Forty Yorùbá proverbs on the lawsuit, the hearing, the judge and the verdict, on what makes a judgement fair and what corrupts it, and on the guilt that arrives before anyone rules on it, presented with the original, a literal gloss, a named translation, and the situation each is spoken in.
Machine na im translate dis page and no person don check am. The Yorùbá wey dem quote, the proverbs, the meanings and the citations dey exactly as the original. Everything else fit wrong.
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.
Ẹjọ́ na the Yorùbá word for case, lawsuit, or dispute wey person bring come meet someone wey get standing to settle am. ẹlẹ́jọ́ na the person wey get that case, the litigant. To dájọ́ mean to cut the case, wey be wetin Yorùbá dey call delivering judgement, and the person wey dey do am na the onídàájọ́, the judge. The court for inside these proverb no be building. Na compound head wey dey hear him people, chief wey dey hear quarter, the ọba or ọlọ́jà wey dey hear the town, and the arbitration dey happen for open, na by mouth, and na person wey still be neighbour dey do am.
The proverb dem about this institution divide into two part wey no equal. Small number dey lay down procedure, and dem clear well-well about am: dem must hear both side, witness must not take side, person wey dey vex no be the person to judge, bribe dey blind judge. Plenty of dem wey pass that one dey describe how the thing dey actually happen. The judge dey follow the enemy work together, the first person wey judge you go turn your enemy, dem no dey ever call powerful people to account, innocent people dey full sacrificial grove. The corpus state the standard and still document how dem fail to meet am, and e do both without any apology.
Forty proverb dey here for inside five group: wetin fair hearing need, the judge and wetin dey corrupt am, guilt and him own evidence, who dey beyond court reach, and the fault wey dey elsewhere. Dem present the proverb dem inside Owomoyela text and translation dem . The usage note dem wey Owomoyela put for bracket na the basis for the Used when line dem; where the wording na his own, dem quote am. Anything wey dem mark as compiler own na this corpus own and e get lower confidence.
Owomoyela print full standard orthography with tone mark and subdot, and dem reproduce him text dem here as e print am . E no attach any informant to any proverb, as e hold say proverb na community property , so dem verify the text dem but dem no place dem for specific area, except where internal marker like town name or institution allow dating.
Three proverb wey dey central to this topic don already get treatment elsewhere for inside this corpus and dem no repeat dem here: A kì í gbọ́ ẹjọ́ ẹnìkan dájọ́ (609), Etí, gbọ́ èkejì kí o tó dájọ́ (2490) and Ẹ̀ẹ̀mejì letí ọlọ́jà ńgbọ́rọ̀ (2493) dey inside owe-ears-hearing-mouth, where ear instead of court na the main subject. Na dem be the corpus complete statement about the both-side rule, and make person read entry 1 and 2 below alongside dem.
Literal: A-gbẹ́jọ́-ẹnìkan-dájọ́ he-who-hears-one-person's-case-and-judges, òṣìkà èèyàn the-wicked one of-people.
Idiomatic: "He-who-decides-a-case-after-hearing-only-one-side [is] the dean of wicked persons."
Meaning: To judge based on one side of story no be procedure error, but na serious moral offence of the highest level.
Used when: Owomoyela: "Justice requires considering both sides of a case"
Notes: The Yorùbá make the offender get compound name, A-gbẹ́jọ́-ẹnìkan-dájọ́, wey be the form dem dey use for permanent identity instead of just one single act, so dem no describe the man say e judge badly once, but say na so the person be. Òṣìkà na the wicked person, and Owomoyela "dean" translate superlative construction, the wicked person among wicked people. This proverb still appear for entry 20 of owe-truthfulness-lying-integrity, where dem read am as case of dishonest process instead of court procedure.
Literal: Àṣàwí ẹjọ́ ẹnìkan-án the-doctored-telling of one-person's case ṣàre is-innocent.
Idiomatic: "The doctored case of the only side heard in a dispute is always just."
Meaning: Story wey come from only one side go always sound correct, and na why to hear only that one no dey prove anything.
Used when: Owomoyela: "If one's opponent has no say, one's case is just by default"
Notes: Àṣàwí na narration wey dem don work on, arrange well for effect, and Owomoyela "doctored" hit the point well. Ṣàre here come from àre, acquittal or to dey right, so the verb mean to come out innocent. Entry 1 condemn the judge and this proverb explain the thing wey dey trap am: the one-side story no just be say e no complete, e still get power to convince person well-well. This proverb appear for entry 37 of owe-speech-silence-tongue as saying wey dey talk about how dem dey arrange speech.
Literal: Ẹlẹ́rìí ní ńyanjú ẹjọ́ it-is a-witness that resolves a-case; ẹlẹ́rìí kì í ṣe elégbè a-witness is-not a-supporter.
Idiomatic: "It is a witness that clears up a case; a witness is not a partisan."
