Thirty-eight Yorùbá proverbs on the crown, the throne, the palace and the offices around them, on what a king owns and what he cannot forbid, and on how a person is placed on a throne or kept off one, 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.
Dis file na about di objects and places of Yorùbá kingship pass as e dey talk about di person of di king. Adé na di crown, especially di conical crown wey get beads and fringe wey na only certain rulers fit wear. Ìtẹ́ na di throne, from tẹ̀, to press or make dem set down. Kọ̀bì na di palace audience chamber, ààfin na di palace itself, and bàrà na di royal mausoleum, wey carry chieftaincy title of im own. Around all dis things, di offices dey: di ìlàrí courtier, di agbẹ̀fọ spokesman, di Baṣọ̀run chief adviser, di Ògbóni society wey person wey wan be king need dia consent. Di proverbs wey dem gather here dey talk about wetin dose objects dey give person, wetin dem cost, and who dey control access to dem. Dis corpus im owe-chiefs-kings-authority don already cover di ọba and di olóyè as figures and di general condition to dey above oda people; dis file no dey repeat im proverbs.
Two main claims dey come up again and again. Di first one na say di throne na jurisdiction, and di corpus state how far e reach with direct plain talk: di king get di land, na im dey receive custom dues, im hold right hand and left hand, and na razor dey cut im word. Di second one na say dis jurisdiction dey stop for di boundary of normal everyday life, and di corpus know exactly where dat boundary dey. King no fit ban fowl make e no scratch ground under moonlight, e no fit make blind man blindness reason why im no go call vegetable seller, and e no fit crown imsef. Di strongest political statements inside dis file na di ones wey draw dat second line, and dem dey just two or three entries away from di ones wey draw di first one.
Thirty-eight proverbs dey here inside four groups: di crown and di throne, wetin di king get, di limits of di office, and di offices wey dey around di throne. Dem present di proverbs with Owomoyela texts and translations . Owomoyela usage notes wey dey inside bracket na di basis for di Used when lines; where di words of di note na im own, dem quote am. Anything wey dem mark say na di compiler own come from dis corpus and im confidence level lower.
Owomoyela print full standard orthography with tone marks and subdots, and dem reproduce im texts here as dem print am . E no attach any informant to any proverb, as e hold say proverbs na communal property . Inside dis file, dat anonymity no matter reach normal, because plenty of di entries name real towns, real titles and real institutions, and dose names dey date and place di sayings by dia ownsef. Ọ̀yọ́, Akẹ̀sán market, Ìbàrà, Ẹ̀hìn Ìgbẹ̀tì, Ìkòròdú, di Ògbóni society and di Baṣọ̀run all appear, and where Owomoyela put footnote for one of dem, dem report im note and attribute am to am.
Literal: Ọba ò ní fìlà the-king has-no cap, adé ló ní it-is-a-crown he-has.
Idiomatic: "The king has no hat; he has only crowns."
Meaning: Di thing wey dey im head no be wetin dey any oda person head, and di difference no be about quality.
Used when: Owomoyela: "The king is not to be compared with ordinary people"
Notes: Fìlà na di normal Yorùbá cap wey every man dey wear, and adé na di beaded crown wey get veil of strung beads over di face, wey dem restrict to rulers wey dia right to wear am come from recognized dynastic claim. Di proverb no be compliment but na statement of category: wetin cover di king head no be smaller version of wetin cover oda people head. Compare owe-head-face-ori, where wetin sit down for di head na di standing subject.
Literal: Ẹní dádé whoever wears-a-crown ti kúrò lọ́mọdé has left childhood.
Idiomatic: "The person who wears a crown has outgrown childhood."
Meaning: Di object dey immediately change wetin people fit expect from di person wey wear am.
Used when: Owomoyela: "A high office carries high responsibilities with it"
Notes: Dádé na contraction of dé adé, to wear di crown, and di verb dé na di normal word for to cover head, wey be wetin make entry 1 im distinction necessary. Dem dey use di proverb for anybody wey dem just give position, no be only for kings, and e be one of di corpus short statements about how position dey recreate person. Compare entry 18 of owe-chiefs-kings-authority on how person no fit reverse taking title.
Literal: Bí ọba ò kú if a-king does-not die, ọba ò jẹ a-king does-not eat.
Idiomatic: "If a king does not die, a king is not crowned."
Meaning: Di throne dey take only one person and succession must wait until vacancy dey.
Used when: Owomoyela: "There is a certain order to events, and every event has its purpose"
Notes: Jẹ ọba, to chop kingship, na di standard Yorùbá idiom for reigning, and e apply equally to jẹ oyè, to chop title. Di metaphor of consumption instead of occupation dey run through di whole vocabulary of Yorùbá office, and na why entry 26 proverb about di king goat and di king yam read as e read. Dis na variant of entry 22 of owe-chiefs-kings-authority, wey Owomoyela print separately; di texts differ and dem record both of dem.
