Òwe on Folly, Wisdom and Learning from Experience
Fifty Yorùbá proverbs on foolishness, wisdom as practical judgement, and the way experience, not instruction alone, is what actually teaches.
Dis file gather fifty Yorùbá proverbs wey di subject na ọ̀gbọ́n (wisdom, cunning, good sense), àìgbọ́n (folly, di lack of am), and di process wey person dey take get one instead of di other. Across all of dem, one clear picture dey show: wisdom inside dis collection no be book knowledge or abstract cleverness. Na di practical ability to understand situation correctly, to act on top di first sign of danger instead of waiting for di second one, and to draw di right conclusion from mistake instead of repeating am. Folly, for di same way, no be just stupidity in general, but one specific and recurring failure: to dey act like say lesson wey dey clear to see no dey dere at all, or to need make di same fire burn person twice.
How dem take source dis file
Di proverbs wey dey below come from Oyekan Owomoyela digitised The Good Person: Excerpts from the Yorùbá Proverb Treasury, wey University of Nebraska-Lincoln Libraries Electronic Text Center host, Part 2, "On perspicaciousness (good judgment, perceptiveness), reasonableness, sagacity, savoir-faire, wisdom, and worldly wisdom" Dat page print each proverb for standard orthography wit full tone marking, follow by Owomoyela own English translation and note for bracket about how dem dey use am. Where an entry below carry , di Yorùbá text and di quoted idiomatic English na Owomoyela own, wey dem reproduce as e print am. Di literal meaning dem and di Used when framing na di compiler own, wey e build from di Yorùbá, except where dem quote Owomoyela usage note directly. Dat collection come from di same fieldwork as e Yoruba Proverbs (Nebraska, 2005) .
Owomoyela Part 2 na di largest among e digitised excerpts and e cover broad area: general worldly savvy, practical dealing, reasonableness, and how to match means to ends, together wit proverbs wey folly or wisdom directly na di main subject. Dis file bring out only di entries where dat narrower subject, foolishness, good judgement, or lesson wey person learn (or refuse to learn) through experience, na di main point wey dem dey make, instead of general prudence about tools, trades, or manners. None of di fifty wey dey below repeat di proverbs wey dem don already give for yoruba-owe-proverbs, including di knowledge-and-learning entries (Àgbà tí ó jẹ àjẹsílẹ̀, Kò sí ẹni tí ó mọ ohun gbogbo, Ọ̀gbọ́n ju agbára lọ, Ẹni tí kò mọ̀ọ́ jó kò gbọdọ̀ pe ìlù ní ìkà, Bí ọmọdé bá ṣubú, a wo iwájú; bí àgbà bá ṣubú, a wo ẹ̀yìn), wey dem cross-reference instead of repeating dem here. Di pool for dis file na di largest of di source excerpts and dem read am finish completely; dem drop plenty entries because dem fit enter general prudence, trade-craft, or manners pass as dem fit enter folly and wisdom as such.
Di common mistakes wey fool dey make
1. A bímọ kò gbọ́n, a ní kó má ṣàá kú; kí ní ńpa ọmọ bí àìgbọ́n?
Literal: A bímọ kò gbọ́n one has-a-child who is-not wise, a ní kó má ṣàá kú one says let-him-only not die; kí ní ńpa ọmọ what is-it-that kills a-child bí àìgbọ́n like lack-of-wisdom.
Idiomatic: "A child lacks wisdom, and some say that what is important is that the child does not die; what kills more surely than lack of wisdom?"
Meaning: Say person just survive no be di standard wey dem suppose take measure pikin future prospects. If wisdom no dey, dat one on its own na one kind death.
Used when: Owomoyela explain am as "A foolish child is not much better than a dead child" , one sharp word wey dem talk against di easy assumption say na only good health reach to hope for.
Notes: Di rhetorical question for di end no need answer, wey be di method of di proverb: nothing, in fact, dey kill surely or permanently reach lack of wisdom, and na inside di silence after di question dat claim dey rest.
2. Àìgbọ́n ni yó pa Iṣikan; a ní ìyáa rẹ̀-ẹ́ kú, ó ní nígbàtí òún gbọ́, ṣe ni òún ńdárò; bíyàá ẹní bá kú àárò là ńdá?
Literal: Àìgbọ́n ni yó pa Iṣikan lack-of-wisdom is-what will kill Iṣikan; a ní ìyáa rẹ̀-ẹ́ kú one says his-mother has-died, ó ní nígbàtí òún gbọ́ he says when he heard, ṣe ni òún ńdárò it-is-lamenting he was-doing; bíyàá ẹní bá kú if-one's-mother dies àárò là ńdá is-it-lamentation one performs.
Idiomatic: "Foolishness will be the death of Iṣikan: he is told that his mother has died, and he says that when he heard the news he sorely lamented the tragedy; if one's mother dies is it lamentation that is called for?"
Meaning: Iṣikan mistake di correct response to grief, wey be lamentation, for di actual obligation, wey be to act (to attend to burial and di duties wey follow am). To name e own feeling come replace to do wetin dem require.
Used when: Owomoyela: "The well bred person is always mindful of his/her obligations"
Notes: Di humor of di proverb depend on di gap between wetin Iṣikan talk and wetin di situation demand; e answer di wrong question wit real sincerity, wey be exactly di shape of folly wey di proverb dey point out.
3. Àì-gbọ́n-léwe ni à-dàgbà-di-wèrè.
Literal: Àì-gbọ́n-léwe lack-of-wisdom-in-youth ni is à-dàgbà-di-wèrè growing-up-to-become-a-lunatic.
Idiomatic: "Lack-of-wisdom-in-youth is imbecility in adulthood."
Meaning: Person wey fail to get good sense when e still young no dey correct am as e dey grow old; e dey solidify turn to di adult permanent character.
Used when: Owomoyela: "The man turns out just as the child was; the grown person acquires his traits in childhood"
Notes: Di two halves of di proverb na compressed nominals wey dem build on di same à- pattern wey dey turn whole clause to single noun, so di sentence balance one compressed failure against another, and di effect for Yorùbá na two matched judgments wey almost rhyme instead of chain of cause and result.
