Sixty-seven Yorùbá proverbs on hunger, eating, restraint at table and the difference between a full house and an empty one, each with the original, a literal gloss, a named translation, and the situation it is spoken in.
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.
Ebi na hunger, and inside Yorùbá no be wetin person get but wetin dey do action: the normal way to talk say hunger dey hold you na ebi ń pa mí, hunger dey kill me. This file gather sixty-seven proverb where hunger, food and sufficiency na the main subject: wetin hunger dey do to person principle, wetin eating dey show about their home training, who dem dey first give food and who dey chop last, and wetin the condition of household pot dey talk about their level. The Yorùbá position wey dey show every time na say hunger na argument wey nobody dey win, and wetin person do at the point where hunger meet their principle na the most reliable information wey dey about dem.
Dem bring the proverbs from Owomoyela text and translation dem except if dem mention another source. The usage note dem wey Owomoyela put inside bracket na dem form the foundation of the Used when lines, and anywhere wey the wording na im own, dem quote am. Anything wey dem mark say na the compiler own na this corpus get am and e get lower confidence.
The Yorùbá text dem wey dey below, dem bring dem out exactly as Owomoyela print dem inside the digitised Good Person collection, in standard orthography with full tone mark and subdot dem . That collection encode im diacritics character by character instead of plain text, and na directly from that encoding dem recover the readings wey dey here, so Owomoyela elision dem and hyphenated compressed nominal dem, like inside A-bánijẹun-bí-aláìmọra and à-wà-jẹ-wà-mu, show as dem print dem instead of making dem normal.
No proverb dey here wey the compiler put diacritics for. Where Owomoyela English get quotation mark inside translation, like for entry 2 and 34, the mark dem na im own and e dey show words wey im add by imself instead of wetin im translate; the explanation dem wey im put inside bracket inside translation, like for entry 5, na im own too. The way im spell place and person name dem dey as dem print dem.
Owomoyela no attach any informant, date or locality to any proverb . Where internal marker allow rough placement, like the cowrie calculation for entry 20 or the kerosene trade for entry 21, the note talk so.
Literal: Ebi hunger ni yó kọ̀ọ́ wèrè lọ́gbọ́n is-what will teach the-madman sense.
Idiomatic: "It is hunger that will force sense into the imbecile."
Meaning: Hunger dey succeed as teacher for where normal teaching don fail.
Used when: Owomoyela: "Even an imbecile must heed hunger"
Notes: Wèrè na the mad person or person wey pass who dem fit reason with, the standing Yorùbá example of person wey nobody fit teach. To call hunger the only teacher wey fit reach am make hunger the ultimate level of persuasion, wey be the idea wey the rest of this section dey work from. Kọ́ ... lọ́gbọ́n, to teach person sense, na the normal phrase for successful training, so dem put hunger for the position of parent.
Literal: Ebi ò jẹ́ ká pa ọwọ́ mọ́ hunger does-not let us fold the-hands together; ebí ṣenú papala hunger makes the-inside-of-the-mouth shrunken.
Idiomatic: "Hunger keeps one from folding one's hands; hunger causes the mouth 'or cheeks' to shrink." The quotation marks are Owomoyela's.
Meaning: Hunger dey force person work and e still dey clearly show for the body of whoever no dey work.
Used when: Owomoyela: "One must work in order to eat"
Notes: Pa ọwọ́ mọ́, to fold hand together, na the posture of idleness, the same gesture wey dem criticize for owe-laziness-waste-improvidence. Papala na ideophone for something wey dry or hollow enter inside, and the second clause give the evidence for the first one: hunger dey drive you go work, and if you no dey work e go show for your face. The proverb na the joint between this file and the file on idleness.
Literal: Ebi ò pàmọ̀le hunger did-not kill the-Muslim ó ní òun ò jẹ àáyá he says he does-not eat colobus-monkey; ebí pa Súlè hunger killed Súlè ó jọ̀bọ he ate-monkey.
Idiomatic: "The muslim is not hungry and he vows he will not eat a red Colobus monkey; hunger gripped Suleiman and he ate a monkey."
Meaning: Dietary prohibition dey hold only as long as belle still full.
Used when: Owomoyela: "A desperate person is seldom finicky"
Notes: Súlè na Suleiman, so the man wey abandon the prohibition, dem call im name and na the same man wey announce am before. The proverb dey talk about religious food rule, and e make sense to note say e dey circulate inside society wey get long Muslim population and no be mockery from outsider: e dey observe wetin hunger dey do to religious observance without arguing say the rule wrong. Entry 4 make the same structure carry regional rule instead of religious rule, and Owomoyela print the two side by side .
Literal: Ebi ò pàJèṣà hunger did-not kill the-Ìjẹ̀ṣà-person ó lóun ò jẹ̀kọ Ọ̀yọ́ he says he does-not eat Ọ̀yọ́ corn-loaf; ebí pa ọmọ Obòkun hunger killed the-child-of-Obòkun ó jẹ ori he ate ori.
Idiomatic: "The Ijeṣa person is not hungry and he rejects corn-loaf prepared by an Ọ̀yọ́ person; when hunger gripped the son of Obokun (an apellation for Ijeṣa people) he ate ori(the Ọ̀yọ́ name for corn-loaf.)" The parenthetical explanations, the spelling "apellation" and the placement of the closing bracket are Owomoyela's, reproduced as printed.
Meaning: The scruple no even be about the food, since im chop the same thing once hunger hold am reach to call am by the other town name.
Used when: Owomoyela: "It is when one is not desperate that one is choosy"
Notes: Na dis one sharp pass for di pair wit entry 3, because di man no abandon im principle, na di food im rename. Ẹ̀kọ and ori na di Ọ̀yọ́ and Ìjẹ̀ṣà words for di same maize loaf, so di proverb depend completely on dialect difference and e show say di rejection na regional snobbery instead of taste. Ọmọ Obòkun, pikin of Obòkun, na di standard praise-name for Ìjẹ̀ṣà people, and using am for di second clause where di first one talk plainly say Ìjẹ̀ṣà keep di man dignity intact while e comot im argument.
Literal: Ọmọ ọba Ọ̀nà Ìṣokùn the-prince of Ọ̀nà Ìṣokùn ńfi ehín gé ejò is-using teeth to-cut snake, ọmọ ọba kan-án ní òun kì í jẹ ẹ́ a-certain prince says he does-not eat it; ìlú wo lọmọ ọba náà-á ti wá? from-what town has that prince come?
Idiomatic: "The prince of Ọ̀na Ìṣokùn is sharing out snake meat with his teeth, and another prince says he does not eat such a thing; where did that prince come from?"
Meaning: When people wey get big position dey do something, if you refuse to do am, e go show say you small instead of say you get standard.
Used when: Owomoyela: "If people wey pass you don dey manage do something, na foolishness if you talk say e dey below you"
Notes: Ọ̀nà Ìṣokùn na royal lineage of Ọ̀yọ́, so di person wey dey chop no be just ordinary prince, but prince from house wey nobody rank pass, and na wetin make di closing question finish argument. Di question na di whole weapon of di proverb: e no argue say snake sweet to chop, e dey ask di person wey dey object make e name im town. Compare entry 4, where di same regional logic run di other way round.
Literal: Àìso àbà the-not-fruiting of-the-àbà-tree ló mẹ́yẹ wá jẹ̀gbá is-what brought the-bird to eat garden-egg; ẹyẹ kì í jẹ̀gbá a-bird does-not eat garden-egg.
Idiomatic: "The failure of the àbà tree to fruit brought the bird to eating garden egg; ordinarily birds would not eat bitter tomato."
Meaning: Di low-level thing wey person dey do, na because wetin dem for prefer to do don fail.
