Òwe on Ìwà: Character as Being
Fifty-eight Yorùbá proverbs on character, presented with the original, a literal gloss, a named translation, and the situation each is spoken in.
Ìwà na character, and di word build on top di verb wà, to exist, so proverb about ìwà na always also proverb about wetin person be. Dis file gather fifty-eight proverbs wey get character as subject: wetin e dey do to person destiny, whether person fit hide am, where e come from, and wetin dey happen to person wey fine or get money without am. Di Yorùbá position wey dey run through all of dem na say character no be just decoration on top life, but na di thing wey dey determine how di life go be.
Di proverbs dey given inside Owomoyela texts and translations [S1] except if anoda source dey named. Owomoyela usage notes inside bracket na di foundation for di Used when lines; anywhere wey di wording of note na im own, dem quote am. Anything wey dem mark as di compiler own na dis corpus own and e carry lower confidence.
Note on sources and diacritics
Owomoyela print full standard orthography with tone marks and subdots, and im texts dey reproduced here as dem print am [S1]. Where dem take proverb from source wey print Yorùbá without tone marks, e appear here without tone and dem flag am, because to add diacritics to text wey no get tone dey give reading wey di source no give. Two of such sources dey used below: Oyewo article on ìwà inside Yorùbá ethical discourse [S2] and Alu thesis on proverbs and environmental theology [S3], wey di two print without tones.
Owomoyela own caution apply to everything here. E decline to attach named informant to any proverb, because proverbs na communal property and to identify di person wey e first hear am from go falsely give dat person privilege as di source [S1]. So dem confirm say di proverbs dey, but dem no put date or place to dem, except where internal historical marker allow am.
Character as di foundation of person
1. Ìwà lẹwà.
Literal: Ìwà character lẹwà is-the-beauty.
Idiomatic: "Character is beauty." [S1]
Meaning: Beauty na property of character, no be of appearance.
Used when: Dem dey talk am to correct person wey dey judge anoda person, especially person wey wan marry, by look. Owomoyela explain am say "A person is as beautiful as his or her character is good" [S1]
Notes: Di near-rhyme of ìwà and ẹwà carry di claim phonetically and English no fit reproduce am. Because ìwà build on wà, to exist, di sentence also mean "existence na beauty," and Yorùbá no force person to choose between di two readings di way translation must do. Dis na di single most-quoted Yorùbá proverb on character and e appear for almost every collection.
2. Ìwà rere lẹ̀ṣọ́ èèyàn; ehín funfun lẹ̀ṣọ́ ẹ̀rín.
Literal: Ìwà rere good character lẹ̀ṣọ́ is-the-adornment èèyàn of-a-person; ehín funfun white teeth lẹ̀ṣọ́ ẹ̀rín are-the-adornment of-a-smile.
Idiomatic: "Good character is a person's best adornment; white teeth are the adornment of a smile." [S1]
Meaning: Di thing wey dey make person presentable na character, di way white teeth na wetin dey make smile sweet to look at.
Used when: Owomoyela: "A person's most desirable trait is good character, just as a smile's best aspect is white teeth" [S1]
Notes: Ẹ̀ṣọ́ na decoration in di sense of wetin person put on make people see am well, so di proverb agree say people dey decorate demselves and e shift di decoration go inside instead of to condemn di desire. Di second clause no be decoration: e give di comparison wey make di first clause an argument instead of ordinary assertion. Owomoyela print variant wey dey reversed for 2723, Ehín funfun lẹ̀ṣọ́ ẹ̀rín; ìwà rere lẹ̀ṣọ́ èèyàn, wey e translate as "The adornment of a smile is white teeth; the adornment of a person is good character," with di note "Good character is more valuable than good looks" [S1] Di two orderings dey equally in use.
3. Ìwà lòrìṣà; bí a ti hù ú sí ní ńgbeni sí.
Literal: Ìwà character lòrìṣà is-an-òrìṣà; bí a ti hù ú sí as we cultivate it ní ńgbeni sí is-how it-supports-one.
Idiomatic: "Character is a god; just as one lives it, so it succors one." [S1]
Meaning: Character dey function di way deity dey do: dem dey serve am, and e dey respond to di quality of service.
Used when: Owomoyela: "One's fortune depends on one's character" [S1]
Notes: Hù na di verb wey dem dey use for plant wey dey sprout, so hù ìwà mean to grow character rather than just to get am. Di proverb make strong claim wey pass normal by Yorùbá standards, as e put character inside di category of òrìṣà, and na one of di texts wey scholars dey cite pass inside di argument say Yorùbá ethics no just come from religious command. Di next entry do di same move with ẹ̀sìn, worship.
4. Ìwà lẹ̀sìn.
Literal: Ìwà character lẹ̀sìn is-the-worship.
Idiomatic: "Character is worship." [S1]
Meaning: Wetin person be na im count as dia religious practice.
Used when: Owomoyela: "One's worship and prayers are only as efficacious as one's character is good" [S1]
Notes: Two words, and na di compression be di force. If you read am along with entry 3 e produce tight pair: character na di god, and character na di worship of am. Ẹ̀sìn here na religion or worship, and e different from ẹṣin, horse, wey different for tone and for di vowel of di first syllable.
5. Ìwà kì í fi oníwà sílẹ̀.
Literal: Ìwà character kì í fi does-not leave oníwà the-owner-of-character sílẹ̀ behind.
Idiomatic: "Character will not forsake its owner." [S1]
Meaning: Character na permanent property. E no dey detach from di person wey get am.
Used when: Owomoyela: "One cannot shed one's character" [S1] Dem dey talk am about person wey dey expect say change of place or condition go make dem different person.
Notes: Oníwà, di owner of character, form on top di productive oní- prefix wey dey make owner-noun from any noun. Yorùbá treat character as possession throughout dis set of proverbs, na why shed instead of change na di correct English verb.
6. Tìwà tìwà là ńràjò.
Literal: Tìwà tìwà with-character with-character là ńràjò is-how we travel.
Idiomatic: "It is in the company of one's character that one goes on a journey." [S1]
Meaning: Karakta dey follow pesin waka.
Used when: Owomoyela: "No one leaves his or her character at home when venturing abroad" [S1] Dem dey talk am give pesin wey think say to go new town or new work go make am fit start afresh on a clean slate.
Notes: Di double word tìwà tìwà na to add power, wey almost mean "karakta and noting else," and e no get any English meaning wey no go sound somehow. Compare entry 7, wey talk di exact same point with habit instead of karakta.
7. Oníṣe kì í fi ìṣe ẹ̀ sílẹ̀ re ibi; ó ńre àjò ó mú ìṣe ẹ̀ lọ́wọ́ gírígírí.
Literal: Oníṣe the-owner-of-a-habit kì í fi ìṣe ẹ̀ sílẹ̀ does-not leave his habit behind re ibi going anywhere; ó ńre àjò he is-going on-a-journey ó mú ìṣe ẹ̀ lọ́wọ́ gírígírí he takes his habit in-hand firmly.
