Almost all di entries wey dey under come from Oyekan Owomoyela online proverb collection wey di name na The Good Person: Excerpts from the Yorùbá Proverb Treasury, wey University of Nebraska-Lincoln host. Di collection print each proverb with standard spelling and complete tone mark, and Owomoyela add im own English translation plus note inside bracket wey explain wetin di proverb mean and when dem dey use am . Where dem mark proverb as , di Yorùbá text and di idiomatic English translation na Owomoyela own, and dem copy am exactly as e print am. Dat collection come from di same many years of fieldwork wey produce im book Yoruba Proverbs (Nebraska, 2005), wey gather 5,235 proverbs .
Di literal line inside each entry na di person wey arrange dis collection write am, as e dey look Owomoyela printed Yorùbá text and bring out di deep metaphor wey di idiomatic English translation smooth commot. Where di compiler literal reading and Owomoyela idiomatic translation point different directions, di note go mention am. Di used when line dey follow Owomoyela usage note where e provide one, and where e no put am, dem mark am as di compiler own deduction.
Owomoyela spelling style maintain how words dey join together for normal speech, so forms like ńṣe and ọ̀rẹ́-ẹ̀ mí appear as e print dem, instead of to change dem to standard dictionary form. Di way e take dey put hyphen inside compressed noun phrases, like inside À-bí-ì-kọ́, dem maintain am too.
Literal: Ilè-ni-mo-wà "at-home-is-where-I-was" kì í jẹ̀bi ẹjọ́ is-never-guilty-in a-case.
Idiomatic: "I-was-in-my-home" is never the guilty party in a dispute. (Owomoyela)
Meaning: Person wey stay inside im own house no fit be di person wey cause trouble.
Used when: Dem dey use am defend person wey dem accuse say e dey involved for quarrel wey e no put mouth inside, and generally to show say to mind person own business na legal and moral protection .
Notes: Di subject of di sentence na whole quoted clause wey dem treat like name, style wey Yorùbá dey use easily but English no fit copy without quotation marks. Di proverb assume law tradition where di exact place person dey when something happen almost finish di whole case.
Literal: A kì í lé one does-not chase èkúté ilé ẹni the-mouse-of one's-house ká fọwọ́ ṣẹ́ and break one's-hand.
Idiomatic: One does not shoosh the mouse in one's house and break one's hand. (Owomoyela)
Meaning: House na place where person suppose fit do things without anything harming dem.
Used when: Dem dey talk am when person sustain injury or enter trap for place wey suppose safe, especially when na people inside di house cause di injury .
Notes: Èkúté ilé, dat na house mouse, na normal domestic disturbance, e no be real danger, and na dat one make di broken hand look like big joke. Compare entry 3, wey talk di same thing about war.
Literal: A kì í gbélé one does-not dwell-at-home gba ọfá receive an-arrow láìlọ ogun without-going-to war.
Idiomatic: One does not sit at home, not go to war, and yet be shot with an arrow. (Owomoyela)
Meaning: Consequence suppose only follow wetin person put hand inside.
Used when: Dem dey use am complain when person suffer for matter wey dem no know anything about .
Notes: Di proverb dey state wetin suppose happen, no be wetin dey always happen, and dem dey use am exactly for situations where dat principle don fail.
Literal: Sún mọ ọ̀hún, sún mọ́ ìhín move over there, move over here Bí a bá kan ògiri if one strikes-against the-wall ilé-e baba ẹni of-one's-father's-house ṣe là ńdúró gbọin-gbọin it-is-thus one stands firm-firm.
Idiomatic: Move away, move over here! When one moves until one is against the walls of one's father's house, one stands steadfast. (Owomoyela)
Meaning: Dem get limit to how far dem fit push person back, and dat limit na di person family land.
Used when: Di person wey don shift ground many times and no go shift again dey talk am, or dem dey talk am about di person .
Notes: Ilé baba ẹni, dat na person papa house, na di family heritage and di last place person fit defend at di same time; di physical wall inside di picture also represent di boundary of rights wey person inherit. Di ideophone wey repeat body gbọin-gbọin show say something solid well well and no fit move, and e no get English word wey match am, so to use "steadfast" lose plenty meaning.
Literal: Olòṣì ọmọ a-wretched child ní ńfọwọ́ òṣì júwe is-who uses-the-left-hand to-point-out ilé-e baba-a ẹ̀ his-father's house.
Idiomatic: It is a worthless child that points the way to his father's house with his left-hand fingers. (Owomoyela)
Meaning: If person show say e despise where e come from, na proof say di person self no get any value.
Wen dem dey use am: Dem dey talk am against pesin wey dey condemn im family, im town or wetin im inherit for public .
Notes: For Yorùbá culture and respect, left hand na wrong hand to take give pesin sometin, collect sometin, or point hand, so dat action na insult, no be say pesin just careless. One play on words dey here wey English no fit carry: olòṣì na useless pesin or pesin wey dey suffer, and òṣì mean both left hand and destitution, so di proverb dey talk say destitute pikin dey point with destitute hand, and di character problem plus di hand gesture get di same root word.
Literal: Ẹni tí ó ba ogún-un baba rẹ̀ jẹ́ whoever spoils his-father's inheritance ó ja òkú ọ̀run lólè he has-robbed the-dead-of-heaven yó sì di ẹni ìfibú and-will become a-person-of-reproach.
Idiomatic: Whoever ruins his or her father's bequest robs the dead, and becomes a person of reproach. (Owomoyela)
Meaning: To waste wetin pesin inherit na tif pesin dey tif from ancestors, no be just say pesin waste property.
Wen dem dey use am: Dem dey talk am about heir wey dey waste family land, house or title .
Notes: Òkú ọ̀run, wey be di dead pipo for heaven, na di lineage ancestors, wey still get interest inside di property wey dem leave behind based on Yorùbá understanding. Di proverb make di offence be like crime wey get victim instead of just carelessness to spend property, and na dat one give di proverb im full power.
Literal: A kì í ní ọ̀kánjúwà ká mọ̀ one does-not have covetousness and know-it ará ilé ẹni one's-household-people ní ńsọ fúnni are-who tell it-to-one.
Idiomatic: One does not know that one has covetousness; it is one's kin who so inform one. (Owomoyela)
Meaning: Pesin no dey see im own fault, but di pipo wey dey live with am dey see am clearly.
Wen dem dey use am: Dem dey use am justify hard word wey relative talk, and to explain say correction wey come from inside house, make pesin accept am instead of to vex .
Notes: Ará ilé na di regular word for pipo wey dey stay together for di same compound, both family members and dependents, so di proverb put moral knowledge inside house pipo instead of inside friends or whole town.
Literal: Bí a bá ta ará ilé ẹni lọ́pọ̀ if one sells one's-household-member cheaply a kì í rí i rà lọ́wọ̀n-ọ́n mọ́ one does-not get to-buy him at-a-high-price again.
Idiomatic: If one sells a member of one's household cheap, one will not be able to buy him back at a great value. (Owomoyela)
Meaning: Once you don downgrade or make your family member look cheap for public, you no fit bring back dia respect later wen you need am.
Wen dem dey use am: Dem dey talk am as warning to pesin wey dey carry family problem go outside compound, and later to explain why respect no remain for di family again .