Used when: Owomoyela: "If no be for bad luck wey person no fit avoid, person for no find imself for dis kind disgraceful condition"
Notes: Di proverb na defence instead of accusation, and dis one separate am from entries 3 to 5: those ones expose pretension, but dis one dey give excuse for person condition wey drop. Na di final clause dey do di work, because without am di bird just dey chop, but wit am, di chop-chop na proof say farm crop fail. Ẹ̀gbá for here na di bitter garden egg, and Owomoyela translate am both ways inside one single translation.
Literal: Àfi ohun tí a kì í tà lọ́jà except the-thing that one does-not sell in-the-market lẹrú kì í jẹ is-what a-slave does-not eat.
Idiomatic: "The only thing a slave cannot eat is something not available in the market."
Meaning: Person wey no get level dey chop anything wey dey, because na person wey free get right to reject food.
Used when: Owomoyela: "Slave no get choice"
Notes: Di proverb state di general rule wey entries 3 to 5 use individuals take illustrate, and e call di mechanism clearly: say na status dey determine whether person fit select food. Domestic slavery na real institution for di society wey produce dis proverb, and di text record am without comment. If you read am beside entry 19 about how rich and poor people dey chop, di record show consistently say manner for table dey follow social position instead of character.
Literal: Ẹni tí kò gbọ́n one who is-not wise lààwẹ̀ ńgbò is-whom fasting starves.
Idiomatic: "Only the unwise hungers while fasting."
Meaning: Rule wey tie person down for fixed hours dey leave space wey clever person fit find.
Used when: Owomoyela: "Person wey get sense fit find way pass any difficulty"
Notes: Àwẹ̀ na religious fasting, and di proverb use style make mouth on top religious observance for way wey match entry 3. E no recommend say make person break fast; e observe say di fast get time boundary and say person wey plan around am no need suffer. Whether na praise or na yabbis depend purely on how person talk am, and people dey use am both ways today.
Literal: Ìyàn-án mú the-famine bit, ìrẹ́ yó the-grasshopper was-full; ìyàn-án rọ̀ the-famine slackened, ìrẹ́ rù the-grasshopper grew-thin.
Idiomatic: "A famine rages and the grasshopper grows fat; the famine subsides and the grasshopper grows lean."
Meaning: Condition dey change, and di season wey ruin majority of people fit favour some.
Used when: Owomoyela: "Make person manage im resources with sense, and save for hard times during time of plenty"
Notes: Wetin dem observe here accurate according to insect science instead of just imagination, since di conditions wey dey spoil grain crop fit favour di insects wey dey chop wetin remain, and di authority of di proverb rest on wetin farmers don observe. Mú, wey mean to bite or to sharp, na di standard verb for how severe famine be. Di four clauses balance well well, two words each for Yorùbá, and di symmetry na im be di argument.
Literal: Ajàkàṣù the-one-who-tears-off-large-lumps ò mọ̀ bí ìyàn-án mú does-not know how the-famine bites.
Idiomatic: "The person who eats large helpings does not care that there is a famine."
Meaning: Appetite no dey know say scarcity dey.
Used when: Owomoyela: "Greed no dey know manage"
Notes: Ajàkàṣù na agent noun wey come from jà, meaning to tear, and àkàṣù, big lump of swallow food, so dem name di man based on di size of di piece wey im dey take. Wetin Owomoyela translate as "does not care" na for ò mọ̀, meaning "no know", and di Yorùbá leave am open whether di greedy man no know say famine dey or im just no care. E good make dem keep di double meaning: both of dem na di same thing for where pot dey.
Literal: A kì í gbé ẹran erin lérí one does-not carry elephant meat on-the-head ká máa fẹsẹ̀ wa ihò ìrẹ̀ and be-digging cricket holes with-the-foot.
Idiomatic: "One does not carry elephant meat on one's head and dig cricket holes with one's big toe."
Meaning: Once person don secure di big thing, make e stop to dey hustle for di small one.
Used when: Owomoyela: "If one is blessed with plenty, one should not keep chasing after trifles"
Notes: To kill elephant na di biggest quantity of meat wey person fit get for dis economy, and cricket na di smallest catch wey person fit chop, wey children dey dig from ground, so di proverb cover di whole range of food inside one sentence. Di way e no make sense clear immediately, since person wey carry heavy load for head no fit dey use leg dey dig ground for sensible way. Dis na one of di most popular Yorùbá proverbs about scale and proportion.
Literal: Má fi iyán ewùrà gbọ́n mi lọ́bẹ̀ do-not use water-yam pounded-yam to-exhaust my stew lọ sóko ẹgàn going to-the-forest farm.
Idiomatic: "Do not eat up my stew with pounded yam made from wateryams before your trip into the forest farm."
Meaning: No chop finish wetin poor household store down when you dey go place wey food boku.
Used when: Owomoyela: "Do not use up my meager resources on your way to a place of plenty"
Notes: Ewùrà, wey be water yam, na di low-quality yam, so di visitor dey finish di soup with cheap food, and na dat one be di main complain: di soup cost pass wetin dem dey use am chop. Oko ẹgàn na di farm wey dey far inside forest, where food boku. Di proverb na rare example for inside Yorùbá corpus wey allow host make e complain, and di polite way wey e take do am na say e complain about di timing instead of di eating itself.
Literal: A kì í fi pàtàkì bẹ́ èlùbọ́ one does-not use importance to-cut yam-flour; ẹní bá níṣu whoever has yams ló ḿbẹ́ ẹ is-who cuts it.
Idiomatic: "One does not come by yam-flour because of one's importance; only people who have yams can make yam flour."
Meaning: Social status no dey produce food. Wetin person keep for store na im dey produce am.
Used when: Owomoyela explain am as "One cannot eat one's importance"
Notes: Èlùbọ́ na di flour wey dem get when dem slice, dry, and grind yam, so di proverb call a process wey need specific material and e show say rank no dey among wetin dem need. Di sentence follow di style of general prohibition before di positive rule, wey be common pattern for Yorùbá proverbs. E dey among proverbs about di limit of title, and na di food side of di argument for owe-laziness-waste-improvidence say no deity dey support lazy person.
Literal: A fún ọ níṣu lỌ́yọ̀ one gave you yams at Ọ̀yọ́ ọ́ ò ńdúpẹ́ you are-giving-thanks; o rígi sè é ná? have-you found wood to-cook it yet?
Idiomatic: "You are given yams at Ọyọ and you rejoice; have you secured wood to cook them?"
Meaning: Raw foodstuff no be meal, and di gift get cost wey di person wey collect am never calculate.
Used when: Owomoyela: "Never assume that a propitious beginning assures a successful conclusion"
Notes: Firewood na di main problem wey di proverb turn on, and na real issue: to gather firewood na serious daily work, and stranger for town no get land wey e fit fetch wood. To mention Ọ̀yọ́ show say di person wey receive am dey far from home, and na why di firewood be problem. Di proverb dey warn against to dey thank person too early, and di tone dey sound like soft yabbis instead of harsh word.
Literal: Ìkòkò tí yó jẹ ata the-pot that will eat pepper, ìdí ẹ̀ á gbóná its bottom will be-hot.
Idiomatic: "The pot that wishes to eat pepper (stew) will first endure a scalded bottom." The parenthetical is Owomoyela's.
Meaning: Anything wey good to get, suffering wey dey produce am must come first.
Used when: Owomoyela: "Good things come only after great labor or suffering"
Notes: Dem talk say di pot dey chop wetin dey inside am, wey be di whole point of di metaphor, and di fire wey e sit down on top come be di price of di meal. Ata na pepper and by extension di pepper soup or stew wey dem dey normally chop with food, so wetin di pot get as reward na just normal beta dinner, no be luxury. Dis na one of di Yorùbá proverbs wey dem dey quote pass about benefit wey dey take time come.
Literal: Ajá tó máa rún ọkà a-dog that will crunch dried-corn á láyà will have chest; ológbò to máa jẹ àkèré a-cat that will eat a-frog á ki ojú bọ omi will dip its-face into water.
