Òwe on Òrìṣà: The Tradition's Own Speech About the Gods
Twenty-two Yorùbá proverbs in which òrìṣà appear as the vehicle of an argument about human affairs, showing how ordinary speech treats the gods as present, particular, and sometimes named individually.
As di proverbs about Olódùmarè for file 70 treat di supreme being as one special case, di proverbs wey dey inside here dey treat òrìṣà (gods, wey its literal meaning na "di chosen ones" according to one common explanation, even though people still dey drag di origin of di word; check 06-orisa/01-what-an-orisa-is.md [S2] for full gist) as plenti, different from each other, and sometimes dem dey compete with one another. Dem mention particular gods by name: Ṣàngó, Ògún, and, through one polite way wey di notes for dis file explain, Ṣọ̀npọ̀nná. Di proverbs na di normal everyday talk wey di tradition dey use talk about its gods, to make points about status, duty, and to stand on top person own leg, wey no get anything to do with religious service. Na documented sayings dem be, no be guide on how to worship, and dis file present dem like dat.
Di proverbs
1. Àkọ̀jọ mú òrìṣà níyì.
Literal: Àkọ̀jọ refusal-to-acknowledge-greetings mú òrìṣà níyì gives the-god dignity.
Idiomatic: "Refusal to acknowledge salutations enhances the god's dignity." [S1]
Meaning: To stay far from normal everyday relations with people na wetin dey give god respect.
Used when: Owomoyela: "Distancing oneself from ordinary people lends one prestige" [S1]
Notes: Di proverb use di way god dey stay far, wey no dey answer greetings di way human being dey do, as wetin backup di point, instead of di specific character of any particular deity.
Source: [S1] Owomoyela 165.
2. Eégún ju eégún; òrìṣá ju òrìṣà; Pààká lé oníṣàngó wọgbó.
Literal: Eégún ju eégún one-masquerader exceeds another-masquerader; òrìṣá ju òrìṣà one-god exceeds another-god; Pààká lé oníṣàngó wọgbó Pààká chases the-Ṣàngó-worshiper into-the-bush.
Idiomatic: "Some masqueraders are greater than others; some gods are greater than others; the masquerader Pààká chases the Ṣango worshiper into the bush." [S1]
Meaning: Levels dey among di gods just as levels dey among masquerades, and even person wey dey worship big god like Ṣàngó fit run for masquerade wey come from another group.
Used when: Owomoyela: "Every company has its hierarchy; each person should know his or her place" [S1]
Notes: Eégún, di masquerade of di ancestors, and òrìṣà dey set as parallel institutions wey get their own internal ranking, wey di proverb come use as example to explain social hierarchy in general.
Source: [S1] Owomoyela 279.
3. Ẹni tó tan ara-a rẹ̀ lòrìṣà òkè ń tan: àpọ́n tí ò láya nílé, tó ní kí òrìṣà ó bùn un lọ́mọ.
Literal: Ẹni tó tan ara-a rẹ̀ whoever deceives himself lòrìṣà òkè ń tan is-whom the-gods-above deceive: àpọ́n tí ò láya nílé a-bachelor who has-no wife at-home, tó ní kí òrìṣà ó bùn un lọ́mọ who says let-the-god grant him a-child.
Idiomatic: "It is the person who deceives himself that the gods above deceive: a bachelor who has no wife at home but implores the gods to grant him children." [S1]
Meaning: To pray make something happen while you refuse to do di normal human work wey e need na self-deceit, no be say person get piety.
Used when: Owomoyela: "It is self-deceit to expect the gods to do everything for one who has not lifted a finger on his or her own behalf" [S1]
Notes: Dem no blame di gods here say dem fail di person wey dey pray; di logic of di proverb put di blame for head of di person say na senseless request e make, and na position wey dey appear again and again for dis collection (compare di entries for file 74 on wetin sacrifice fit do and wetin e no fit do).
Source: [S1] Owomoyela 329.
4. A kì í ka ilé òrìṣà kún ìlú.
Literal: A kì í ka one does-not count ilé òrìṣà the-house/grove of-a-god kún ìlú as-part-of the-town.
Idiomatic: "One does not count a god's grove as part of the town." [S1]
Meaning: Holy ground totally different from normal town or settlement, and person no suppose count am join am.
Used when: Owomoyela: "Do not list questionable items as part of your wealth" [S1]
Notes: Ilé òrìṣà properly na shrine or sacred grove, place where god dey stay, wey different from any house wey human being dey live, and di practical way dem take apply di proverb (accounting, to count property) show how di difference between holy place and normal place don completely enter everyday reasoning.