Meaning: The full value of witness dey on top say e no dey for anybody side, and witness wey take side no be witness at all.
Used when: Owomoyela: "People called to bear witness in a case should be impartial"
Notes: Elégbè na person wey join side, the word wey dem dey use for chorus wey dey answer lead singer and for faction inside quarrel, so the proverb set the witness against the exact role wey friend wey dem call come court go naturally play. The definition na about wetin suppose be rather than wetin dey happen, and entry 15 below show wetin the corpus think about how often e dey stand. Dem treat this proverb as text about telling truth for entry 23 of owe-truthfulness-lying-integrity; here dem read am for wetin e talk about the office of witness, and dem develop am further for owe-truth-in-dispute-and-oath.
Literal: A kì í ṣe ẹlẹ́jọ́ ní one does-not make the-case-owner into "Ngbọ́?" "Do-I-hear?"
Idiomatic: "One does not ask the main litigant, 'How about it?'"
Meaning: You no dey ask person wey dey inside dispute to confirm the account of the dispute.
Used when: Owomoyela: "Do not expect impartial witnessing from an interested party"
Notes: Ngbọ́ na wetin person wey dey listen dey talk, roughly "na so?", di kind sound wey person dey make to show say e agree wen somebody dey tell story, so wetin di proverb dey forbid na to take wetin di litigant agree to as proof. Di Yorùbá tight sotey e almost hard to translate: ṣe ẹlẹ́jọ́ ní "Ngbọ́" literally mean to turn di litigant to "na-so", to use am as di confirming voice. English no fit carry am without di paraphrase wey Owomoyela supply.
Literal: Ẹni tí ọ̀ràn-án dùn the-person whom the-matter pains, a kì í fi ọ̀ràn lọ̀ọ́ one does-not take the-matter to-him for-settlement.
Idiomatic: "The person most aggrieved is not the one to ask for mediation in the case."
Meaning: Di person wey di matter pain pass no qualify to judge am, no matter how e sabi di matter reach.
Used when: Owomoyela: "A partisan is not a good judge"
Notes: Dùn na di normal verb for pain and for grief, so di disqualification dey based on injury instead of personal interest for legal sense, wey slightly different from di English test. Di proverb na di arbitration side of entry 3: di witness no suppose take side, and di arbitrator no suppose be person wey di matter don already hurt.
Literal: Bí ìkà-á bá ńrojọ́ if the-wicked-one states a-case, ìkà kọ́ ni yó da it-is not the-wicked-one who will decide-it.
Idiomatic: "If the wicked person states a case, it is not the wicked person who will judge it."
Meaning: To present case no be to judge am, and na di separation of di two roles dey protect di final decision.
Used when: Owomoyela: "The wicked will not prevail in the face of impartial judges"
Notes: Rojọ́ mean to talk or push case and da mean to judge am, and all di power of di proverb dey on how e separate di two verbs. Na di proverb wey get hope pass for di file and entry 15 for bottom na di exact opposite, where di person wey dey talk case and di person wey dey judge am come be allies. Di corpus print di two.
Literal: Bí ẹlẹ́rẹ̀kẹ́ régérégé when the-owner-of-smooth-cheeks bá ro ẹjọ́-ọ tirẹ̀ tán has finished stating his case, kó rántí pé let-him remember that ẹlẹ́rẹ̀kẹ́ mẹ́ the-owner-of-blemished-cheeks kí á rí rò also has something to state.
Idiomatic: "After the person with smooth cheeks has stated his or her case, he or she should remember that the person with blemished cheeks will have something to say."
Meaning: Di person wey sabi talk wen e finish im story no mean say di hearing don end.
Used when: Owomoyela: "The person who looks good owing to the efforts of his or her subordinates should remember that they also deserve some credit"
Notes: How Owomoyela explain am shift di proverb comot from courtroom go side of credit for work, wey be clear difference between im translation and im own reading: di Yorùbá dey purely about ro ẹjọ́, to present case, and di smooth and rough face na di two litigants' standing. Di physical difference na di main point, since appearance for Yorùbá thought na evidence about person throughout owe-beauty-ugliness-appearance, and di proverb dey warn di court make dem no take am as evidence here. Confidence on the gloss: contested.
Literal: Ọ̀ràn kan one matter la fi ńṣòfin ọ̀kan is-what we use to-make-law for-another.
Idiomatic: "One problem serves as the basis for a law that will apply to another case."
Meaning: Matter wey dem don settle dey become di rule for matter wey dey come after am.
Used when: Owomoyela: "Experience establishes a precedent for future occurrences"
Notes: Ṣòfin, to make law, come from ṣe and òfin, and as e dey here na direct evidence say people wey involve for Yorùbá judicial practice understand am say e dey generate binding rules instead of settling each quarrel from scratch. Na dis one be di clearest statement of precedent for inside di corpus and e make sense make anybody wey dem tell say customary adjudication dey ad hoc pay attention to am.