Idiomatic: "A dog that will chew dried corn must be brave; a cat that will eat a frog will dip its face in water."
Meaning: Every food dey demand from di person wey wan chop am di exact thing wey dat person no wan do at all.
Used when: Owomoyela: "It takes a great effort to accomplish a great feat"
Notes: Ní àyà, to get chest, na di Yorùbá idiom for courage, wey dey for chest just as English put am for heart. Dem select di two example with precision: dog body no dey built for grain, and cat no go gree wet im face, so dem no dey ask any of di animal for general effort, but for di specific thing wey dem nature dey reject. Na dat precision make di proverb pass ordinary talk about hard work.
Literal: Ẹní bá mọ iṣin-ín jẹ whoever knows how-to eat the-akee-apple a mọ ikú ojú-u rẹ̀-ẹ́ yọ̀ knows-to remove the-death at-its-face.
Idiomatic: "Whoever knows how to eat Akee Apple must know how to remove its deadly raphe."
Meaning: Wetin dey show say person sabi handle dangerous thing na say di person know which part dey kill.
Dem dey use am when: Owomoyela: "One should be sure of one's capabilities before one attempts dangerous feats"
Notes: Di plant science correct well-well and di danger real: na only when akee (Blighia sapida) don ripe and after dem comot di pink raphe wey join body with di seed na im person fit chop am, and if person chop am di wrong way, e dey cause serious poison wey fit even kill person. Ikú, wey mean death, na di Yorùbá name for di part itself, so di deadly part of di food don get name inside language. Dem dey use di proverb pass food matter sef, for any kind skill wey get danger wey person fit point out.
Literal: Olóúnjẹ-ẹ́ the-owner-of-food tó-ó bá kú is-enough to-die with.
Idiomatic: "Someone who has food is worth dying with."
Meaning: Food and survival things na enough reason make person follow another person.
Dem dey use am when: Owomoyela: "Food is a good enough reason to cast one's lot with another person's"
Notes: Na five words dey inside Yorùbá and e no carry any sentiment at all. Bá ... kú, to die with person, na di strongest way to show loyalty, wey dem dey use when person follow patron reach di end, and di proverb put di reason purely on top material things. Di text no settle whether na bad belle or na plain truth, and di note wey Owomoyela write no gree settle am too. Make you compare entry 19, wey describe di same kind dependence from di side of di follower without to say e support am.
Literal: Ilé olóńjẹ the-house of-the-owner-of-food là ńdẹ̀bìtì àyà sí is-where we set the-chest as-a-trap.
Idiomatic: "It is in the home of a person who has food that one sets one's chest like a trap."
Meaning: People dey position demselves where better thing dey.
Dem dey use am when: Owomoyela: "People usually position themselves where they imagine there is something to gain"
Notes: Dẹ ìbìtì mean to set spring trap, and to use chest as di trap dey give picture of person wey use im own body dey wait for ambush, wey funny small and still look like hunter wey wan catch something. Di proverb no judge di person wey dey hang around; e just report reliable social fact, and na im dem dey mostly quote to explain why house wey don begin get money suddenly start to get visitors.
Literal: Olówó the-moneyed-person ní ńjẹ iyán ẹgbàá is-who eats pounded-yam of-two-thousand-cowries.
Idiomatic: "It is a rich person that eats pounded yams worth two thousand cowries."
Meaning: Wetin dey inside plate dey show how deep di pocket be.
Dem dey use am when: Owomoyela: "One's level of consumption is a reflection of the depth of one's pocket"
Notes: Ẹgbàá na two thousand cowries, wey be specific money wey big well-well, and im presence dey show say di proverb come from di time wey dem dey use cowrie as money, wey last reach early colonial era. Iyán, pounded yam, na prestige food wey dey take plenty work to prepare, so di expense wey dem mention na partly di yam and partly di pounding work. Di proverb just dey describe situation instead of to condemn am, and dis one make am different from di proverbs wey dey inside owe-laziness-waste-improvidence.
Literal: Olówó jẹun jẹ́jẹ́ the-moneyed-one eats gently; òtòṣì jẹun tìpà-tìjàn the-poor-one eats with-force-and-with-struggle; òtòṣì tí ḿbá ọlọ́rọ̀ rìn the-poor-one who walks with the-wealthy, akọ ojú ló ńyá is-borrowing a-bold face.
Idiomatic: "The rich man eats slowly and at leisure; the poor person eats fast and with anxiety; the poor man who keeps company with a wealthy man is exceeding his station."
Meaning: Riches and poverty dey show clearly for di speed wey person dey take chop food.
Dem dey use am when: Owomoyela: "One should keep to comrades whose station is similar to one's"
Notes: Di observation for di first two clauses sharp well-well and e no dey look down on anybody: person wey know say another food dey come dey chop slowly, and person wey no know dey chop like say na di last food be dat, wey be description of lack instead of manner. Akọ ojú yá, to borrow bold face, mean to carry confidence wey person no get. Di third clause draw one conservative moral lesson from observation wey show pity, and di join between dem loose reach say di first half fit dey circulate on im own.
Literal: Ọjọ́ tí olówó ńṣẹbọ the-day the-creditor makes-sacrifice ni à-wà-jẹ-wà-mu ìwọ̀fà is-the-being-there-eating-being-there-drinking of-the-pawn.
Idiomatic: "The day the person who did the hiring makes a sacrifice is the day the hired hand eats and drinks."
Meaning: Person wey dey depend on another person dey chop only when di patron get reason to do feast, no be another time.
Dem dey use am when: Owomoyela: "The poor will eat when the rich provide a feast"
Notes: Di ìwọ̀fà na pawn wey im labour dey pay debt, one tradition wey dem also assume for owe-laziness-waste-improvidence; Owomoyela translate am as "hired hand," wey make specific status relation look like modern thing. Ẹbọ, sacrifice, dem dey share and chop di offering after am, so di pawn better day depend on di ritual calendar of di person wey e dey owe, no be on im own work. Di hyphenated noun à-wà-jẹ-wà-mu pack di whole scene of to dey present and to dey chop into one single noun.
Literal: A kì í lọ́mọ lẹ́hin one does-not have a-child at-the-back kọ oúnjẹ and-refuse food.
Idiomatic: "One does not have children at one's rear and yet refuse food."
Meaning: Any quarrel wey you get, make you chop, because person dey wey depend on your body.
Wen dem dey use am: Owomoyela: "No level of vex or distress suppose make person stop to look after people wey depend on am"
Notes: Lọ́mọ lẹ́hìn, to carry pikin for back, na the normal way to describe mama wey dey breastfeed wey tie baby for back-cloth, so the person wey dem dey talk to dey specifically feed another body from her own body. To refuse chop na well-known Yorùbá way to show vex or sorrow, and na dat one the proverb dey cancel out. Na the clearest statement for the file wey show say to chop fit be duty instead of enjoyment.
Literal: Abiyamọ́ a-nursing-mother purọ́ mọ́mọ-ọ rẹ̀ lied against her child jẹun and-ate.
Idiomatic: "The nursing mother lies against her child to secure food."
Wetin e mean: Person go use any excuse wey dey available make dem fit chop, including the pikin wey she dey feed.
Wen dem dey use am: Owomoyela: "Person dey use every way wey dey available for the sake of im own well-being"
Notes: The scene dey clear: mama wey dey breastfeed get right wey people recognise to get extra food for the pikin sake, and the proverb catch am as she dey make the pikin need big pass wetin e be. E dey directly beside entry 23 as im cynical twin, because one dey talk say she must chop for the pikin sake, and the other one dey talk say she know am. Owomoyela record the two without trying to join dem together, and this kind pairing show how the proverb collection dey handle real social right wey person fit still abuse.
Literal: Bí olóúnjẹẹ́ bá rojú if the-owner-of-food scowls à fi àìjẹ tẹ́ ẹ we use not-eating to-disgrace him.
Idiomatic: "If the owner of the food is reluctant to share, one disgraces him by refusing to eat."