Literal: Ògbójú ò tẹ ara ẹ̀ nÍfá the-bold-one does-not press Ifá for himself; ọ̀mọ̀ràn ò fara ẹ̀ joyè the-sage does-not use-himself to-eat-a-title; ọ̀bẹ tó mú ò gbẹ́ ẹ̀kù ara ẹ̀ the-sharp knife does-not carve its-own hilt.
Idiomatic: "The intrepid person does not consult the Ifá oracle on his own behalf; the sagacious person does not enthrone himself; the sharpest knife does not carve its own hilt."
Meaning: Three abilities wey person no fit turn on top im own body.
Used when: Owomoyela: "No matter how powerful and accomplished one might be, one will need other people for some things"
Notes: Di three clause no be decoration, dem na argument wey follow step by step, and di middle one na di political claim: na oda people dey put person for throne. Na so di corpus describe di work of kingmakers even though e no mention any kingmaker name, and e match di constitutional fact say na group of titled electors dey select and install Yorùbá ruler. Tẹ Ifá, to press Ifá, na di technical phrase for divination; see owe-ifa-babalawo-divination. Di knife wey no fit carve im own handle dey follow owe-weapons-defence-vulnerability.
Literal: Ojú ìkà in-the-face-of the-wicked-one la ti ń fi ọmọ olóore jọba is-where we make the-good-person's child eat-the-kingship.
Idiomatic: "It is in the presence of the wicked person that the son of the good person is crowned king."
Meaning: Dem make di enemy watch di promotion instead of to remove am before e happen.
Used when: Owomoyela: "Di wicked go live long reach to see di good person dey prosper"
Notes: Ojú, wey mean face or presence, na di main word: di proverb need people wey go dey watch and e talk who dem be. Yorùbá installation na public series of rites wey dem dey do for front of di whole town, so to dey present for rival coronation no be just imagination. Dis entry get near-twin for entry 8 of owe-chiefs-kings-authority wey get di same opening; Owomoyela print di two text and di corpus record di two.
Literal: Àti dádé Olókun the-crowning of-Olókun ò ṣẹ̀hìn òkun is-not behind-the-back-of the-sea; àti dádé Ọlọ́sà ò ṣẹ̀hìn ọ̀sà the-crowning of-Ọlọ́sà is-not without the-lagoon; àti dádé ekìnnìún ò ṣẹ̀hìn Olú igbó the-crowning of-the-lion is-not without the-Lord-of-the-forest.
Idiomatic: "The crowning of the Olókun, goddess of the sea, will not be in the absence of the sea; the crowning of the Ọlọ́sà, goddess of the lagoon, will not be in the absence of the lagoon; the crowning of the lion will not be in the absence of the deity of the forests."
Meaning: Dem no dey put crown for anybody head outside di land wey di crown dey rule.
Used when: Owomoyela: "Person no fit achieve anything without God help"
Notes: Ṣẹ̀hìn, to dey behind back, mean say something happen without person knowledge or permission, so each clause dey talk say di land must join hand for di enthronement of dem ruler. Owomoyela explanation turn dis one to general statement about God, wey be interpretation instead of translation, and e no clear say e follow wetin di text talk; di Yorùbá dey talk about jurisdiction. Olókun and Ọlọ́sà na di òrìṣà of sea and lagoon; see owe-orisa-tradition-speech. If you read am with entry 4, di file get two separate statement say na give dem dey give crown, person no dey just carry am put for im own head.
Literal: Èṣì error ò rọ́ba dádé does-not wait-for-the-king to-wear-a-crown.
Idiomatic: "Error does not await the king before it dons a crown."
Meaning: Some things no need permission before dem start work.
Used when: Owomoyela: "Natural sense no need outside training"
Notes: Owomoyela full text continue with three extra clause: say Ògúnṣọṣẹ́ no dey wait for sun before e wear cloth wey blood full, say flower no dey wait for sun before e shine, and say brightness dey follow pikin from house come . Im footnote explain di name Ògúnṣọṣẹ́ as "Ògún [god of iron] don cause disaster" Na only di first clause dem quote here because na im relate to kingship, and readers suppose take note of di complete proverb. Di image clear: mistake dey crown imself, wey be exactly wetin entry 4 and 6 talk say king no fit do.
Literal: Àjẹkù lóko àgbẹ̀ the-leavings from-the-farmer's-farm lọba ń jẹ lórí ìtẹ́ is-what the-king eats on the-throne.
Idiomatic: "It is the leavings from the farmer's farm table that the king eats on his throne."
Meaning: Wetin reach di throne na wetin anoda person plant wey e no chop.
Used when: Owomoyela: "Every work get im own special purpose" Owomoyela cross-reference 738 .