Literal: Àbẹ̀tẹ́lẹ̀ the-thing-pressed-underneath ní ńfọ́jú onídàájọ́ is-what blinds the-judge.
Idiomatic: "It is bribery that blinds a judge."
Meaning: Wetin dey scatter judgement no be mistake but money wey dem pay.
Used when: Owomoyela: "Bribery beclouds judgment"
Notes: Àbẹ̀tẹ́lẹ̀ literally mean wetin dem press down for under, from bẹ̀ and ìtẹ̀lẹ̀, and na di standard Yorùbá word for bribe: di metaphor na something wey dem slide under another thing make eye no see am. Fọ́jú mean to blind, di same verb wey dem dey use for real blindness for owe-eyes-seeing-blindness, and di proverb make di judge failure look like problem of eye instead of bad mind, wey dey forgive am pass wetin di facts show. Dis proverb also show for entry 19 of owe-truthfulness-lying-integrity.
Literal: Akọ́kọ́ dájọ́ the-first to-judge lọ̀tá ẹlẹ́jọ́ is the-enemy of-the-litigant.
Idiomatic: "The first judge is the enemy of the litigant."
Meaning: Anybody wey first judge your case na im you go dey hold grudge against.
Used when: Owomoyela: "Few people take criticism kindly"
Notes: Akọ́kọ́, di first, show say judges dey arranged one after di other, wey be evidence of real appellate structure: matter wey dem no accept for compound fit go meet quarter chief and from there go palace. Wetin di proverb dey target na di anger wey di person wey lose dey hold instead of how di judge behave, and na one of di few places where di corpus support di judge.
Literal: Òkú ẹjọ́ a-dead case lọlọ́jà ńdá is-what the-market-owner decides.
Idiomatic: "It is a dead case that the ruler adjudicates."
Meaning: By di time matter reach di ruler hand, di heat don already commot.
Used when: Owomoyela: "Matter wey don reach people wey dey settle fight no dey urgent again"
Notes: Di footnote wey Owomoyela write explain say ọlọ́jà mean "person wey get market" directly, and na title for di ruler of community, because di market dey usually dey outside im palace, and say as ruler im dey judge and settle dispute between im people . Dat meaning place di court for di market and na di strongest single evidence for di corpus for where dem physically dey do Yorùbá judgment; see owe-market-as-place and owe-palace-shrine-grove. Òkú, corpse, wey dem use describe case na strong word: di ruler dey receive am when e don already die.
Literal: Bí ẹjọ́ ò sunwọ̀n if a-case is-not good, ẹlẹ́jọ́ là ńfún dá it-is the-case-owner we give it to-judge.
Idiomatic: "If a case is hopeless, one asks the owner to judge it."
Meaning: When di guilt clear well well, dem dey hand over di verdict give di guilty person make e pronounce am on imself.
Used when: Owomoyela: "If guilt clear, dem suppose make di guilty person talk am out"
Notes: Dis one na real technique for Yorùbá arbitration, no be metaphor, and e reverse entry 4 exactly: for dat one, person wey dey court no fit confirm im own case, but for here, dem make am condemn am. Di difference be say entry 4 dey talk about evidence, while dis one dey talk about verdict wey dem don already reach, where handing di judgment to di man save di arbitrator from di enmity for entry 10.
Literal: Ọlọ́run ní ńṣèdájọ́ God is-who renders-judgement-on a-fehín-pínran he-who-uses-teeth-to-share-meat.
Idiomatic: "Only God can render justice to the person who uses his teeth to share out meat."
Meaning: Some cheating dey happen for where no human court fit see am, and na only God own jurisdiction remain.
Used when: Owomoyela: "Na only God dey see, and fit reward, wetin people dey do for secret"
Notes: Di picture clear and physical: person wey dey share meat wey dey bite small pieces off as e dey share am no dey leave any evidence or person to accuse am, since di thing wey e thieve don enter im belle. Ṣèdájọ́, to do judgment, na di full noun form of dájọ́, and to apply am to Ọlọ́run dey carry di court go up instead of to replace am, na so di corpus generally dey treat God judgment. Compare owe-olodumare-supreme-being and entry 14.
Literal: Ta ni who is-it tàkúté Olúwa God's trap ò leè mú cannot catch?
Idiomatic: "Who is beyond being caught in God's trap?"
Meaning: No position fit make person dey outside di reach of di final jurisdiction.
Used when: Owomoyela: "Nobody dey beyond God judgment"
Notes: Tàkúté na trap wey hunters dey use, so di picture na like ambush instead of court summons, and e make God judgment look like mechanism wey dem don already set, no be court proceeding wey just start. If you read am against entry 23 for bottom, where dem no dey ever hold big criminals accountable, dis na di corpus answer to im own complain, and na answer wey agree say human court don fail.
Literal: Èké ní ńrojọ́ the-devious-one is-who states-the-case; ìkà ní ńdá a the-wicked-one is-who decides it.
