Òwe on Ọmọlúàbí, the Complete Person and Moral Formation
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.
intermediatehigh·
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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.
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.
De dey break down Ọmọlúàbí traditionally as ọmọ tí olú ìwà bí, pikin wey di chief of character born, and na im be di Yorùbá standard for person wey grow well, wey get proper home training: person wey sabi how to talk well, wey dey show respect and care for oda people, wey dey keep im word for normal social life, wey dey behave well for public, wey dey do honest work, and wey dey protect im family name. Dat origin na wetin people dey repeat well well for tradition; na wetin dem inherit, no be sometin wey dem really prove. yoruba-owe-proverbs already carry di classic proverb wey define am, Ọmọlúàbí kì í ṣe ohun ìtìjú, "person wey get good character no dey do shameful things," and dis file no repeat am again. Ọmọlúàbí na combination of different good qualities, no be just one virtue, and di proverbs wey talk about am spread across all di sections of di main collection wey we use here, instead make dem dey one place.
Ọmọlúàbí no get any single section for inside Oyekan Owomoyela online book The Good Person: Excerpts from the Yorùbá Proverb Treasury, wey University of Nebraska-Lincoln Libraries Electronic Text Center host. Owomoyela arrange im material into six thematic parts (humility and self-control; deep understanding and worldly wisdom; caution, moderation and carefulness; perseverance, hard work and mental strength; consistency, honesty and reliability; consideration and kindness), and di different parts of di ọmọlúàbí standard wey di oda files for dis batch neva pick, dey distributed across all six. Dis file take from all di six parts instead of just one, and e pick only entries where proper public behaviour, respect for oda people and dia boundary, discretion or wisdom to handle matters, keeping social promises, hard work wey dem treat as moral matter instead of just money matter, or wetin family stand to gain or lose for how person turn out, na im be di main point of di proverb. Where entry for below carry mark, di Yorùbá text and di idiomatic English wey dem quote na Owomoyela own, and dem copy am exactly as e print am. Di word-for-word translation and di Used when frame na di compiler own, wey e build from di Yorùbá, except where dem quote Owomoyela usage note directly. Dat digital collection come from di same fieldwork as im print book Yoruba Proverbs (Nebraska, 2005) .
Dis file no repeat proverbs wey dey already inside owe-iwa-character (character as real substance, beauty compared to character, where character dey show), owe-truthfulness-lying-integrity (to talk true, lying, witness and straight judgement), owe-patience-restraint-temper (patience and vexing as dem be), or owe-pride-humility-self-knowledge (to overrate oneself, to know oneself, humility as feeling). E still leave out di family structure and lineage material wey belong to owe-family-lineage-compound and owe-children-parenthood-inheritance: proverb about training towards moral standard dey here only when di standard, no be family structure or how to train pikin, na di main point. Before dem finalize am, dem check every entry for below against di Yorùbá text of all di six files so dat mistake repeat no go dey.
Literal: A kì í fi ìka ro etí one does-not with finger clean ear, ká fi ro imú and use-it clean nose, ká wá tún fi ta ehín and then again use-it pick teeth.
Idiomatic: "One does not use one's finger to clean one's ear passages, use it to pick one's nose, and then use it to pick one's teeth."
Meaning: Person no suppose use one body part do all kind of private things for public without caring who dey look.
Used when: Owomoyela: "One should always behave with decorum"
Notes: Di proverb dey pile up actions one by one, three actions with di same finger in sequence, so dat di improper behaviour go dey heavy pass to just mention am once. Na dis one near ordinary etiquette rule pass for di collection, and dem put am inside because ọmọlúàbí decorum dey work reach dis kind small small body level, no be only for big big conduct.
Literal: A kì í jayé ọba one does-not enjoy the-majesty of-a-king ká ṣu sára and defecate on-oneself.
Idiomatic: "One does not so luxuriate in one's majesty that one shits on oneself."
Meaning: No matter how high person level reach, e no get excuse to lose basic self-control.
Used when: Owomoyela: "Lack of moderation and decorum will bring disgrace to even the most elevated person"
Notes: How raw di image be na wetin dem plan, and e common for dis type of Yorùbá proverb, wey dey use direct body comedy take bring down any thought say rank alone fit excuse lack of self-control. Compare entry 3, wey talk di same point about elder instead of king.
Literal: Àgbà kì í fàárọ̀ an-elder does-not in-early-morning họ ìdí scratch buttocks kó má kan funfun without it touching something-white.
Idiomatic: "A grown person does not scratch his buttocks in the early morning without showing some whiteness."
Meaning: Adult wey never dress well or arrange im body for di day no suppose let oda people see am for dat kind condition.
Used when: Owomoyela: "Improper behaviour brings disgrace"
Notes: Di proverb assume compound wey dey open where neighbours fit really see adult half-dressed when day break, so di warning na practical matter and moral matter together: person must keep decorum even before people appear, no be only when dem don reach.
Literal: Àgbà kì í ṣerée an-elder does-not play-a-game kí-ló-bá-yìí-wá [that provokes] "what brought this about?"