Notes: Àjẹkù, leftover food, na word wey dem deliberately use take bring down level when e dey di same sentence with ìtẹ́, di throne, and Owomoyela explanation about work soft pass wetin di text talk well well. Wetin di Yorùbá dey talk na say king food na di farmer surplus, wey be statement about tribute and dependency. If you read am against entry 3 of owe-victory-defeat-surrender, where warrior dey chop kola nut and farmer dey chop bitter nut, di corpus argue di hierarchy of eating from di two side.
Literal: Ọba mẹ́wàá ten kings, ìgbà mẹ́wàá ten eras.
Idiomatic: "Ten kings, ten eras."
Meaning: Reign na unit of time, and na still unit of authority.
Used when: Owomoyela: "Each generation get dem own fashion and taste"
Notes: Four words dey inside Yorùbá and four dey inside English, wey close well well, and di parallelism na di whole style. Ìgbà na period or time instead of numbered year, and to use reign calculate date na how dem actually dey keep Yorùbá dynastic history, for inside di king list wey dem dey recite for Ọ̀yọ́, Ifẹ̀ and oda places. Di proverb therefore be practice of counting time just as e be saying about taste.
Literal: Ó kù dẹ̀dẹ̀ it remained just-a-little ká kó iwì wọ Akẹ̀sán for-us to-carry chanting into Akẹ̀sán, ọba tí à ó yìn-ín the-king whom we-would praise tẹ́rí gba ṣọ bowed-the-head and-received the-cloth.
Idiomatic: "We were just about to enter Akẹ̀sán market with our praise-singing performance when the king we would honor gave up the ghost."
Meaning: Di gift arrive after di person wey suppose collect am no fit collect am again.
Wen dem dey use am: Owomoyela: "Person gift or wetin e do fit don late pass to benefit di person wey receive am"
Note dem: Tẹ́rí gba ṣọ, to bow head take cloth, na polite way to talk say person die, and di English "gave up the ghost" just change one polite word put anoda insted make e translate am. Owomoyela note on one entry wey relate to dis one identify Akẹ̀sán as "di king market for Ọ̀yọ́", wey traditionally dey for di edge of di town and na "di center for important tins wey dey happen for di life of di town" Dis proverb kon put di whole scene for Ọ̀yọ́, and iwì na praise poetry wey dem dey chant give ruler; check owe-market-as-place and owe-prayer-blessing-curse.
Literal: Ọba lóni lẹ̀ the-king is-the-owner-of the-land.
Idiomatic: "The king is the owner of the land."
Wetin e mean: Na di throne get di final right over land.
Wen dem dey use am: Owomoyela: "No authority high pass di king for earth"
Note dem: Four words wey state di constitutional position: land for Yorùbá town na di ọba get am, and family lineage dem only get right to use am under am, no be freehold. Owomoyela translation add "for earth", wey di Yorùbá no talk and wey entries 22 and 23 supply for anoda place. Dis proverb na di foundation of di group and entries 12 reach 14 expand am enter revenue and territory. Compare owe-land-soil-inheritance-of-place.
Literal: Ọba ní ń gba owó ibodè it-is-the-king who receives the-money of-the-town-gate.
Idiomatic: "It is the king who receives customs dues."
Wetin e mean: Revenue wey dey boundary na di throne get am.
Wen dem dey use am: Owomoyela: "Di wealth of di community na di king get am"
Note dem: Ibodè na di gate for di town wall where dem dey check goods wey dey enter, one real institution of di Yorùbá town wey get wall and one of di main source of royal income. Di proverb na statement of fiscal fact, no be metaphor, and na one of di entries for dis file wey di evidence get historical value. Check owe-town-city-village and owe-doorway-threshold-boundary.
Literal: Ọba ní ń jẹ ọrọ̀ it-is-the-king who eats prosperity.
Idiomatic: "It is the king who enjoys all prosperity."
Wetin e mean: Wealth dey naturally flow come meet di throne.
Wen dem dey use am: Owomoyela: "Na di king lot to prosper"
Note dem: Di verb na still jẹ, to chop, wey be di same verb as jẹ ọba for entry 3, so di king dey chop di kingship and dey chop di prosperity with di same word. Owomoyela word "enjoys" na softening; di Yorùbá maintain di metaphor of consumption throughout and no separate holding office from consuming wetin e produce.
Literal: Ọba tó ni apá ọ̀tún the-king who owns the-right side ló ni apá òsì is-who owns the-left side.
Idiomatic: "The king who owns the area to the right also owns the area to the left."
Wetin e mean: Di jurisdiction no get partition inside am.
Wen dem dey use am: Owomoyela: "Di lord of all get authority over everything"
Note dem: Ọ̀tún and òsì no be just direction for Yorùbá political vocabulary, but na names of two chieftaincy division wey pair, so town titled office dem dey commonly arrange as right-hand and left-hand set. So di proverb dey talk say di king hold di two wings of im own chieftaincy structure, wey sharp pass claim about geography. Owomoyela print entries 11 reach 14 one after di oda and person suppose read dem as one block.