Wetin e mean: To reject food na the visitor tool, and e dey shame the host wey no wan give food pass wetin complain go do.
Wen dem dey use am: Owomoyela: "The best way to treat stingy person na to reject anything from im hand"
Notes: Rojú na to squeeze face, wey show say person no really wan give instead of say e refuse direct, so wetin dem dey reply na the look for the person face. For culture wey e almost be must to offer food give anybody wey dey around, to reject am na public judgment on top the host head, na why tẹ́, to disgrace, na the correct verb. The proverb dey show how people for down dey force others to follow the rule of hospitality.
Literal: A-binú-fùfù one-who-is-angry-violently ní ńwá oúnjẹ is-who seeks food fún a-binú-wẹ́rẹ́-wẹ́rẹ́ for one-who-is-angry-mildly.
Idiomatic: "A volatile-tempered person secures food for a mild-tempered person."
Wetin e mean: Wetin person wey get hot temper go outside go hustle, na the gentle person e dey end up dey feed.
Wen dem dey use am: Owomoyela: "Any good fortune wey dem for mean for the hot-headed person go end up inside hand of the gentle-manner person"
Notes: The two title words dem build dem on top the same frame with ideophone dem wey dey opposite, fùfù for heavy rush of wind and wẹ́rẹ́-wẹ́rẹ́ for something wey dey gentle and slow, so the two words na one single structure wey dem use twice. The proverb na solid argument wey show say calm character na economic asset, and e belong with the ìwà proverbs inside owe-iwa-character.
Literal: Ohun tí à ńtà what one sells là ńjẹ is-what one eats; kì í ṣe ọ̀rọ̀ oní-kẹrosíìnì it-is-not the-matter of-the-kerosene-seller.
Idiomatic: "What one sells is what one eats; that does not apply to the kerosene seller."
Wetin e mean: Trader dey chop from the market wey e dey sell, except if the market no be wetin person fit chop.
Wen dem dey use am: Owomoyela: "Person suppose dey mindful of the special way im own condition be"
Notes: Kerosene show clearly say the proverb come out during colonial period or after am, and e make am one of the youngest text dem inside this file, wey be useful evidence say people still continue to create new proverb well into the twentieth century. The structure na general rule wey im exception follow immediately, and the sense inside be say dem talk the exception like legal disclaimer.
Literal: À-jẹ-tán eating-everything-up, à-jẹ-ì-mọra eating-without-knowing-oneself, ká fi ọwọ́ mẹ́wẹ̀ẹ̀wá jẹun to-eat with all-ten fingers ò yẹ ọmọ èèyàn does-not befit a-human-child.
Idiomatic: "Eating-absolutely-everything, eating-with-abandon, eating with all ten fingers is unworthy of human beings."
Wetin e mean: How person dey chop na test to know whether e be proper human being.
Wen dem dey use am: Owomoyela: "People no suppose become slave to food"
Notes: To chop with all ten fingers na the main offence, because Yorùbá to chop from bowl wey people dey share dey use right hand and small number of fingers, so the picture na person wey dey use the two hands for inside bowl wey everybody dey chop together. Mọra, to know oneself, na the standard term for self-control, and as dem negate am here, e name the fault exactly. Ọmọ èèyàn, child of person, na the phrase for human being wey dem train well, so the accusation na serious one wey dem hide inside table manners.
Literal: A-bánijẹun-bí-aláìmọra one-who-eats-with-others-like-one-without-restraint, ó bu òkèlè bí ẹ̀gbọ́n ìyá ẹ̀ he breaks-off a-morsel like his mother's-elder-sibling.
Idiomatic: "He-who-eats-with-one-without-self-restraint; he breaks off morsels like his mother's senior."
Wetin e mean: E dey take big portion wey only senior relative get right to take.
Wen dem dey use am: Owomoyela: "When person dey chop with other people, e suppose hold body. Man wey dey chop with im younger sister pikin no need to hold body like dat"
Notes: Òkèlè na di bol of swallow food wey pesin cut wit fingers put inside soup, and di size na clear social signal wen people dey chop together from di same plate. Owomoyela usage note explain di main background: di right wey pesin get dey depend on who senior who, so di same size of food fit dey proper for senior pesin but na long-throat for junior pesin. Yorùbá seniority na by relation between two people instead of just age, na why di proverb call specific family position instead of just to talk say "elder."
Literal: "Mo yó" ńjẹ́ "mo yó" "I am-full" means "I am-full," "mo kọ̀" ńjẹ́ "mo kọ̀" "I refuse" means "I refuse"; jẹun ǹṣó eating at-every-watch, àgbà ọ̀kánjúwà ni is the-chief of greed.
Idiomatic: "'I am full' means 'I am full'; 'I decline' means 'I decline'; eating with abandon, that is the father of all greediness."
Meaning: If pesin reject sometin, make e reject am true true, and pesin wey dey chop every time dem offer am food no get self-control.
Used when: Owomoyela: "Pesin no suppose accept every invitation to table"
Notes: Di first two clause insist say make polite words mean wetin dem talk, wey be real matter for culture wey pesin suppose reject food first before e accept am as normal respect. Di proverb reject dat kind style and demand say make di words be truth. Àgbà, elder or chief, dey used here as "di main example of," di same construction as baba inside di proverbs about laziness.
Literal: À-jẹ-pọ̀ eating-to-excess ni tàdán is that-of-the-bat.
Idiomatic: "Eating-until-vomiting is the trait of the bat."
Meaning: To chop pass wetin body fit take na animal behavior, and na even one particular animal behavior.
Used when: Owomoyela record two meaning: "Observation on creature wey no get self-control. E fit also be prayer make pesin no enjoy wetin e take by force"
Notes: Di second meaning wey Owomoyela give turn di proverb to curse, since pesin wey chop till e vomit no dey keep anything, and dat use make sense to keep instead of to try clear am comot. Fruit bat dey pass fruit out quick quick and people don see dem dey do am, so na dis animal behavior be di basis. Di proverb na four words and all di power dey inside di way dem take point to specific animal.
Literal: Màá jẹ iṣu I-will eat yam, màá jẹ èrú I-will eat a-slice, ibi ayo ló mọ it-ends at-the-place of-satiation.
Idiomatic: "I will eat a whole yam, I will also eat a slice of yam, satiation ends it all."
Meaning: Brag as you like about how you fit chop, na di belle go set di limit.
Used when: Owomoyela: "Even di pesin wey greedy pass go stop wen belle full"
Notes: Di first two clause na di voice of di pesin wey dey brag and di third one na di commentator voice, one structure wey Yorùbá proverb dey use often, to allow pesin judge imself before di final judgement land. Ayo na fullness or satiation, and to put am for end like place, ibi ayo, di place of fullness, make am be like destination wey di eater must reach whether e want or e no want.
Literal: Òtòlò-ó jẹ the-waterbuck ate, òtòlò-ó mu the-waterbuck drank, òtòlò-ó fẹsẹ̀ wé ẹsẹ̀ erin the-waterbuck compared its-leg to the-elephant's leg.
Idiomatic: "The water-buck ate, the water-buck drank, the water-buck compared its limbs to an elephant's."
Meaning: Belle wey full dey make pesin dey imagine say e big pass wetin e be.
Used when: Owomoyela: "Full belle dey lead to excess"
Notes: Di three clause repeat di subject for di same position, wey give am slow and steady rhythm wey show how di animal dey get overconfidence, and di third clause bring di nonsense without any extra comment. Waterbuck na big antelope, so e no funny until e begin compare imself wit elephant, wey be di measure of di proverb: di comparison no be total madness, na just one step wey pass mark. Compare entry 34, where wetin follow dat same overconfidence na physical injury.
Literal: Àáyá yó níjọ́ kan the-colobus-monkey was-full one day, ó ní ká ká òun léhín ọ̀kánkán it said we-should cut off its front teeth.