Idiomatic: "An elderly person does not engage in the type of play that provokes the comment, 'What brought all this about?'"
Meaning: Di play of elder, just like di vex or sorrow of elder, suppose never reach extreme level wey go shock people wey dey look make dem dey ask wetin happen.
Used when: Owomoyela: "Elders suppose show decorum"
Notes: Dem quote di rhetorical question as wetin people wey dey look talk with dia mouth, one style wey other files for inside dis work talk say dey common: di proverb show di reaction like drama instead of just to name di fault. Make you compare entry 5, wey follow dis one pair for inside Owomoyela own cross-reference.
Literal: Àgbàlagbà kì í yọ ayọ̀-ọ an-elder does-not rejoice kí-ló-báyìí-wá [that provokes] "what brought this about?"
Idiomatic: "An elder does not rejoice in a manner that would provoke, 'What brought all this about?'"
Meaning: Even joy, for elder body, must stay within level wey person wey dey look go see say e proper.
Used when: Owomoyela: "Moderation and decorum for everything"
Notes: Owomoyela cross-reference dis one straight to entry 4, and di pairing (play, den joy) show di same formula, say extreme reaction dey make bystander shock ask question, wey dem apply two times to two different kind emotion, and dis one show say na template wey dey produce sayings instead of just one single fixed proverb.
Literal: Àgbà kì í ṣorò an-elder does-not perform-ritual bí èwe like a-youth.
Idiomatic: "An elderly person does not perform rituals like a youth."
Meaning: How person take do public or ceremonial duty suppose match di level and position wey di person dey.
Used when: Owomoyela: "How elder take perform suppose match in station and status"
Notes: Orò here cover ritual custom in general, and di proverb no be about competence but na about register: dem expect say make elder do di same act with different level of gravity pass young person, and to wipe dat difference na di fault itself.
Literal: Àgbàlagbà kì í ṣe an-elder does-not act lágbalàgba in-an-elder-unbecoming-manner.
Idiomatic: "An elder should not behave in an unbecoming manner."
Meaning: To be elder get standard of conduct wey follow am, and to break dat standard na different fault entirely from normal misbehavior.
Used when: Owomoyela: "Person suppose behave according to in status"
Notes: Di Yorùbá turn di noun àgbàlagbà, elder, straight to manner-adverb wey dey name in own violation, one kind compression wey English no fit do unless e break am down into full clause.
Literal: Àgbàlagbà tó wẹ̀wù àṣejù an-elder who wears-the-garment-of excess, ẹ̀tẹ́ ni yó fi rí disgrace is-what he-will thereby find.
Idiomatic: "An elder who wears the garment of immoderation will find disgrace because of it."
Meaning: Excess, wey dem describe like cloth wey person wear, na wetin dey expose elder to shame.
Used when: Owomoyela: "Immoderation dey bring disgrace"
Notes: Wẹ̀wù, to wear cloth, wey dem apply to àṣejù, excess, treat lack of moderation like cloth wey person deliberately choose wear instead of mistake wey happen by accident, and dis one make di judgment of di proverb sharp well: di elder no just say in bad luck, but na im take hand dress himself for inside in own disgrace.
Literal: Àgbà tó bú ọmọdé an-elder who insults a-youth fi èébú-u rẹ̀ tọrọ gives his-insult as-a-gift.
Idiomatic: "An elder who insults a youth makes a present of his own insult."
Meaning: If elder insult young person, e no dey reduce di young person; na just something wey dem hand over, wey be loss to di giver pass di person wey receive am.
Used when: Na only people wey show respect to others fit expect respect in return .
Notes: Tọrọ, to beg or to offer as gift, describe di insult like object wey dem transfer instead of wound wey dem inflict, and dis one quietly deny di elder di standing to even insult junior person downward at all: wetin e mean as attack come turn, for grammar side, to gift wey nobody ask for.
Literal: Àgbà tó fi ara-a rẹ̀ féwe an-elder who gives himself over to-youths lèwe ḿbú is-whom youths insult.
Idiomatic: "It is an elder who delivers himself unto youths that the youth will insult."
Meaning: Respect wey elder remove from in own behavior na respect wey young people go also withdraw from am.
Used when: Owomoyela: "If person want make dem respect am, make e respect inself"
Notes: Owomoyela cross-reference dis one straight with entry 10, and di two together talk say disrespect dey run both ways across di elder-junior line: entry 10 concern elder wey disrespect junior person, while dis one concern elder wey leave in own dignity and come lose di respect of young person.
Literal: Àgbàlagbà tí ò kí Ààrẹ an-elder who does-not greet the-Ààrẹ ńfi okùn sin ara-a rẹ̀ is-fitting a-rope for himself.
Idiomatic: "An elder who does not greet the Ààrẹ tries a 'hanging' rope for size."
Meaning: To withhold customary greeting from person wey dem suppose greet no be small mistake; e dey bring consequence wey serious reach di offence against protocol.