Idiomatic: "The person stating a case is devious; the person judging it is evil."
Meaning: Your opponent and your judge na di same kind of person and dem dey work together.
Used when: Owomoyela: "Person enemy and di person wey e dey look up to for justice dey work together"
Notes: Dis na di darkest proverb for di file and dem build am like exact mirror of entry 6, using di same two verbs, rojọ́ and dá, for di same order: for dat one, di separation of roles save di honest person, but for here e no save anybody because na di same class of person hold di two positions. Èké and ìkà, di deceitful and di wicked, na di corpus standing pair for bad character, wey dem discuss for owe-iwa-character. Say di corpus give both 6 and 15 without settling dem na di same double provision wey dem mention throughout owe-disputed-meanings.
Literal: Olè ké-kè-ké small-small thieves ni wọ́n ńpè kúnlẹ̀ are-whom they call to-kneel; ta ní jẹ́ wí pé who dares say that kí ọmọ Aríọrí ó wá sí gba-n-gba the-child-of-Aríọrí should come into the-open kó wá wí tirẹ̀ to state his own?
Idiomatic: "Only small-time thieves are called to account on their knees; who dares summon the son of Aríọrí to come out in the open and render an account?"
Meaning: Di court hand dey only reach people wey dey under.
Used when: Owomoyela: "Na only small-small criminals dem dey hold; di really big criminals dey go free"
Notes: Kúnlẹ̀, to kneel down, no be decoration: Owomoyela footnote for entry 690 record say na custom make people wey dey court for Yorùbá courts state dia case on top dia knees , wey make dat posture di physical sign say person dey under di court authority, and wetin dis proverb whole complain dey talk be say powerful people no dey ever take dat position. Gba-n-gba, di open, na di word wey di corpus dey use for public place where dem dey properly settle matters, as dem use am di same way throughout owe-secrets-gossip-rumour. Aríọrí na name wey stand for big or important person.
Literal: Adìẹ ò lórúnkún ẹjọ́ a-chicken has-no knee for cases.
Idiomatic: "A chicken has no knees for cases."
Meaning: Anything wey no get wetin e take face trial suppose stay far from wetin go put am for trial.
Used when: Owomoyela: "Person suppose stay far from behavior wey fit land am for court"
Notes: Na Owomoyela footnote make this proverb clear: people wey dey carry case go court for Yorùbá dey kneel down explain their matter, and the proverb follow the fact say fowl no get knee, so e no fit kneel down talk case . Without that note, the English no go clear at all, wey show how much of this collection depend on practical court tradition wey reader of today no know again. Entry 16, 18 and 19 all depend on this same style of kneeling down.
Literal: Bí ẹlẹ́jọ́ bá mọ ẹjọ́-ọ rẹ̀ lẹ́bi if the-case-owner knows his case to-be-at-fault, kì í pẹ́ ní kùnúnlẹ̀ he-does-not stay-long in kneeling.
Idiomatic: "The person involved in a case who acknowledges guilt does not last long on his or her knees."
Meaning: To admit say you do wrong dey make the matter finish quick.
Used when: Owomoyela: "Person wey accept fault dey get soft judgment"
Notes: The kneeling down na real action again and here dem dey measure am with time, so the proverb dey describe real way dem dey give judgment: the man wey gree say e do wrong, dem dey tell am make e stand up. Ẹ̀bi na guilt or fault, the direct opposite of àre, wey mean to free person, and the two words dey run through this file the way òtítọ́ and irọ́ dey run through owe-truth-in-dispute-and-oath.
Literal: Ẹni tí ó lè jà the-person who can fight ni yóò kúnlẹ̀ kalẹ́ is-who will kneel until-evening.
Idiomatic: "It is the incorrigible fighter who has to remain on his or her knees until nightfall."
Meaning: Person wey like palava go spend plenty time dey kneel down for front of judge.
Used when: Owomoyela: "Person wey no fit commot hand for fight go spend all im time dey explain case non-stop"
Notes: Kalẹ́, reach evening, na the marker wey show say the thing na punishment instead of ordinary hearing: whole day don waste. If you read am join entry 18, the collection dey describe different levels of posture where how long person kneel down na the judgment, and na this one near pass to describe Yorùbá judgment style for inside the proverbs record. Compare am with owe-enmity-quarrel-reconciliation, where wetin the fighter really lose na relationship with people instead of hours.
Literal: Ajẹ̀bi má gbà he-who-is-guilty-and-does-not-accept-it ní ńkógun wọ̀lú is-who brings war into-town.
Idiomatic: "It is he-who-is-guilty-but-refuses-to-accept-the-guilt that brings warfare into a town."
Meaning: To refuse to accept judgment when case don finish na wetin dey turn dispute to war.