4. Àì-mọ̀-ọ́-gbé-kalẹ̀ leégún fi ńgba ọtí.
Literal: Àì-mọ̀-ọ́-gbé-kalẹ̀ not-knowing-how-to-set-it-down l(a) eégún fi ńgba ọtí is-what the-masquerader uses to-spill wine.
Idiomatic: "It is ineptitude-in-setting-it-down that makes the wine a spoil for the eégún" (that is, that causes the wine to be spilled).
Meaning: Clumsiness for the easiest part of work, no be wickedness or bad luck, na wetin really dey cause the loss.
Used when: Owomoyela: "Person wey no sabi work go turn simple task to impossible work"
Notes: To drop container down na the easiest part for carrying am, so to point that particular step as where failure happen dey show wetin the proverb dey target clearly: no be the hard work dey expose person wey no sabi work, na the simple ones.
5. Ó di kan-nu-rin kan-nu-rin, agogo Ògúntólú.
Literal: Ó di it becomes kan-nu-rin kan-nu-rin clang-clang (noise without pattern), agogo Ògúntólú the-bell of-Ògúntólú.
Idiomatic: "All one hears is noise without pattern, like that of Oguntolu's bell."
Meaning: Wetin dem dey tok or do don turn to ordinary noise: sound wey no get meaning or order.
Used when: Owomoyela: "The tok wey dem dey tok no get sense"
Notes: Kan-nu-rin kan-nu-rin na ideophone wey dey copy sound of bell wey dem dey beat anyhow without rhythm, so the proverb dey pass im judgement through pure sound before person even need translation; the way e mention bell wey get name, Ògúntólú own, dey show say na one specific wahala wey dem remember dey behind the general saying.
6. Ogún mbókòó? Òwe aṣiwèrè.
Literal: Ogún twenty mbókòó or-a-score; Òwe aṣiwèrè proverb (riddle) of-an-imbecile.
Idiomatic: "Twenty or a score? An imbecile's puzzle."
Meaning: Question wey dey find difference where difference no dey na sign say the person mind never understand the words wey e dey use.
Used when: Owomoyela: "Mumu person go always ask foolish question"
Notes: Twenty and score na the same amount under two names, and English "score" na exact borrowing from the same base-twenty counting system wey Yorùbá dey use, so the fool question no just be say e simple, e empty: e dey ask for difference between two names for one single thing.
7. Ọmọdé ò mẹ̀fọ́, ó ńpè é légbògi.
Literal: Ọmọdé ò mẹ̀fọ́ a-child does-not-recognize a-vegetable, ó ńpè é légbògi he calls it medicine.
Idiomatic: "A child does not recognize a vegetable and calls it medicine."
Meaning: Ignorance no dey announce say im na ignorance; e dey give confident, wrong answer instead make e admit say e no know.
Used when: Owomoyela: "Person wey no know something go surely make fool of imself"
Notes: Na this one be the first for pair of proverbs about the same character, the pikin wey call plant wrong name because e no know; look the next entry, where to call wrong name get fatal consequence instead of just to make person laugh.
8. Ọmọdé ò mọ oògùn, ó ńpè é lẹ́fọ̀o?; kò mọ̀ pé ikú tó pa baba òun ni.
Literal: Ọmọdé ò mọ oògùn a-child does-not-know medicine (poison), ó ńpè é lẹ́fọ̀o he calls it a-vegetable; kò mọ̀ pé ikú tó pa baba òun ni he-does-not know that it-is-what killed his-father.
Idiomatic: "A child does not know medicine and he therefore calls it vegetables; it does not recognize it as what killed its father."
Meaning: Because person no know say danger dey, e go carry or touch, without knowing, the exact thing wey don destroy person wey close to am before.
Used when: Owomoyela: "People fit bring disaster come their own head because of ignorance"
Notes: Oògùn dey mean both medicine and poison, and na this double meaning the proverb depend on; the pikin mistake no be just language matter but generational thing, as e dey repeat without knowing the danger wey don already claim im papa life.
9. Ọmọdé ò moògùn ó ńpè é lẹ́gùn-ún.
Literal: Ọmọdé ò moògùn a-child does-not-know medicine, ó ńpè é lẹ́gùn-ún he calls it a-thorn.
Idiomatic: "A child does not know medicine and says it is a thorn."
Meaning: Because person no recognise the value or danger of something, e go classify am put for the most useless level wey dey.
Used when: Owomoyela: "Person wey no get knowledge no sabi the value of anything"
Notes: Na the third one for this small group of proverbs about to call thing wrong name; each one dey replace am with different wrong category (medicine as vegetable, poison as vegetable, medicine as thorn), and the fact say Owomoyela collection keep all three dey show say people dey use the template form different proverbs, no be say na just rough variations of one original saying.
10. Ọmọdé ní wọ́n ńjẹ igún, bàbá ẹ̀-ẹ́ ní wọn kì í jẹ ẹ́; ó ní ẹnìkán jẹ ẹ́ rí lójú òun; bàbá ẹ̀-ẹ́ ní ta ni? Ó ní ẹni náà ò sí.
Literal: Ọmọdé ní wọ́n ńjẹ igún a-child says people eat vulture, bàbá ẹ̀-ẹ́ ní wọn kì í jẹ ẹ́ his-father says they do-not eat it; ó ní ẹnìkán jẹ ẹ́ rí lójú òun he says someone ate it before in his-presence; bàbá ẹ̀-ẹ́ ní ta ni his-father says who; ó ní ẹni náà ò sí he says that-person is-no-longer-alive.
Idiomatic: "A child says that people do eat vultures, and its father says people do not; the child says someone did eat a vulture in its presence; its father asks, who? The child says the person is dead."
Meaning: The evidence wey the pikin bring to win argument with elder come turn out to confirm wetin the elder dey tok: say na to chop vulture kill the person wey the pikin bring as proof.