Idiomatic: "The owner of a habit will not go on a journey and leave his habit at home; when he goes, he takes his habit along with him." [S1]
Meaning: Pesin dey carry habit waka, dem no dey leave am behind.
Used when: Owomoyela: "One cannot escape from one's character" [S1]
Notes: Gírígírí na ideophone wey dey show tight grip, and di picture na of traveller wey hold load tight. Di proverb funny for Yorùbá pass wetin di translation show, sake of say dem dey carry di habit like luggage wey di man dey fear make e no lose.
8. Éèfín nìwà; kò ṣé-é bò mọ́ra.
Literal: Éèfín smoke nìwà is-character; kò ṣé-é bò mọ́ra it-cannot be-covered against-the-body.
Idiomatic: "Character is smoke; one cannot conceal it under one's clothing." [S1]
Meaning: Pesin no fit hide karakta.
Used when: Owomoyela: "Character will show" [S1] Dem dey talk am about pesin wey dey pretin or dey front.
Notes: Bò mọ́ra na literally to cover against di body, di kind gesture to take hide something under wrapper. Di image clear well well: smoke na di exact thing wey dey escape covering, and e dey announce where e from come. Compare entry 9, wey use shadow for di same point.
9. Èèyàn-án rìn, òjìjí tẹ̀lé e; kò ṣé-é mú, kò ṣé-é jù sápò.
Literal: Èèyàn-án rìn a-person walks, òjìjí tẹ̀lé e the-shadow follows him; kò ṣé-é mú it-cannot be-grabbed, kò ṣé-é jù sápò it-cannot be-thrown into-a-pocket.
Idiomatic: "A person walks along, and his or her shadow follows; it cannot be grabbed, and it cannot be slipped into the pocket." [S1]
Meaning: Karakta dey follow pesin tight wey no fit separate, and dem no fit control am or keep am aside.
Used when: Owomoyela: "No one can hide his or her character" [S1]
Notes: Di proverb no call karakta by name at all; na observation about shadow dem take state am, and di pesin wey dey hear am go understand di meaning by imself. Dis one na common Yorùbá proverb style and one of di reasons why proverbs dey work as indirect correction: dem no talk anything about anybody directly.
Karakta against beauty, wealth and destiny
10. Èèyàn-án dára ó ku ìwà; ilé dára ó ku ìgbé.
Literal: Èèyàn-án dára a-person is-attractive ó ku ìwà there-remains character; ilé dára a-house is-fine ó ku ìgbé there-remains the-living-in-it.
Idiomatic: "A person may be attractive, but character still matters; a home may be gorgeous, but what matters is its livability." [S1]
Meaning: Fine look never complete without di quality wey dey make di thing useful.
Used when: Owomoyela: "Looks are not everything" [S1] Dem dey normally talk am about pesin wey dem wan marry.
Notes: Di phrase ó ku X, "X remain," mean say di matter never settle, di way debt or account never pay finish. Na polite way to take talk say dem never judge di fine pesin on top wetin really matter.
11. Ilé dára ó ku ẹkẹ́; èèyàn-án dára ó ku ìwà.
Literal: Ilé dára the-house is-fine ó ku ẹkẹ́ there-remains the-pillar; èèyàn-án dára a-person is-handsome ó ku ìwà there-remains character.
Idiomatic: "The house is beautiful but for its pillars; a person is handsome, but what of character?" [S1]
Meaning: Structure wey dem judge by di outside look fit no strong for where di load dey rest.
Used when: Owomoyela: "Bad character nullifies any charm a person might have" [S1]
Notes: Na another version of entry 10 with ẹkẹ́, di pillar wey dey carry load, instead of ìgbé, how house fit dey livable. Di pillar version sharp pass because e call di structural part by name: di fault no dey for di outside look but for wetin hold di building stand.
12. Ẹṣín dára ó ku aré; èèyán dára ó ku ìwà; ajá òyìnbó dára ó ku àtidẹ.
Literal: Ẹṣín dára the-horse is-fine ó ku aré there-remains running; èèyán dára the-person is-fine ó ku ìwà there-remains character; ajá òyìnbó dára the-European dog is-fine ó ku àtidẹ there-remains hunting.
Idiomatic: "The horse looks great but lacks speed; the man is handsome but lacks character; the European dog is good-looking but cannot hunt." [S1]
Meaning: For each case di thing get di kind look wey e suppose get, but e no get di function.
Used when: Owomoyela: "Looks are nothing compared to substance or utility" [S1]
Notes: Ajá òyìnbó, di European dog, na historical marker for wetin Owomoyela mean: di proverb come after imported dog breeds don arrive, wey people dey keep as pet and dem no useful for hunting compared with local dogs. Dat one show say di proverb, or at least dis version of am, start from colonial period or after dat.
13. Ẹni tó lórí rere tí kò níwà, ìwà-a rẹ̀ ni yó ba orí-i rẹ̀ jẹ́.
Literal: Ẹni tó lórí rere one-who has good orí tí kò níwà who has-not character, ìwà-a rẹ̀ his character ni yó ba orí-i rẹ̀ jẹ́ is-what will spoil his orí.
Idiomatic: "A person who is blessed with good fortune but lacks good character: his character will ruin his or her good fortune." [S1]
Meaning: Karakta fit destroy good destiny.
Used when: Owomoyela: "Evil character ruins good destiny" [S1]
Notes: Orí na di inner head, di destiny wey person choose before dem born am, and di way Owomoyela use "good fortune" smooth away one technical term. Di proverb na di compressed form of one doctrinal position wey dem argue well inside Ifá: say destiny no be fate, because character dey enter between di destiny wey person choose and di life wey di person live. Anybody wey dey use dis proverb as evidence about Yorùbá thought suppose note say na claim inside active dispute, no be neutral description.
14. Ẹni tó lówó tí kò níwà, owó olówó ló ní.
Literal: Ẹni tó lówó one-who has money tí kò níwà who has-not character, owó olówó the-money of-the-moneyed ló ní is-what he-has.
Idiomatic: "The person who has riches but lacks good character has other people's riches." [S1]
Meaning: Wealth wey no get character na trust dem hold am for whoever go collect am.
Used when: Owomoyela: "A rich person without good character soon loses his or her riches to others" [S1]
Notes: Owó olówó, di money of di money-owner, na deliberate near-tautology wey depend on di fact say olówó dey refer to another person. Di proverb no talk say di wealth go lost; e talk say e already belong to another person, wey be stronger claim.
15. Ẹni tó ní ẹẹ́wàá ò níwà; ẹni tí ó níwà ò ní ẹẹ́wàá.