Used when: Owomoyela: "To refuse to accept say person do wrong dey spoil peace for community"
Notes: Kógun wọ̀lú, to gather war bring enter town, na the phrase wey dem dey use for internal palava wey really destroy Yorùbá towns for nineteenth century, and as dem use am here, e show say failure to settle dispute properly na the root of civil war instead of treating am as different matter. Na this proverb get sharp pass political meaning for this file, and e belong beside owe-war-warrior-battlefield and owe-town-city-village.
Literal: Ta ló dè ọ́ who tied you tí ò ńkakọ that you are-crowing?
Idiomatic: "Who has tied you down and thus forced you to confess your guilt?"
Meaning: Nobody force you talk am, so the confession dey come from your own inside mind.
Used when: Owomoyela: "Dem dey talk am to shut the mouth of people wey dey over-protest because their mind dey judge dem"
Notes: Kàkọ na the verb for cock wey dey crow, so Owomoyela "confess" na interpretation of word wey literally mean to make loud noise wey nobody ask for, and the picture wey the proverb dey paint na of man wey no fit stop to expose imself. The difference between the Yorùbá and the explanation make sense to keep open: the Yorùbá only talk say the man dey crow without say dem tie am, and the confession na wetin people understand from am.
Literal: Aṣọ̀ràn the-doer-of-the-offence ní ńṣe aájò is-who does the-solicitude.
Idiomatic: "The guilty person is the one who commiserates."
Meaning: Over-sympathy wey dey show too much na where guilty mind dey hide.
Used when: Owomoyela: "Person wey do bad dey often try to hide im fault by showing concern pass everybody"
Notes: Aájò na deep care, the way person dey run up and down around somebody wey lose person or wey get wound, and the proverb take am as evidence instead of kindness, wey make am practical way to catch person instead of ordinary moral advice. E belong with entry 24 and with owe-friendship-trust-betrayal.
Literal: Àṣá gbé mi ládìẹ the-kite carried-off my chicken kò dúró it did-not tarry, nítorí ó mọ ohun tó ṣe because it knows what it did.
Idiomatic: "The kite snatched my chicken and did not tarry, because it knew what it had done."
Meaning: How quick person take run commot na im be the admission of guilt itself.
Used when: Owomoyela: "Person wey do wrong get im own conscience to struggle with"
Notes: The kite na the bird of prey wey this collection dey always use for smart theft, and the observation correct according to bird behavior, na why the proverb dey work as evidence instead of ordinary figure of speech. When you put am beside entry 24, the two proverbs show the rule of judgment inside the collection: to run commot and to show too much concern all dey point to the same thing.
Literal: Ẹni tí ó sá the-person who ran là ńlé is-whom we chase.
Idiomatic: "People chase only those who flee."
Meaning: To run na wetin make you suspect, no matter wetin you do.
Used when: Owomoyela: "People wey dey act like say dem guilty, dem dey take dem as guilty"
Notes: Di proverb dey talk wetin people dey assume instead of wetin be real fact, and di way dem arrange di word make am fit serve as advice to person wey no do anything and also as explanation of how crowd dey behave. Di corpus clear well well for here: e no talk say di person wey dey run guilty, e only talk say dem go treat am as guilty person, wey be different thing and e make sense pass.
Literal: Ilé-ni-mo-wà I-was-at-home kì í jẹ̀bi ẹjọ́ is-never found-guilty in a-case.
Idiomatic: "'I-was-in-my-home' is never the guilty party in a dispute."
Meaning: Na presence dey make person hold liability, so if you stay comot for di matter, e go keep you comot from di judgment.
Used when: Owomoyela: "One does not get into trouble by minding one's own business"
Notes: Di Yorùbá turn di alibi itself to person as e use am do compound name, Ilé-ni-mo-wà, wey be di same naming style like entry 1 and na one of di main style wey di corpus dey use well well. Say alibi of location na defence wey people recognize and trust dey show us clear fact about wetin Yorùbá courts dey take free person from blame. Compare owe-home-compound-returning.
Literal: A-sọ-aré-dìjà he-who-turns-play-into-a-fight ní ńjẹ̀bi ẹjọ́ is-who is-found-guilty in a-case.
Idiomatic: "One-who-turns-play-into-a-fight is always guilty."
Meaning: Where play turn to fight, na person wey change di nature of di play get fault.
Used when: Owomoyela: "One should take a jest in the spirit of jest"
Notes: Dis one na rule of attribution wey get clear legal shape: di court no dey measure di injury, but e dey find out who change di tone of di matter. Aré na play or sport, and di corpus dey use dis change from play to injury many times, especially for entry 30 of owe-weapons-defence-vulnerability where knife injure person under cover of play.
Literal: Èkúté ilé the-house-mouse ò lẹ́nu has-no mouth bá alákàá wíjọ́ to-dispute-a-case with the-granary-owner.
Idiomatic: "The house mouse has no mouth to dispute a case with the owner of the granary."
Meaning: Where wetin you be na di offence itself, nothing dey to argue.