Used when: Owomoyela: "Person must avoid actions wey go put am for grave risk"
Notes: Ààrẹ na title of command, so di greeting wey dem withhold no be just ordinary rudeness but na breach with person wey get authority to punish am; di proverb connect small failure of courtesy straight to danger of life instead of ordinary disapproval.
Literal: Àgbàlagbà tó ńgun ọ̀pẹ an-elder who climbs a-palm-tree, bó bá já lulẹ̀ if he falls to-the-ground ó dọ̀run it-becomes heaven.
Idiomatic: "An elder who climbs palm-trees: if he crashes from the tree he will find himself in heaven."
Meaning: E get some kind physical work wey elder no suppose try at all, no matter how power still remain for him body.
Used when: Elder suppose get sense pass to dey climb palm tree; pesin no suppose dey call trouble come meet body .
Notes: "To see imself for heaven" na the normal Yorùbá indirect way to talk about death wey dem dey use for this whole work; to join am straight with normal farm work instead of big danger na wetin make the warning land as social criticism about the attempt itself, no be just say dem dey fear for the elder safety.
Literal: Ará Ìbàdàn kì í ságun people-of-Ìbàdàn do-not flee-war; à ó rìn sẹ́hìn ni wọ́n ńwí "we-will walk backward" is-what-they say.
Idiomatic: "Ibadan people do not run from war; what they say is, 'We will fall back a little.'"
Meaning: Community wey value dem dignity dey find better way to talk about wetin dem no fit avoid, but wey dem no want call by im real name.
Used when: Owomoyela: "Way dey to dodge fight wey no go look like say pesin dey dodge am"
Notes: The proverb dey talk about how to carry body when pressure dey, no be about war itself: e dey show how community dey protect dem reputation through better words wey all of dem agree on together, wey be the group version of the individual decorum wey this section dey talk about.
Literal: Àgbà kì í gbọ́ an-elder does-not hear "Lù ú" "Beat him!" lẹ́nu àgbà in-the-mouth of-an-elder.
Idiomatic: "One never hears 'Beat him/her up' in the mouth of an elder."
Meaning: The work of elder when wahala dey na to settle am, and to dey ginger violence na betrayal of that role, no matter who dey right.
Used when: Elders dey settle matter; dem no dey ginger people make dem fight .
Notes: The proverb define the position of elder by the kind talk wey dem no suppose talk at all, no be by list of duties; elder wey dey talk this kind way don stop to be elder for the way the proverb take mean am, no matter how old dem be.
Literal: A kì í mú oko lọ́nà one does-not take a-farm by-the-road ká ṣèmẹ́lẹ́ and neglect its-care; tajá tẹran ní ḿbúni both-dog and-goat would ridicule-one.
Idiomatic: "One does not farm a plot by the road and neglect its care; every dog and goat would ridicule one."
Meaning: Wetin pesin do for public require extra care pass wetin pesin do for corner.
Used when: Make you never open yourself for insult through bad behavior for public .
Notes: The animals wey dey laugh stand for public opinion in general: even animals wey no concern the matter dey notice the mistake, wey be the proverb way of saying say once pesin dey public eye, the standard wey people take dey judge am dey higher.
Literal: A kì í fi orí wé oríi Mokúṣiré one does-not compare one's-fortune to Mokúṣiré's; bí Mokú kú láàárọ̀ if Mokú dies in-the-morning a jí lálẹ́ he wakes at-night.
Idiomatic: "One does not liken one's fortune to Mokúṣiré's; if Mokú dies in the morning, he resurrects at night."
Meaning: To copy another pesin special power without having am yourself na mistake of judgment, no be ambition.
Used when: Never copy people wey know trick wey you no know .
Notes: The proverb respect the boundary between wetin one pesin fit do and wetin another pesin fit only copy; to misjudge that boundary na mistake of understanding instead of mistake of will, and e different from the pride-and-overreach proverbs for owe-pride-humility-self-knowledge, because the focus here dey on the special power wey the other pesin get wey no get rival, instead of how the pesin wey dey copy take view imself in general.
Literal: A-báni-gbé kì í yáná one-who-lodges-with-another does-not warm-himself-by-the-fire; a-bọ̀rìṣà kì í sun òtútù one-who-serves-a-deity does-not sleep in-the-cold; ẹyin gẹ́gẹ́ kì í gbé àwùjọ́ a-delicate egg does-not live in-a-crowd; ilé kannáà ni wọ́n kọ́ fún àwọn mẹ́tẹ̀ẹ̀ta the-same house was-built for the-three-of-them.
Idiomatic: "A guest does not warm himself by the fire; a priest or priestess does not sleep in the cold; a delicate egg does not live in a crowd; the same house was built for all three."
Meaning: Three different things share one rule, say each of dem must find the proper space and arrangement wey fit dem condition inside place wey dem share.
Used when: Know yourself and know your place .
Notes: The three cases, visitor, ritual specialist, and fragile object, dey different from each other on purpose, wetin make the point apply pass any one of dem: to know pesin place no be rule for only visitor, or for only priest, but na normal rule for any house wey people dey share together.