Literal: Ọ̀rọ̀ tí ọbá bá sọ a-word that the-king speaks, a bẹ́ gé e it-is severed-by-a-razor.
Idiomatic: "Whatever the king says is severed by a razor."
Wetin e mean: No appeal and no continuation once di king don talk.
Wen dem dey use am: Owomoyela: "Di king word na final"
Note dem: Owomoyela footnote na di main substance of di entry: a bẹ́ gé e, "razor don cut am," na general expression wey dey show say matter don end, and here "di proverb play on di idea say circumciser dey use sharp razor do im work" So di finality na surgical one, and dem borrow am from procedure wey person no fit reverse. English "final" carry di meaning but lose di instrument.
Literal: Àjọ ni tìlú the-consultative-gathering belongs-to the-town; ọba ló lagbo the-king owns the-assembly-circle.
Idiomatic: "The assembly is for the people; to the king belongs the crowd."
Wetin e mean: People fit gather, but na only di throne fit gather dem as one body.
Wen dem dey use am: Owomoyela: "Di public fit gather, but na only di king fit unite dem"
Note dem: Owomoyela footnote show di difference wey di translation no fit show: "Àjọ mean say people gather for consultation; agbo mean say people gather together for ceremony or celebration wey join dem" So di proverb dey talk about two different kind gathering and give di ceremonial one to di king, wey be exactly di Yorùbá constitutional division between deliberation and ritual gathering. Dis na di proverb wey institutionally exact pass for dis file.
Literal: Ọba ní ń gba a-láì-lárá it-is-the-king who defends the-one-without-kin.
Idiomatic: "The king is the defense of the person who has no kin."
Wetin e mean: Where family lineage protection fail, na di throne be di last help wey remain.
Wen dem dey use am: Owomoyela: "Na di king be di ultimate protector of im people"
Notes: Ará for here mean family or relation instead of body, and di compound word a-láì-lárá dey describe pesin wey no get lineage behind am, wey mean total exposure for society wey dey organized by ìdílé. Di proverb dey state wetin di throne suppose do instead of im power, and na im be di counterweight for dis file to entries 11 reach 15. Compare owe-family-lineage-compound and owe-stranger-guest-hospitality.
Literal: Ọba kì í dọ̀bálẹ̀ the-king does-not prostrate fólórí abúlé for the-head-of-a-hamlet.
Idiomatic: "The king does not prostrate before the head of a village."
Meaning: Obeisance dey follow only one direction and na rank dey determine di direction, no be condition or situation.
Used when: Owomoyela: "Pesin wey higher for rank no dey pay obeisance to pesin wey dey lower position"
Notes: Dọ̀bálẹ̀ na di full dobale flat for ground wey men dey do when dem dey greet elder or senior, wey different from kúnlẹ̀, kneeling wey women dey do, and di verb wey dem choose make di proverb dey specific about di exact greeting wey dem hold back. Abúlé na small village or farm settlement wey depend on town, so di pairing deliberately no balance. Compare entry 24 for down, where hierarchy dey turn upside down when di superior no dey.
Literal: Ọbá lè ṣòfin olè can the-king make-a-law against theft kí adìẹ má jẹ̀ lóṣùpá so-that a-chicken does-not feed in-moonlight?
Idiomatic: "Can the king interdict stealing and thus stop a chicken from scratching for food in the moonlight?"
Meaning: Law dey touch behavior wey pesin choose to do, no be behavior wey follow nature come.
Used when: Owomoyela: "No law or authority get di right to stop people make dem no live dia normal life"
Notes: Ṣòfin, to make law, na di specific verb for royal legislation, so di proverb dey talk about di reach of written law instead of power generally. Owomoyela gloss talk say "get di right", wey dey stronger pass di Yorùbá, since dem deliver di text as rhetorical question about capacity. Dat gap between di text and im own gloss make sense to note: di Yorùbá dey ask whether di king fit do am, while Owomoyela dey answer whether di king get permission to do am. Di proverb na di sharpest statement wey set limit for inside dis file.
Literal: A kì í pé ojú ọbá fọ́ one does-not say the-king's eyes are-blind ká má pe ẹlẹ́fọ̀ọ́ mọ́ and-therefore stop calling the-vegetable-seller.
Idiomatic: "One cannot, simply because the king is blind, stop hailing the vegetable seller."
Meaning: Normal daily transaction no dey stop just because big pesin fit take offense for am.
Used when: Owomoyela: "Fear of person for authority wey dey quick vex no suppose control pesin life"
Notes: Owomoyela footnote explain di mechanism: di proverb "dey play on di syllable fọ́, di verb wey mean 'to blind' when e refer to eye" and wey also dey appear for ẹlẹ́fọ̀ọ́, di seller of ẹ̀fọ́, greens . Di whole proverb na pun, and im point na say dem no fit ban sound wey resemble di king condition from di market. English fit translate di pun or di meaning, and Owomoyela choose di meaning. Dis na one of di clearest cases for inside di corpus for owe-tonal-wordplay.