Used when: Owomoyela: "Youth wey try challenge the wisdom of elders go find say im own mouth trap am"
Notes: Dem arrange the proverb like small dialogue instead of just single statement, and the punchline depend on the pikin not noticing wetin im own answer just admit; the laugh inside and the lesson na the same discovery.
Wisdom as practical judgement instead of ordinary cunning or strength
11. Ọgbọ́n ju agbára.
Literal: Ọgbọ́n wisdom ju agbára exceeds strength.
Idiomatic: "Wisdom is greater than strength."
Meaning: Practical sense dey pass raw force.
Used when: Owomoyela: "Always choose wisdom pass strength"
Notes: Dis short form na different entry from Ọ̀gbọ́n ju agbára lọ, wey dem don already collect for yoruba-owe-proverbs, wey carry di locative lọ afta di comparative; di two na close variants of di same claim instead of duplicate of di same text, and dem two dey circulate.
12. Ọgbọ́n lajá fi ńpa ìkokò bọ Ifá.
Literal: Ọgbọ́n cunning lajá fi ńpa ìkokò is-what-the-dog uses to-kill a-wolf bọ Ifá and-sacrifice-it-to Ifá.
Idiomatic: "It is cunning that the dog employs in order to sacrifice a wolf to Ifá."
Meaning: Person or side wey weak fit bring down person wey strong pass am through sense instead of power.
Used when: Owomoyela: "Person wey get wayo fit win people wey get power pass am far far"
Notes: Di image get power from di natural mismatch between dog and wolf; di sacrifice to Ifá for di end dey show say di killing na something wey dem plan and deliberately do, no be just lucky accident, and na dat one make am proverb specifically about cunning.
13. Ọgbọ́n ní ńṣẹgun; ìmọ̀ràn ní ńṣẹ́ ẹ̀tẹ̀.
Literal: Ọgbọ́n ní ńṣẹgun wisdom is-what wins-battles; ìmọ̀ràn ní ńṣẹ́ ẹ̀tẹ̀ knowledge is-what breaks plots.
Idiomatic: "Cunning wins battles; knowledge defeats plots."
Meaning: Two different arena, fight wey dey open and secret plan, each get dia own proper remedy, and di two remedy na forms of sense instead of power.
Used when: Owomoyela: "Wayo and knowledge go help person win"
Notes: Di parallel structure give ọgbọ́n to di contest wey dey open and ìmọ̀ràn to di one wey dey hidden, division of labour between two words wey dis corpus dey treat for oda places as near-synonyms, wey make sense to note as example where di proverb separate wetin ordinary usage no dey always separate.
14. Ọgbọ́n tí ọ̀pọ̀lọ́ fi pa ẹfọ̀n ló fi ńjẹ ẹ́.
Literal: Ọgbọ́n tí ọ̀pọ̀lọ́ fi pa ẹfọ̀n the-cunning that the-toad used to-kill a-buffalo ló fi ńjẹ ẹ́ is-what-it-uses to-eat it.
Idiomatic: "The same cunning with which the toad killed the buffalo will show it how to eat the prey."
Meaning: Person wey don already prove say e fit do something wey hard to believe, make dem no doubt am say e no go fit complete am.
Used when: Owomoyela: "If person don prove say e fit do wetin impossible, make dem no doubt say e fit accomplish anoda one"
Notes: Di image purposely dey absurd, say toad bring down buffalo, wey be di main point: once dem agree say di impossible first step don happen, di proverb argue say, di second step follow by di same logic and make dem no doubt am separately.
15. Ọgbọọgbọ́n làgbàlagbà-á fi ńsá fún ẹranlá.
Literal: Ọgbọọgbọ́n with-cunning làgbàlagbà-á fi ńsá fún ẹranlá is-how a-grown-man flees from a-big-animal (a bull).
Idiomatic: "It is with cunning that a grown man runs away from a bull."
Meaning: Even to run commot, wey look like say person just no wan fight, dem fit do am wit skill or wit clumsiness, and to do am well na form of wisdom on its own.
Used when: Owomoyela: "Person wey don grow suppose know how to avoid disaster without losing face"
Notes: Di proverb give respect to retreat, wey normally be di option wey people no dey admire at all, by saying say di way person take run na show of ọgbọ́n; to run badly and to run wit sense, dem treat dem as things wey genuinely different.
16. Ọlọ́gbọ́n dorí ẹja mú; òmùgọ́ dìrù-u ẹ̀ mú.
Literal: Ọlọ́gbọ́n dorí ẹja mú the-wise-one grabs the-head of-the-fish; òmùgọ́ dìrù-u ẹ̀ mú the-fool grabs its-tail.
Idiomatic: "The wise person grabs a fish by the head; the fool grabs it by the tail fin."
Meaning: When wise person and fool face di exact same thing, dem dey handle am in opposite ways wey no get di same result.
Used when: Owomoyela: "Wise person know di best way to handle situation pass fool"
Notes: Fish wey person hold for tail fit struggle run commot where di one wey dem hold for head no go fit; di proverb dey exact about real difference for technique, no be just to dey claim say wisdom generally better.
17. Ọlọ́gbọ́n jẹni bí ẹmùrẹ́n; aṣiwèré jẹni bí ìgbọ̀ngbọ̀n.
Literal: Ọlọ́gbọ́n jẹni bí ẹmùrẹ́n the-wise-one bites one like a-mosquito; aṣiwèré jẹni bí ìgbọ̀ngbọ̀n the-mad-one bites one like a-gadfly.
Idiomatic: "The wise person bites one like a mosquito; the mad person bites one like a gadfly."
Meaning: Wisdom dey act wit soft hand wey person almost no go notice; but foolishness dey announce itself wit heavy hand wey dey pain.
Used when: Owomoyela: "To dey careful go help person reach e goal well well pass to dey do things anyhow"
Notes: Di two insect dey suck blood, so di proverb no dey claim say wise person no dey harm, e only mean say wise person method no dey alert di target, whereas mad person method dey immediately provoke defensive reaction.