Literal: Ẹni tó ní ẹẹ́wàá one-who has ten-cowries ò níwà has-not character; ẹni tí ó níwà one-who has character ò ní ẹẹ́wàá has-not ten-cowries.
Idiomatic: "The person who has good character does not have 10 cowries; the person who has 10 cowries does not have good character." [S1]
Meaning: Money and character hardly dey waka together.
Used when: Owomoyela: "Character and means seldom go together" [S1]
Notes: Dis proverb sour, and e make sense to keep am precisely because e dey go against di improving tone of most of dis set. Owomoyela record am without softening am. Di cowrie reference show say di proverb come from di time wey cowrie be money, wey reach di early colonial era. Di near-pun of ẹẹ́wàá (ten cowries) against ìwà dey clear for ear and na part of why di proverb dey stick to head.
16. Ẹni tó bá ìwà búburú wá sáyé, tòun tokùn àjàrà ní ńlọ sọ́run.
Literal: Ẹni tó bá ìwà búburú wá sáyé one-who with bad character comes to-the-world, tòun tokùn àjàrà he-together-with a-vine-rope ní ńlọ sọ́run is-how he-goes to-heaven.
Idiomatic: "Whoever comes into this world accompanied by bad character goes back to heaven by means of a vine." [S1]
Meaning: Bad character dey bring bad end to di person wey get am.
Used when: Owomoyela: "Bad character will be the undoing of its owner" [S1]
Notes: Di vine na hanging. Di proverb talk about violent death in an indirect way, as e only mention di material, wey be typical style of Yorùbá proverbs about death.
17. Ẹni rere kì í kú sípò ìkà.
Literal: Ẹni rere a-good person kì í kú does-not die sípò ìkà in-the-position of-a-wicked-person.
Idiomatic: "A good person does not die the death of an evil person." [S1]
Meaning: Di way person take die dey match di kind character of di life wey e live.
Used when: Owomoyela: "Each person will be recompensed according to his or her character" [S1]
Notes: Ìkà na wickedness or cruelty. Ipò, position or station, dey do double work: e mean both social standing and di physical posture wey dem take find di person corpse. Di proverb dey give comfort when dem talk am about good person death, and e dey serve as threat when dem talk am about bad person wey still dey alive, and dem still dey use di two ways today.
Where character dey show
18. Ìwà ní ńjọ oníwà lójú.
Literal: Ìwà character ní ńjọ is-what pleases oníwà its-owner lójú in-the-eye.
Idiomatic: "Character is always remarkable (or good) in the opinion of its owner." [S1]
Meaning: Everybody dey approve their own character.
Used when: Owomoyela: "One naturally approves of one's own character" [S1] Dem dey talk am to bring down self-assessment.
Notes: Di "(or good)" wey Owomoyela put inside bracket record real ambiguity inside jọ ... lójú, wey cover both say e dey sweet person and say e seem right to person. Di proverb na di Yorùbá statement of di problem say person no fit get self-knowledge just by looking inside himself, na why entry 19 talk say di information must come from other people.
19. A kì í ní ọ̀kánjúwà ká mọ̀; ará ilé ẹni ní ńsọ fúnni.
Literal: A kì í ní ọ̀kánjúwà one does-not have covetousness ká mọ̀ and know-it; ará ilé ẹni the-people of-one's-house ní ńsọ fúnni are-who tell one.
Idiomatic: "One does not know that one has covetousness; it is one's kin who so inform one." [S1]
Meaning: Person no fit see im own greed. Na only di household fit see am.
Used when: Owomoyela: "Often, only those close to one can recognize and point out one's flaws" [S1]
Notes: Ọ̀kánjúwà na covetousness or greed, from kán ojú, roughly "eye sharp for." Di proverb make di household be di organ of moral perception, wey match di Yorùbá way of putting moral formation inside di compound instead of individual conscience. E still give backing to one specific speech act: relative fit tell you dis thing about yourself, and you no go vex.
20. Oǹsìn ní ńmọ ìwà.
Literal: Oǹsìn the-servant ní ńmọ ìwà is-who knows the-character.
Idiomatic: "The servant is best placed to know the master's character." [S1]
Meaning: Di person wey dey serve you dey see di kind person wey you be.
Used when: Owomoyela: "Those dependent on you can best tell what sort of person you are" [S1]
Notes: Di "the master's" wey Owomoyela put inside bracket na im own addition; di Yorùbá only talk "knows character," without stating whose character, and na di person wey dey hear go supply am. Di proverb na claim about epistemic position: subordinates dey observe from one angle wey superiors no fit check.
21. Ibi ajá la ti ńmọ oǹrorò àpọ́n.
Literal: Ibi ajá at-the-matter-of-the-dog la ti ńmọ is-where we know oǹrorò àpọ́n the-cruel bachelor.
Idiomatic: "It is from his treatment of his dog that one can tell which unmarried man will be a terror to live with." [S1]
Meaning: Smal behavior wey pesin do when nobody dey watch dey show how e go behave for big tins.
Used when: Owomoyela: "One can tell much about a person's character from how he or she acts with regard to seemingly inconsequential matters" [S1] Dem dey use am for real life wen family dey check di character of person wey wan marry dia daughter.
Notes: Àpọ́n na man wey never marry, so di proverb get clear social context: na di dog be di only dependent wey e get for dat time, so na only di dog be di evidence wey dey ground. Di way dem take reason di mata na inductive, and di proverb clear well-well about di method wey e use.
22. Ìwà awó ní ńpe awó lẹ́tù.
Literal: Ìwà awó the-behaviour of-the-guinea-fowl ní ńpe awó is-what calls the-guinea-fowl lẹ́tù a-guinea-fowl.
Idiomatic: "It is the guinea fowl's behavior that makes one know it as a guinea fowl." [S1]
Meaning: Na how creature dey behave dem take dey know am, no be wetin dem dey call am.
Used when: Owomoyela: "By their habits shall people be known" [S1]
Notes: Awó and ẹtù na two words wey mean guinea fowl, so di Yorùbá sentence almost mean "na di guinea fowl behavior dey call guinea fowl guinea fowl," and di effect depend on how dem repeat di name. English get only one word so e miss dat effect.
23. Ìwà adìẹ ní ńwí pé ká tu ìyẹ́ ẹ̀.
Literal: Ìwà adìẹ the-chicken's behaviour ní ńwí pé is-what says that ká tu ìyẹ́ ẹ̀ we-should pluck its feathers.
Idiomatic: "It is the chicken's behavior that caused its wing feathers to be plucked." [S1]
Meaning: Character dey bring e own punishment.
Used when: Dem dey talk am about pesin wey e trouble come from wetin e do by imself, no be say other people wicked am. Owomoyela note, wey cut short for di source wey dey here, start with "People by their ..." [S1]
Notes: Dem dey cut chicken wing feather make e no fit fly comot for compound, so di punishment na say di bird lose di freedom wey e abuse. Di way di punishment match wetin di bird do na di main point, and di translation no carry dat meaning well.