Literal: Ẹní bá rí kun ní mú ọlọ́jà whoever sees mucus in the-nose of-the-market-lord ní ń fọn ọ́n is-who blows it.
Idiomatic: "Whoever sees mucus in the nose of the king is the one who cleans it."
Meaning: To notice fault or defect for body of high-ranking pesin dey make you responsible for am.
Used when: Owomoyela: "People wey no get tact or wey no fit hold dia mouth dey usually regret dia bad judgment" Owomoyela cross-reference 962 .
Notes: Ọlọ́jà, owner of di market, na title of di ọba and na di word wey Owomoyela translate as "king" here; dem treat how market belong to royalty for entries 2 reach 5 of owe-palace-shrine-grove. Di proverb na rule about looking instead of speaking, wey be di harder version: di offense don already complete di exact moment wey pesin look am. Compare entries 3 and 4 of owe-chiefs-kings-authority on top how to insult king wey get defect wey dey show for body.
Literal: A-mòòkùn-ṣolè one-who-goes-under-cover-to-steal, bí ọba ayé ò rí ọ if the-king of-the-world does-not see you, tọ̀run ń wò ọ́ the-one-of-heaven is-watching you.
Idiomatic: "Person-who-lies-low-to-do-evil: if the king on earth does not see you, the king of heaven is looking at you."
Meaning: To escape di visible jurisdiction no mean say di case don clear.
Used when: Owomoyela: "Nothing wey pesin dey do dey hide from God"
Notes: Di proverb assume say ọba dey for heaven wey parallel di ọba for earth, and di parallel na structural one instead of metaphor: Yorùbá thought dey describe Ọlọ́run and Ọlọ́dùmarè with di vocabulary of kingship. Dis structure dey limit di earthly king reach for di same move wey e take affirm im office, wey be di main characteristic of dis file. Compare owe-olodumare-supreme-being and entry 7 of owe-chiefs-kings-authority.
Literal: Àwòdì ò sí ńlé the-hawk is-not at-home, kan-na-kán-ná ń ṣebí ọba lóko the-crow behaves-like a-king on-the-farm.
Idiomatic: "The hawk is away, and the crow behaves like a king on the farm."
Meaning: Anybody wey dey present dey claim precedence when di real owner of di rank no dey.
Used when: Owomoyela: "When hawk no dey, na crow dey be king"
Notes: Kan-na-kán-ná na onomatopoeic name for crow, wey dey copy im sound, so na di noise wey di bird dey make dem take name am, and e fit proverb about creature wey im claim depend on say make dem hear im voice. Di hawk, àwòdì, na di standard predator of di farmyard for inside di corpus; look owe-farm-bush-wild. Dem dey use di proverb for deputies and people wey dey stand in for others, and na di ironic counterpart of entry 18.
Literal: Ìlú là ḿbá ọba gbé it-is-a-town we share with the-king, kí ìjòyè má tẹ̀wá mọ́lẹ̀ pa let-the-chief not stomp-us into-the-ground and-kill-us.
Idiomatic: "One is able to live in the same town with the king; the chief should not stomp us to death."
Meaning: If person fit bear di bigger authority, di smaller one no get any excuse.
Used when: Owomoyela: "Di small official no suppose disturb people pass as di big officials dey do" Owomoyela cross-reference di entry wey come before am .
Notes: Di argument na a fortiori and di corpus dey use dis form well well: dem dey agree to di bigger case so dat di smaller one no go get defense at all. Tẹ̀ ... mọ́lẹ̀, to press something enter ground, dem build am on top di same root tẹ̀ wey give ìtẹ́, di throne, and ẹ̀tẹ́, disgrace, so di chief wey dey press people down and di king wey sit down on top thing wey dey press na di same verb. Dat one no dey show at all for English. Look owe-victory-defeat-surrender on top di same root.
Literal: Ká jà ká re Ọ̀yọ́ let-us fight and-go to Ọ̀yọ́, ká mọ ẹni tó lọba that-we-may-know whose the-king is.
Idiomatic: "Let us quarrel and go to Ọ̀yọ́, and we will see on whose side the king is."
Meaning: Na who di throne turn out to support go settle di dispute.
Used when: Owomoyela: "To boast say person go get di powers-that-be for im side for any quarrel"
Notes: Di proverb call Ọ̀yọ́ by name specifically, wey put am inside di political geography of di Ọ̀yọ́ empire, dat time wey di court of di Aláàfin na di appellate authority for wide area and to travel go dere make dem decide case na real practice. Wetin e record no be principle but practice, and di confidence na somebody own instead of di corpus own: Owomoyela call am boast. Compare entry 27 for di same court when dem look am from far.