18. Ọlọgbọ́n ló lè mọ àdììtú èdè.
Literal: Ọlọgbọ́n ló lè mọ only-the-wise-one can know àdììtú èdè the-riddle of-language.
Idiomatic: "Only a wise person can decipher the meaning of speech."
Meaning: To understand wetin dem actually dey talk underneath, na skill wey no be everybody wey hear di words get.
Used when: Owomoyela: "Na only wise people go understand di deep meaning and nuances of wetin person talk"
Notes: Àdììtú, riddle or puzzle, wey dem apply to èdè, ordinary language, dey treat everyday speech itself as something wey dem encode, wey match wetin di proverb corpus generally assume say indirection na di normal register of serious talk, no be special case.
19. Ìwò-o ọlọgbọ́n ò jọ ti aṣiwèrè.
Literal: Ìwò-o ọlọgbọ́n the-way-of-looking of-the-wise-one ò jọ does-not resemble ti aṣiwèrè that of-the-imbecile.
Idiomatic: "The way a wise person looks at things is different from the way an imbecile does."
Meaning: Wisdom and foolishness no be say one get more of di same thing wey di oda get less of; na totally different ways to look di same situation.
Wen dem dey use am: Owomoyela: "A wise person considers matter in a more rational way than an imbecile does"
Notes: Ìwò, wey mean how pesin dey look or see tin, make di point dey visual and perceptual instead of moral, and dis dey match di general way wey di corpus dey treat ọ̀gbọ́n as way to read situation correctly instead of virtue wey pesin either get or no get.
20. Owó la fi ńlògbà; ọgbọ́n la fi ńgbélé ayé.
Literal: Owó la fi ńlògbà money is-what-one-uses to-secure pleasures; ọgbọ́n la fi ńgbélé ayé wisdom is-what-one-uses to-inhabit-well the-house-of-the-world.
Idiomatic: "It is with money that we secure pleasures; it is with wisdom that one secures a good life."
Wetin e mean: Money and wisdom dey serve different needs, and di one wey dey more fundamental among di two, wey be to live life well, na wisdom fit give am, no be wealth.
Wen dem dey use am: Owomoyela: "Riches are desirable, but wisdom is more valuable"
Notes: Gbélé ayé, wey literally mean to stay for di house of di world, dey see life itself like house wey pesin suppose manage well or manage bad, and e put dat management directly for hand of wisdom instead of any oda resource.
21. Olóògùn ní ńṣe bí a-láigbọ́-mọ̀ràn; bí ogun ó bàá wọ̀lú ọlọgbọ́n là ńfọ̀rọ̀ lọ̀.
Literal: Olóògùn ní ńṣe bí a-láigbọ́-mọ̀ràn the-medicine-man acts like one-who-will-not-heed-counsel; bí ogun ó bàá wọ̀lú if war should enter-a-town ọlọgbọ́n là ńfọ̀rọ̀ lọ̀ it-is-the-sage that one goes to-consult.
Idiomatic: "The medicine man behaves like a person impervious to wise counsel; if war threatens a town the person to consult for counsel is the sage."
Wetin e mean: Wen real crisis happen, na di pesin wey get practical judgement, no be ritual specialist, dem dey actually go meet for advice.
Wen dem dey use am: Owomoyela: "Trust rather in wisdom than in magical charms"
Notes: Dis na rare proverb for di corpus wey put ọgbọ́n clearly above ritual specialism instead of just to put dem side by side, and e serve as useful evidence say Yorùbá proverb thought no treat practical wisdom and ritual power like tins wey pesin fit swap as source of authority.
Wisdom and foolishness across life
22. Ajá èṣín ò mọdẹ.
Literal: Ajá èṣín a-dog of-a-year ò mọdẹ does-not know-how-to-hunt.
Idiomatic: "A dog born a year ago does not know how to hunt."
Wetin e mean: To sabi work well dey take time develop, and dem no fit just assume say young pesin get am.
Wen dem dey use am: Owomoyela: "One learns from experience and maturity"
Notes: Di proverb talk wetin dem observe about dog without adding moral judgment put, leaving how e apply to human beings for di listener to figure out; dis na di standard indirect way wey dis corpus dey use correct young pesin wey dey overconfident without mentioning dia name.
23. Ajá tí ò létí ò ṣé-é dẹ̀gbẹ́.
Literal: Ajá tí ò létí a-dog that has-no ears ò ṣé-é dẹ̀gbẹ́ is-not-fit to-stalk-prey.
Idiomatic: "A dog without ears is no good for stalking prey."
Wetin e mean: Animal, or pesin, wey no fit take instruction no fit do work wey need skill.
Wen dem dey use am: Owomoyela: "A person who cannot be instructed is useless"
Notes: Na through ear dem dey take train dog for hunting, make e dey respond to handler signal, so di missing ear point directly to di exact ability wey di whole skill depend on instead of just standing for weakness in general.
24. Ọlọgbọ́n ni yó jogún ògo; aṣiwèrè ni yó ru ìtìjú wálé.
Literal: Ọlọgbọ́n ni yó jogún ògo the-wise-child is-who will inherit glory; aṣiwèrè ni yó ru ìtìjú wálé the-fool is-who will carry shame home.
Idiomatic: "The wise child will inherit glory; the idiot child will bring shame home with him."
Wetin e mean: Wisdom and foolishness for child body no just describe di child; na dem dey determine wetin di child go bring come give di whole household at last.
Wen dem dey use am: Owomoyela: "A wise child is to be preferred to an idiot"
Notes: Ru ... wálé, wey mean to carry go house, na di same verb dem dey use for load; dem treat shame like physical load wey foolish child carry come back give di family, compared to glory wey di wise child receive as inheritance.
25. Ọlọgbọ́n ọmọ ní ḿmú inú-u bàbá ẹ̀ dùn; aṣiwèrè ọmọ ní ḿba inú ìyá ẹ̀ jẹ́.