Used when: Owomoyela: "A known culprit cannot successfully plead innocence"
Notes: Wíjọ́, to talk case, na wetin rat no fit do, and di play on words na say rat get mouth for only one thing, wey be wetin convict am. Dem dey use di proverb against person wey everybody know im habit so tey specific accusation no even dey necessary again.
Literal: "Méè-wáyé-ẹjọ́" I-did-not-come-into-the-world-for-litigation fọmọ ẹ̀ fọ́ kọ mẹ́fà gave his daughter to six suitors.
Idiomatic: "Méèwáyéẹjọ́ ['I did not come to live a life of litigation'] gave his daughter to six suitors all at once."
Meaning: To announce say you no want dispute no go help if you come arrange one.
Used when: Owomoyela: "If one wishes to avoid trouble, one should avoid actions certain to result in trouble"
Notes: Di joke dey inside di name: Méè-wáyé-ẹjọ́ na real Yorùbá name-form, sentence-name wey dey declare wetin di bearer like, and di proverb come compare am with wetin di bearer do. Six suitors wey dey compete for one daughter na sure ẹjọ́ about bridewealth, wey be specific matter wey dem fit carry go court as dem treat inside owe-marriage-husbands-wives.
Literal: Eégún dẹ́bi the-masquerader finds-one-guilty, kò ṣéé gbá lójú he-is-not slappable in-the-face.
Idiomatic: "The masquerader judges one guilty, and yet one dares not slap him."
Meaning: Judgment wey come from source wey nobody fit touch, person no fit answer am even wen e dey wrong.
Used when: Owomoyela: "Against some people one has no recourse"
Notes: Di eégún na di masked ancestral presence, and to hit one na serious offence, so di proverb pick di exact case where di vex of di accused person no get anywhere to go. Say masquerade fit give judgment say person guilty na real fact about Yorùbá dispute settlement, where masked authority dey work alongside di court of chiefs; see owe-orisa-tradition-speech and owe-taboo-pollution-forbidden. Dem dey use di proverb for any judge wey person no fit appeal against.
Literal: Àjòjì the-stranger ò rẹ́ni jẹ́rìí-i rẹ̀ finds-no-one to-bear-witness-for him.
Idiomatic: "The stranger has no one to bear witness for him or her."
Meaning: If local people no dey to talk for you, di process no go give you anything.
Used when: Owomoyela: "A stranger cannot hope for vindication against an indigene"
Notes: Di proverb point out di structural weakness of court wey dey run on top wetin neighbours talk: di àjòjì no get neighbours. Wetin Owomoyela explain go further pass wetin di text talk, since di Yorùbá only talk say stranger no see witness while im explanation talk say di stranger no fit hope say court go vindicate am, and dat extra step na im own addition. E dey beside entry 31 and e belong with owe-stranger-guest-hospitality.
Literal: Ajá tó lẹ́ni lẹ́hìn a-dog that has-people behind-it á pọ̀bọ will kill-a-monkey; èèyàn tó lẹ́ni lẹ́hìn a-person who has-people behind-him á jàre ẹjọ́ will win a-case.
Idiomatic: "A dog that has people behind it will kill a monkey; a person with people behind him will win lawsuits."
Meaning: Na backing dey decide cases.
Used when: Owomoyela: "With people behind one, one can accomplish the impossible"
Notes: Jàre, to dey right for matter, na wetin support dey determine here pass wetin actually happen, and di comparison with di dog make di whole thing dey physical: di animal dey fight pass im power because of who dey back am. If person read am with entry 30, wetin di collection of proverbs dey talk say dey really decide matter na people, and na di same ẹni lẹ́hìn wey owe-community-cooperation-obligation take as di main good thing.
Literal: Ọmọ tí ò níbaba a-child who has-no father kì í jìjà ẹ̀bi does-not fight a-guilty fight.
Idiomatic: "A fatherless child should not engage in an unjust fight."
Meaning: To dey for wrong na luxury wey require person to answer for you.
Used when: Owomoyela: "Never provoke trouble unless you have strong backers" Owomoyela cross-reference 3136 .
Notes: Ìjà ẹ̀bi, guilty fight, na quarrel wey na you be di offender, and di proverb talk am clear say person wey no get papa fit only dey for right. Di advice no be moral one but structural, and na di same claim like entry 31 from di side wey dey lose. Dis proverb still appear for entry 39 of owe-patience-restraint-temper for longer form wey dem pair with door and di knocker.
Literal: Agbèfọ́ba the-king's-speech-bearer kì í jẹ̀bi fún un does-not bear-guilt for him.
Idiomatic: "The king's spokesman does not bear the king's guilt."
Meaning: Di person wey make decision na im get liability, no be di person wey talk.