Literal: Ẹran ọba the-king's animal ló fi ṣu ọba jẹ is-what ate the-king's yams.
Idiomatic: "It is the king's goat that has eaten the king's yams."
Meaning: Both di person wey offend and di person wey dem offend dey inside di same household, so nothing dey to recover.
Used when: Owomoyela: "Di person wey offend and di person wey dem offend na almost di same person; no need for punishment" Owomoyela cross-reference 3187 .
Notes: Di proverb na jurisdictional joke: royal justice no get ground where di king na both parties, and di loss just dey stay where e dey. Dis na variant of entry 23 of owe-chiefs-kings-authority, wey Owomoyela print separately with different text; dem record di two of dem here. Dem dey use di proverb for families and business firms just as dem dey use am for palace.
Literal: Oṣùpá gbókè mỌ̀yọ́ the-moon stays-on-high and-knows Ọ̀yọ́; ọbá gbélé mọ ará oko the-king stays-at-home and-knows the-farm-dweller.
Idiomatic: "The moon remains on the firmament and knows all about Ọ̀yọ́; the king remains at home but knows all about the farm dweller."
Meaning: Di throne dey get information without moving because information dey come meet am.
Used when: Owomoyela: "Person wey get influence no need to dey present for place before e know wetin dey happen dere" Owomoyela cross-reference 2958 .
Notes: Di proverb describe working intelligence apparatus without naming am, and di Yorùbá institution behind am na di group of royal messengers, di ìlàrí, wey be di subject of entry 30 below. To place di king beside di moon give am high and continuous view, wey be di same image wey owe-eyes-seeing-blindness dey use for surveillance generally. Dem mention Ọ̀yọ́ again, just like for entry 25.
Literal: Èèyàn lásán an-ordinary person ò ní gọ̀bì has-no audience-chamber; olówó a-rich-man ò ní ìlàrí has-no royal-messengers.
Idiomatic: "An ordinary person does not have a throne room; a wealthy man does not have royal courtiers."
Meaning: Money no dey buy di apparatus of court, because di apparatus belong to di office.
Used when: Owomoyela: "Every position get di proper privilege wey belong to am"
Notes: Di second clause na di political one: e talk am straight say wealth and royal office na different things and say di ìlàrí, di messengers of di king with dia special half-shaved head, dey attached to di throne and no be to di purse. Kọ̀bì, wey be di same word as gọ̀bì here, Owomoyela explain am for another place as "extension of di palace wey dem dey use for audiences, or for oda government work, or as veranda", with roads to enter wey "must be like maze" Compare entry 30 of owe-chiefs-kings-authority on top money and titles, and owe-wealth-poverty-money.
Literal: Ẹni a pé kó wá á wo kọ̀bì one whom we invited to-come and-see the-audience-chamber: ó ní kín ìyí kọ́bi-kọ̀bi he says what is this maze-of-apartments?
Idiomatic: "The person invited to take a look at the throne-room extension exclaims, 'What a maze of apartments!'"
Meaning: To talk di property wey dem take name di thing no dey add anything.
Used when: Owomoyela: "Make person no waste breath dey talk wetin don dey obvious"
Notes: Di footnote wey Owomoyela write carry di whole joke: di kọ̀bì "approaches are necessarily mazelike, a fact to be taken for granted" , and di exclamation wey di visitor make kọ́bi-kọ̀bi na echo of di building own name. Di proverb na architectural evidence as well as joke, since e show say people expect say make person pass through series of courtyard wey dem deliberately make complex before dem reach palace audience chamber. See owe-palace-shrine-grove.
Literal: ‘‘Ọba, èmi lẹrú ẹ "King, I am your slave; Baṣọ̀run, èmi lẹrú ẹ’’ Baṣọ̀run, I am your slave"; àtọba àti Baṣọ̀run both-the-king and the-Baṣọ̀run, wọn ò mọ iye ẹrú tí wọ́n rà do-they-not know the-number of-slaves they bought?
Idiomatic: "'Oh King, I am your slave; Oh Chief Adviser of the king, I am your slave'; king and chief adviser, don't they know how many slaves they bought?"
Meaning: To claim say person connect to big people no dey work, because big people dey keep correct record of who belong to dem.
Used when: Owomoyela: "It is devious to manufacture kinship to illustrious people; illustrious people know their own kin"
Notes: Di Baṣọ̀run na di head of di Ọ̀yọ̀ Mèsì, di council of state for Ọ̀yọ́ and di office wey get power historically to force Aláàfin make e take im own life, so to mention im name beside di ọba na precise piece of constitutional information instead of just general reference to person for court. Di proverb also assume say di two offices dey hold slave as normal matter. Ẹrú ẹ, your slave, na way to humble oneself for greeting instead of statement of status, and di joke for di proverb na say dem take di greeting literally.