Literal: Ọlọgbọ́n ọmọ ní ḿmú inú-u bàbá ẹ̀ dùn a-wise child is-what makes his-father's belly sweet; aṣiwèrè ọmọ ní ḿba inú ìyá ẹ̀ jẹ́ a-foolish child is-what spoils his-mother's belly.
Idiomatic: "A wise child gladdens the heart of his father; an imbecile of a child saddens the heart of his mother."
Wetin e mean: Whether pikin get wisdom or e no get am na wetin dey affect parents inner mind directly, no be just outside reputation.
Wen dem dey use am: Owomoyela: "Every parent would prefer a wise child to an idiot"
Notes: Di proverb give di good outcome to di papa and di bad one to di mama, sharing wey fit show who dey carry di practical weight of child failure for household instead of any claim about which parent care pass; e make sense to note dis asymmetry instead of trying to smooth am away.
26. Kàkà kí ọmọdé pàgbà láyò, àgbà a fi ọgbọ́n àgbà gbé e.
Literal: Kàkà kí ọmọdé pàgbà láyò rather-than a-child defeat an-elder at-ayò, àgbà a fi ọgbọ́n àgbà gbé e the-elder will use elder's-cunning to-carry it (win it).
Idiomatic: "Instead of permitting defeat by a child in a game, an elder should resort to elderly wiles."
Wetin e mean: Part of elder practical wisdom na to sabi how to protect dia respect and standing, with any legitimate way possible, instead of just accepting defeat gently.
Wen dem dey use am: Owomoyela: "An elder should protect his face and standing by all means available"
Notes: Di proverb openly support some kind gamesmanship to defend seniority, wetin make am hard to just view ọgbọ́n as purely admirable tin; here e mix with self-interested manipulation, and di proverb no apologize for dat.
27. Ọmọdé kékeré ò mọ ogun, ó ní kógun ó wá, ó ní bógún bá dé òun a kó síyàrá ìyá òun.
Literal: Ọmọdé kékeré ò mọ ogun a-small child does-not know war, ó ní kógun ó wá he says let-war come, ó ní bógún bá dé he says when-war arrives òun a kó síyàrá ìyá òun he will run into his-mother's room.
Idiomatic: "A small child does not know what war is like, hence, he says that war should break out, for when it does he will go hide in his mother's room."
Meaning: Person wey never experience danger fit call am come play-play, dey think say e get how e go take escape wey no go actually work.
Used when: Owomoyela: "Ignorance often leads people to bite off much more than they can chew"
Notes: Wetin the pikin plan no be just say e dey naive, but e structurally wrong: mama room no dey give any protection against war, and na this detail show say the pikin no really get any clear sense of wetin e dey wish for.
To learn only through consequence
28. Ẹni tí kò mọ ọba ní ńfọba ṣeré.
Literal: Ẹni tí kò mọ ọba one-who does-not know the-king ní ńfọba ṣeré is-who trifles-with the-king.
Idiomatic: "Only a person who does not know the king trifles with the king."
Meaning: Careless familiarity with person wey dey dangerous na proof say person never really learn who that person actually be; once person learn the lesson, the carelessness go end.
Used when: Owomoyela: "The wise person recognizes potential danger and avoids it"
Notes: The proverb state wetin e dey talk as diagnosis instead of warning: e no tell the person wey dey hear say make e careful with king, e identify say carelessness on its own na proof of ignorance, so that the correction, once somebody point am out, na also accusation say person no know the king at all.
29. Bí a kò bá gbọ́n ju àparò oko ẹni lọ, a kì í pa á.
Literal: Bí a kò bá gbọ́n ju àparò oko ẹni lọ if one is-not wiser than the-partridge of-one's-farm, a kì í pa á one does-not kill it.
Idiomatic: "If one is not more clever than the partridge on one's farm, one cannot kill it."
Meaning: To win against any enemy, no matter how small e be, person must genuinely and clearly get capability pass am, no be just say person dey willing.
Used when: Owomoyela: "To succeed one must be more clever than one's adversary"
Notes: As e choose partridge, wey be small bird instead of big animal wey dey fear person, e make wetin the proverb dey talk remain general instead of to apply only to serious danger: the proverb dey state condition wey true for every contest, even the ones wey look like say dem easy pass.
30. Ẹní léku méjì á pòfo.
Literal: Ẹní léku méjì whoever chases two-rats á pòfo will come-up empty-handed.
Idiomatic: "Whoever chases after two rats will catch neither."
Meaning: When person divide im effort, e no dey bring any result, na lesson wey person dey learn by trying am fail, no be by make dem tell person.
Used when: Owomoyela: "If one pursues two or more objectives at once one is liable to achieve neither"
Notes: This proverb appear for the collection both as general rule say make person no do am (A kì í léku méjì ká má pòfo) and, here, as statement about the specific person wey do am (ẹní, whoever); dem keep the second form here because e name the consequence for the actor instead of to just give rule, wey fit this file focus on experience as teacher.
31. Ẹni tí kò mọ iṣẹ́-ẹ́ jẹ́ ní ńpààrà lẹ́ẹ̀mejì.
Literal: Ẹni tí kò mọ iṣẹ́-ẹ́ jẹ́ one-who does-not know how-the-task is-to-be-done ní ńpààrà lẹ́ẹ̀mejì is-who repeats-the-effort twice.
Idiomatic: "It is a person who does not know how to carry out instructions that is forced to repeat his or her efforts."
Meaning: When person no know the correct method, e go pay for am with wasted repetition, wey on its own na the lesson wey go eventually teach the method.
Used when: Owomoyela: "One saves time and effort by doing things right the first time"
Notes: The proverb describe how person take dey learn through failure without calling am like that: to do work wrong go cost second attempt, and that cost na the full content of the correction.
32. Ọ̀ràn ọlọ́ràn la fi ńkọ́gbọ́n.
Literal: Ọ̀ràn ọlọ́ràn the-trouble of-a-troubled-person la fi ńkọ́gbọ́n is-what-one-uses to-learn-wisdom.
Idiomatic: "From other people's problems one learns wisdom."