Idiomatic: "The Colobus monkey ate its fill one day, and asked that his front teeth be knocked out."
Meaning: One good food dey convince animal make e destroy wetin e go use get di next one.
Used when: Owomoyela: "Too much joy make di animal careless"
Notes: Di monkey front teeth na wetin e dey take chop, so di request na direct self-harm to im own future, and di main point of di proverb na di single day, níjọ́ kan: di whole mistake rest on one meal. Dis na di food version of di general Yorùbá warning say wealth dey spoil good character, wey dem discuss inside owe-iwa-character.
Literal: A-pẹ́-ẹ́-jẹ one-who-is-late-to-eat kì í jẹ ìbàjẹ́ does-not eat spoiled-food.
Idiomatic: "A person who waits patiently for a long time before eating will not eat unwholesome food."
Meaning: To wait no mean say pesin don lose, because di pesin wey wait no be di one wey dey get bad portion.
Used when: Owomoyela: "People wey get patience go get di best things"
Notes: Ìbàjẹ́ na food wey don spoil or rotten, and for other context, na moral corruption, so di promise of di proverb dey work for di two level at di same time and English must choose one. Di talk look like wetin no make sense on top surface, since people wey come late na dem dey usually get di worst, and na wetin give am power as encouragement to pesin wey dem make wait.
Literal: A kì í fi ìkánjú one does-not use haste lá ọbẹ̀ gbígbóná to-lick hot stew.
Idiomatic: "One does not eat scalding stew in a hurry."
Meaning: Some things dey punish rush directly.
Used when: Owomoyela: "Patience na di best thing for matter wey soft or hard"
Notes: E fit be say na this Yorùbá proverb about patience people know pass, and when dem translate am, almost noting dey lost because the natural fact na universal sometin. Lá na specifically to lick or lap, the verb wey dem dey use when person dey take stew or soup, instead of the general jẹ, to chop. The proverb belong to the big a kì í class of negative instructions wey dey inside Owomoyela separate study .
Literal: Àjẹ́kù leftovers là ńmayo is-how we know satiation.
Idiomatic: "Leaving-remnants is the indicator of satiation."
Meaning: Na wetin remain dey show say food belleful person, no be wetin dem chop.
Used when: Owomoyela: "How person dey live go show how e well reach"
Notes: Na four words, and e dey state measurement rule. Àjẹ́kù, wetin remain after food, na the sign because for house wey dey manage, noting dey remain, so leftover na evidence about the household instead of the food. Owomoyela note on usage spread am reach standard of living, and dem dey always use the proverb for wealth wey pass food.
Literal: Bí ọmọ́ bá yó when a-child is-full, a fikùn han baba he shows the-belly to the-father.
Idiomatic: "When a child is full, he shows his stomach to his father."
Meaning: Pikin wey don belleful dey show the evidence to the person wey provide the food.
Used when: Owomoyela record two meanings: "When person reach im goals, e dey feel like say make e celebrate; also, make person show appreciation to who help am"
Notes: The action dey literal and person fit see am, small pikin wey dey tap or display bele wey swell, and the kind warmth wey dey the proverb no common for corpus wey mostly concern self-control. Owomoyela two explanations dey face different direction, one dey take the display as joy wey just flow and the other one dey take am as duty to show gratitude, and the Yorùbá support the two. Confidence on the emphasis: medium.
Literal: Bí a bá jẹ̀wọ́ tán when one has-finished joking ẹ̀rín là ńrín laughter is-what one laughs; bí a bá yó tán when one is-fully-satisfied orun ní ńkunni sleep is-what nods-one.
Idiomatic: "After a joke one gives way to laughter; after satiation one gives way to sleep."
Meaning: Every condition get wetin suppose follow am, and sleep na wetin dey follow belleful.
Used when: Owomoyela: "The action suppose match the occasion"
Notes: Owomoyela print one close variant, Bí a bá sọ̀rọ̀ tán, ẹrín là ńrín; bí a bá yó tán orun ní ńkunni, "When person finish to discuss matter e dey laugh, when person belleful sleep go hold am," with the note say person suppose turn im mind go the proper direction . The two proverbs only differ for the first verb and dem two dey in use. The proverb treat sleep after food as correct thing instead of laziness, wey be useful correction so that person no go read wetin the corpus talk about laziness wide pass as e suppose be.
Literal: "Ọmọ-ọ̀ mi ò yó" "my child was-not filled" la mọ̀ is-what we understand; "ọmọ-ọ̀ mí yó, ṣùgbọ́n kò rí sáárá fẹ́" "my child was-filled, but found no snuff to-snort," a ò mọ ìyẹn we do-not understand that.
Idiomatic: "'My child did not have enough to eat,' we understand; 'My child had enough to eat but had no snuff to snort,' that we do not understand."
Meaning: Complaint about hunger get ground, but complaint say person miss enjoyment no get ground.
Used when: Owomoyela: "People suppose take care of their children, no be to spoil dem with too much enjoyment"
Notes: The proverb divide complaints into the one wey make sense and the one wey no make sense by quoting the two, wey be common Yorùbá method to judge matter without argument. Sáárá na snuff, enjoyment for adult, so the second complaint no make sense at all. The structure establish the basic level of real need and reject anything on top am, wey be the clearest statement for this file on where Yorùbá duty to feed person stop.
Literal: Ẹni tó bá máa jẹ ọ̀pọ̀lọ́ whoever will eat a-toad a jẹ èyí tó lẹ́yin should-eat the-one that has eggs.
Idiomatic: "If one must eat a toad one should eat one with eggs."
Meaning: If you go do wetin dey disgust person, make sure say you get the full value from am.
Used when: Owomoyela: "If person must suffer, make e even do am with style"
Notes: Toad na the standard Yorùbá example of food wey person dey chop only under condition, so the proverb accept the shame first and come argue about the terms. The eggs na the only part wey get real food value, wey make the advice practical instead of just defiance. Compare entry 6, wey dey excuse the comedown, where this one dey negotiate am.
Literal: Ibi tí a ti ńjẹun bí ikun bí ikun where one eats food like mucus like mucus, a kì í sọ̀rọ̀ bíi kẹ̀lẹ̀bẹ̀ bíi kẹ̀lẹ̀bẹ̀ níbẹ̀ one does-not speak like phlegm like phlegm there.
Idiomatic: "Where one is eating food like mucus, one should not bring up matters like phlegm."
Meaning: No bring disgusting topic come up for meal wey already resemble am.
Used when: Owomoyela: "Person must dey careful make e no bring up matters wey too sensitive for people wey dey there"
Notes: The food wey dem describe na slippery draw soup of the ewédú or okra type, and the resemblance dey plain without insult, na wetin make the proverb funny instead of crude. The double bí ikun bí ikun and bíi kẹ̀lẹ̀bẹ̀ bíi kẹ̀lẹ̀bẹ̀ give one rhythm wey English no fit carry. The proverb na rule about respect for talk wey dem set up as rule about food table.
Literal: Bí a bá ḿbá ọmọdé jẹun lóko if one eats with a-child on-the-farm, gànmùganmu imú ẹni ní ńwò it-is the-bulk of-one's nose that he watches.
Idiomatic: "If one eats with a youth on the farm he stares at the protrusion of one's nose."
Meaning: When senior and junior person close too much, e dey make di junior person begin study and judge di senior person.
Used when: Owomoyela: "When person dey too close with young people e dey bring disrespect"
Notes: Gànmùganmu na ideophone for sometin wey big and poke out, and di detail dey exact: pikin wey dey join chop for plate no get any oda tin to look pass di face wey dey opposite am. Di proverb dey among one set wey dey guide di distance between senior and junior people, and wetin special about am na say e put di risk inside normal everyday situation instead of bad behaviour.
Literal: Onílé ńjẹ èso gbìngbindò the-householder is-eating the-fruit of-the-gbìngbindò; alèjò-ó ní kí wọ́n ṣe òun lọ́wọ́ kan ẹ̀wà the-visitor says they-should make him a-handful of beans.