24. Ilé là ńwò ká tó sọmọ lórúkọ.
Literal: Ilé the-house là ńwò is-what we look-at ká tó sọmọ lórúkọ before we name a-child.
Idiomatic: "One considers the home before giving a child from it a name." [S1]
Meaning: Na di house be di proof of wetin di pikin go be.
Used when: Owomoyela: "A child's character is a good indication of the sort of home he or she comes from" [S1]
Notes: Yorùbá naming dey describe things directly, and name wey dem give for naming ceremony dey record wetin happen for di lineage and how dem take born di pikin, so to "look di house" na real step wey dem dey follow, no be just metaphor. Dem come dey use di proverb as metaphor for any judgement wey suppose check where something come from.
25. Olè lọmọ olè ńfìwà jọ.
Literal: Olè a-thief lọmọ olè is-whom the-child-of-a-thief ńfìwà jọ resembles in-character.
Idiomatic: "A thief's child takes after him." [S1]
Meaning: Character dey run for family.
Used when: Owomoyela: "One takes after one's parents" [S1]
Notes: Fìwà jọ, to resemble for character, na fixed idiom wey different from jọ, wey mean to resemble for face or body. Yorùbá dey show di difference with single word where English need full phrase. Wen you put am beside entry 24, e form pair on how character take dey pass from parent to pikin, and neither proverb give di pikin much space.
Character and other people
26. Ẹgbẹ́ búburú ní ńba ìwà rere jẹ́.
Literal: Ẹgbẹ́ búburú bad company ní ńba ìwà rere jẹ́ is-what spoils good character.
Idiomatic: "Bad company ruins good character." [S1]
Meaning: Bad company dey spoil person character.
Used when: Owomoyela: "The reputation of one's company rubs off on one" [S1] Normal advice wey parents dey give young person about dia friends.
Notes: Dis one close to 1 Corinthians 15:33 reach wetin make person suppose careful with am, just as di corpus do for entry 38 of yoruba-owe-proverbs: after one hundred and fifty years of Yorùbá Christianity, proverb wey resemble Bible verse fit be indigenous, e fit be something wey dem borrow from scripture, or e fit be di two, and to talk with confidence say na strictly one no safe. Ẹgbẹ́ na age-grade or peer group, which na real Yorùbá institution instead of just ordinary word for company, and dis one support small say na indigenous formation. Level of certainty on origin: contested.
27. Ẹni à ńbá rìn là ńfìwà jọ.
Literal: Ẹni à ńbá rìn the-one we walk with là ńfìwà jọ is-whom we resemble in-character.
Idiomatic: "It is the person whose company one keeps that one emulates." [S1]
Meaning: People dey copy character from who dem dey waka with.
Used when: Owomoyela: "One should match one's comportment to one's company" [S1]
Notes: Bá rìn, to waka with, na di normal Yorùbá expression for to keep company, and di proverb talk wetin dey happen directly: character dey pass wen people dey close to each other and dey repeat things together, no be through instruction. Compare am with entry 26, wey talk about di same process as damage.
28. Ìwà á jọ ìwà ní ńjẹ́ ọ̀rẹ́ jọ ọ̀rẹ́.
Literal: Ìwà á jọ ìwà character resembling character ní ńjẹ́ is-what makes ọ̀rẹ́ jọ ọ̀rẹ́ friend resemble friend.
Idiomatic: "Compatibility of character means compatibility in friendship." [S1]
Meaning: Friendship dey work when character match.
Used when: Owomoyela: "Friendship succeeds only when the friends are compatible in their habits" [S1]
Notes: Di double structure ìwà jọ ìwà / ọ̀rẹ́ jọ ọ̀rẹ́ na di whole proverb, and e use grammatical parallel take explain di point instead of just making statement: di way di two clauses resemble each other dey show di resemblance wey dem dey describe.
29. Mọ ìwà fóníwà loògùn ọ̀rẹ́.
Literal: Mọ ìwà know character fóníwà for-its-owner loògùn ọ̀rẹ́ is-the-medicine of-friendship.
Idiomatic: "Knowing and accepting each person's character for what it is is the medicine for friendship." [S1]
Meaning: Wetin dey make friendship last na to accept person friend as im be.
Used when: Owomoyela: "To endure each oda na somtin wey person must get for friendship" [S1]
Notes: Oògùn na medicine, and for proverb wey follow dis kind pattern, im mean wetin dey cure specific problem wey dem mention, just like for iṣẹ́ ni oògùn ìṣẹ́, work na di medicine for poverty. To call friendship condition wey need medicine mean say friendship get natural tendency to spoil, somtin wey entry 30 talk clear.
30. Ọ̀rẹ́ pọ̀; ìwà àti ìkà inú-u wọn ò dọ́gba.
Literal: Ọ̀rẹ́ pọ̀ friends are-many; ìwà àti ìkà inú-u wọn the-character and the-wickedness inside them ò dọ́gba are-not equal.
Idiomatic: "Friends abound, but their character and their wickedness are very different." [S1]
Meaning: To call person "friend" no dey tell you anytin about di kind person wey dem be.
Used when: Owomoyela: "Friendship no mean say people match or say dem get good mind for each oda" [S1]
Notes: Dem put Ìkà, wickedness, direct beside ìwà for way wey dey treat am like one type of character instead of to say character no dey, and dis one agree with Yorùbá usage wey ìwà dey neutral and fit take rere (good) or búburú (bad) as need be.
31. Abanijẹ́ ba ara ẹ̀ jẹ́.
Literal: Abanijẹ́ the-one-who-spoils-others ba ara ẹ̀ jẹ́ spoils himself.
Idiomatic: "A detractor injures his own reputation." [S1]
Meaning: To dey condemn or spoil oda people name dey damage di person wey dey do am.
Used when: Owomoyela: "Person wey dey spoil oda people name dey show say im own character bad" [S1]
Notes: Di proverb dey turn on how e repeat di verb ba ... jẹ́, to spoil, but e change di object from oda people go to oneself, so di sentence dey do di exact turn-around wey e dey claim. Abanijẹ́ na agent noun wey dem build from di same verb, so all three parts come from one root, and na why di Yorùbá na four words while di English na eight.
32. Ẹní mọ ẹni ò dàbí ẹni a mọ̀.
Literal: Ẹní mọ ẹni one-who knows one ò dàbí is-not like ẹni a mọ̀ one whom one knows.
Idiomatic: "A person who knows one is not like a person one knows." [S1]
Meaning: Make person know you no be di same tin as to know di person, and na only di second one give person ground to judge character.
Used when: Owomoyela: "Person fit stand for character of person wey im know, no be person wey know am" [S1] Dem dey use am when dem ask person make e stand as surety just because someone claim say dem know each oda.