Meaning: To dey look another person misfortune na instruction on its own, wey dey available for anybody wey dey pay attention.
Used when: Owomoyela: "One should learn from other people's vicissitudes"
Notes: Kọ́gbọ́n, to learn wisdom, na the verb form of ọgbọ́n itself, so the proverb state directly say wisdom na something wey person dey acquire through things wey dey happen, no be fixed trait; dem mention other people trouble as the raw material.
33. Bí ọ̀rán bá pẹ́ nílẹ̀, gbígbọ́n ní ńgbọ́n.
Literal: Bí ọ̀rán bá pẹ́ nílẹ̀ if a-problem stays-long on-the-ground, gbígbọ́n ní ńgbọ́n becoming-wise is-what-it becomes.
Idiomatic: "If a problem remains long enough, it becomes clever."
Meaning: Continuous attention to difficulty over time na wetin dey produce the final solution.
Used when: Owomoyela: "If one keeps at it long enough, one will find the solution for any problem"
Notes: The proverb personify the problem instead of the person wey dey solve am, as if wisdom dey add join the difficulty itself the longer dem dey work on am, wey be unusual and striking displacement of agency for this corpus.
34. Kíkọ́ ni mímọ̀, òwe àjàpá.
Literal: Kíkọ́ learning ni mímọ̀ is knowing, òwe àjàpá proverb of-tortoise.
Idiomatic: "Learning is knowing, Àjàpá's proverb."
Meaning: Knowledge no be something wey person dey naturally born with or wey dem just give person; na the act of learning dey produce am, and nothing else fit replace am.
Used when: Owomoyela: "To know, one must learn"
Notes: As dem link the proverb to Àjàpá, the tortoise wayo man for Yorùbá oral story, na Owomoyela own note for the source, no be just ordinary detail; e show say the proverb dey among the wider collection of tortoise stories where sense wey person gain through experience, wey Àjàpá dey often suffer pay for, na the main theme.
35. Ẹyẹ igbó kì í mọ fífò ọ̀dàn.
Literal: Ẹyẹ igbó a-bird of-the-forest kì í mọ fífò ọ̀dàn does-not know flying-in the-grassland.
Idiomatic: "The bird of the forest does not know how to fly in the grassland."
Meaning: Sense wey person learn for one place no dey work automatically for another place wey person no know; person must learn how new environment dey work separately.
Used when: Owomoyela: "When person dey strange place, e dey turn mumu"
Notes: The forest bird no be say e no get sense at all, na only for grassland e no sabi, and this one keep the claim specific: wetin look like foolishness for stranger body fit just be say e never get experience with that particular place, and if e stay there, e go learn am.
Wetin foolishness dey cause and where im power reach
36. Ẹni àìgbọ́n pa ló pọ̀; ẹni ọgbọ́n pa ò tó ǹkan.
Literal: Ẹni àìgbọ́n pa people whom lack-of-wisdom kills ló pọ̀ are-many; ẹni ọgbọ́n pa people whom wisdom kills ò tó ǹkan do-not amount-to-much.
Idiomatic: "People killed by folly are innumerable; people killed by wisdom are few."
Meaning: Foolishness dey kill person pass as wisdom dey do; if person get sense, na survival matter.
Used when: Owomoyela: "Things wey dey kill person pass foolishness no plenty"
Notes: As the proverb balance the two sides straight, people wey foolishness kill against people wey wisdom kill, na im carry the whole argument; the proverb no explain how e take dey happen, e just give the count, and na so proverbs wey dey serve as sharp warning instead of explanation dey do.
37. Kò sí ẹni tí kò mọ ọgbọ́n-ọn ká fẹran sẹ́nu ká wá a tì.
Literal: Kò sí ẹni tí kò mọ ọgbọ́n-ọn there-is-no one who does-not know the-trick ká fẹran sẹ́nu of-putting-meat in-the-mouth ká wá a tì and then closing-it-away.
Idiomatic: "There is nobody who does not know the trick of putting meat in the mouth and making it disappear."
Meaning: Some basic wayo to protect person self dey for everybody body; nobody mumu reach say e no go get any at all.
Used when: Owomoyela: "Nobody be complete mumu"
Notes: This proverb put boundary under how the other proverbs take dey look down on fools: no matter wetin person lack, the proverb insist say everybody still get at least small sense to help demselves, and this one make am hard to just take aṣiwèrè as total lack of capacity.
38. Ooré pẹ́, aṣiwèrè-é gbàgbé.
Literal: Ooré pẹ́ the-favour is-long-past, aṣiwèrè-é gbàgbé the-imbecile forgets.
Idiomatic: "The favor is long past; the imbecile forgets."
Meaning: Where person suppose dey always remember favor no matter how long e don tey, na only fool dey let time make am forget am.
Used when: Owomoyela: "Na only mumu dey forget favor even long after dem don do am"
Notes: The proverb make forgetting favor specifically a sign of foolishness instead of ordinary human being forgetfulness, and this one put moral duty and thinking capacity for the same level: to forget kindness na failure of ọgbọ́n, no be just memory problem.
39. O rí ẹsẹ̀-ẹ wèrè o ò bù ú ṣoògùn; níbo lo ti máa rí tọlọgbọ́n?
Literal: O rí ẹsẹ̀-ẹ wèrè you see the-footprint of-a-madman o ò bù ú ṣoògùn you do-not scoop it to-make-medicine; níbo lo ti máa rí tọlọgbọ́n where will-you ever find that of-a-wise-person.
Idiomatic: "You see the footprint of an imbecile and you do not take soil from it to make a charm; where will you find the footprint of a wise person?"
Meaning: People wey weak and open dey give chance wey strong and careful people no go ever give; if person fail to use easy chance, e mean say e don miss the only chance wey dey.
Used when: Owomoyela: "Make person take advantage of the weak and helpless, because person no go fit take advantage of the strong"
Notes: Person no fit use wise person footprint do this kind thing no be say wisdom dey prevent footprint, but na because wise person dey careful about where and how e expose imself, wey on im own be proverb about how wisdom dey practically reduce how vulnerable person be.