Notes: Di picture of buying and selling no just dey there for nothing. For di time wey di proverb start, dem fit actually pawn or sell household member, and di proverb use real business transaction as metaphor for reputation. Di usage note wey Owomoyela write explain say e dey talk about name wey dem spoil .
Literal: Bí a bá sọ̀kò sí àárín ọjà if one throws a-stone into the-middle-of the-market ará ilé ẹni ní ḿbà one's-household-member is-who it-hits.
Idiomatic: If one throws a stone into the market place, it hits someone from one's household. (Owomoyela)
Meaning: Harm wey pesin do anyhow go still touch im own pipo, because im own pipo dey inside di crowd.
Wen dem dey use am: Dem dey talk am against general accusation, curse and revenge wey target whole group .
Notes: Di picture assume say market na where everybody dey, including your relatives, wey be accurate sociological observation about Yorùbá town. Dis proverb dey among di Yorùbá proverb wey dem dey quote pass, and e translate almost without losing any meaning.
Literal: A-sọ́-ẹ̀hìnkùlé one-who-spies-over-the-backyard-wall ba araa rẹ̀ nínú jẹ́ spoils his-own insides ohun tó wuni là ńṣe nílé ẹni what pleases-one is-what one does in-one's-own-house.
Idiomatic: He-who-spies-on-others-from-behind-their-walls upsets himself; one does as one pleases in one's home. (Owomoyela)
Meaning: Wetin dey happen inside pesin compound na im own business, and pesin wey go dey look look go only make imself sad.
Wen dem dey use am: Dem dey tell am to aproko pipo and neighbours wey dey report wetin dem see across wall .
Notes: Ẹ̀hìnkùlé na backyard, di private area of di compound wey dey behind di front wey open to public, and di proverb draw clear boundary between wetin pipo fit talk about and wetin dem no suppose talk about.
Literal: Nítorí ara ilé because-of the-people-of-the-house la ṣe ńdá ṣòkòtò ará oko dára is-why one sews the-farm-person's trousers well.
Idiomatic: It is with the town dweller in mind that one makes the bush person's trousers well. (Owomoyela)
Meaning: Pesin suppose do good work even for pesin wey no fit judge quality work, because pipo wey fit judge am go see am.
Wen dem dey use am: Dem dey talk am to craftsman wey wan cut corners for customer wey no sabi .
Notes: Di difference between ilé and oko for here na town against farm, no be house against outside, wey be one of di standard meanings of di two words, and Owomoyela translate ara ilé as "town dweller" based on dat. Di proverb also be sharp statement about how reputation dey travel reach place before di pesin wey do di work reach there.
Literal: Ibi tí a bá ńgbé the-place where one lives la ti ńgbàwìn is-where one takes-credit à-rà-àì-san buying-without-paying ni ò sunwọ̀n is-what is-not good.
Idiomatic: One's home is a legitimate place to buy things on credit; what is bad is avoiding payment. (Owomoyela)
Meaning: To collect help or use property from people close to person dey proper; but to fail to pay dem back no good.
Used when: Dem dey use am defend person wey people dey blame say e dey depend on relatives, and to show the difference between legitimate family duty and exploitation .
Notes: Owomoyela usage note expand am pass trade go reach any kind favour . The noun à-rà-àì-san dey formed from the prefix à- and the negative àì-, wey pack "the buying wey dem no pay for" into one word.
Literal: Ojú kì í pọ́n baálé ilé hardship does-not press the-head-of-the-house kó fọwọ́ gbálẹ̀ ilé ẹ̀ that-he sweep his-house with-his-hand.
Idiomatic: A head of a household is never so hard up that he sweeps his compound with his bare hands. (Owomoyela)
Meaning: Get some things wey person wey get respect must no do, no matter how condition tight reach.
Used when: Dem dey talk am to warn respectable person make e no go do wetin go bring shame because of hard times .
Notes: Ojú pọ́n ni, wey mean word-for-word "eye dey red person," na the normal idiom for when condition tight for person, and the red eye na for stress, no be for vex. Person dey use broom wey dem tie pack dirt; to use bare hand pack am dey show say poverty don finish person kpatakpata.
Literal: Ọ̀yájú-u baálé the-impudence-of a-head-of-house ní ńpàdé ìbòsí lọ́nà is-what meets an-alarm-cry on-the-road.
Idiomatic: It is a reckless home owner who is met with alarms when he ventures outside. (Owomoyela)
Meaning: Head of the house wey dey misbehave go see public disgrace the moment wey e step out of him compound.
Used when: Dem dey talk am about man wey get power for house but no get any respect for town .
Notes: Ìbòsí na the loud public alarm wey dem dey shout against person wey do bad, wey be specific tradition instead of just ordinary noise, so the proverb dey describe proper public disgrace. Owomoyela note see am as family head wey bring disgrace on top him head .
Literal: À-rí-ì-gbọdọ̀-wí a-thing-seen-that-must-not-be-said baálé ilé the-head-of-the-house yọkun lémú has-mucus at-the-nose.
Idiomatic: Something-seen-but-unmentionable, the man of the house walks around with mucus dripping from his nose. (Owomoyela)
Meaning: When person wey get power do shameful thing, nobody for house get mind or mouth to tell am.
Used when: Dem dey use am point out the silence wey dey happen when powerful person do clear mistake or bad thing .
Notes: Another version change the running nose put worse action: À-rí-ì-gbọdọ̀-wí, baálé ilé ṣu sápẹ, "Wetin-person-see-wey-e-no-fit-talk, oga of the house shit inside sauce-pan" Owomoyela print the two, and the rougher version make the same point about untouchable power with more force. The starting noun na whole relative clause wey hyphen join together, pattern wey this collection keep as e be.
Literal: Baálé ilé kú the-head-of-the-house died wọ́n fi olókùnrùn rọ́lé they used an-invalid to-prop-the-house ẹkún ńgorí ẹkún weeping climbs-upon weeping.
Idiomatic: The man of the house died and they put an invalid in his place; weeping climbs upon weeping. (Owomoyela)
Meaning: To use person wey no fit do work replace leader wey die or commot dey add more trouble instead of to solve am.
Used when: Dem dey talk am about bad succession, for family, chieftaincy title, or any office .
Notes: Rọ́lé, to support the house, na wetin pillar dey do, so dem dey ask person wey dey sick make e serve as pillar. The sentence wey end am ẹkún ńgorí ẹkún na standard phrase for trouble wey double, and e dey appear for other proverbs with different nouns.
Literal: Ọbẹ̀ tí baálé kì í jẹ the-stew that the-head-of-house does-not eat ìyálé ilé kì í sè é the-senior-woman-of-the-house does-not cook it.
Idiomatic: The sort of stew the man of the house will not eat, the woman of the house should not cook. (Owomoyela)
Meaning: No do wetin you know say people wey you dey live with no fit endure.
Used when: Dem dey use am advice people make dem dey accommodate one another inside house, and on wider level, make person no offend people wey e dey work or stay with for nothing .
Notes: Baálé and ìyálé na the two senior positions for compound wey match each other, and the way the words balance, as the two come from ilé, dey carry the meaning of pair wey English titles no fit capture. Owomoyela usage note expand am to comrades instead of only husband and wife .
Literal: Kì í dọwọ́-ọ baba it-does-not fall-to-the-hand-of the-father kó ló di ọwọ́ ọmọ that-he say it-falls-to the-hand-of the-child.