Literal: Agbèfọ́ba the-king's spokesman kì í jẹ̀bi fún un does-not bear-guilt for him.
Idiomatic: "The king's spokesman does not bear the king's guilt."
Meaning: To speak for person wey get authority no dey transfer liability for wetin dem talk.
Used when: Owomoyela: "The servant is not liable for the master's misdeeds"
Notes: By custom, dem no dey talk to Yorùbá ọba directly and e dey speak through person wey dey stand between am and people, so dis office na constitutional necessity instead of just convenience. Di proverb solve di clear question wey dat kind arrangement dey bring out, wey be who go answer for di words, and e answer am in favour of di spokesman. Compare di Akan okyeame wey Yankah discuss for im work on royal oratory, wey Owomoyela list for im own bibliography .
Literal: Apá ọmọdé a-youth's arms ò ká oyè-e bàrà do-not encompass the-title of-the-bàrà.
Idiomatic: "A youth's resources are not adequate for the chieftaincy of the royal mausoleum."
Meaning: Some offices dey require capacity wey young person never gather.
Used when: Owomoyela: "A youth cannot take on the responsibilities of an elder"
Notes: Di footnote wey Owomoyela write identify di institution: "Bàrà is the royal mausoleum of Ọ̀yọ́ kings, and important coronation ceremonies take place there" Di title wey dem dey talk about come get custody of di place where dead kings dey sleep and where dem dey make living ones, na why dem pick am as example. Apá ò ká, hand no reach around am, na di standard Yorùbá idiom for insufficiency, wey dem discuss for owe-hands-feet-working-body.
Literal: A kì í dun i lóyè one does-not contest-a-title against-someone ká fọ̀nà ilé-e Baálẹ̀ han ni and-show them the-way to the-Baálẹ̀'s house.
Idiomatic: "One does not compete with another for a chieftaincy title and also show the competitor the way to the king's house."
Meaning: Person no fit be rival and guide for di same matter.
Used when: Owomoyela: "A person should be treated either as an adversary or as an ally, not as both"
Notes: Baálẹ̀, literally father of the land, na di head of town or quarter wey dey under ọba, and Owomoyela translate am as "king" here, wey wipe out real difference for rank. Di proverb assume di physical fact say candidate must present imself for di house of di person wey dey decide, so to know di road na solid advantage. Na dis be di file most concrete image of kingmaking as process wey get address.
Literal: Má fìkánjú jayé do-not with-haste enjoy-life, awo ilé Alárá the-mystery of the-Alárá's household; má fi wàà-wàà joyè do-not with-scrambling eat-a-title, awo Òkè Ìjerò the-mystery of Òkè Ìjerò.
Idiomatic: "Do not go impatiently about enjoying life: the oracle delivered to the [royal] Alárá household; do not rush into chieftaincy: the oracle for the people of Òkè Ìjerò."
Meaning: Both enjoyment of life and to enter office dey spoil if person dey rush.
Used when: Owomoyela: "Whoever goes about life with patience will reap untold enjoyment from it"
Notes: Dem set di proverb for di form of Ifá verse, where each clause dey attached to named client, and awo here na di divination and im client instead of mystery in di abstract. Alárá na di ruler of Àrá and Ìjerò na Èkìtì town wey get im own ruler, so di people wey dem dey address na royal houses wey dem dey tell make dem no rush. Dem comot Owomoyela third clause, about life to come wey sweet like to lick honey, because of length and readers suppose note am . See owe-quoted-in-ese-ifa on top dis form and owe-patience-suuru-restraint-temper.
Literal: O fẹ́ẹ́ joyè you want to-eat-a-title o ní o-ò ní-í jà and-you say you-will-not fight.
Idiomatic: "You aspire to taking a chieftaincy title, and you say you will not get into a fight."
Meaning: Offices wey people dey contest for na offices wey get contest, and to want one without di contest na to want nothing.
Dem dey use am when: Owomoyela: "Na self-deceit to dey wish for sometin without to ready for di struggle wey dey inside to get am"
Notes: Du oyè, wey mean to contest for title, na di normal Yorùbá verb for candidacy, and na di same verb dem dey use to compete for anything, wey dey show di reader say people expect make Yorùbá chieftaincy selection be drag-and-drag struggle. Owomoyela print text wey close to am for entry 32 of owe-chiefs-kings-authority; di two get different wording and dem record both of dem. Compare entry 33 for up, wey describe how dem dey carry di same contest go.
Literal: Olè tó gbé fèrè ọba the-thief who took the-king's trumpet ò ró hun gbé found nothing to-take.
Idiomatic: "The thief who stole the king's bugle could find nothing to steal."
Meaning: To carry wetin person no go fit ever use no be stealing, na confusion.