40. Ẹni tó ńṣápẹ́ fún wèrè jó, òun àti wèrè ọ̀kan-ùn.
Literal: Ẹni tó ńṣápẹ́ fún wèrè jó the-one who claps for a-madman to-dance, òun àti wèrè ọ̀kan-ùn he and the-madman are-one.
Idiomatic: "The person who claps for a mad person to dance to is no different from the mad person."
Meaning: To support or join person for im foolishness make person fool too, no matter who first start am.
Used when: Owomoyela: "Anybody wey join mumu for im game na mumu too"
Notes: The proverb wipe out the difference between person wey dey do am and person wey dey look: even if person just stand there dey give rhythm instead of to dance, dem treat am like full participant, no be smaller offense.
41. Ẹni tí kò gbọ́n lààwẹ̀ ńgbò.
Literal: Ẹni tí kò gbọ́n one who is-not wise lààwẹ̀ ńgbò is-who during-fasting hungers.
Idiomatic: "Only the unwise hungers while fasting."
Meaning: Person wey truly sabi way dey find how to handle even hardship wey law or rule put for ground without to show say e dey suffer am.
Used when: Owomoyela: "Person wey get sense fit find way around any wahala"
Notes: The proverb kind of challenge the fasting matter small, as e mean say how wise person take succeed for the fasting fit rest on quiet dodging instead of real endurance, even though the text no talk am straight and person suppose take that interpretation soft-soft.
42. Ẹni tó pa kẹ́tẹ́kẹ́tẹ́ yó ru káyá ẹrù.
Literal: Ẹni tó pa kẹ́tẹ́kẹ́tẹ́ the-one who kills the-donkey yó ru káyá ẹrù will carry a-heavy load.
Idiomatic: "The person who kills the donkey will carry a heavy burden."
Meaning: To destroy wetin person get bikos of carelessness or vex go leave the person to do the work by himself, without any help, the same work wey that thing suppose help am do.
Used when: Owomoyela: "Person wey dey careless with wetin e get go pay heavy price for future"
Notes: Wetin dey follow am no be just loss for paper, but something wey touch body directly, say person go carry the load by himself. Dis one dey make the proverb be lesson on top the exact way mumu behavior with property dey take bring punishment.
43. Wèrè-é dùn-ún wò, kò ṣé-é bí lọ́mọ.
Literal: Wèrè-é dùn-ún wò a-madman is-pleasant to watch, kò ṣé-é bí lọ́mọ it-is-not fitting to-bear-him as-a-child.
Idiomatic: "An imbecile makes an entertaining spectacle, but one would not want one as one's child."
Meaning: To endure or even enjoy mumu behavior from far distance no be the same thing as to gree stay with the wahala wey e go cause for your front.
Used when: Owomoyela: "Person fit manage foolish behavior or irresponsibility for other people body, but e no go fit manage am for im own family people"
Notes: The proverb draw line between person wey dey just look from outside and family member, wey make the general point for this collection sharp well-well say the cost of mumu behavior dey different depending on how close person dey to the fool.
44. Tinú ọ̀lẹ lọ̀lẹ ńjẹ; aṣiwèrè èèyàn ni ò mọ èrú tí yó gbà.
Literal: Tinú ọ̀lẹ from-the-inside of-the-lazy-one lọ̀lẹ ńjẹ is-what-the-lazy-one eats; aṣiwèrè èèyàn a-foolish person ni ò mọ èrú tí yó gbà is-who does-not-know which devious-way to-take.
Idiomatic: "The lazy person eats the products of his native wisdom; only a fool does not know what devious way will be fruitful."
Meaning: Person wey lazy fit survive, e fit even dey okay if e get sense wey fit cover for hard work; but mumu behavior no get that kind cover, bikos e no even fit know which shortcut go work.
Used when: Owomoyela: "If person no dey hard-working, e beta make the person get sharp brain"
Notes: The proverb compare two bad habits instead of to just condemn the two of dem equal: laziness wey follow sharp sense dey survive, but laziness wey follow mumu behavior no dey survive. Dis judgment clear pass ordinary warning against laziness.
45. Lójú òpè, bí-i kọ́lọgbọ́n dàbí ọ̀lẹ.
Literal: Lójú òpè in-the-eyes of-the-worthless-one, bí-i kọ́lọgbọ́n dàbí ọ̀lẹ would-that the-wise-one resemble a-shiftless-one.
Idiomatic: "As far as the dunce is concerned, the wise person should rather be shiftless."
Meaning: Person wey no get value dey wish make every other person value drop reach im own level, instead of make e raise im own level reach other people own.
Used when: Owomoyela: "Person wey no get value always dey wish make other people no get value like am"
Notes: Dis proverb na social psychology wey dem talk straight without any story or picture, wey no common for dis collection. And how e take talk am directly (to call the wish straight instead of to use animal or thing describe am) make am sharp and direct pass most of the proverbs here.
46. Àpà èèyàn ò mọ̀ pé ohun tó pọ̀-ọ́ lè tán.
Literal: Àpà èèyàn a-wastrel person ò mọ̀ pé does-not know that ohun tó pọ̀-ọ́ lè tán a-thing that is-abundant can run-out.
Idiomatic: "A wastrel does not know that what is plentiful can be used up."
Meaning: The particular ignorance of person wey dey waste thing na say e no understand say plenty thing fit finish, no be just say e no fit control body.
Used when: Owomoyela: "Person wey dey waste thing no know how to manage"
Notes: Bikos e put the fault for wetin person believe (say wetin plenty no fit finish) instead of just long throat, the proverb treat wastefulness like one form of àìgbọ́n, problem of understanding, wey make am stay inside the theme of dis document instead of to just be proverb about character.
47. A-gbé-ọ̀ọ̀dẹ̀ bí òfé, a-mọ-ara-í-ré bí oódẹ; a dẹ́bọ fún òfé, òfé ò rú, agánrán gbẹ́bọ, ó rúbọ; àsẹ̀hìnwá àsẹ̀hìnbọ̀ òfé di ará Ọ̀yọ́, agánrán di ará oko; wọ́n rò pé òfé ò gbọ́n.