Idiomatic: Responsibility does not devolve on the father only for him to say it is his son's duty. (Owomoyela)
Meaning: Seniority na load of responsibility, no be only say person go dey demand respect.
Used when: Dem dey talk am against elder wey push him responsibility give junior person .
Notes: Dọwọ́, to fall into person hand, na the normal idiom for when matter turn to person responsibility. This proverb dey among group of proverbs wey dey put limit on elders instead of to give dem free hand; check file 14 for this section too.
Literal: Kàkà kí bàbá ran ọmọ ní àdá rather-than the-father send the-child with a-cutlass bọ oko returning-from the-farm oníkálukú a gbé tiẹ̀ each-person will carry his-own.
Idiomatic: Rather than the father carrying the son's cutlass home from the farm, each will carry his own. (Owomoyela)
Meaning: For where respect don scatter, the senior person suppose stand on top the proper order instead of to join hand spoil am.
Used when: Dem dey talk am when junior person refuse to do normal duty and senior person refuse to do am for am .
Notes: Owomoyela explain am say na refusal to support disrespect . Note say the Yorùbá make the papa be the person wey for carry am if not so, wey be the kind change of position wey the proverb refuse.
Literal: Ìyá là bá bú the-mother is-whom one should insult bí a bú baba if one insults the-father ìjà ní ńdà a-fight is-what results.
Idiomatic: One would be wiser to insult "another person's" mother; if one insults the father a fight would certainly ensue. (Owomoyela)
Meaning: Insult wey touch person papa na the one wey person no fit swallow.
Used when: Dem dey use am as practical advice about where insult suppose stop during quarrel .
Notes: The usage note wey Owomoyela write conclude say "a father is valued well over a mother" That conclusion na something wey person fit argue and dem suppose handle am with care, because Yorùbá proverb literature for other places give mama special emotional position wey nothing beat, like wey dem well-well know for Ìyá ni wúrà, mama na gold. Wetin the proverb straight-up bring out na say papa name na the point of honour wey connect to family line standing, wey be claim about patrilineal descent instead of affection. This corpus record the disagreement instead of to settle am. The bracket words wey Owomoyela put inside, like "another person's" here, na im own clarification.
Literal: Ọlọgbọ́n ọmọ a-wise child ní ḿmú inú-u bàbá ẹ̀ dùn is-who makes his-father's inside sweet aṣiwèrè ọmọ a-foolish child ní ḿba inú ìyá ẹ̀ jẹ́ is-who spoils his-mother's inside.
Idiomatic: A wise child gladdens the heart of his father; an imbecile of a child saddens the heart of his mother. (Owomoyela)
Meaning: How pikin behave dey affect both parents directly, but for different-different way.
Used when: Dem dey talk am to praise or blame adult pikin, whether the parents dey there or dem call their name .
Notes: Inú dùn, belle sweet, and inú bàjẹ́, belle spoil, na the standard Yorùbá idioms for joy and sorrow, wey dey put emotion for inside belle instead of heart, na why the direct word-for-word translation keep "inside." As the proverb match papa with wise pikin and mama with fool, na rhetorical pairing instead of doctrine, and this proverb match well-well with Bible verse for Proverbs 10:1. Because of how Yorùbá Christian literacy deep reach since the middle of the nineteenth century, person no fit dismiss the possibility say Bible get influence on this particular item, and the same caution apply here just like the good-name proverb wey dem discuss for yoruba-owe-proverbs. Owomoyela print am without any comment on where e come from. Confidence on origin: contested.
Literal: Ọlọgbọ́n the-wise-one ni yó jogún ògo is-who will inherit glory aṣiwèrè the-fool ni yó ru ìtìjú wálé is-who will carry shame home.
Idiomatic: The wise child will inherit glory; the idiot child will bring shame home with him. (Owomoyela)
Meaning: Wetin pikin carry come back to the compound, whether na honour or disgrace, na the real question about inheritance.
Used when: Dem dey talk am about children wey dem send go trade, go school or go stay with patron .
Notes: Jogún word-for-word na to chop inheritance, wey be the standard verb for inheriting, so glory here na inheritance wey person receive, while shame na load wey person carry, ru. The two verbs make honour be something wey dem give you and disgrace be something wey you bring by yourself.
Literal: A pè ọ́ lọ́mọ erín-màgbọn one calls you child-of the-elephant-that-swallows-coconut ò ńyọ̀ you are-rejoicing ìwọ pàápàá ló mì í you yourself is-it-who swallowed it?
Idiomatic: You are described as the child of the elephant that swallows coconuts, and you rejoice; are you the one who swallows coconuts? (Owomoyela)
Meaning: Praise wey person inherit from parent no be praise wey you work for.
Used when: Dem dey talk am to bring down person wey dey ride on im papa reputation .
Notes: The phrase ọmọ erín-màgbọn na oríkì formula, the praise-epithet idiom wey dem dey use call person as pikin of powerful entity, and the proverb turn that convention against the person wey dey enjoy am. Owomoyela note dey exact: the description dey honour the papa, no be the person wey dem dey talk to .
Literal: Gànràn-gànràn unrestrained-clattering-behaviour ò yẹ does-not befit ẹni a bí ire one whom-one bore well.
Idiomatic: Unrestrained and thoughtless behavior does not befit a well-born person. (Owomoyela)
Meaning: To born person into good family dey put standard on how person suppose behave.
Used when: Na rebuke to person from well-known family wey dey behave anyhow for public .
Notes: A bí ire, well-born, word-for-word "person wey dem born well," dey refer to how dem take born the person and the legitimacy of the birth and to the standing of the family, no be to wealth. Gànràn-gànràn na ideophone for noisy movement wey no get control; English gats use adjective state wetin Yorùbá dey state as sound.
Literal: Abùlàǹgà kì í ṣasán the-arrogant-one is-not-arrogant for-nothing bíyàá ò lọ́rọ̀ if-the-mother has-no wealth baba a lówó lọ́wọ́ the-father will-have money in-hand.
Idiomatic: The arrogant person is not arrogant for nothing; if his mother is not wealthy, his father must be rich. (Owomoyela)
Meaning: To get that kind confidence usually dey rest on family resources wey dey somewhere behind am.
Used when: Dem dey talk am, often without emotion, about person wey get self-assurance wey look like say e no work for am, and Owomoyela explain am say na to show say something suppose dey back person proud movement .
Notes: Dis proverb get two sides and person fit take am as explanation or as accusation, depend on how dem talk am. As dem mention both parents as possible source, e make sense to note am for di mata of property wey belong to mama, since Yorùbá women dey do trade for deir own pocket and dem hold deir own wealth.
Literal: À-bí-ì-kọ́ one-born-but-not-taught à-kọ́-ì-gbà one-taught-but-not-accepting òde ló ti ńkọ́gbọ́n wálé it-is-from outside that-he learns-wisdom homeward.
Idiomatic: A-child-that-was-never-taught-how-to-behave; a-child-that-was-taught-but-that-refused-to-heed-instruction; it is from outside the home that he will learn wisdom. (Owomoyela)
Meaning: Pikin wey house pipo fail to train, outside world go train am, and di training go hard well well.
Used when: Dem dey talk am as warning to parents wey dey careless, and later as explanation of how young person take enter wahala .