Literal: A-bánijẹun-bí-aláìmọra one-who-eats-with-another-as-if-without-self-restraint, ó bu òkèlè he breaks a-morsel bí ẹ̀gbọ́n ìyá ẹ̀ like his-mother's-elder-sibling.
Idiomatic: "He-who-eats-with-one-without-self-restraint; he breaks off morsels like his mother's senior."
Meaning: To chop food together with pesin wey senior you require make you hold hand, and to take big portion like say na you senior na the offence itself.
Used when: When pesin dey chop food with other people, e suppose control im hand .
Notes: Owomoyela own note clearly add the exception: man wey dey chop with im junior sister pikin no need show dat kind control, wey mean say the rule depend on relationship instead make e be absolute, exactly the kind respect wey depend on person level wey the ọmọlúàbí ideal expect person to understand well for dat moment.
Literal: Àgùnbánirọ̀ one-taller-than-another ní ńfojúdini is-who shows-disregard.
Idiomatic: "It is the person taller than another who shows no respect for the other."
Meaning: Advantage for body or condition dey tempt the person wey get am make e disrespect person wey no get am.
Used when: Even inside group, every person suppose know im own level compare to others .
Notes: The proverb call height as the excuse instead of the main reason, since height no dey give any real authority; na observation about how person dey take mistake accidental advantage as license, wey be the exact failure wey family suppose train pikin make e no do.
Literal: Aláṣọ àlà the-wearer-of white-cloth kì í jókòó does-not sit sísọ̀ elépo at-the-stall of-the-palm-oil-seller.
Idiomatic: "A person dressed in white does not sit at the stall of a palm-oil seller."
Meaning: Person no suppose put imself for place wey im own condition go make am open to trouble wey e for clearly predict.
Used when: Person no suppose expose imself to insult or danger .
Notes: Dis one na carefulness wey dey look out for self instead of others, but e belong to the decorum group because the fault, like many wey dey above, na failure to read situation well before person act inside am; white cloth wey stain for public na exactly the kind small shame wey person for fit avoid wey the decorum entries inside this file dey talk about again and again.
Literal: Àì-jọnilójú lọ́sàn-án not-being-agreeable-to-one by-day ní ḿmúni jarunpá is-what-makes-one toss-restlessly luni lóru and strike one at-night.
Idiomatic: "Lack of regard for a person during the day makes one kick the person during the night as one tosses restlessly in sleep."
Meaning: Disrespect wey person show someone for daytime dey show face again, without control, for how the person dey treat dem even when dem dey sleep.
Used when: Familiarity dey bring disrespect .
Notes: The point dey closer to how things dey work instead of moral judgement: dem describe disrespect as something wey dey leak comot through channel wey no get guard, wey be sleep, wey the person no fit consciously control, so e dey serve as evidence for daytime attitude instead of separate fault for night.
Literal: Àì-kúkú-joye not-taking-up-a-title-at-all, ó sàn ju is-better-than, "Ẹnuù mi ò ká ìlú" "my-word does-not encompass the-town" lọ exceeding.
Idiomatic: "Not-assuming-the-position-of-ruler-at-all is far better than, 'My word is not heeded by the people.'"
Meaning: To reject responsibility wey person no fit carry out na smaller failure pass make person accept am and then people no go listen to im authority.
Used when: Person wey no take responsibility dey better pass person wey take am but fail to fulfill am .
Notes: Dis one dey stay beside the work-hard group below as im balance: the ọmọlúàbí ideal expect person make e carry real duty, but this proverb show the limit, say make person take public role wey e no fit actually handle bad pass make e no take am at all.
Literal: Àkíìjẹ́ refusal-to-answer-greetings mú òrìṣà níyì gives the-deity dignity.
Idiomatic: "Refusal-to-acknowledge-salutations enhances the god's dignity."
Meaning: When deity hold back ordinary respect, na genuine way e take get high level, precisely because e show say the deity dey separate from ordinary everyday social interaction.
Used when: When person keep distance from ordinary people, e dey give am prestige .
Notes: Dem put this proverb with warning: e dey describe wetin dey give god high level, no be wetin dem recommend for human being, and the way dem normally apply am to human being dey closer to warning pass support, since person wey hold back greetings the way deity dey do dey risk the kind fate wey dem describe for entry 14 instead of dignity.
Literal: Àwíyé ní ḿmú ọ̀ràn yéni explicitness is-what makes a-matter clear; ọ̀ọ́dúnrún okùn la fi ńsin ẹgbẹ̀ta three-hundred strings is-what-we-use to-string six-hundred, bí a ò bá là á if we do-not explain-it kì í yeni it-is-never-clear.
Idiomatic: "Explicitness makes matters clear; it takes three-hundred strings to string six hundred; unless one explains it, no one understands."
Meaning: Make talk clear no be just courtesy but na requirement: matter wey dem no explain go remain unclear no matter how e clear reach to the person wey dey talk.
Used when: When person cut words too much, e dey lead to confusion .
Notes: The mathematics of cowrie-string exact and e dey function as proof instead of decoration, since to count cowries truly require say person know the ratio of string to total; the picture dey argue say to make things clear na technical necessity, no be just good manners.