Literal: A-gbé-ọ̀ọ̀dẹ̀ bí òfé dweller-in-the-corridor like òfé, a-mọ-ara-í-ré bí oódẹ one-who-carries-himself-forward like oódẹ; a dẹ́bọ fún òfé, òfé ò rú a sacrifice was prescribed for-òfé, òfé did-not offer-it, agánrán gbẹ́bọ, ó rúbọ agánrán gathered-the-materials and offered-it; àsẹ̀hìnwá àsẹ̀hìnbọ̀ in-the-end, òfé di ará Ọ̀yọ́ òfé became a-citizen-of Ọ̀yọ́, agánrán di ará oko agánrán became a-dweller-in-the-bush; wọ́n rò pé òfé ò gbọ́n people thought òfé was-not-wise.
Idiomatic: "Òfé, dweller-in-the-corridor, forward as oódẹ: a sacrifice was prescribed for òfé, but he did not offer it; agánrán went ahead and offered the sacrifice; in the end òfé became a citizen of Ọyọ, while agánrán became a dweller in the bush; and people thought òfé was foolish."
Meaning: Wetin look like say na foolishness from outside, say person reject advice wey correct, fit turn out to be the right thing bikos of wetin happen at last wey nobody expect.
Used when: Owomoyela: "Never doubt people wey know pass you"
Notes: Dis na one of the proverbs wey get long story for the set, e call two names, òfé and agánrán, wey wetin happen to dem turn the expected judgment upside down: the one wey dem think say no get sense come better pass, wey come scatter the simple thinking say caution wey person fit see na him be real wisdom.
48. Aláṣedànù tí ńfajá ṣọdẹ ẹja.
Literal: Aláṣedànù a-wastrel tí ńfajá ṣọdẹ ẹja who uses-a-dog to-hunt fish.
Idiomatic: "A wastrel who uses a dog to stalk fish."
Meaning: To use tool or method for work wey e no fit do at all no be just say person dey waste time; na particular, clear kind of foolishness.
Used when: Owomoyela: "Na foolishness to use tool wey no fit do the work"
Notes: Dog dey fit hunt for ground, and fish no dey among wetin e fit catch by any method; wetin dey here na total mismatch, no be half-and-half, and na dat one make di action be foolishness instead of just ordinary bad technique.
49. Amọ̀nà èṣí kì í ṣe amọ̀nà ọdúnnìí.
Literal: Amọ̀nà èṣí the-one-who-knew-the-way last-year kì í ṣe amọ̀nà ọdúnnìí is-not the-one-who-knows-the-way this-year.
Idiomatic: "The person who knew the way last year does not necessarily know the way this year."
Meaning: Knowledge wey person no renew as things dey change no go be knowledge again, no matter how e take make sense before.
Used when: Owomoyela: "The person whose knowledge does not grow with the times soon becomes ignorant"
Notes: Di proverb treat wisdom as sometin wey fit spoil instead of sometin wey person just hold down permanently, and dis one go against di way di corpus mostly dey show ọgbọ́n as stable character; if person read am beside entry like 32 and 34, e dey show say di tradition hold di two views, wisdom as wetin person gather and wisdom as wetin need maintenance, without trying to settle di wahala between di two.
50. Àjàpá ńyan lóko, aláìlóye-é ní ó jọ pẹ́pẹ́yẹ.
Literal: Àjàpá ńyan lóko the-tortoise struts on-the-farm, aláìlóye-é ní ó jọ pẹ́pẹ́yẹ the-one-lacking-discernment says it resembles a-duck.
Idiomatic: "The tortoise struts on the farm, the senseless person says it resembles a duck."
Meaning: Some wrong judgment no be mistake wey person fit forgive say di matter hard; na say person fail to see sometin wey di true nature clear well well for open.
Used when: Owomoyela: "It is indeed a fool that cannot discern the obvious"
Notes: Tortoise and duck no resemble each other at all for waka, shape, or where dem dey stay, and na why dem use dis mistaking of identity take show di highest level of foolishness for di corpus: no be just to miss road small, but na to fail clearly and unnecessarily on wetin small attention for settle correctly.
How to read dis set
Two things dey stand out across all dis fifty proverbs wey person fit easily miss if e dey read dem one by one.
Wisdom for here almost no dey be abstract knowledge at all. No be even one out of di fifty proverbs praise ọ̀gbọ́n as information wey person gather or as di ability to quote wetin person know. Every good example na practical action: to hold fish for head instead of tail, to run from bull without shame, to do sacrifice correctly when di time reach, to see how matter go end before e end. Even di two proverbs about proverbs and riddles (entry 18 and 34) put wisdom inside di action of understanding wetin person talk correctly, no be say person just pack plenty proverbs for head. Dis one match, and e make clear, di way di corpus generally dey treat ọ̀gbọ́n as dem collect am for oda places: e dey closer to skill or judgment wey person use for particular moment pass stock of learning wey person dey carry waka.
Dem treat foolishness as sometin wey dey cost person well well pass just ordinary shame, and di proverbs dey point out clear-clear how di cost dey be. Entry 36 talk di matter straight say foolishness dey kill whereas wisdom hardly dey kill, but di oda entries around am show exactly how e dey happen instead of leaving am as ordinary slogan: clumsy hand dey pour wine (entry 4), ignorance dey make person repeat work (entry 31), careless handling of wetin person get mean say na di person go carry di wahala by himself after (entry 42), to forget person wey do you good dey bring bad name for di person wey forget, no be di debt (entry 38). One smaller group of entries wey dey even more strict, especially 26 and 47, make di matter complex by showing say person fit use wisdom for personal interest instead of virtue, or say wetin look like foolishness come later make sense through result wey nobody expect, and na sometin wey make sense to keep instead of trying to polish am make e look like simple moral lesson pass wetin di original material talk.