Notes: Di first two phrase na fixed pair wey dey name two different failure: pikin wey dem no teach and pikin wey no dey gree learn, and dem dey use dem separately from dis proverb as label to diagnose person. Dis one na di pessimistic side of di popular claim say na house dem dey learn good behavior; see Ilé la ti ń kọ́ ẹ̀ṣọ́ rọ̀de for yoruba-owe-proverbs.
Literal: Inú ẹni inside oneself lorúkọ tí a ó sọ ọmọ ẹni ńgbé is-where-the-name that one will call one's-child resides.
Idiomatic: It is inside oneself that the name one will name one's child resides. (Owomoyela)
Meaning: Keep wetin you wan do to yourself until you don do am.
Used when: Advice make person no dey broadcast plan before e happen .
Notes: Dis picture dey tied to di culture and e carry heavy meaning. Yorùbá name na statement about di condition wey family dey when dem born di pikin, so name wey dem keep secret na di family private mata about deirself, and na why e dey work as sign of secret.
Literal: Ọ̀gà-ǹ-gà lọmọ-ọ̀ mi ńjẹ́ Ọ̀gàǹgà is-what my-child is-called ẹ má pe ọmọ-ọ̀ mi ní Ògò-ǹ-gò mọ́ do-not call my-child Ògòǹgò any-more Èwo lorúkọ rere níbẹ̀ which is-the-good-name among-them?
Idiomatic: My child's name is Ọ̀gàǹgà; don't you call my child Ògòǹgò any more! Which of the two is a good name? (Owomoyela)
Meaning: To insist on one bad option pass another one wey bad di same way no dey change anything.
Used when: Dem dey talk am when person dey defend choice wey no better pass di alternative wey e reject .
Notes: Di two name differ only for vowel and tone, and di two dey sound like nonsense, wey be di joke and person no fit translate am. Di last line na wetin di speaker talk directly to di audience, wey be common structure where proverb go quote scene first before e comment on am.
Literal: Àpọ́nlé ni "Ìyá-a Káà" an-honorific is "Mother-of-the-Chamber" ìyá kan ò sí ní káà there-is-no mother in the-chamber tí kò lórúkọ who has-no name.
Idiomatic: Calling a person "Mother of the Compound" is only a mark of respect; there is no mother in the compound who does not have a name. (Owomoyela)
Meaning: Title wey other pipo give person, dem fit collect am back, and e no fit replace di real person wey dey under am.
Used when: Dem dey talk am to person wey don start to take praise title as im real identity .
Notes: Káà na inner room or apartment inside compound, and Owomoyela translate am as compound for di idiomatic line. Di proverb belong to di political proverb dem on authority wey pipo give person for file 18, and e apply di same logic to house titles.
Literal: Ẹ̀gbọ́n ṣíwájú the-senior walks-in-front ó so aṣọ kọ́ he has-hung cloth-up àbúrò-ó kẹ́hìn the-junior walks-behind ó wẹ̀wù he is-wearing a-garment bí a ò mọ̀lẹ if we do-not know-the-idler ọ̀lẹ ò mọ araa rẹ̀ does-the-idler not know himself?
Idiomatic: The elder walks in front, a loincloth draped over his shoulder; the younger walks behind, wearing a garment; if people cannot tell which one is shiftless, does he not know himself? (Owomoyela)
Meaning: To be senior for birth no mean say person go get sense or capacity, and di person wey dey fail know am whether anybody talk am or not.
Used when: Dem dey talk am where senior sibling or elder person dey clearly behind junior person .
Notes: Di cloth mata na wetin carry di argument: di senior only get cloth wey dem never sow wey e throw put for shoulder, while di junior wear complete dress wey dem sow, so who get money pass don turn di birth order upside down. Ẹ̀gbọ́n and àbúrò na strictly relative words for age difference wey dem dey use for siblings and cousins, and Yorùbá no get any plain word for "brother" wey dey outside dat ranking.
Literal: Àbúrò rẹ ńdáṣọ fún ọ your junior-sibling is-buying-cloth for you o ní o ò lo elékuru you say you will-not wear the-bean-grits-pattern ta ní ńlo alákàrà who is-it-that wears the-bean-fritter-pattern?
Idiomatic: Your junior brother (or sister) buys clothing for you, and you say you will not wear anything with bean-grits patterns; who has the right to opt for clothing with bean-fritter patterns? (Owomoyela)
Meaning: Person wey dey receive favour from junior no dey for position to dey choose or complain.
Used when: Dem dey talk am about person wey no get gratitude for wetin e receive, especially person wey dey form say e get right to choose just because of seniority wey e no even dey live up to for other things .
Notes: Elékuru and alákàrà na names of cloth pattern, and na cheap food wey dem make with beans dem take name dem, so the two option wey the person dey weigh already dey the lowest level, na wetin make the joke be dat. The pattern names no dey survive translation and Owomoyela translate dem word for word.
Literal: Dàda ò leè jà Dàda cannot fight ṣùgbọ́n ó lábùúrò tó gbójú but he-has a-junior-sibling who is-bold.
Idiomatic: Dada cannot fight, but he has a brave younger brother. (Owomoyela)
Meaning: Wetin person no fit do by himself no mean say dat na wetin im family fit bring come table reach.
Used when: Dem dey use am warn anybody wey dey calculate say dem fit push gentle person around .
Notes: Dàda na the name wey dem dey give pikin wey dem born with locked hair, and for tradition dem dey see such children as gentle people wey dey under special spiritual protection, and na why dem pick the name here. The proverb na short statement wey show say family lineage na security guarantee, and na im dey back the practice wey make dem dey take insult to one person as insult to the whole house.
Literal: Òjò kan kì í báni lábà one rain does-not meet-one in-a-hut ká jìjàdù ọ̀rọ̀-ọ́ sọ that-we scramble to-speak bí ẹgbọ́n bá sọ tán when the-senior has-finished speaking àbúrò á sọ the-junior will speak.
Idiomatic: When people are trapped in a hut by a downpour there is no sense in fighting to get a word in the discussion; after the older person has spoken, the younger person will speak. (Owomoyela)
Meaning: Where time dey enough for everybody, to follow turn by seniority no dey cost anybody anything.
Used when: Dem dey talk am to calm people wey dey drag to talk .
Notes: The usage note wey Owomoyela give explain say na about when commodity plenty wey make dragging no get head . The proverb still be clear description of how order of talking dey work for Yorùbá gathering, and the two reading no dey fight each other.
Literal: Ète lẹ̀gbọ́n intention is-the-senior ìmọ̀ràn làbúrò deliberation is-the-junior bí-a-ó-ti-ṣe lẹ̀kẹta wọn how-we-shall-do-it is the-third-of them.
Idiomatic: Intention is the eldest, contemplation is the next, and plan of action is the third. (Owomoyela)
Meaning: Purpose dey come first, before discussion, before method, for dat order.
Used when: Dem dey quote am to insist say make group settle wetin e want first before dem start to argue about how dem go do am .
Notes: The proverb use family seniority as metaphor for wetin suppose come first logically, which na common Yorùbá move, and e dey show how the sibling-seniority frame dey useful for abstract ordering. If person translate ẹ̀gbọ́n as "eldest", e go lose the point say e specifically mean the senior person inside two people.