Used when: Owomoyela: "The servant is not liable for the master's misdeeds"
Notes: Di position na real one: di ọba no dey address di public directly, and na designated speaker dey carry im words, wey be di institutional fact wey di proverb dey protect. Di rule na genuine principle of Yorùbá liability, and e make sense to note am against di assumption say customary law no get doctrines of agency. Compare owe-chiefs-kings-authority.
Literal: Gàḿbàrí pa Fúlàní a-Hausa-person killed a-Fulani-person, kò lẹ́jọ́ ńnú there-is-no case in-it.
Idiomatic: "A Hausa person has killed a Fulani person; there is no case to answer."
Meaning: Where di two parties na practically di same people, di matter na internal one and e no dey generate case.
Used when: Owomoyela: "If the offender and the offended are so close as to be virtual twins, it is as though there has been no offense" Owomoyela cross-reference 4970 .
Notes: Di proverb na about jurisdiction pass ethnographic: e talk say Yorùbá court no look killing between two northerners, wey be statement about di limit of wetin di court fit judge. Owomoyela cross-reference for 4970 give di domestic version, king goat wey chop king yam . Gàḿbàrí na di Yorùbá term for Hausa people, and how di proverb pack Hausa and Fulani put inside one category na di view from Yorùbá country, no be factual claim about dose people.
Literal: Kòkòrò tó jẹ̀fọ́ the-insect that ate the-vegetable jàre ẹ̀fọ́ is-in-the-right against the-vegetable; ìwọ̀n lewéko ńdára mọ it-is in-measure that leaves should-be-attractive.
Idiomatic: "The insect that eats the vegetable wins the case against the vegetable; leaves should observe moderation in their attractiveness."
Meaning: Di person wey tempt carry more fault pass di person wey fall for di temptation.
Used when: Owomoyela: "A person enticed to a crime is not as guilty as the person who did the enticing"
Notes: Jàre, to win case, na wetin dem use here for insect against plant, wey be di collection normal way of stating legal principle inside natural world make nobody fit argue am. Di doctrine na real one about inducement, and e dey stand strangely beside entry 26, where na di person wey change di situation be di guilty one: for here, na di attractive party dem dey blame instead of di party wey act. Compare owe-beauty-ugliness-appearance.
Literal: Iyán dí kókó pounded-yam becomes lumpy, kì í ṣẹjọ́ oníṣu it-is-not the-case-of the-yam-seller; ọkà á mẹrẹ the-yam-flour-meal is-badly-made, kì í ṣẹjọ́ elélùbọ́ it-is-not the-case-of the-flour-seller.
Idiomatic: "If the pounded yam is lumpy, the fault does not belong to the seller of the yams; if the yam-flour meal is ill cooked, the fault does not belong to the seller of the yam flour."
Meaning: Anybody wey supply di material no dey answerable for wetin you do with am.
Used when: Owomoyela: "One should not blame those from whom one obtained materials if in the end one botched their use"
Notes: Ẹjọ́ for here mean di case as charge wey dem go bring, and di double structure with two commodities na di collection way of establishing say di rule na general one, no be only about yam. Dis one na commercial liability rule, and di market setting make am evidence about Yorùbá trade practice; see owe-market-as-place. Entry 37 na di same rule with corn.
Literal: Bí ẹkọ́ bá níkókó if the-corn-meal has lumps, kì í ṣẹjọ́ alágbàdo it-is-not the-case-of the-corn-seller.
Idiomatic: "If the corn meal is lumpy, the fault does not lie with the corn seller."
Meaning: Di supplier liability dey end where di preparation start.
Used when: Owomoyela: "The person who furnished the raw material is not responsible for the flaws of the finished product"
Notes: Owomoyela print dis one and entry 36 separate without to link dem together, even though dem dey state one rule with different food items, and na good example of how im way of arranging things by theme fit scatter variant dem wey belong to di same family. Ẹkọ na di corn food wey people dey chop across Yorùbá land, and di way dem pair am with èlùbọ́ for entry 36 cover di two main staple starch.
Literal: Kì í ṣe ẹjọ́ eléhíngan-gan-ran it-is-not the-case-of the-one-with-protruding-teeth; òrìṣà ló dá a it-is the-god who made him tí kò fi awọ bò ó who did-not cover them with skin.
Idiomatic: "The blame does not belong to the person with protruding teeth; it was the god who created him or her that failed to cover them with enough skin."
Meaning: Case no dey against person for condition wey im no choose by imself.
Used when: Owomoyela: "One should not be faulted for things over which one has no control"
Notes: Di òrìṣà wey dem mention by implication na Ọbàtálá, di moulder of human body, wey Owomoyela identify for dis role for im note for entry 4961 . Di proverb defend di person as e shift di complain go meet di creator, and dis move get liver and e match di character of di work: di corpus dey ready to name di god as di person wey cause am instead of to leave di person wey dem dey mock without defense. Compare owe-fate-gods-responsibility and entry 33 of owe-beauty-ugliness-appearance.