Notes: Di Yorùbá separate di two directions only by how di words arrange, without changing any word, so di proverb na minimal pair. E get strong practical force for culture wey standing surety for person na formal action wey carry real liability.
Character wey form and character wey spoil
33. À-bí-ì-kọ́; à-kọ́-ì-gbà; òde ló ti ńkọ́gbọ́n wálé.
Literal: À-bí-ì-kọ́ one-born-and-not-taught; à-kọ́-ì-gbà one-taught-and-not-accepting; òde outside ló ti ńkọ́gbọ́n wálé is-where he-will-learn-wisdom home.
Idiomatic: "A-child-that-was-never-taught-how-to-behave, a-child-that-was-taught-but-refused-to-heed-instruction: it is from outside the home that he will learn wisdom." [S1]
Meaning: Pikin wey dem no train for house, na outside world go train am, and di way di world go take train am go harsh pass.
Used when: Owomoyela: "Look your pikin training well well" [S1] Dem dey talk am also with pity about adult wey pass correction already.
Notes: Di two compressed nominals come from di à- ... ì- pattern wey dey turn whole clause to noun, and each one dey name different type of failure: person wey dem no teach at all, and person wey dem teach but e refuse to listen. English need hyphenated words to hold dem, as Owomoyela translation show. Dis proverb na di standard Yorùbá text on household as di place where moral training dey happen, and dem treat am further for owe-omoluabi-moral-formation.
34. Kí ọmọdé tó gbọn, ìwà-a ẹ̀ á bàjẹ́.
Literal: Kí ọmọdé tó gbọn before a-child becomes wise, ìwà-a ẹ̀ his character á bàjẹ́ will-be spoiled.
Idiomatic: "Before a child learns wisdom, he or she will have earned a bad reputation." [S1]
Meaning: Sense dey come after di damage wey teach am don happen.
Used when: Owomoyela: "Person hardly dey get sense before e make some mistakes" [S1] Dem dey use am to argue say make dem endure young person.
Notes: Bàjẹ́ cover both somtin wey spoil and somtin wey face disgrace, so di Yorùbá no separate di ruin of character from di ruin of name, and Owomoyela use of "reputation" choose only one side of word wey hold both meanings. If person compare am with entry 33, di two no agree: 33 talk say to form character na household job, but 34 talk say mistake must happen first. Yorùbá proverbs na tools wey dem dey choose for different occasions, no be clauses inside one system.
35. Bí ayé bá ńyẹ ni, ìwà ìbàjẹ́ là ńhù.
Literal: Bí ayé bá ńyẹ ni if life is suiting one, ìwà ìbàjẹ́ corrupt character là ńhù is-what we grow.
Idiomatic: "If life is being good to one, one is likely to act disgracefully." [S1]
Meaning: Prosperity dey spoil good character.
Used when: Owomoyela: "Prosperity dey bring temptation to misbehave" [S1] Dem dey talk am about person wey im behaviour don change as im money increase.
Notes: Dem use Hù, to sprout, for character throughout dis set of proverbs, and as dem use am here, e make corruption be like somtin wey dey grow instead of ordinary mistake: comfort na di soil. Di proverb na warning to rich people and, if dem talk am for their front, e be like direct accusation.
36. Bí a ó ti tó kì í jẹ́ ká hùwà búburú; bí a ó ti mọ kì í jẹ́ ká hùwà rere.
Literal: Bí a ó ti tó how-great we shall become kì í jẹ́ ká hùwà búburú does-not let us grow bad character; bí a ó ti mọ how-limited we shall be kì í jẹ́ ká hùwà rere does-not let us grow good character.
Idiomatic: "The heights one will reach keep one from evil deeds; the ordained limit to one's greatness keeps one from doing good deeds." [S1]
Meaning: Wetin destiny set for person na im dey shape di kind conduct wey di person fit show.
Used when: Owomoyela: "Wetin person fit achieve dey increase or reduce based on di person character" [S1]
Notes: Di usage note wey Owomoyela write take di cause-and-effect go opposite direction from im own translation: di translation talk say na destiny dey control wetin person dey do, but di note talk say na character dey determine wetin person achieve. Di proverb fit go either way inside Yorùbá because none of di two clause show which one come first, and na one place be dis where di collection translation and im explanation get clear tension. Confidence on di meaning: contested.
37. Ìwà òní, ẹjọ́ ọ̀la.
Literal: Ìwà òní today's conduct, ẹjọ́ ọ̀la tomorrow's court case.
Idiomatic: "Today's behavior causes tomorrow's problem." [S1]
Meaning: Wetin person do today na case for court tomorrow.
Used when: Owomoyela: "The foolish behavior of the present sows the seeds of difficulties for the future" [S1]
Notes: Four words, no verb dey inside. Ẹjọ́ na specific legal matter or dispute wey dem carry go court or meet elder, no be just any kind wahala, so di Yorùbá mention di exact future institution where dem go judge today behavior. Wetin Owomoyela translate as "problem" miss dat point.
38. Ìwà ọ̀lẹ ńba ọ̀lẹ lẹ́rù; ọ̀lẹ́ pàdánù, ó ní aráyé ò fẹ́ràn òun.
Literal: Ìwà ọ̀lẹ the-lazy-person's character ńba ọ̀lẹ lẹ́rù fills the-lazy-person with-fear; ọ̀lẹ́ pàdánù the-lazy-person loses-out, ó ní he says aráyé ò fẹ́ràn òun the-world does-not love him.
Idiomatic: "The lazy person's character fills him or her with fear; the lazy person loses all and complains that the world hates him or her." [S1]
Meaning: Di loss wey lazy person suffer dey come from im own character, but im dey put di blame for people bad belle.
Used when: Owomoyela: "Each person is more the architect of his or her own fortune than the victim of others' machinations" [S1]
Notes: Aráyé, people of di world, na di standard Yorùbá word for people wey dem dey blame for misfortune without mentioning names, and e often dey carry meaning of witchcraft. Wetin di proverb dey target na dat habit to dey blame people.
39. Ahùwà-ìbàjẹ́ ṣe bí tòun là ńwí; aṣe-burúkú o kú ara fífun.
Literal: Ahùwà-ìbàjẹ́ one-who-grows-corrupt-character ṣe bí tòun là ńwí thinks it-is-his that we discuss; aṣe-burúkú evildoer o kú ara fífun greetings on your self-constriction.
Idiomatic: "The person of evil character thinks he is the subject of discussion; the evildoer is plagued by suspiciousness." [S1]
Meaning: Bad thing wey person do dey make di person dey always suspect say people dey talk about am.
Used when: Owomoyela: "Evil acts breed uneasy consciences" [S1] Dem dey talk am when person carry general talk take make personal attack.