Literal: Ojú kì í pọ́nni hardship does-not press-one ká fàbúrò ẹni ṣaya that-one take one's-junior-sister as-wife.
Idiomatic: One should not become so desperate that one takes one's younger sister as wife. (Owomoyela)
Meaning: Condition or necessity no dey suspend the rules wey dey define family relations.
Used when: Dem dey quote am against any shortcut wey go break fundamental prohibition .
Notes: The proverb call incest prohibition as the extreme case and use am argue about smaller matters, which na im normal use. E follow the same formula like entry 13, and the two of dem show how ojú kì í pọ́n arrange whole class of proverbs about wetin hardship no fit excuse.
Literal: Orogún ìyá ẹ-ẹ́ dáṣọ fún ọ your mother's co-wife made-cloth for you o ní kò balẹ̀ you say it does-not reach-the-ground mélòó nìyá ẹ-ẹ́ dá fún ọ tó fi kú how-many did-your-mother make for you before she died?
Idiomatic: Your mother's co-wife made a garment for you and you complain that it is not long enough; how many did your mother make for you before she died? (Owomoyela)
Meaning: Person wey dey survive on top charity no get mouth to dey judge how e good reach.
Used when: Dem dey tell ungrateful dependent, especially pikin wey stepmother train .
Notes: Orogún na the relationship between rival wives, which na structurally the most difficult for polygamous compound, and the proverb dey special because e take side with the rival wife. The sharp part dey the last clause, wey dey remind the pikin say the mama wey suppose get first duty don die. For the orogún relationship itself, see file 12.
Literal: Ọ̀bẹ ńwólé ara ẹ̀ the-knife is-demolishing its-own house ó ní òún ḿba àkọ̀ jẹ́ it says it is-ruining the-sheath.
Idiomatic: The knife is destroying its own home, it says it is ruining the sheath. (Owomoyela)
Meaning: Person wey dey scatter im own household dey think say na only another person e dey damage.
Used when: Dem dey talk am about family member wey im attack against the house go make am no get anywhere to live again .
Notes: Another version wey almost identical put Idà, sword, replace Ọ̀bẹ, knife: Idà ńwó ilé ara ẹ̀ ó ní òún ḿba àkọ̀ jẹ́, and Owomoyela print the two of dem with small difference for usage notes, where the sword version dey framed as actions wey dey backfire on top the person wey do am . The sheath na the blade im ilé, im house, which na wetin make the metaphor work and na why the direct translation must keep "house" instead of "scabbard."
Literal: Àìsí-ńlé ológbò the-not-being-at-home of-the-cat ilé dilé èkúté the-house becomes-the-house-of the-mouse.
Idiomatic: The cat being away from home, the house becomes a domain for mice. (Owomoyela)
Meaning: Once supervision comot, na licence to do anyhow dem don give be dat.
Used when: Dem dey talk am about household, workplace or town when the person wey dey maintain order no dey around .
Notes: Di proverb wey match am na Àìsí-ńlé ẹkùn, ajá ńgbó, "As leopard no dey house, dog dey bark," wey dey make di same point wit wild animal and house dog, and e shift di emphasis go di new mind wey di underling get . Di version about rat match almost exactly wit di English proverb about cat and rat, and di way dem match likely happen on dia own instead of say na borrow dem borrow am, seeing as wetin dem observe dey very obvious.
Literal: Bí ìfà bí ìfà as-though-a-windfall as-though-a-windfall lọmọdé fi ńdáràn wọlé is-how a-youth brings-trouble into-the-house.
Idiomatic: As though he were stumbling on treasures, thus a youth brings trouble into the household. (Owomoyela)
Meaning: Young people dey carry wahala come house wey dem no expect and wey dem no plan for.
Used when: Dem dey talk am wen wetin young person do for outside don put di whole compound inside dispute .
Notes: Ìfà na windfall or free gain, so di way young person take happily gather things and di wahala wey follow am, na di same word dem use describe dem; and di proverb assume straight say na house go carry any problem wey dem junior ones bring come, wey be di legal reality wey e stand on.
Literal: Èèyan má-jẹ̀ẹ́-kí-èèyàn-kú people-of-the-do-not-let-a-person-die kind ḿbẹ níbòmíràn exist elsewhere bó-le-kú-ó-kú let-him-die-if-he-can m̀bẹ nílé-e wa exists in-our-house.
Idiomatic: Save-the-person-from-death type of people abounds elsewhere; let-the-person-die-if-he/she-wishes type abounds in our house. (Owomoyela)
Meaning: Dis household no dey put hand to stop person wey don set mind to destroy imself.
Used when: Owomoyela record two different ways wey dem dey use am: as statement say no be our way to stop person wey dey destroy imself, and as admission say people wey get strong heart dey among us .
Notes: Di difference between di two meaning na whether di person wey dey talk dey defend di household abi e dey blame dem, and Owomoyela put di two side by side without choosing one. Di two quoted clauses turn to nouns just by dia position alone, and di serious deadpan face of di second one dey completely inside how person deliver am. Confidence on meaning: contested, for di specific sense say di source itself give two.
Literal: Àkèekèé ta Kindo lẹpọ̀n a-scorpion stung Kindo in-the-testicle ará ilée Labata ńrojú a-person-of Labata's-house is-wincing kí ló kàn án níbẹ̀ what concerns him in-it?
Idiomatic: A scorpion stung Kindo in the testicle, and a person from Labata's household frowns in dismay; what business is it of his? (Owomoyela)
Meaning: No carry di pain of matter wey belong to another house put for head.
Used when: Dem dey tell person wey dey put mouth inside dispute between other families .
Notes: Di proverb assume say household na di natural unit wey concern people, and di joke inside depend on di injury wey dey pain well well and wey also be clear private matter. Kindo and Labata na placeholder names for person and household.
Literal: Ọ̀ràn ò dun ọmọ ẹṣin trouble does-not pain the-foal a mú ìyá ẹ̀ so one has-taken its-mother and-tethered-her ó ńjẹ oko kiri it grazes the-field about.
Idiomatic: Problems make hardly any impression on the foal of a horse; its mother is tied down but it grazes nonchalantly about. (Owomoyela)
Meaning: Some people, di suffering of people wey close to dem no dey touch dem at all.
Used when: Dem dey blame relative wey dey carry go as normal while family dey inside crisis .
Notes: Ọ̀ràn na matter, affair, and by extension wahala or court case, and na dis wide meaning make di simple word "problems" no reach. Di picture come from wetin dem observe for animal behavior and e read like real description instead of fable.
Literal: Adẹ́tẹ̀-ẹ́ ní the-leper says òún sẹ́ ọ̀ràn kan de àwọn ará ilé òun he-has-a-certain-confidence regarding his household-people ó ní bí òún bá lọ sídàálẹ̀ he says if he goes on-a-journey wọn ò jẹ́ fi kàn-ìn-kàn-ìn òun wẹ̀ they will-not use his sponge to-wash.
Idiomatic: The leper says that he trusts his relatives on a certain matter; he says when he goes on a journey, they would not dare use his sponge to wash themselves. (Owomoyela)
Meaning: Most times wen person trust others, na just because dem know say di others no get appetite for wetin dem dey guard.
Used when: Dem dey talk am drily wen person claim say e trust someone, but di temptation no even real at all .