Source: [S1] Owomoyela 612.
5. Àbá alágẹmọ lòrìṣà ń gbà.
Literal: Àbá alágẹmọ the-proposal of-the-chameleon-owner lòrìṣà ń gbà is-what-the-gods accept.
Idiomatic: "The gods heed what the chameleon proposes." [S1]
Meaning: Advice from particular person get heavy weight even for front of di gods.
Used when: Owomoyela: "One should heed the advice of trusted friends and advisers" [S1]
Notes: Di footnote wey Owomoyela put trace dis proverb go back to di time of Kurunmí, di Aare (military ruler) of Ìjaye for di 1820s, wey get power and fear reach level wey people believe say even oracles no fit change di mind of wetin e decide to do [S1]. Dis na one of di clearer examples for dis collection where proverb get clear historical time wey e start, behind picture of chameleon wey look like something without time.
Source: [S1] Owomoyela 672, join with Owomoyela note 15.
6. Eégún tí yó gbeni là ń dáṣọ fún; òrìṣà tí yó gbeni là ń sìn.
Literal: Eégún tí yó gbeni the-masquerader that will-succor-one là ń dáṣọ fún is-whom-one makes-a-shroud for; òrìṣà tí yó gbeni the-god that will-succor-one là ń sìn is-whom-one worships.
Idiomatic: "It is the masquerader that succors one that one makes shrouds for; it is the god that succors one that one worships." [S1]
Meaning: Person dey show worship to wetin don show say e dey help, no be just duty on top abstract matter.
Used when: Owomoyela: "One should confine one's efforts to profitable ventures and one's service to appreciative people" [S1] Di proverb continue say: bí igí bá gbè mí mà kó obì mà bọ igi, "if tree help me, I go carry kola nut go worship di tree," wey push di logic reach its direct conclusion.
Notes: Di third clause, about to worship tree, no be say na hypothetical tin wey Owomoyela create by himself; e dey inside di proverb text itself, and e bring out wetin di first two clauses dey mean clearly: for dis context, worship na business transaction and person fit worship anything wey dey give result, na mindset wey connect well with entry 13 of file 70 (Owomoyela 3013, di "god that does not listen ends up in the streets").
Source: [S1] Owomoyela 899.
7. Ẹnu tí ìgbín fi bú òrìṣà ní ń fi ọlọ́ lọ bá a.
Literal: Ẹnu tí ìgbín fi bú òrìṣà the-mouth with-which the-snail insulted the-god ní ń fi ọlọ́ lọ bá a is-the-same-with-which it crawls to-meet it.
Idiomatic: "The same mouth with which the snail insults the god is the one on which it crawls to the god." [S1]
Meaning: Person wey offend go end up to come back, through di exact same way wey e take offend, make e go settle with di person wey e offend.
Used when: Owomoyela: "The person who insults a powerful person will in time eat his or her words before the person insulted" [S1]
Notes: Di picture rely on how local people take dey describe how snail dey move, say snail leg na like en mouth; di same mouth wey talk di insult na im must carry di snail come back for settlement, so di proverb show di exact opposite action wey e dey talk about.
Source: [S1] Owomoyela 1541.
8. Òbùrẹ́wà ẹni, tòrìṣà ni; àìraṣọ̀lò, tolúwarẹ̀ ni.
Literal: Òbùrẹ́wà ẹni a-person's ugliness, tòrìṣà ni is-the-god's-doing; àìraṣọ̀lò lack-of-clothing, tolúwarẹ̀ ni is-the-person's-own-fault.
Idiomatic: "A person's ugliness is the god's doing; the person's lack of clothing is his or her own fault." [S1]
Meaning: Body condition wey follow person from birth na god give am; but if person fail to provide for imself, na di person own responsibility.
Used when: Owomoyela: "One must take responsibility for some conditions, but cannot be blamed for others" [S1]
Notes: Dis proverb put line between wetin people believe say gods dey decide (how person body shape be during creation) and wetin fall on top individual effort (to provide wetin person need after dem born am), na distinction wey get di same pattern as entry 14 of file 70 (Owomoyela 3555, about person wey get teeth wey comot outside) but dem present am here as general rule instead of to use am for just one case.
Source: [S1] Owomoyela 2233.
9. Ta la dòmi sí lára? Ta lòrìṣà ń gùn?
Literal: Ta la dòmi sí lára? who is-it-that water was-poured on? Ta lòrìṣà ń gùn? who is-it-that the-god is mounting?