Notes: Di second clause na mock greeting. O kú na di normal Yorùbá way to greet person, "greetings on di occasion of," and when dem join am with ara fífun, body wey tight person or self-constriction, e dey produce ironic greeting wey English no get exact equivalent register for am. Owomoyela translate di meaning come drop di form.
40. Ẹni tó tijú tì í fún ara-a rẹ̀.
Literal: Ẹni tó tijú one-who feels-shame tì í fún ara-a rẹ̀ feels-it for himself.
Idiomatic: "The person who is self-aware protects his or her own reputation thereby." [S1]
Meaning: Ability to feel shame na quality wey dey protect person.
Used when: Owomoyela: "Good character benefits the owner more than others" [S1]
Notes: Ojú tì, word-for-word "eye push," na di Yorùbá idiom to feel shame, and wetin Owomoyela translate as "self-aware" treat am as virtue instead of emotion, wey person fit defend but na interpretation. More direct translation, "person wey fit feel shame dey feel shame for im own self," keep di two-way meaning. Dem discuss shame as good quality well well inside owe-shame-reputation.
41. Ẹni a fẹ́ kì í ṣìwà hù.
Literal: Ẹni a fẹ́ one whom we love kì í ṣìwà hù does-not grow wrong-character.
Idiomatic: "A beloved person can do nothing wrong." [S1]
Meaning: Love dey stop person from judging character.
Used when: Owomoyela: "To be loved is to be infallible" [S1] Dem dey talk am with sarcasm, about favoritism.
Notes: Ṣìwà, from ṣì (to make mistake) plus ìwà, na single word for bad character, and e dey use di same verb hù just like good character dey use. Di proverb dey describe things, e no dey approve am: e dey report bias instead of to support am, and di normal way dem dey use am na to point out say bias dey work.
42. Àgbà òṣìkà ńgbin ìyà sílẹ̀ de ọmọ-ọ rẹ̀.
Literal: Àgbà òṣìkà a-wicked elder ńgbin ìyà sílẹ̀ is-planting suffering down de ọmọ-ọ rẹ̀ awaiting his children.
Idiomatic: "A wicked elder sows suffering for his children." [S1]
Meaning: Di repercussion of elder wicked behavior na im descendants go pay for am.
Used when: Owomoyela: "One's character often affects the fortunes of one's children" [S1]
Notes: Gbin, to plant, plus de, to wait for, give meaning of crop wey person plant purposely make anoda person come harvest am. Owomoyela print dis proverb two times, for 702 and 1306, inside humility and caution sections respectively, and e cross-reference each one to di oda; di text na di exact same thing [S1].
43. Ànán-mánàán ẹtú jìnfìn; oní-mónìí ẹtú jìnfìn; ẹran mìíràn ò sí nígbó lẹ́hìn ẹtu?
Literal: Ànán-mánàán yesterday-and-yesterday ẹtú jìnfìn the-antelope falls-in-a-pit; oní-mónìí today-and-today ẹtú jìnfìn the-antelope falls-in-a-pit; ẹran mìíràn ò sí nígbó is-there-no other animal in-the-forest lẹ́hìn ẹtu besides the-antelope?
Idiomatic: "Yesterday the antelope was caught in a pit trap; today the antelope is caught in a pit trap; is there no other animal in the forest besides the antelope?" [S1]
Meaning: When misfortune dey always happen to di same person, e dey point to something inside di person character.
Used when: Owomoyela: "If the same person repeatedly finds himself or herself in difficulties others are able to avoid, one should look to the person's character for the explanation" [S1]
Notes: Di way dem repeat ànán-mánàán and oní-mónìí na emphatic time adverb-dem wey get mocking rhythm wey English no fit bring out. Di proverb na reasoning, no be accusation: e no gree talk wetin dey do di antelope, e only observe say di pattern need explanation.
44. Ọwọ́ ẹni la fi ńtú ìwà ara ẹni ṣe.
Literal: Ọwọ́ ẹni one's own hands la fi ńtú ìwà ara ẹni ṣe is-what we use to undo-and-remake one's own character.
Idiomatic: "One's own hands are what one uses to mend one's fortune." [S1]
Meaning: Person fit repair character, and na only di owner fit do am.
Used when: Owomoyela: "Each person's fortune is in his or her own hands" [S1]
Notes: Owomoyela translate ìwà here as "fortune" instead of "character," wey be serious interpretation choice: na di same Yorùbá word dem translate as "character" for every other place for inside this file. Di verb tú ... ṣe mean to lose and do again, wey dem dey use for when person dey rebuild wetin dem no make well, so di literal meaning closer to "na person own hand im dey take remake im own character." Di difference between di printed translation and di literal reading na real matter, and dem leave am as e dey here. Confidence for di rendering: medium.
Character, appearance and how other people dey judge person
45. Àjàjà ṣoge àparò, abàyà kelú.
Literal: Àjàjà uncharacteristically ṣoge dressed-up àparò partridge, abàyà kelú with-chest thrust-out.
Idiomatic: "The uncharacteristically spruced-up partridge swells its chest." [S1]
Meaning: New fine things wey person just get dey make person show off pass normal.
Used when: Owomoyela: "The nouveau riche always goes to extremes in consumption" [S1]
Notes: Abàyà kelú na epithet of di form wey dem dey use for oríkì praise poetry, so di proverb dey copy praise while e dey mock person. Dat double register, praise-form wey carry insult inside, na standard Yorùbá style and e dey completely lost for translation.
46. Dídán lẹyẹlé ńdán kú.
Literal: Dídán shining lẹyẹlé is-what the-pigeon ńdán kú shines until-death.
Idiomatic: "A perpetually shining appearance is what characterizes the pigeon even until death." [S1]
Meaning: Some people good name dey shine reach di end.
Used when: Owomoyela record two meaning: "Either an observation that a person's reputation cannot be tarnished or a wish that it never become tarnished" [S1]
Notes: Owomoyela double explanation make sense to keep instead of to choose one. Di proverb fit be compliment or prayer depending on how person talk am, and any collection wey choose only one meaning don spoil half of wetin di proverb fit do. Di phrase dán kú, to shine reach death, na di same verb-plus-kú pattern wey give jẹ kú, to chop reach death.
47. Ọkùnrin jẹ́jẹ́ a-bìwà-kunkun.
Literal: Ọkùnrin jẹ́jẹ́ a-gentle man a-bìwà-kunkun one-with-hard-character.
Idiomatic: "An easygoing man's gentle mien hides a strong disposition." [S1]
Meaning: To gentle for outside no mean say person character gentle.
Used when: Owomoyela: "The quiet type is often a tough customer" [S1] Warning make person no look down on anybody.
Notes: Di epithet a-bìwà-kunkun, person-wey-get-strong-character, na another oríkì-style formation, and here e dey act as title instead of description. Kunkun hard for di sense say e no dey bend, and dem dey use am for dry clay and stubborn people alike.