Idiomatic: "The host is eating the fruits of the gbìngbindo tree; the visitor asks to be treated to some black-eyed peas."
Meaning: Look wetin your host dey chop before you talk wetin you want.
Used when: Owomoyela: "When person helper dey pass through hard time, make di person dey realistic for wetin e dey ask from am"
Notes: Fruit from wild tree na food wey people dey chop during hunger time, so di meal wey di host dey chop na di evidence of how di house dey, and di request wey di guest ask for cooked beans ignore di information wey already dey im front. Di proverb na rule about how to observe situation, and di respect wey dey inside na say e blame di guest say e no pay attention instead of say e dey greedy.
Literal: Orí-i kí ní ńyá àpọ́n tó ńsúfèé? what kind of-head is-lifting the-bachelor who is-whistling? Nítorí pé yó gùn-ún-yán fúnra ẹ̀ yó nìkan jẹ́? because he-will pound-yam for-himself and eat alone?
Idiomatic: "What is the cause of the bachelor's elation that makes him whistle? That he will make pounded yams for himself and eat it by himself?"
Meaning: To chop food alone no be achievement wey reach to celebrate.
Used when: Owomoyela: "Bachelor wey no get anybody to share im life and im food with no get anything wey go make am happy" Owomoyela bracket note inside di source cut off after dis point.
Notes: To pound yam na heavy work for two people for most household, so dem dey pity di bachelor wey dey do am alone for di hard work and for di loneliness. Àpọ́n, di man wey never marry, na regular example of lack inside Yorùbá proverbs instead of freedom, wey dey very different from English bachelor. Entry 46 explain di same figure through im empty floor.
Literal: Jùrù-fẹ̀fẹ̀ jùrù-fẹ̀fẹ̀ tail-wagging tail-wagging, ewúrẹ́ wọ ilé àpọn jùrù-fẹ̀fẹ̀ a-goat entered the-bachelor's house tail-wagging; kí làpọ́n rí jẹ tí yó kù sílẹ̀ féwúrẹ́? what did the-bachelor find to-eat that would remain on-the-ground for-a-goat?
Idiomatic: "Busily wagging tail, busily wagging tail, a goat enters a bachelor's house busily wagging its tail; what does a bachelor have to eat whose left-over the goat can have?"
Meaning: Di person wey dey find free food with high hope go pick di only house wey nothing dey for ground.
Used when: Owomoyela: "Person dey waste time if e dey expect gift from person wey no get anything"
Notes: Di ideophone jùrù-fẹ̀fẹ̀ wey repeat three times na wetin bring di comedy, e dey give di goat strong confidence wey di scene no reward. Village goat dey truly find food leftover for house, so di expectation make sense everywhere except for here. If you read am with entry 37, di proverb use di same sign: wetin remain for ground dey show di condition of di household.
Literal: Ọ̀sán pọ́n the-afternoon reddened o ò ṣán ẹ̀kọ you did-not slice corn-loaf; oòrún kan àtàrí the-sun touched the-crown-of-the-head o ò jẹ àmàlà you did-not eat yam-flour-meal; àlejò-ó wà bà ọ ní ìyẹ̀tàrí oòrùn a-visitor came-upon you at the-sun's-leaving-the-crown o ò rí ǹkan fún un you found nothing for him; o ní "Njẹ́ ng ò níí tẹ́ lọ́wọ́ ẹ̀ báyìí"? you say "Shall I not be-disgraced before him now?" O ò tíì tẹ́ lọ́wọ́ ara ẹ have-you not already been-disgraced before yourself, ká tó ṣẹ̀ṣẹ̀ wá wípé o ó tẹ̀ẹ́ lọ́wọ́ ẹlòmíràn tàbí o ò níí tẹ́? before we begin to-ask whether you will be-disgraced before another or not?
Idiomatic: "The sun rises and you do not eat corn meal; the sun moves directly overhead and you do not eat yam-flour meal; a visitor arrives for you when the sun is just past the overhead position and you have nothing to entertain him with; and you ask, 'Am I not in danger of being disgraced in his eyes'? Aren't you already disgraced in your own eyes? Never mind whether you may be disgraced in others' eyes or not."
Meaning: Man wey never chop all day already dey inside wahala, and person wey come see am no be di wahala.
Used when: Owomoyela: "Wetin person think about imself dey important well well just like wetin oda people think about am"
Notes: Na dis text long pass for inside dis file, and di structure be like clock: three positions of di sun, each one get di food wey person suppose don chop but e no chop am. Ẹ̀kọ na di morning corn loaf and àmàlà na di afternoon yam-flour food, so di order dey name di real Yorùbá eating day. Di turning point dey for di last question, wey carry di shame comot from di visitor eye go put am for di person own eye, and na one of di few places for inside di proverb collection where wetin dey person mind dey clearly rank pass wetin people go talk.
Literal: "Yan àkàrà fún mi wá ká jìjọ jẹ ẹ́" "buy bean-fritters and-bring for me so-we-may together eat it": àìtó èèyàn-án rán níṣẹ́ ní ńjẹ́ bẹ́ẹ̀ not-being-entitled to-send a-person on-an-errand is-what is-called that.
Idiomatic: "'Go buy bean fritters for me so we can eat them together': that spells uncertainly about one's right to send the person concerned on an errand." Owomoyela's phrasing is reproduced as printed.
Meaning: To sweeten instruction with part of di food dey show say you no fit just give di instruction direct.
Used when: Owomoyela: "People wey dey power no suppose dey shake to use dia authority"
Notes: Di proverb na sharp social analysis: dem dey look di offer to share food as proof say di authority weak, no be say di person get good heart. Rán níṣẹ́, to send person message, na right wey follow seniority come, so di way person take dey beat round di bush dey show say di relationship never balance. Anybody wey don ever soften instruction wey dem get right to give go fit relate with dis diagnosis.
Literal: Ẹ̀yá ló bí mi a-monkey is-what bore me, ẹkùn ló wò mí dàgbà a-leopard is-what raised me to-adulthood, ológìnní gbà mí tọ́ a-cat took me to-rear; bí kò sẹ́ran lọ́bẹ̀ nkò jẹ if there-is-no meat in-the-stew I do-not eat.
Idiomatic: "I was born of a monkey; I was raised by a leopard, I was adopted by a cat; if there is no meat in the stew I will not eat it."
Meaning: Looking at di people wey train me, food wey no get meat no be wetin dem fit ask me make I accept.
Used when: Owomoyela: "I no go behave for way wey no match di way dem take train me"
Notes: Di three animals na carnivores or dem assume say dem be carnivores, and di speaker dey trace family lineage like oríkì-style praise-poem before e present wetin e want, wey be di funny part of di proverb: e use deep family background just to demand meat. For most use, e dey look like joke wey person dey take yab body, and na di opposite of entry 3 to 5, where hunger dey scatter dis kind claim.
Literal: A kì í jẹ "Mo fẹ́rẹ̀-ẹ́" lọ́bẹ̀ one does-not eat "I nearly did" in-stew.
Idiomatic: "One does not eat 'I almost' in a stew."
Meaning: Wetin miss small no dey give anything.
Used when: Owomoyela: "Wetin person miss by small, person no fit enjoy am at all"
Notes: Dem treat di quoted phrase like concrete thing come put am inside soup, wey be di main style and e work well for English just as e work for Yorùbá. Mo fẹ́rẹ̀-ẹ́ na di normal "I near to," di phrase wey hunter or trader wey no succeed dey use. Dem dey use di proverb far pass food mata, for any excuse wey person give instead of result.
Literal: Bí a bá fi inú wénú if one measures inside against inside, iwọ là ńjẹ bitterness is-what one eats.
Idiomatic: "If we compare notes with others, we wind up eating bile."