Literal: Àkùkọ gàgàrà the-tall mature rooster ní ńdájọ́ fún ni is-who delivers-judgement for-one láàrin ọ̀gànjọ́ in-the-middle of-deep-night.
Idiomatic: "It is a mature rooster that settles disputes for people in the dead of night."
Meaning: Some question dey settle by fact wey just appear on im own, without any advocate.
Used when: Owomoyela: "Incontrovertible evidence settles all disagreement"
Notes: Owomoyela footnote explain say di rooster wey dey crow dey mark di time for people, so e dey settle argument about which time for night e be . So di proverb first mean wetin e talk direct before e come get figurative meaning: di matter wey dem dey argue na di time, and di cock na witness wey nobody fit argue with im testimony. Na bird dem use Dájọ́ for here, and na di only place for dis file wey dem use di judging verb for something outside human hand, apart from God for entry 13.
Literal: Orí pọ̀ ní Mògún heads are-many at Mògún; ìpín àìṣẹ̀ ló pọ̀ níbẹ̀ it-is the-portion of-the-not-offending that is-plentiful there.
Idiomatic: "There are heads aplenty in the grove where Ògún receives sacrifice; most numerous are those of innocent people."
Meaning: Most of di people wey die for offence no commit any offence.
Used when: Owomoyela: "Even innocence does not always guarantee safety or justice"
Notes: Mògún na di sacred grove where Ògún dey receive sacrifice, and di head dem na di visible remains of execution and sacrifice, so di proverb na count wey dem take for di place where wetin di system produce dey gather. Ìpín àìṣẹ̀, di portion of di person wey no commit offence, na di same phrase dem use for entries 4546 and 5079 for di protective power wey innocent person get , and di way dem use am here dey bitter: their portion na space inside di heap of head. Dis na di strongest condemnation of Yorùbá judicial killing inside dis collection and e come from inside di tradition itself. Compare owe-sacrifice-offering-exchange.
Three observations across dis forty proverbs.
Di corpus state procedural standard and then document how e fail to meet am, without softening any of dem. Entries 1 reach 8 na very clear statement of natural justice just like wetin any tradition fit produce: hear both sides, make sure di witness no dey take side, disqualify judge wey get interest for di matter, reject bribe, treat settled case as precedent. Entries 15, 16, 23 and 40 come talk say di judge dey side with your enemy, say na only small thief dem dey make kneel down, say person wey dey run don already guilty because im run, and say di sacred grove full of innocent head dem. None of di two sets cancel di other one, and speaker dey pick whichever one di occasion require. Dis double provision no be confusion but na di normal way proverb corpus dey work, and na di same pattern dem note for entries 1 and 9 of owe-weapons-defence-vulnerability.
Person fit reconstruct di physical courtroom from dis texts and e be specific place. People wey get case dey state their matter on top their knees, na why fowl no fit bring case for entry 17, why dem dey allow person wey beg make e stand up early for entry 18, why person wey like quarrel dey kneel down till night reach for entry 19, and why powerful people no dey ever kneel down at all for entry 16. Di judge na di ọlọ́jà, owner of di market, and Owomoyela note explain say di title dey follow di ruler because di market dey right outside im palace . Dem dey hear case for gba-n-gba, di open. Order of appeal dey implied by akọ́kọ́ dájọ́, di first judge, for entry 10. Dem no state any of dis anywhere as direct description; person must read all of dem commot from di proverbs, and dat one na solid demonstration of di value wey di corpus get as historical evidence about institutions wey nobody write down.
Inside dis proverbs, na from how person behave dem dey see say person get fault, no be from proof of wetin happen. Entry 22 dey look pity wey too much take see fault, entry 23 dey look how quick person take commot, entry 24 dey look race wey person run, entry 21 dey look complain wey nobody ask for, and entry 27 dey look how dem already know say di offender dey behave. As against dis one, entries 35 reach 38 na all rules wey dey shift blame commot for di person wey dey obvious: go meet di person wey tempt am, go meet cook instead of person wey supply wetin dem cook, go meet god instead of human being. As dem join everything together, di collection dey describe court wey dey judge based on character and condition instead of evidence of di action, wetin fit institution where di arbitrator already know all di people wey dey involved. Whether dat kind reasoning na power or na di reason why entry 40 be true na question wey di collection ask and e no answer am.
Thirty-four Yorùbá proverbs on bearing witness, swearing an oath, the difference between what you saw and what you were told, and what happens to the person who swears falsely, presented with the original, a literal gloss, a named translation, and the situation each is spoken in.
Thirty-two Yorùbá proverbs on the ear as the organ of instruction and intelligence, deafness as a figure for obstinacy, and the mouth as the organ that eats, presented with the original, a literal gloss, a named translation, and the situation each is spoken in.
Sourced Yorùbá proverbs on what starts and escalates a quarrel, how an enemy is handled, and the limits of grudge and revenge.
Fifty-eight Yorùbá proverbs on character, 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.