Notes: Dis na one of di proverbs wey sarcastic pass for di collection, and di sharp edge na say di leper security rest on top say people dey repulse by am, no be say dem love am. Owomoyela read am say e dey talk about how people sabi avoid wetin no sweet dem . Leprosy carry heavy stigma, and di proverb use dat stigma without say e dey support am.
Literal: Ọsán gbé ojú ọrun le kókó the-bowstring on the-face-of the-bow is hard-knotted bó bá wọ odò if it enters the-river a di ọ̀-rọ̀-pọ̀jọ̀-pọ̀jọ̀ it-becomes limp-and-sodden.
Idiomatic: The bow-string is taut while it remains on the bow; dipped into the river it becomes very soft indeed. (Owomoyela)
Meaning: Person dey strong well well for im own yard and hopeless wen e comot outside.
Used when: Dem dey talk am about person wey im authority no dey pass im own compound or town .
Notes: Di ideophone for di end ọ̀rọ̀pọ̀jọ̀pọ̀jọ̀ na sound-picture of wetin soak soft scatter, and Owomoyela fit only translate am wit intensifier. Di proverb touch directly on why lineage members dey stay close to di family home town.
Literal: Ohun tí a ṣe nílé àna ẹni what one does in the-house-of one's-in-laws "Ojú ńtì mí" kúrò níbẹ̀ "I-am-ashamed" is-removed from-there.
Idiomatic: What one does in the home of one's parents-in-law leaves no room for "I am bashful." (Owomoyela)
Meaning: Person must do duty wey concern in-law, no mata how di shame reach.
Used when: Dem dey talk am to young husband or wife wey dey hesitate over awkward duty wey dem owe in-law family .
Notes: Ojú ńtì mí, wey literally mean "eye dey push me," na di normal idiom for shame or shyness, and to quote am as phrase wey person go brush aside na common Yorùbá rhetorical move. In-law service, especially work for in-laws farm, na real and heavy duty.
Literal: "Òkè ìhín ò jẹ́ ká rí tọ̀ún" "the-hill-on-this-side does-not let-us see the-one-beyond" ò ṣéé pa lówe is-not fit to-be-spoken as-a-proverb nílé àna ẹni in-one's-in-laws'-house.
Idiomatic: "The nearer hill kept one from seeing the farther one" is not a proverb one uses in one's parents-in-law's home. (Owomoyela)
Meaning: Some duties no be wetin person fit use fine excuse clear comot.
Used when: Dem dey talk am when person give reason wey sound like true for why e no do in-law duty .
Notes: Dis na proverb about proverbs, wey quote real excuse-formula so dat e go rule am out for particular setting, and e be direct evidence say Yorùbá speakers dey reason well about which òwe fit work for where. Di verb pa òwe, to strike proverb, na di standard phrase for using proverb.
Literal: "Sìn mí ká relé àna" "escort me so-we-may-go-to the-in-laws'-house" ó wẹ̀wù ẹtù he wore a-garment-of ẹtù-cloth.
Idiomatic: "Go with me to my in-laws' home," and he wore a garment made from rich hand-woven material. (Owomoyela)
Meaning: Person wey dem ask make e support you no suppose dress to shine pass you.
Used when: Dem dey talk am about person wey turn support role to way to drag attention .
Notes: Ẹtù na high-status indigo-dyed hand-woven cloth, so di detail na clear sign of status, no be ordinary fine cloth. Di visit to in-laws na formal occasion wey dem dey assess di suitor, and na why wetin di escort wear turn to offence.
Literal: Oko kì í jẹ́ ti baba àti tọmọ farms are-not those-of father and those-of son kó má nìí àlà and lack a-boundary.
Idiomatic: Farms do not, by virtue of belonging to a father and his son, lack boundaries. (Owomoyela)
Meaning: Say family close no be reason make dem leave property without clear boundary.
Used when: Dem dey mention am when relatives dey drag leg to formalize who get wetin or who dey hold wetin .
Notes: Àlà na di boundary mark between farm plots, wey physically be line of planted trees or cleared ground. Di proverb show say Yorùbá land practice expect demarcation inside lineage and also between lineages, and Owomoyela note, say even close relatives dey gain from good fence, na im own comparison.
Literal: Bí obìnrin ò bá gbé ilé tó méjì if a-woman has-not lived-in houses reaching two kì í mọ èyí tó sàn she does-not know which is-better.
Idiomatic: If a woman has not lived in at least two homes, she never knows which is better. (Owomoyela)
Meaning: To compare things need pass one experience.
Used when: Owomoyela explain am in general way, say person no dey appreciate good luck until e don taste adversity .
Notes: Di direct meaning point to woman wey don marry enter pass one household, since Yorùbá bride dey move go im husband compound, so di foundation of di proverb na di experience of women wey marry twice. Owomoyela idiomatic translation keep "homes" and im usage note comot eye from marriage totally, wey be serious interpretation choice wey make sense to point out. As e stand, di proverb dey talk about comparing husbands' households.
Literal: Ọkùnrin tó fẹ́ òjòwú méjì sílé a-man who marries two jealous-women into-the-house ò rẹ́ni fi ṣọ́lé has-no-one to-use to-watch-the-house.
Idiomatic: A man who marries two jealous women has no one to tend his home in his absence. (Owomoyela)
Meaning: Jealousy between co-wives dey destroy household power to manage itself.
Used when: Dem dey talk am about compound wey dey in disorder, and as warning before second marriage .
Notes: Òjòwú mean jealous person and dem dey mostly use am for co-wives. Di proverb face practical matter pass moral: wetin e dey complain about na say nobody dey guard di compound, no be di emotional cost. More proverbs on top co-wife relationship dey for file 12.
Literal: Ojúlé ló bá wá by-the-front-of-the-house is-how he came ẹ̀bùrú ló gbà lọ́ by-a-back-path is-how he went ó dÍfá fún àlejò it divined-Ifá for the-visitor tí ńfẹ obìnrin onílé who loves the-house-owner's woman.
Idiomatic: He entered through the front door, but it was through a hidden shortcut that he snuck away; it consulted the Ifa oracle for the visitor who has an affair with his host's wife. (Owomoyela)
Meaning: To betray person wey welcome you dey end for running comot with shame.
Used when: Dem dey talk am about guest wey misuse di trust of di household wey receive am .
Notes: Di phrase ó dÍfá fún, "e divine Ifá for," na di opening formula of ẹsẹ Ifá, wey be divination verse, and as e dey here e show say di proverb come directly from di Ifá corpus, wey be one of di standard ways wey òwe take enter circulation. Di proverb dey for di middle between dis file and file 15 wey talk about hospitality.
Literal: Ọmọdé kì í ní ina níle a-child does-not have fire at-home kí tòde má jòó o such-that the-outside-one will-not burn him.
Idiomatic: A child does not have fire at home and therefore escape being burned by the fire abroad. (Owomoyela)
Meaning: Say person stand for house no fit protect am against danger wey dey outside world.
Used when: Dem dey talk am to young person wey dey rely on family name or level when dem go outside .
Notes: The two fire na the hearth fire for house and hostile fire for outside, and say person sabi one no mean say e get immunity against the other one. Na dis one be the balance to entry 32: family fit avenge you, but dem no fit prevent wetin happen to you.