Meaning: To dey compare your condition with other people own dey leave bitter taste for mouth.
Used when: Owomoyela: "To dey compare condition with others fit leave bitter taste for person mouth"
Notes: Inú na di inside, di place where feeling dey stay for Yorùbá, and wé, to compare or measure against, dey give picture of holding two insides side by side. Ìwọ̀ na di bitter gall, so di result of di comparison no be feeling but food, wey keep di proverb inside dis file vocabulary. Di way dem build di sentence near di English "swallowing one's bile" even though e no comot from am.
Literal: A kì í ka igún mọ́ ẹran jíjẹ one does-not count the-vulture among edible meat.
Idiomatic: "One does not list vultures among edible meats."
Meaning: Some choices dey wey dem don already comot from di list before person even start to pick.
Used when: Owomoyela: "Some kind things dey wey person no dey bring body down do"
Notes: Vulture na bird for sacrifice and ritual mata for inside Yorùbá practice, no be just say e no sweet for mouth, so di exclusion na total rule, no be matter of choice or taste. Di proverb establish say di Yorùbá food world get outside boundary, and na dat one make entry 3 to 5, where hunger push people reach di edge of am, make sense. Compare am with entry 53, where real ranking within di permitted food dey under discussion.
Literal: A kì í fi ẹran ikún one does-not use squirrel meat gbọn ti àgbọ̀nrín nù to-shake off that of-the-antelope.
Idiomatic: "One does not brush off antelope meat with squirrel meat."
Meaning: Make person no throwway di bigger thing because of di smaller one.
Used when: Owomoyela: "Make person never prefer something wey get small value pass something wey get big value"
Notes: Di two animals show di real scale of hunting value, di antelope na big catch and di squirrel na small one, so di proverb assume say everybody know wetin one day hunting worth. Gbọn ... nù, to shake something comot, na di action of brushing crumbs comot from cloth, wey make di rejection light-headed and therefore worse. Compare am with entry 11, wey use elephant and cricket for di same difference.
Literal: Àgbọn kì í ṣe oúnjẹ ẹyẹ the-coconut is-not food of-birds.
Idiomatic: "Coconut is no food for birds."
Meaning: Some things dey wey the creature wey wan take dem no fit touch dem at all.
Used when: Owomoyela record two meaning: "Some things and some people dey immune to some kind danger; make person no try wetin impossible"
Notes: The two meaning dey face opposite direction, one dey console the coconut and one dey warn the bird, and dem dey use the proverb both ways depend on who dem dey follow talk. The shell na the reason and the proverb no mention am, so e leave the person wey dey listen make e figure out how e work. Owomoyela print the two meaning without choosing one, and to keep am like that make sense pass to try settle am.
Literal: Àgbéré àwòdì the-overreaching of-the-kite ní ńní òun ó jẹ ìgbín is-what says it will eat a-snail.
Idiomatic: "It is an overreaching kite that proposes to eat snails."
Meaning: The plan no fit work because of the kind tools or ability wey the person get.
Used when: Owomoyela: "Know your limits"
Notes: Kite dey catch small chick and dead meat and e no fit break shell, so the proverb dey talk about ability instead of right. Owomoyela print another text join am wey the same bird dey look snail shell and dem ask am wetin e wan do with am, wey dem explain say make person no waste energy ontop work wey e no fit do . The two proverb show how the corpus dey use the same image take bring out small-small different lesson.
Literal: A-fàkàrà-jẹ̀kọ́ one-who-uses-bean-fritters-to-eat-corn-loaf ò mọ iyì ọbẹ̀ does-not know the-value of-stew.
Idiomatic: "He-who-eats-corn-meal-with-bean-fritters does not know the virtues of stew."
Meaning: Person wey na only the substitute e don ever get no fit judge the main thing enself.
Used when: Owomoyela: "Anybody wey dey live sheltered life dey miss out on some great experiences"
Notes: Na with stew dem suppose properly chop Ẹ̀kọ, and to chop am with àkàrà na the cheaper everyday combination, so the proverb dey point out real economy of substitution instead of just strange habit. The judgment dey ontop how much the man don experience instead of his poverty, wey be distinction wey the Yorùbá corpus dey always maintain.
Literal: Àgbààgbà ìlú the-elders of-the-town ò lè péjọ cannot assemble kí wọn ó jẹ ìfun òkété to-eat the-intestines of-a-giant-rat, àfi iyán àná except yesterday's pounded-yam.
Idiomatic: "The elders of the town will not assemble and eat the intestines of a bush-rat, only stale pounded yams."
Meaning: People wey get level fit chop simple food but dem no suppose chop wetin dey disgusting, and the two things no be the same.
Used when: Owomoyela: "Make people behave in way wey fit their level"
Notes: The proverb draw clear line: yesterday pounded yam na humble food but e dey acceptable, but giant-rat offal no dey acceptable at all, so the restriction on elders dey about the category of the thing instead of the cost. Na the same logic as entry 52 wey dem apply to specific social level. Compare owe-family-lineage-compound ontop how head of house no go ever broke reach say e go use bare hand sweep ground.
Literal: Àgbàlagbà kì í wẹwọ́ tán an-elder does-not finish washing the-hands kó ní òun ó jẹ si and-say he will eat more.
Idiomatic: "An elder does not wash his hand and then decide to eat more."
Meaning: Decision wey elder don announce, dem no dey reopen am again.
Used when: Owomoyela: "Elder suppose know his mind"
Notes: To wash hand after person chop from shared plate na the formal sign say person don finish, so to put hand back inside no just be say e dey reduce dignity, but e dey contradict public action wey person don do. The proverb use wetin dem dey do for table as model for decision generally, and na the exact counterpart of entry 30, wey dey ask for the same consistency for the words "I don belleful."
Literal: "Gbà jẹ" "take and-eat" ò yẹ àgbà does-not befit an-elder.
Idiomatic: "'Take this and eat it' does not become an elder."
Meaning: If dem hand food give person, e dey show say the person na dependent.
Used when: Owomoyela: "It better becomes an elder's to give than to go begging" Dem reproduce the phrasing wey Owomoyela use exactly as dem print am.
Notes: The proverb quote the words wey dem dey tell pikin and point out who dem dey tell am to. Na four words dey inside Yorùbá, and the thing wey dey pain pass na say the phrase enself, no be the food, na the insult. E belong to the plenty Yorùbá literature ontop the elder duty to give, wey dem treat for owe-family-lineage-compound.
Literal: Àrífín ilé the-contempt of-the-household ò jẹ́ ká jẹ òròmọ adìẹ does-not let us eat a-chick.
Idiomatic: "Fear of losing face within one's home dissuades one from eating day-old chicks."
Meaning: Wetin dey hold person back na the judgment of the people wey e dey live with.
Used when: Owomoyela: "Person wey wan keep his respect among his peers must not act beneath himself or herself"
Notes: To chop small chick na waste and e no get dignity, since e dey destroy future hen, so the restraint na for money and for reputation at the same time. The proverb put the judgment inside the compound instead of the whole town, wey match the Yorùbá placement of moral supervision inside household wey dem treat for owe-iwa-character.
Literal: Oúnjẹ ọmọ kékeré a-small-child's food a máa wọ àgbà nínú does enter an-elder's inside; òrùka ọmọ kékeré a-small-child's ring ni kì í wọ ágbá lọ́wọ́ is-what does-not enter an-elder's hand.
Idiomatic: "A youth's food can enter the stomach of an elder; it is only a youth's ring that cannot slip unto an elder's finger."
Meaning: Elder fit collect junior person food, but things dey wey e no fit take, and the difference dey based on wetin fit person instead of right to take am.
When dem dey use am: Owomoyela: "Elder fit take advantage of youth for some ways, but for some other ways elder must respect im own level"
Notes: Di argument use body matter explain am: belle fit take any quantity of food, but finger no fit take ring wey small pass am, so dem present di limit wey elder get as natural body matter instead of rule wey person set. Na typical Yorùbá way to show wetin powerful people no fit do, and e soft pass when dem just forbid am.