Literal: Àwíyé nIfẹ̀ ńfọ̀ explicitly is-how-Ifẹ̀ speaks; gbangba lorò ńpẹran openly is-how-Orò kills-animals.
Idiomatic: "Explicitly is the way Ifẹ̀ speaks; it is openly that Orò kills animals."
Meaning: Anything wey person must talk or do, make e talk or do am without hiding, following the example of two respected institutions wey dey run things like dat.
Used when: Anything wey person get to talk, make e talk am without biting tongue .
Notes: To use di sacred city of Ifẹ̀ and di Orò cult as example of open dealing na deliberate escalation: if even masked ancestral cult, wey dia whole system depend on secret and restriction, dey do dia main act for open, di proverb dey argue say, ordinary talk no get excuse at all to dey dodge matter.
Literal: Àpèjúwe description lalágbẹ̀dẹ ńrọ̀ is-what-the-blacksmith forges-from.
Idiomatic: "The blacksmith manufactures from a description."
Meaning: Craftsman, and by extension anybody wey dem ask make e help, fit only work with wetin dem actually tell am.
Used when: Unless person talk wetin dey im mind, oda people no fit know wetin dey di person mind .
Notes: Di proverb treat keeping quiet as practical failure instead of private virtue: to hide wetin person want no be discretion, na way to guarantee say person go get wrong result, wey distinct am clearly from di entries below about keeping person own counsel where silence, and no be to open mouth, na wetin dey help person.
Literal: Amọ̀rànbini Ọ̀yọ́ people-who-know-the-answer-yet-ask, natives-of-Ọ̀yọ́, bí o bá gbé kete lérí if you carry a-water-pot on-your-head, wọn a ní oko lò ńlọ tàbí odò they-say are-you-going to-the-farm or to-the-stream.
Idiomatic: "People-who-know-the-answer-yet-ask-the-question, natives of Ọyọ, if they see you carrying a water-pot they ask whether you are on your way to the farm or the stream."
Meaning: To ask question wey di answer don already dey clear to see na specific social fault wey people fit mock, wey different from genuine inquiry.
Used when: If di answer dey clear make person see, person no suppose ask di question .
Notes: To call whole town, Ọ̀yọ́, say na dia habit to dey commit dis fault na common device to describe behavior through town name instead of person name; di proverb treat questioning wey no need as wasted, performative talk instead of harmless conversational habit.
Literal: Odídẹrẹ́ ẹyẹ òkun the-parrot is-bird of-the-sea, àlùkò ẹyẹ ọ̀sà the-kingfisher is-bird of-the-lagoon; bí a bá jẹun gbé if we eat-and-carry-off, ká má jẹ̀ẹ́ùn gbé let-us-not eat-and-carry-off [our promise].
Idiomatic: "The parrot is a bird of the sea, and the kingfisher a bird of the lagoon; even though we might forget that we once partook in the food, let us never forget what we covenanted."
Meaning: Distance and time fit make person forget wetin dem chop togeda, but promise wey dem seal during di food must survive di two.
Used when: No mata how far we waka, and no mata how long, person no suppose ever forget promise wey dem make .
Notes: Di two bird wey dem name, wey each of dem dey inside dia own habitat, bring up di theme of separation before di real subject of di proverb, di promise, come enter; di pairing argue say geographic distance fit be genuine excuse to forget incidental tins, but never di tin wey dem actually promise.
Literal: Odò kì í kún the-river does-not swell bo ẹja lójú to-cover a-fish's eyes.
Idiomatic: "A river does not so swell as to be over the head of the fish."
Meaning: Anything wey grow around person wey belong to dat place no fit overpower dem, because na part of dia natural element.
Used when: Statement to show say enemy, even when im dey im most powerful level, no fit ever be threat to person .
Notes: Dem keep am here because e connect to discretion in a wider sense, say person wey stay inside dia proper element no dey in danger from di normal changes wey dey happen inside am, a claim wey structurally close to di household-training proverbs below, where staying inside person formed competence na wetin dey keep person safe.
Literal: Ẹní gbé àrùn pamọ́ whoever hides a-disease kọjá ore oníṣègùn is-beyond the-help of-a-healer.
Idiomatic: "Whoever conceals a disease is beyond help from a doctor."
Meaning: To hide real need from person wey get power to meet am dey defeat di main purpose of seeking help.
Used when: People wey need help no suppose hide di fact .
Notes: Di proverb dey target specific, narrow failure of candour instead of dishonesty in general: e dey about disclosure wey person owe helper, no be about truthfulness as virtue, and e belong here instead of di truthfulness file because im subject na di social relationship of asking for and receiving help.
Literal: Ẹnìkan kì í yọ̀ a-person does-not slip kí ilẹ̀ ó sẹ́ for-the-earth to-deny [responsibility].
Idiomatic: "When a person slips, the earth may not deny responsibility or knowledge."
Meaning: Anything wey person do, person must dey ready to own am instead of pushing di responsibility give anoda tin or anoda person.
Used when: For anything wey person do, person suppose dey ready to accept responsibility .