Literal: Bí ọmọdé ò bá rí oko baba ẹlòmíràn if a-youth has-not seen another-person's-father's farm a ní kò sí oko baba ẹni tó tó ti baba òun he says there-is-no-one's-father's-farm that equals his-father's.
Idiomatic: If a youth has never seen another person's father's farm, he says nobody's father's farm is as large as his father's. (Owomoyela)
Meaning: To dey boast about person family na mostly because the person never see other people own.
Used when: Dem dey talk am make person boastfulness come down, and to argue say make dem send young people go outside .
Notes: Oko baba ẹni, person papa farm, na the physical form of inheritance, and the proverb assume say farm size na the clear way to measure how much property a lineage get.
Literal: Ewúrẹ́ jẹ ó relé the-goat grazed and-went-home àgùntán jẹ ó relé the-sheep grazed and-went-home à-jẹ-ì-wálé the-grazing-without-coming-home ló ba ẹlẹ́dẹ̀ jẹ́ is-what ruined the-pig.
Idiomatic: The goat forages and returns home; the sheep forages and returns home; the pig's flaw is its habit of not returning home after foraging. (Owomoyela)
Meaning: Waka and business dey fine; say person fail to come back na wetin dey ruin person.
Used when: Dem dey talk am about person wey travel comot and no return to their duty, which na common complain against migrants and traders .
Notes: The three domestic animals dem rank dem by how dem dey return home, and na how pig dey behave na im explain why pig position low for Yorùbá eyes. The noun à-jẹ-ì-wálé pack whole habit enter one single noun, the same method wey dey entry 26.
Literal: Àjò kì í dùn a-journey is-never-so-sweet kódídẹ má rèWó that-the-parrot does-not go-to-Ìwó.
Idiomatic: The journey is never so pleasant that the parrot does not return to Ìwó. (Owomoyela)
Meaning: No matter how the waka sweet reach, person go still go back house.
Used when: Dem dey talk am to give family hope say their person wey travel go return, and to remind the person wey travel say e suppose return .
Notes: Ìwó na one Yorùbá town, and odídẹ, the grey parrot, dey connected to am for dis formula; the connection na proverb connection instead of bird biology. Owomoyela explain am say person wey travel no suppose let enjoyment make am forget to return home . The rhyme between dùn and the town name no survive.
Literal: Àlùkò ò ní ohùn méjì the-woodcock has-not two voices "Ó dilé" "it-is-time-for-home" lagbe ńké is-what the-touraco cries.
Idiomatic: The woodcock has but one statement: "Ó dilé" (meaning "Time to head for home") is the cry of the touraco. (Owomoyela)
Meaning: Make person sabi when time don reach to go home.
Used when: Dem dey talk am to visitors, to traders wey dey market as market dey close, and to anybody wey stay pass time .
Notes: The proverb depend on onomatopoeia: how the bird sound dem dey hear am as the Yorùbá phrase ó dilé. Dis kind way wey bird sound dey sound like human talk common well well for Yorùbá oral literature and person no fit translate am, because for English the bird just dey make noise. Owomoyela maintain the Yorùbá phrase for im idiomatic line because of dat exact reason.
Literal: Ahún ńre àjò Tortoise is-going-on a-journey ó gbé ilé-e rẹ̀ dání he carries his-house with-him.
Idiomatic: Tortoise embarks on a journey and takes his house with it. (Owomoyela)
Meaning: Wetin matter pass to you dey follow you go anywhere you go.
Used when: Owomoyela explain am say person most valuable property deserve person best care .
Notes: Ahún, Tortoise, na the trickster for Yorùbá folktale, and normally if e appear e dey show cunning, but for here the reference na just about im body shape. Dem fit still use the proverb, and dem dey use am, to talk about person wey no fit leave family matter behind.
Literal: Ilé olóńjẹ the-house-of the-food-owner là ńdẹ̀bìtì àyà sí is-where one sets one's-chest like-a-trap.
Idiomatic: It is in the home of a person who has food that one sets one's chest like a trap. (Owomoyela)
Meaning: People dey position themselves for place wey something dey to get.
Used when: Dem dey talk am about people wey dey attach themselves to house wey things dey go well for dem .
Notes: Dẹ̀bìtì na to set spring trap, and the picture of person wey lay im own body as trap na strange thing wey dem do on purpose. The proverb dey cynical about the reason why people dey attach to rich house, which na theme wey dey run through the hospitality proverbs for file 15.
Literal: Ilé ọ̀ṣọnú the-house-of the-generous-one àyàyó is-a-place-of-being-filled ta ní jẹ́ yalé ahun-káhun who would turn-into the-house-of miser-upon-miser?
Idiomatic: To visit the home of a generous person is to be plied with food aplenty; who would think of visiting a miser? (Owomoyela)
Meaning: How house people dey give or hold hand na im dey determine whether anybody go come visit dem.
Used when: Dem dey talk am to praise house wey open hand, and to criticize house wey close hand .
Notes: Ahun-káhun, stingy-person-upon-stingy-person, na word wey dem repeat to make am strong pass normal, wey no get exact English word pass "person wey stingy die." Dem suppose read this proverb alongside entry 58, wey dey suspect the exact kind visitors wey this one dey attract, and the two of dem be good example wey show why person no fit pack all proverbs join under one single teaching.
Literal: "Ẹ kú-ulé" ò yẹ ará ilé "greetings-of-the-house" does-not befit the-house-dwellers "Ẹ kú atìbà" ò yẹni tí ńtàjò bọ̀ "welcome-back" does-not befit the-one returning-from-a-journey ẹni tí ò kí ẹni "Kú atìbà" whoever does-not greet one "welcome-back" á pàdánù "Ẹ kú-ulé" will forfeit "greetings-of-the-house."
Idiomatic: "Greetings to you, house-bound ones" is improper for the house-bound to utter; "Welcome home" is not proper for the person arriving from a trip; whoever fails to give "welcome" to the person returning does himself or herself out of "greetings, house-bound." (Owomoyela)
Meaning: Greeting dey get direction, and if person refuse to give the one wey him suppose give, him go lose the one wey dem suppose give am.
Used when: Dem dey use am talk when respect and courtesy fail between people wey dey house and people wey dey come back .
Notes: Yorùbá greeting na broad give-and-take system wey each specific greeting belong to specific person for specific situation, and this proverb na basically one rule of that grammar wey dem state as òwe. Owomoyela link am to another related item wey start with Ẹni tí kò kíni "Kú àbọ̀ . . ." . English no get this kind set of greetings for specific position, na why the translation hard small to arrange.
Literal: Ìlọ-ọ́ ya departure is-due oníbodè Atàdí the-gatekeeper of-Atàdí wọ́n kó o nílé they burgled him at-home wọ́n gbà á lóbìnrin they took his-wife from-him ọ̀pẹ̀lẹ̀ tó ní òun ó fi wádìí ọ̀ràn the-divining-chain he-said he-would use to-investigate the-matter ajá gbé e a-dog carried-it-off ọmọ ẹ̀ tó lé ajá his-child who chased the-dog ó yí sí kàǹga fell into a-well oníbodè Atàdí wá dáhùn the-gatekeeper of-Atàdí then answered ó ní "Ìlọ-ọ́ yá" he-said "departure is-due."