Literal: Ọmọ àì-jọbẹ̀-rí a-child who-has-never-eaten-stew tí ńja epo sáyà who spills palm-oil onto the-chest.
Idiomatic: "A child new to eating stews: he shows himself by dripping palm-oil on his chest."
Wetin e mean: Person wey no get experience dey expose body through di mess wey e make.
When dem dey use am: Owomoyela: "New-money people go expose demselves through di way dem dey misuse di new wealth wey dem get"
Notes: Palm oil stain dey stay permanent and e dey clear well-well, so di evidence no just dey clear but e dey last, na why dem dey use dis proverb for people wey just get money rather than person wey just dey clumsy. Di noun àì-jọbẹ̀-rí pack "never chop stew before" inside one word wey get hyphen, na structure wey di whole corpus keep throughout.
Literal: Orí tí yó jẹ igún the-head that will eat a-vulture kì í gbọ́ does-not hear; bí wọ́n fun ládìẹ kò níí gbà if they give it a-chicken it will-not accept.
Idiomatic: "The head that is destined to eat a vulture cannot be saved; if a chicken is offered to it it will refuse."
Wetin e mean: Person wey dey follow road wey go destroy am no go gree take better thing even if dem give am.
When dem dey use am: Owomoyela: "Person wey destiny don write say go suffer go still fall into di suffering even with all wetin other people do to save am"
Notes: Orí na di inner head, di destiny wey person choose before dem born am, so di sentence dey talk about destiny no be appetite, and di vulture for entry 52 come back here as di symbol of wetin person must never chop. Owomoyela translation "cannot be saved" na for kì í gbọ́, e no dey hear word, wey more specific: di failure na say e no dey listen, no be say help no dey possible. Yorùbá thought believe say character dey enter between destiny and wetin later happen, wey make dis proverb dey open for argument instead of to be final rule; see owe-iwa-character. Level of confidence on di reading: medium.
Literal: Iná kúkú too-much fire ni yó ba ọbẹ̀ ará oko jẹ́ is-what will spoil the-farm-person's stew.
Idiomatic: "It is too much fire that will ruin the stew of a bushman."
Wetin e mean: Cook wey no sabi work dey overdo di only one thing wey e fit control.
When dem dey use am: Owomoyela: "Person wey no get sense go spoil any venture wey e start with im ignorance"
Notes: Ará oko na person wey dey live for farm or village against person wey dey stay town, na standard Yorùbá contrast wey dem also use for owe-family-lineage-compound, and Owomoyela "bushman" carry disdain wey di Yorùbá term hold lighter. Di diagnosis clear well-well: di failure no be neglect but say e put too much effort, wey make di point about lack of skill dey more interesting pass if na ordinary carelessness.
Literal: Ibi tí oníyọ̀nmọ̀ntìí ṣubú sí where the-yọ̀nmọ̀ntì-seller fell, ibẹ̀ ló ti tà á tán there is-where she sold it all.
Idiomatic: "Wherever the yọ̀nmọ̀ntì (food made from benniseed) seller falls, there she has sold all her wares." The parenthetical gloss is Owomoyela's.
Wetin e mean: Once market don fall enter ground, market day don end, and to talk say market sell finish na di only thing wey remain to do.
When dem dey use am: Owomoyela: "E no make sense to dey worry over disaster wey person no fit fix again"
Notes: Di proverb na dark humour instead of consolation, since di seller don lose im goods and im capital, but people still dey talk say e sell market. Food wey dem hawk for head dey spoil once e fall, wey make di loss complete and quick. Di phrase tà á tán, sell everything finish, na exactly wetin trader wey business go well dey talk.
Literal: Elékuru the-seller-of-steamed-bean-meal kì í kiri lóko does-not hawk about on-the-farm.
Idiomatic: "The seller of steamed ground beans does not hawk her wares on a farm."
Wetin e mean: No try sell give people wetin dem dey produce by demselves.
When dem dey use am: Owomoyela: "Person dey waste time if e dey try sell market to people wey dey produce am"
Notes: Dem dey use beans wey farm families plant take make Èkuru, so di proverb mention real market fact about where cooked food dey see buyers, wey be di town rather than di village wey produce am. Na commercial common sense wey dem keep as proverb, and dem dey use am pass trade matter for any offer wey dem present to wrong people.
Literal: Ohùn àgbà an-elder's voice: bí kò ta ìgún if it does-not yield mature-yams, a ta èbù it yields seed-yams.
Idiomatic: "An elder's voice: if it does not yield yams ready for pounding (for food), it will yield yam seedlings ready for planting." The parenthetical is Owomoyela's.
Wetin e mean: Wetin elder talk dey bring out something useful, whether now or later.
When dem dey use am: Owomoyela: "Value dey for anything wey comot from elder mouth"
Notes: Di two category of yam na di real ones wey farmer dey sort harvest into, ìgún for food and èbù for planting, so di choices wey dem give na present benefit and future benefit instead of good and bad. Dat na carefully limited claim about elders authority: no be say dem correct every time, but say nothing wey dem talk dey waste.
Four things dey run across dis proverbs wey no single one of dem talk on im own.
Dem dey treat hunger as argument wey dey always win, and di corpus dey look wetin e dey win against. Entries 3, 4, 5 and 7 each put hunger against principle, religious prohibition, loyalty to region, claim of rank, and for every case na di principle dey lose. Wetin make di set sharp for analysis instead of to just dey cynical na say e separate di outcomes: di Muslim for entry 3 drop di rule, di Ìjẹ̀ṣà man for entry 4 keep di rule come change di name of di food, and di slave for entry 7 never get standing at all to hold any rule. If person read dem togeda, dem dey treat refusal of food as luxury property wey di price dey measured by how belle of di person wey reject am full reach.
Di corpus concern itself with eating pass food itself. Very few of these proverbs dey talk about wetin dem cook. Dem dey talk about di size of morsel wey person take (29), how fast person dey chew (21), di hands wey dem use (28), whether di person wey dey chop don wash hand finish (58), wetin e do with leftovers (37), whether e share (25), whether e chop alone (45). Food na di medium and di subject na behavior under observation, na why plenty of these texts dem dey use dem far from table.
To feed people na obligation wey get clear boundary. Entries 23, 25 and 44 assume say duty dey to feed whoever dey present wey strong reach wetin guest fit enforce by refusing to chop. Entry 40 come draw di line clear, e accept complaint of hunger and reject complaint about luxury wey no dey. Di companion file owe-laziness-waste-improvidence supply di other boundary, for its entries 54 and 55, where dem talk say hunger get proper claim against lazy person and di household free from feeding am. Therefore, di obligation real, general, and bounded for two sides, and summary wey report only di hospitality go describe am wrongly.
Dem dey measure sufficiency by wetin remain, no be by wetin dem chop. Wetin dey show throughout entries 37, 46 and 47 na wetin remain: leftover dey prove say belle don full, empty floor dey prove say bachelor poor, and sun wey cross sky over food wey dem no chop dey prove di condition of man day. Di Yorùbá test for whether household get enough no be wetin e chop, but wetin e no need chop, wey be measure wey more reliable and harder to fake.
Seventy Yorùbá proverbs on the idler, the shirker and the squanderer, 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.
Sourced Yorùbá proverbs about the household, the lineage, the father's house and the obligations that follow from being born into a particular family.
Thirty-six Yorùbá proverbs on hunger, greed, and the inside of a person as the place where feeling and counsel are kept, presented with the original, a literal gloss, a named translation, and the situation each is spoken in.
Forty-eight Yorùbá proverbs on the ọmọlúàbí ideal, presented with the original, a literal gloss, a named translation, and the situation each is spoken in.
Sourced Yorùbá proverbs about telling the truth, the mechanics of lying and self-deception, and the value placed on a person whose word is reliable.