Notes: Dem personify di earth only make dem for deny am defence, wey be di proverb method: even entity wey get genuine reason to disclaim involvement, since to slip na in one sense di ground work, dem still refuse am dat escape, and dis one dey tighten di demand say person must accept responsibility for dia own conduct without qualification.
Literal: Ìdẹra ease ò kan àgbà does-not concern age.
Idiomatic: "Ease has nothing to do with age."
Meaning: Comfort and standing na wetin person dey earn through effort, no be tin wey person dey just gather by growing older.
Used when: Industry dey pay off more surely pass longevity .
Notes: Di proverb deny natural expectation, say age alone suppose bring ease, and replace am with effort as di actual mechanism, wey be di same logic wey dey run through di industriousness cluster below: na only work fit turn time into standing.
Literal: Igbe kí-ni-ngó-jẹ-sùn the-cry "what-shall-I-eat-for-supper" ní ḿpọ̀lẹ is-what kills-the-lazy-person.
Idiomatic: "The cry 'What shall I eat for supper?' is what kills the lazy person."
Meaning: Na complain dey take di place of effort for lazy pesin body, and na that substitution itself dey destroy am.
Used when: Lazy pesin go prefer put im effort to dey cry about im condition pass to find better work do .
Notes: Dem quote Igbe, wey mean cry or shout, as reported speech, wey be di standard style wey this corpus dey use take dramatize character through dem own words; di lazy pesin get energy, but im just dey direct am go lamentation instead of work.
Literal: Iṣẹ́ ọ̀gẹrọ̀ light-effort work lọ̀lẹ́ mọ̀-ọ́ ṣe is-what-the-lazy-person knows-how to-do; kò jẹ́ wá iṣẹ́ agbára he-does-not seek work of-strength.
Idiomatic: "The lazy person knows how to do only things that call for little effort; he/she never seeks out work that demands strength."
Meaning: Wetin dey show say pesin lazy no be say im dey completely idle, but say im dey always choose wetin no go take am effort.
Used when: Dem dey use am talk about people wey dey always find di easiest way out of problem .
Notes: Di proverb clear about wetin laziness really mean for this moral thinking: no be say pesin no dey do anything at all, but say im dey consistently prefer wetin soft, wey make am clear pattern instead of just one-time mistake.
Literal: Iṣẹ́-ajé-ò-gbé-bòji work-for-a-living-does-not-stay-in-the-shade, ọmọ ẹ̀ Òjíkùtù its child is-named First-up-at-dawn.
Idiomatic: "Gainful-work-does-not-keep-to-the-shade; his/her child is named First-up-at-dawn."
Meaning: Real work wey dey bring money dey require make pesin leave comfort, and family wey take this thing serious dey name dem pikin base on that.
Used when: Success for life dey require self-sacrifice .
Notes: Dem treat di short title Iṣẹ́-ajé-ò-gbé-bòji as personal name for di second part, and Yorùbá naming dey truly describe family condition, so di proverb no just make up fanciful example, but e dey point to real naming practice wey dey put di family work ethic inside di pikin identity.
Literal: Iṣu ẹni one's-yam kì í fini pe ọmọdé does-not because-one is-called a-youth kó má ta refuse to-mature.
Idiomatic: "One's yam will not because one is only a youth refuse to grow to maturity."
Meaning: Say pesin be youth no mean say e free from di result, or di demands, of im own effort.
Used when: Even young pesin fit achieve plenty things if im put effort .
Notes: Di proverb dey different from other family-training proverb for this group wey dey look young people as raw material wey dem still dey form; here dem dey credit youth work di same way dem take dey credit adult work, wey be wetin this group of hard work proverb dey argue say di moral value of work no dey wait till pesin reach full maturity.
Literal: Kùtù-kùtù kì í jíni lẹ́ẹ̀mejì early-dawn does-not wake-one twice; kùtù-kùtù ní ńjẹ́ òwúrọ̀ early-dawn is-what-is-called morning; biri ní ńjẹ́ alẹ́ deep-darkness is-what-is-called night.
Idiomatic: "Early dawn does not wake one twice; early dawn is the morning; deep darkness is night."
Meaning: Di opportunity wey morning get na only once e dey come and e no dey repeat, and if pesin fail to see am, e go only clear for im eye when e don late to do anything about am.
Used when: Morning dey come only once; anybody wey waste am go discover late say night don fall .
Notes: Di proverb talk two simple truth about day, say morning dey happen once and say night na night, as if dem need proof, and na dat style e dey use: e talk wetin clear so dat to waste am go look foolish as e really be.
Literal: Ọ̀gá Ìwátà big-shot of-Ìwátà-town, eṣú ò mọ olóòótọ́ locusts do-not know the-honest-person; eṣú dé locusts arrive, eṣú jẹ oko olóore locusts eat the-farm of-the-generous-person.
Idiomatic: "Big shot of Ìwátà town, the locusts do not know who is honest; the locusts arrive and the locusts eat up the good person's farm."
Meaning: Disaster no dey look who good or who bad, and say pesin work hard for im farm no guarantee say bad thing wey affect everybody no go touch am.