Dem dey use am when: Owomoyela: "No reasonable explanation fit dey for action wey clear say na pure senselessness"
Notes: Di note wey Owomoyela put for di entry wey follow am bring out wetin di proverb dey assume: "Na only to announce say king dey dem dey take blow kàkàkí bugle" So nobody else fit blow di instrument without dem quickly knowing say na thief, na why di stealing dey defeat itself. Di proverb document real regalia item of di Ọ̀yọ́ palace, di long metal trumpet, and e belong to owe-drums-music-in-proverb material inside owe-town-city-village.
Literal: Ẹní fi ìpọ́njú rojọ́ whoever with desperation states-a-case á jẹ̀bi ọba will-be-found-guilty-by the-king.
Idiomatic: "Whoever states his or her case in desperation will be adjudged at fault by the king."
Meaning: How person take plead e case dey decide di judgement just as di facts dey do.
Dem dey use am when: Owomoyela: "Nothing dey turn out well if dem do am in desperation. Make person dey do tings jeje"
Notes: Na di middle clause of three-part proverb be dis, wey di other clauses concern gathering palm fruit and digging hole inside desperation ; na only di clause wey concern royal court dem quote here, and make readers take note of di fuller text. Di observation dey talk about real forum: na ọba in council dey hear cases, and di proverb talk say di court dey look person composure as sign say e get point. Compare entry 1086 inside Owomoyela, where litigant wey lose for morning come beg king make e hear di same words again when night fall.
Literal: Bí a kò bá ṣe bí ẹlẹ́dẹ̀ lọ́nà Ìkòròdú if we do-not behave like a-pig on-the-road-to Ìkòròdú, a ò lè ṣe bí Adégbọrọ̀ lọ́jà ọba we cannot behave like Adégbọrọ̀ at-the-king's-market.
Idiomatic: "If one does not act like a pig on the way to Ikòròdú, one cannot act like Adégbọrọ̀ at the king's market."
Meaning: Na dirt dey come before di display.
Dem dey use am when: Owomoyela: "Before person fit live inside luxury, e must dirty im hand with work"
Notes: Di footnote wey Owomoyela put supply di two half: "Ìkòròdú na town wey dey few miles from Lagos (wetin e dey refer to na farm for road wey dey go di town)", and "di name Adégbọrọ̀ mean 'Di crown[ed head] dey receive riches'" So di proverb depend on name wey imself dey talk about crown wey dey take wealth, wey dem set against pig for farm road, and na di king market be where di two meet. Na dis one be di file most compact statement about where royal display take dey come from, and e close di argument wey entry 8 and 12 open.
Three observations dey across dis thirty-eight proverbs.
Di corpus state royal jurisdiction with di flattest language wey e get, and after dat e draw im boundary just as flatly. Entries 11 to 15 dey run four words at a time: di king get di land, dey receive gate money, dey chop prosperity, dey hold right and left, and na razor dey sever im word. Entries 19 and 20 long pass dat, and dem long because to set limit dey require argument, whereas to assert power no need am. Wetin dis pairing show na say Yorùbá political thought no treat sovereignty and im limits as opposite positions wey different parties hold. Di two dey inside di same collection, inside di same register, and speaker dey choose between dem based on situation.
Dem consistently describe enthronement as sometin wey dem dey do to person. Entry 4 talk say wise man no dey enthrone imself, entry 6 talk say no deity dem dey crown behind im own domain back, entry 33 assume say dem must show di candidate road go di house of person wey dey decide, and entry 7 make mistake di only tin wey dey crown itself. Opposite dis one, entry 3 make vacancy di condition wey must dey first. When you join everything together, di file describe constitutional sequence, death first, then selection, then installation, without even naming any kingmaker, and as di word no dey inside na evidence on im own about di register: proverbs dey argue from how di process shape, no be from di offices inside am.
Towns and titles wey get name make dis file di one wey person fit date pass for di whole section. Ọ̀yọ́ appear for entries 25 and 27, Akẹ̀sán market for entry 10, di bàrà mausoleum of Ọ̀yọ́ kings for entry 32, di Baṣọ̀run for entry 30, Ìkòròdú near Lagos for entry 38, Alárá and Òkè Ìjerò for entry 34, and di kàkàkí trumpet for entry 36. Dis ones put big part of di file inside and around di Ọ̀yọ́ political system instead of just Yorùbá kingship in general, and anybody wey dey use dis proverbs as evidence suppose treat dem as testimony about dat system institutions, where di ìlàrí, di kọ̀bì, di customs gate and di royal mausoleum all dey attested as ordinary background instead of just ceremony.
Sourced Yorùbá proverbs on the ọba (king), the olóyè (titled chief), and the obligations, dangers and limits that come with holding power over others.
Yorùbá proverbs built on the king's palace, cult shrines, and the secret groves of Orò and the egúngún masquerade cult, showing these as real, bounded, and differently governed places within the Yorùbá town.
Sixteen Yorùbá proverbs on ìlú, the town, showing it as the site of public reputation, of collective liability for disruptive individuals, and of the deference owed to place.
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.