48. Ẹni tí yó yá àni lówó, tí kò níí sinni, ohùn ẹnu-u rẹ̀ la ti ńmọ̀.
Literal: Ẹni tí yó yá àni lówó one-who will lend one money, tí kò níí sinni who will-not pester-one, ohùn ẹnu-u rẹ̀ the-voice of-his-mouth la ti ńmọ̀ is-where we know-it.
Idiomatic: "The person who will lend money and will not keep pestering one for repayment, one can tell from the tone of his or her voice." [S1]
Meaning: Di way person dey talk dey show which kind creditor e go be.
Used when: Owomoyela: "The way people talk is a good indication of their character" [S1]
Notes: Ohùn, voice or tone, na technical term for tonal language and di proverb use dat one well: wetin e dey talk na about how person dey sound, no be wetin di person talk. Yorùbá speakers dey notice small-small difference for ohùn di way English speakers dey do for choice of word.
49. Ẹni tí ìbá hùwà ipá ò hùwà ipá; ẹni tí ìbá hùwà ẹ̀lẹ̀ ò hu ẹ̀lẹ̀; ọ̀kùn tó nígba ọwọ́, tó nígba ẹsẹ̀ ńhùwà pẹ̀lẹ́.
Literal: Ẹni tí ìbá hùwà ipá one-who would grow character-of-force ò hùwà ipá does-not; ẹni tí ìbá hùwà ẹ̀lẹ̀ one-who would grow character-of-gentleness ò hu ẹ̀lẹ̀ does-not; ọ̀kùn tó nígba ọwọ́ the-millipede that has two-hundred arms, tó nígba ẹsẹ̀ that has two-hundred legs ńhùwà pẹ̀lẹ́ grows gentle character.
Idiomatic: "The person one would expect to be reckless is not reckless; the person one would expect to be cautious is not cautious; the millipede with two hundred arms and two hundred legs behaves very gently." [S1]
Meaning: Character no dey follow power. Di creature wey get power pass to do violence na im gentle pass.
Used when: Owomoyela note cut short for di source wey dem use here, e start with "Even though one ..." [S1] When dem dey use am, di proverb dey praise self-control for person wey get power to do otherwise.
Notes: Ìgba, two hundred, na round big number for Yorùbá counting, no be say na correct counting of di millipede leg. Di choice of millipede make sense well-well: animal wey get leg pass any other creature but no get any fight for body at all, wey be di main point for inside one single picture.
50. Mú orí lọ, má mú ẹwà lọ; òòjọ́ lẹwà ńdẹ̀hìn, orí ní ńbá ni gbélé ọkọ.
Literal: Mú orí lọ take orí along, má mú ẹwà lọ do-not take beauty along; òòjọ́ lẹwà ńdẹ̀hìn in-a-single-day beauty falls-behind, orí ní ńbá ni gbélé ọkọ orí is-what stays-with one in-the-husband's-house.
Idiomatic: "Go with your head, not with your beauty; beauty abandons one in a day, but one's head remains with one in the marital home." [S1]
Meaning: Wetin dey hold marriage na di inner head, no be fine face.
Used when: Owomoyela: "A woman should care more about good character than about beauty" [S1] Dem dey tell young woman dis one wen she dey marry.
Notes: Orí na di inner head or destiny, and di way Owomoyela explain am change am enter character, wetin be real shift: di proverb talk orí and im explanation talk character. For Yorùbá thought, di two join together but dem still different, and dis proverb na one of di places where ordinary talk dey mix dem together. Confidence on di gloss: medium.
51. Obìnrin tí kò níwà, ìyá ẹ̀ ní ńbá ṣorogún.
Literal: Obìnrin tí kò níwà a-woman who has-no character, ìyá ẹ̀ her mother ní ńbá ṣorogún is-whom she has as-co-wife.
Idiomatic: "A woman without good character will have only her mother as co-wife." [S1]
Meaning: Dem go send am go back to im mama house and e go remain there.
Used when: Owomoyela: "A woman without good character is unlikely to find a husband" [S1]
Notes: Orogún na di relationship between co-wives for polygamous house, wey dey always bring competition, so di joke na say di only woman wey she go ever share house with na im own mama. Di proverb assume say polygyny and patrilocal marriage dey, and person no fit understand am without dem. E still clear say na proverb wey dey face women for way wey di ones about men no dey do, and collections wey dey present di Yorùbá proverb corpus as say e spread equally across di sexes no dey describe am well.
52. Ṣe igbá ilé jẹ́jẹ́; a ò mọ ìwà tí toko yó hù.
Literal: Ṣe igbá ilé jẹ́jẹ́ treat the-home calabash gently; a ò mọ ìwà tí toko yó hù we do-not know the-character that the-farm-one will grow.
Idiomatic: "Handle the home calabash with care; no one knows how the farm calabash will behave." [S1]
Meaning: Take care of wetin you get, because you no know di one wey go replace am.
Used when: Owomoyela: "Be good to the things and people you already have; you can never be sure what you might end up with if you were to trade them for new ones" [S1] Dem dey tell person wey dey think to leave spouse or position.
Notes: To talk say calabash get ìwà no be careless talk: for Ifá literature ìwà dey reach di way anything take dey, and na dat one make di wordplay between household object and household member work. Di proverb read like practical advice about utensils and e land as advice about marriage.
53. Ọgbọ̀ọgbọ̀n là ńrọ ìjánu, ọ̀kọ̀ọ̀kan là ńmọ ìwà èèyàn.
Literal: Ọgbọ̀ọgbọ̀n in-thirties là ńrọ ìjánu is-how we forge bridles, ọ̀kọ̀ọ̀kan one-by-one là ńmọ ìwà èèyàn is-how we learn the-character of-people.
Idiomatic: "In the thirties one manufactures bridles; one by one one learns people's character." [S1]
Meaning: Person dey learn character one by one and small-small, no be like goods wey dem produce in batches.
Used when: Owomoyela: "If it were possible to know people's character beforehand, one would more easily choose those one would have anything to do with" [S1]
Notes: Owomoyela print dis one as di beginning of longer proverb wey continue say "had I known a certain person's character when she was offered to me, I would not have married her" and end with di phrase adunnijọjọ bí abájọ, wey e translate as "a situation that hurts like 'had I known'" [S1] Dem quote di first two clauses here because dem dey circulate on dia own and carry di general point; di full text dey for 3426 for Owomoyela. Di distributive numerals ọgbọ̀ọgbọ̀n (in thirties) and ọ̀kọ̀ọ̀kan (one by one) form through reduplication and di contrast between dem na di whole argument.
Proverbs from untoned sources
Di four text for dis section come from sources wey print Yorùbá without tone marks. Dem reproduce dem just as dem dey. Dem no put any diacritics, because to put dem go bring reading wey di source no give authority for.