Used when: People wey dey destroy property no care which one belong to good people and which one belong to bad people .
Notes: Dem keep am here because of wetin e mean for family outcome: di proverb dey correct di idea say every misfortune na because pesin fail to work hard or get good character, and e serve as balance to other group of proverb wey dey treat every pesin trouble as wetin dem cause for demsef.
Literal: Àgbẹ̀ gbóko a-farmer stays-on-the-farm róṣù and-sees the-moon.
Idiomatic: "A farmer stays on the farm and sees the moon."
Meaning: Hardworking farmer dey stay long for farm reach where night go take meet am.
Used when: Hardworking farmer dey spend long time for farm; persistence na di key to success .
Notes: Di picture simple, na just one clear fact, say pesin see moon from farm, wey represent continuous hard work; di simple picture show how this proverb dey praise steady work wey no get noise pass dramatic effort.
Literal: Ìjẹkújẹ careless-eating kì í pa does-not kill ahanrandi the-worm-ahanrandi.
Idiomatic: "Careless eating does not kill the worm ahanrandi."
Meaning: Some creature, or people, get immunity against particular carelessness wey go ruin another person.
Used when: Person fit do wetin e like without fear of any bad result .
Notes: Dem put am here as contrast instead of endorsement: the proverb dey describe special immunity, no be general permission, and as e dey inside the collection, e dey remind person, consistent with yoruba-owe-proverbs warning about contradiction, say Yorùbá proverb-making dey keep exception cases alongside general rules instead of to suppress dem.
Literal: Ẹgẹ́ ò ṣákìí the-ẹgẹ́-trap does-not fail-once, ẹní bá bọ́ sábẹ-ẹ rẹ̀ whoever falls beneath-it, a pa á kú pátá-pátá it kills-them completely.
Idiomatic: "The ẹgẹ́ trap never misses; whatever passes beneath it it strikes dead."
Meaning: Person or thing wey its reliability complete, dem fit trust am totally, without any exception, to do exactly wetin dem expect am to do.
Used when: Dem fit rely on one particular person, or thing, to do wetin dem expect from am .
Notes: The image na mechanical instead of moral, na trap instead of person, and that na the main point: reliability at this high level na something wey dem treat as fixed like physical machine, the standard wey ọmọlúàbí ideal set for both person word and behavior.
Literal: Ìjòkó là ḿbá eèbà seated is-how-we-find the-oil-pot.
Idiomatic: "The oil pot is ever found in a sitting position."
Meaning: Some things dey stay exactly where dem trust say dem go dey, and that kind steady reliability na something wey good to admire.
Used when: How pot dey stay steady na something wey good to copy .
Notes: The domestic object stand for constancy of the plainest kind, say person fit find am, unmoved, where dem leave am, and how short the proverb be (four words for Yorùbá) match the simple steadiness wey e dey praise.
Literal: Igbó kannáà the-same forest lọdẹ ńdẹ is-where-a-hunter hunts.
Idiomatic: "It is in the same forest that a hunter hunts (or all hunters hunt)."
Meaning: Person dey stay inside the area of wetin dem train am to do, or, as Owomoyela also interpret am, members of the same profession dey maintain standard behavior wey consistent and uniform.
Used when: Person suppose stick to wetin e know. Or, the behavior and character of members of one group suppose dey consistent and uniform .
Notes: Owomoyela record both interpretations without choosing one; either way, the proverb dey talk about consistency, to stay inside the ground wey dem actually train person to work, wey be the final point wey this section share with the household-training proverbs wey dey immediately below.
Literal: Ẹ̀là lọ̀rọ̀ clarification is-what-statements-need; bí a ò bá là á if we do-not clarify-it rírú ní ńrú murkiness is-what-results.
Idiomatic: "Statements must be clarified; if they are not, they become muddy."
Meaning: Word wey dem no make clear no dey remain neutral; e dey actively turn into confusion.
Used when: Statement wey no clear dey cause confusion .
Notes: Dem keep am separate from entry 27 because this one dey state the negative case, wetin dey happen normally when person skip clarity, instead of the positive requirement; together, the two proverbs show say to make things clear na both active duty and something wey its omission get real cost.
Literal: Àdàbà ńpògèdè the-dove recites-incantations, ó rò pé ẹyẹlé ò gbọ́ thinking that the-pigeon does-not hear; ẹyẹlé gbọ́ the-pigeon hears, títiiri ló tiiri it-is-only-pretending-to-sleep that-it-is-doing.
Idiomatic: "The dove recites incantations, thinking that the pigeon cannot hear; the pigeon hears; it is only pretending to sleep."
Meaning: Person wey appear say e dey careless or passive fit actually dey alert and sharp, and to judge that kind person wrongly na failure of discretion on its own.
Used when: Make person never mistake easygoing behavior take think say na cowardice or foolishness .
Notes: Dem keep am here as warning to person wey dey judge character instead of the person wey dem dey judge: to judge correctly say another person dey attentive, no be just based on their outside behavior, na part of the same discernment wey household suppose cultivate.