Idiomatic: "Who is the one on whom water was poured? Who is the one being mounted by the god?" [S1]
Meaning: Person wey everybody dey see say something dey happen to am no fit deny say na im dey experience am.
Used when: Owomoyela: "The person receiving all the attention cannot pretend not to be the one in need of attention" [S1]
Notes: Gùn, to mount, na di normal Yorùbá verb for spirit possession, when god mount devotee di way rider take dey mount horse; di proverb take dis specific, visible religious event use am as di clearest image for condition wey dey too clear to deny. E no describe possession as ritual instruction; e borrow di image because everybody recognize am.
Source: [S1] Owomoyela 2611.
10. Ẹni tó bà ọmọ ọlọ́mọ lórí jẹ́, òrìṣà inú ilé yó bà tirẹ̀ náà jẹ́.
Literal: Ẹni tó bà ọmọ ọlọ́mọ lórí jẹ́ whoever ruins another's-child's lot, òrìṣà inú ilé the-god of-the-hearth-inside-the-house yó bà tirẹ̀ náà jẹ́ will-ruin his-own lot too.
Idiomatic: "Whoever ruins the lot of an innocent person will have his own lot ruined by the god of the hearth." [S1]
Meaning: Di deity for house dey punish person for wetin e do to someone else, especially child wey dem do bad to.
Used when: Owomoyela: "The gods visit retribution on those who do evil to others" [S1]
Notes: Òrìṣà inú ilé, di god inside house, na name of house guardian deity wey different from di town public shrine wey dem discuss for entry 4, and im own jurisdiction here na specifically bad tin wey dem do to children, wey make dis proverb close to di household-protection theme of 10-owe-family-lineage-compound.md.
Source: [S1] Owomoyela 3185.
11. Bí a kò bá rí ohun fún òrìṣà èrò, a kì í gba torí-i rẹ̀.
Literal: Bí a kò bá rí ohun fún òrìṣà èrò if one has-not found a-thing for the-god of-travelers, a kì í gba torí-i rẹ̀ one does-not take on-account-of-it.
Idiomatic: "If one has nothing to offer the god of travelers, one does not take from him what he has." [S1]
Meaning: To give back na condition to take, no be just to give; if you no fit give back, you no suppose collect.
Used when: Owomoyela: "If one has nothing to give another person, one should not take what that person has" [S1]
Notes: Òrìṣà èrò, one god wey dem connect with travelers, no be one of di major pantheon figures wey dem explain well well for other place inside dis work; di proverb show one category of deity, protector of specific human activity, wey dey work for everyday thinking about how people suppose give back to each other without needing more explanation for Yorùbá person wey dey hear am.
Source: [S1] Owomoyela 3346.
12. Abuké ló rù ẹrù òrìṣà má sọ.
Literal: Abuké the-humpback ló rù ẹrù òrìṣà is-who carries the-god's-load má sọ without-setting-it-down.
Idiomatic: "A humpback carries a god-imposed burden that cannot be laid down." [S1]
Meaning: Body condition from birth wey everybody dey see, dem describe am as load wey gods give person, wey dey permanent and wey person no fit drop.
Used when: Owomoyela: "Congenital conditions cannot be easily vacated" [S1]
Notes: Dis proverb share di same logic with entry 8: physical condition wey follow person from birth na god assign am instead of to blame person fault or sometin wey person fit cure, and dis one agree with di broader Yorùbá way dem dey treat orí, person chosen destiny, wey dem discuss inside 04-cosmology/03-ori.md.
Source: [S1] Owomoyela 3632.
13. Ikùn baba òrìṣà.
Literal: Ikùn the-stomach baba òrìṣà is-father of-the-gods.
Idiomatic: "The stomach is the father of all gods." [S1]
Meaning: Wetin body need dey more urgent for practical matter pass religious obligation.
Used when: Owomoyela: "One can less afford to neglect one's stomach than one's gods" [S1] Owomoyela cross-reference entry 3911, Òrìṣà bí ìfun ò sí; ojoojúmọ́ ní ń gbẹbọ, "There is no god like the gullet; it receives sacrifices daily," wey dey make di exact same point, but na intestine e use instead of bele [S1].
Notes: To call bele "papa" of di gods na something wey dem do purposely to shock people, and di blunt way dem talk am na di whole rhetorical method; if person soften di words, di force to rank body part above all di gods go lost.
Source: [S1] Owomoyela 3806; compare 3911.
14. Kò sí òrìṣà tó ju Olóde lọ.
Literal: Kò sí òrìṣà there-is-no god tó ju Olóde lọ that exceeds Olóde.