Idiomatic: It is time to get out of here, the gatekeeper of Atadi; his home was burglarized, his wife was taken from him, the divining string he was going to use to investigate matters was snatched by a dog, his son who ran after the dog to retrieve the divining string fell into a well; the gatekeeper of Atadi then spoke up and said, "It is time to get out of here." (Owomoyela)
Meaning: When bad luck continue to pile up without limit for one place, the only answer na to commot there.
Used when: Dem dey talk am when house, town, or business don spoil reach level wey person no fit bear again .
Notes: This one na narrative proverb, wey dey tell full story and use one refrain hold am for beginning and end, and the length long pass how this kind proverb dey normally be. Ọ̀pẹ̀lẹ̀ na the divination chain of Ifá, so to lose am mean say person don lose the way to know wetin dey happen, wey be the turning point for the whole matter. The heavy wahala take house, wife, divination, and pikin commot from the man hand in that order, wey be the order of wetin family line need to continue.
Literal: Àgbẹ̀jẹ ò korò pumpkin is-not bitter nílé ńlá in-a-large-house.
Idiomatic: Pumpkin is never bitter in a big household. (Owomoyela)
Meaning: Where plenty mouths dey to chop, nobody dey select food.
Used when: Dem dey talk am about family or group wey hunger or need don make everybody stop complaint .
Notes: Owomoyela own footnote explain how e work: the size of the family and the number of mouths to feed dey make even bitter pumpkin acceptable . Ilé ńlá, big house, mean compound wey plenty people full inside, no be say na grand building, wey be the thing wey direct English translation "large house" miss.
Literal: A kì í pa asínwín ilé one does-not kill the-household's madman nítorí ọjọ́ tí tòde yó bàá wá sílé because-of the-day when the-outside-one will come to-the-house.
Idiomatic: One does not kill the imbecile within one's home, because of the day when the one from outside might visit one. (Owomoyela)
Meaning: Keep your own difficult people; you go need dem against other people difficult people.
Used when: Dem dey talk am against to drive out difficult or stubborn people from family .
Notes: Owomoyela usage note put am well: person suppose maintain him own madness, since him fit need am take fight other people own . The proverb na realistic statement about wetin person fit gain from relative wey nobody fit predict, and e belong together with entry 32 about family as protection.
Literal: A kì í tijú one is-not too-ashamed bá baálé ilé jẹ akátá to-eat jackal with the-head-of-the-house bó bá mú if he takes ìwọ náà a mú tìẹ you also will take yours.
Idiomatic: One should not be too embarrassed to eat a jackal with one's host; as he helps himself, one also helps oneself. (Owomoyela)
Meaning: Follow the ways of the house wey you find yourself inside.
Used when: Dem dey tell visitor or new person wey dey hesitate on top food or custom wey him no know .
Notes: Jackal meat no be regular food, na why the example sharp well: the visitor discomfort dey real, but the proverb still override am anyway. The rule wey dem state here na the opposite side of the host-precedence rule inside file 15.
Literal: A kì í mọ ìyá Òjó one does-not know Òjó's mother ju Òjó lọ surpassing Òjó.
Idiomatic: One does not presume to know Òjó's mother better than Òjó himself does. (Owomoyela)
Meaning: Nobody from outside fit know family pass di way di family take know diasef.
Used when: Dem dey talk am to stop outsider wey dey put mouth for wetin dey happen inside family .
Notes: Òjó na normal Yorùbá name wey dem use here as example name, wey dem dey give male pikin wey dem born wit umbilical cord round im neck. Di comparative ju ... lọ na di standard grammar structure wey dem explain for yoruba-owe-proverbs.
Literal: Bí Ọlọ́run ò ṣe ẹni ní baba if God has-not made one a-father à fi ìyànjú ṣe bí àgbà one uses effort to-act like an-elder.
Idiomatic: If God does not make one a father, one strives to act like an elder. (Owomoyela)
Meaning: Where dem never give you position, carry body in a way wey show say you deserve am.
Used when: Dem dey talk am to and about people wey no get formal position but dey still behave responsibly .
Notes: Baba here na di position of papa for household, wit di authority wey follow am, and di proverb agree say person no fit just give imsef di position, but im fit choose how im go behave. Owomoyela note explain am say na to behave responsibly even wen person no get influence .
Literal: Bí ọmọdé ńlérí bébé if a-child brags profusely tí kò ní baba and has-no father ti baba là ńṣe it-is-the-father's-part one plays.
Idiomatic: If a child brags a great deal, but has no father, one acts the part of a father. (Owomoyela)
Meaning: If pikin wey no get papa misbehave, wetin community suppose do na to correct am, no be to punish am.
Used when: Dem dey talk am to hold person wey wan treat orphan harshly .
Notes: Di proverb give di empty papa role to anybody wey dey present, wey show clearly say di whole community get collective responsibility for children wey no get family head. Person suppose read am alongside entry 68, wey explain how dat same kind pikin dey vulnerable from di oda side.
Literal: Ọmọ tí ò ní baba a-child who has-no father kì í jìjà ẹ̀bi does-not fight a-fight-of-guilt.
Idiomatic: A fatherless child should not engage in an unjust fight. (Owomoyela)
Meaning: If you no get family to back you, you no fit afford to dey for wrong.
Used when: Dem dey talk am to warn anybody wey no get protection wey dey go find trouble .
Notes: Ìjà ẹ̀bi na fight wey person dey for wrong, compared to ìjà òtítọ́, fight wey person dey for right, and dat difference na di whole content of di proverb: pikin wey no get papa fit fight wen im dey right, but im no fit fight wen im dey wrong. Owomoyela note generalize am say make person never provoke trouble without strong backers . Di proverb na direct proof say for real life, justice depend on support from family lineage.
Three observations wey special to dis theme.
Di proverbs dey treat di household like legal person. Household fit enter debt, e fit get shame, na im dey answer for wetin im juniors do, and dem fit defend am or scatter am. Entries 6, 8, 39 and 68 take dis one as normal tin without arguing am, wey be di surest sign say na so people dey naturally see things, no be claim wey anybody need to prove.
Di duties dey go up, and dem still dey go down. E easy to read proverb collection about family and tink say na straight gerontocracy, and true-true Yorùbá òwe dey enforce respect, but entries 18, 19, 29 and 15 put limit on wetin senior person fit do, and entry 29 talk am clearly say title na respect wey dem give person, no be property. Di proverbs wey concern elders dey gathered inside file 14.
Person need to take care check where proverbs come from for dis theme pass most odas. Family feelings na exactly di area wey biblical proverbs take enter naturally inside Yorùbá speech over one hundred and fifty years of Christian literacy, and na dat exact reason make dem flag entry 21. Owomoyela collection no separate indigenous proverbs from borrowed ones, and dis collection no pretend say e fit do dat one item by item.
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 about courtship, the bond between husband and wife, and the frictions and duties of the polygynous marriage itself.
Sourced Yorùbá proverbs on what age and seniority are owed, what they owe back, and the limits of both.
Thirteen Yorùbá proverbs on ilé as the place one returns to, distinct from ilé as lineage, showing home as rest, safety, and the fixed point every wandering measures itself against.
Thirty-eight Yorùbá proverbs in which kinship is argued through the body, blood as substance and as evidence, bone and marrow as the limit of what can be extracted, flesh and the breast, and resemblance as the proof of descent, each with the original, a literal gloss, a named translation, and the situation it 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.