54. Iwa rere l'eso eniyan. (printed without tone marks)
Literal: Iwa rere good character l'eso is-the-adornment eniyan of-a-person.
Idiomatic: Oyewo prints two renderings side by side: "Good character is the guard/security of human beings" and, as an alternative he reports as current, "good character is the wealth for human being" [S2]
Meaning: For Oyewo first reading, good character dey protect di owner, so person wey get good character no need charm to protect am. For di second reading, good character na di property wey dey make person secure, because people go provide wetin person with good character need [S2].
Used when: Oyewo give am as one of di standard maxims wey follow iwa for Yorùbá moral teaching [S2].
Notes: Di two reading depend on di word wey Oyewo transliterate as eso, wey fit be ẹ̀ṣọ́, adornment or ornament, or ẹ̀ṣọ́, a guard, if tone marks dey. Oyewo source no mark tone, so person no fit resolve di ambiguity from di printed text, and dis one na clear example of why di corpus no dey add diacritics to untoned sources: di tone marks go decide di meaning. Owomoyela text wey get tone for entry 2 of dis file, Ìwà rere lẹ̀ṣọ́ èèyàn, with "adornment," pick one of di two [S1]. Confidence: contested.
55. Iwa l'ewa omo eniyan. (printed without tone marks)
Literal: Iwa character l'ewa is-the-beauty omo eniyan of-the-child-of-a-person.
Idiomatic: "Character is the beauty of human beings," in Oyewo's rendering; he also reports the form "character is the foundation of human existence," quoting Dada [S2].
Meaning: Good character fine pass physical beauty, and person wey get good character but no fine dey get value pass fine person wey no get am [S2].
Used when: Oyewo report am as di maxim behind di standard advice to young men wey dey choose wife: Iwa ni e wo, e ma tori ewa f'aya sile, "look after her character and never marry a lady because of beauty" [S2]
Notes: Dis na di expanded form of entry 1. Di way Dada translate am as "foundation of human existence" instead of "beauty" na interpretation wey base on how dem derive ìwà from wà (wey mean to exist), and Dada explain am clearly say: "A person without iwa (character) is therefore seen as a non-being" [S2] Dis na philosophical reading of proverb wey di surface meaning dey talk about beauty, and na so dem suppose label am instead of to take am as di translation.
56. Obinrin so 'wa nu o l'oun o m'ori oko w'aye. (printed without tone marks)
Literal: Obinrin a-woman so 'wa nu threw character away o l'oun she says o m'ori oko w'aye she did-not bring the-orí of-a-husband to-the-world.
Idiomatic: "A woman with deficit in character blames destiny for her marital misfortune." [S2]
Meaning: Woman wey loose her marriage because of her own character dey blame am on destiny.
Used when: Oyewo talk say na di proverb wey dem dey use for women wey dia marriage scatter and dey blame destiny for di failure [S2].
Notes: Orí oko, di head-of-a-husband, na di destiny to get husband wey person choose before dem born am, so di woman dey claim say dem no give am husband destiny. Di proverb reject dat excuse. Like entry 51, e dey target women specifically and e dey show di balance wey no dey equal for inside Yorùbá marriage proverbs instead of general principle.
57. San'be sun, f'apo ro'ri, iwa omo ni m'omo s'okigbe. (printed without tone marks)
Literal: San'be sun girded-with-knives sleeping, f'apo ro'ri using a-quiver to-pillow the-head, iwa omo the-child's character ni m'omo s'okigbe is-what drives the-child to-the-magic-of-immunity.
Idiomatic: "One who sleeps girdled with knives and pillows his/her head in a quiver, it is his/her character that drives him/her to dabble in the magic of immunity." [S2]
Meaning: Person wey must hold weapon sleep, na im own character push am reach dere, wey make am get enemies.
Used when: Oyewo put am as di counterpart to entry 54: person wey get bad character dey easily enter danger, dey live inside fear, and dey run go meet charms and weapons make e protect am from outside, wey be say person wey get good character no need all dose things [S2].
Notes: Òkìgbe, wey dem translate as "the magic of immunity," na di class of medicine wey dem believe say dey make body reject blade cut and gunshot. Wetin di proverb dey argue na like diagnosis: di weapon no be di problem but na symptom, and e dey identify who di owner be. Oyewo cite Idowu, African Traditional Religion: A Definition, p. 197 for di text and translation [S2].
58. Omode bu iroko, o boju weyin. (printed without tone marks)
Literal: Omode a-child bu iroko insults the-ìrókò-tree, o boju weyin he looks behind.
Idiomatic: Alu reports the saying in the context of an elders' warning and does not print a full stand-alone English rendering; the sense he gives is that the child who abuses the ìrókò looks over his shoulder, and that the day one abuses Olúwéré is not the day retribution arrives [S3].
Meaning: To offend something wey get power dey bring fear immediately, and di judgment dey come later instead of at once.
Used when: Alu take "the elders say" introduce am, as warning about consequences wey no dey show face on di day of di offence [S3].
Notes: Di ìrókò (Milicia excelsa) na big hardwood tree wey dem dey treat for Yorùbá practice as tree wey spirit dey live inside, and to insult am no be just ordinary mouth talk. Olúwéré na name wey connect to powerful spirit for di continuation of di proverb wey Alu quote. Dis entry dey inside dis file with lower confidence pass di rest because di source paraphrase am instead of direct translation, and dem print di text without tone marks. Confidence: medium.
How to read dis set
Three things clear across dis fifty-eight proverbs wey person no fit see inside only one of dem.
Dem treat character like substance, no be just conduct. Person fit get am (oníwà), grow am (hù), carry am travel, e no fit shed am comot, and e fit scatter destiny. English moral words dey make character look like evaluation of behaviour; Yorùbá proverb words dey make am be like something wey person get. Dat difference dey show for every translation for inside dis file, and na di main reason wey make di literal meaning good to read alongside di idiomatic ones.
Di collection dey drag with body, and dat disagreement dey very important. Entry 33 put responsibility on di household for child formation; entry 34 talk say character dey spoil before wisdom come, no matter wetin happen. Entry 13 talk say character dey pass destiny; entry 36, based on Owomoyela own translation, talk say wetin destiny set na im dey control conduct. Dem dey choose proverb based on occasion, and occasions dey different. To pack all of dem together make e form one single doctrine of character go create system wey no Yorùbá speaker ever talk.
Di proverbs wey touch gender no balance. Entries 51 and 56 dey blame women for marriage failure with words wey no get counterpart for men inside dis set, and entry 50 dey talk to woman specifically. Dat imbalance na fact about di recorded collection and na so dem report am here instead of to balance am, wey go misrepresent wetin di record actually talk. Whether e dey show Yorùbá thought generally or na di way di scholars (wey majority of dem na men) take gather di collections, na question wey still dey open wey dis file no fit settle.