Literal: A kì í pè é lẹ́rú one does-not call it a-slave, ká pè é lóbí and call it a-child-of-the-house.
Idiomatic: "One does not call it a slave and call it a child of the house."
Meaning: Dem must settle and name the status of person or relationship consistently, no be to leave am hanging between two descriptions wey no agree with each other.
Used when: Person must clear about how e view something or person; when person dey undecided e dey cause wahala .
Notes: This na household proverb about moral clarity wey dem owe person wey depend on dem regarding their real standing, different from the lineage-and-inheritance matter for owe-family-lineage-compound and owe-children-parenthood-inheritance: the main point here na consistency for how dem dey name and treat the person, no be the family structure itself.
Literal: A kì í rí i one does-not see it ká tún sọ pé a ò ri mọ́ and then say that one does-not see-it again.
Idiomatic: "One does not see a thing and then say one does not see it."
Meaning: Once person witness something, e dey bound to that witness and e no fit later change am just because e convenient.
Used when: Always stand by your word .
Notes: Dis one na to stand on top person word for social and witness level, how wetin person talk go dey strong after dem talk am finish, no be to talk truth for abstract way like wetin dey inside owe-truthfulness-lying-integrity: di fault wey dem mention na to pull word back and to dey change mouth, no be lie itself.
Literal: Ojo díẹ̀ a-little cowardice, akin díẹ̀ a-little bravery; ìyà ní ńkó jẹni suffering is-what-it brings-to-eat.
Idiomatic: "A little cowardice, a little bravery; all it brings one is trouble."
Meaning: To dey shake between two side wey no agree with each oda dey bring worse result pass to stand gidigba on top one.
Used when: Person suppose decide weda im go get mind or im go be coward; to dey change mouth for dis kind matter dey bring suffer .
Notes: Dis one close di thread on top discretion and consistency for dis file with di same point wey entry 50 and 51 start with: di ọmọlúàbí standard no be say person must always get mind, or always dey careful, but say any position wey person take, make dem hold am well instead of to mix am for way wey no go satisfy any of di two.
Forty-eight proverbs wey dem gather from all di six thematic parts wey Owomoyela write dey describe standard wey join many tins together instead of just one single virtue, and three tins clear well-well wey person no go see if na only one part of di source dem read alone.
Decorum dey depend on person level, dem no dey apply am as flat rule. Di biggest group here concern elders especially: entries 3 reach 15 dey repeat, with different picture each time, say di standard to control oneself dey go up as age and rank dey increase instead of to remain di same. How elder dey play, im joy, im ritual performance, and even how im take fall from palm tree, dem dey judge all of dem with strict eye pass how dem go judge young person wey do di same tin. Dis one match di logic wey dem don document for owe-pride-humility-self-knowledge, where minor chief no suppose dey put on airs wey fit only king, but e apply am specifically to everyday body and social behavior instead of pride as just attitude.
Discretion for inside dis file almost no dey touch truth-telling matter at all. As owe-truthfulness-lying-integrity gather proverbs about lie-lie and how e no dey balance, di discretion group here (entries 27 reach 35, 48 reach 52) dey look different social failure: to hide wetin person suppose talk, to pull back wetin dem don witness, to fail to warn person wey dey depend on you before you stop to help am, or to dey shake between two positions instead of to hold one. None of dis proverbs accuse anybody say dem dey lie. Dem dey describe fault wey narrow and dey happen everyday, wey be to dey change mouth and to dey dodge straight talk for normal dealings, wey be di exact area wey di source note for di truthfulness file talk say dey outside im scope.
Dem dey judge hard work as character trait with moral vocabulary, no be as productivity measurement. Di proverbs wey dey inside di hard work group no dey measure output; dem dey point out pattern of how person dey dodge work, dey find only soft work, dey complain instead of to act, dey waste morning time wey dey come once, wey dem treat as part of laziness as character fault instead of bad luck for money matter. If person read am alongside owe-iwa-character claim say character no fit hide and e must surely show, di hard work proverbs here dey provide one of di specific, everyday places, wey be work itself, where dat showing dey happen, wey balance well with why Owomoyela spread dis material across im sections for industry, consistency, and consideration instead of to gather all under one heading.
Fifty-eight Yorùbá proverbs on character, presented with the original, a literal gloss, a named translation, and the situation each is spoken in.
Sourced Yorùbá proverbs about telling the truth, the mechanics of lying and self-deception, and the value placed on a person whose word is reliable.
Thirteen sourced Yorùbá proverbs on shame, disgrace and reputation, presented with the original, a literal gloss, and a named translation, honestly reflecting how thin this theme is in the digitised record available to this corpus.
Sourced Yorùbá proverbs on what age and seniority are owed, what they owe back, and the limits of both.
Forty-three Yorùbá proverbs on sùúrù, patience, presented with the original, a literal gloss, a named translation, and the situation each is spoken in.
Fifty-five Yorùbá proverbs on pride, arrogance, humility, and the limits of what a person can know about themselves, each given with the original, a literal gloss, and a named translation.