Idiomatic: "There is no god greater than Olóde." [S1]
Meaning: Dem talk say one particular deity wey people dey fear no get equal for power.
Used when: Owomoyela: "Certain forces are more potent than others" [S1]
Notes: Owomoyela footnote identify Olóde, wey mean "di owner of di outside" word-for-word, as polite name for Ṣọ̀npọ̀nná, di god wey join with smallpox [S1]. To use indirect name for deity wey people dey fear instead of di direct name na pattern wey dem record well for Yorùbá religious speech, wey dem explain well for 06-orisa/12-sonponna-obaluaye.md; dis proverb na just one data point for dat pattern, no be general theological ranking of all di gods, and make person no read am say Ṣọ̀npọ̀nná pass Olódùmarè or di whole òrìṣà order.
Source: [S1] Owomoyela 4266, with Owomoyela note 35.
15. Kò sí òrìṣà tó lè ṣe bí Ògún lágbẹdẹ.
Literal: Kò sí òrìṣà there-is-no god tó lè ṣe that can do bí Ògún lágbẹdẹ like Ògún at-the-smithy.
Idiomatic: "There is no òrìṣà that can do as Ògún, god of metals and the forge, can do at the smithy." [S1]
Meaning: Ògún skill for iron work no get rival among di gods, and di proverb use dat specific skill wey dem mention by name as im main point.
Used when: Owomoyela: "No one else can attempt the feats that the person referred to can accomplish" [S1]
Notes: Unlike di polite reference to Ṣọ̀npọ̀nná for entry 14, dem call Ògún directly by im name and by im main domain, iron work; check 06-orisa/07-ogun.md for di fuller explanation of im role as patron of iron, war, and di technologies wey dem build from di two. Dem dey use di proverb generally about any person wey no get rival for one specific skill, with Ògún blacksmith work as di standard for comparison.
Source: [S1] Owomoyela 4267.
16. Kí ikú má pa ẹni tí ń dáni lóro; kí òrìṣà má jẹ́ kí kan ṣe ẹni tí ń ṣe èèyàn níkà; bó pẹ́ títí orí ẹni a dá ni.
Literal: Kí ikú má pa ẹni tí ń dáni lóro may death not kill one-who deprives-one of-needed-things; kí òrìṣà má jẹ́ kí kan ṣe ẹni tí ń ṣe èèyàn níkà may the-gods not allow anything happen-to one-who treats-people wickedly; bó pẹ́ títí orí ẹni a dá ni however long, one's-own-head will vindicate one.
Idiomatic: "May death not take the person who deprives one of the things one needs; may the gods not permit anything to happen to the person who does wicked things to one; sooner or later one's head will vindicate one." [S1]
Meaning: Person no suppose find di death or ruin of person wey do bad through curse or bad wish; person own destiny (orí) go settle di matter without dat kind interference.
Used when: Owomoyela: "One should let evil people do their evil without seeking revenge; eventually they will reap [what they have sown]" [S1]
Notes: Dis proverb, as e rare among di proverbs wey dem gather here, dey phrased like prayer wish instead of statement of fact, and e talk clearly say make person no call death or di gods against wrongdoer, but make e leave di case for orí. E dey for boundary between wetin dis file cover and file 78 (prayer, blessing and curse), and dem put am here because wetin e dey talk about na di proper limit to call on di gods, no be how blessing or curse dey work as speech act.
Source: [S1] Owomoyela 4565.
17. Àlà funfun, ọ̀rẹ́ òrìṣà.
Literal: Àlà funfun white cloth, ọ̀rẹ́ òrìṣà friend of-the-gods.
Idiomatic: "White cloth, friend of the gods." [S1]
Meaning: White cloth get special connection with di gods their favour or domain.
Used when: Owomoyela: "Each occasion has its special requirements" [S1]
Notes: Di proverb short reach point say e near epithet pass full statement, and di way Owomoyela explain how dem dey use am spread pass religious cloth use; di connection of white cloth with Ọbàtálá and with purity for Yorùbá ritual practice, wey dem document for 06-orisa/04-obatala.md, na di likely background wey di proverb dey draw from without mentioning am.
Source: [S1] Owomoyela 4699.
18. Arọ ni ìdènà òrìṣà.
Literal: Arọ the-cripple ni ìdènà òrìṣà is the-gatekeeper of-the-gods.
Idiomatic: "The cripple is the gatekeeper of the gods." [S1]
Meaning: Person wey get physical disability hold position of trust close to di gods, wey dem frame for positive way instead of exclusion.
Used when: Owomoyela note: "The cripple, though handicapped, is the chosen one of the gods" [S1]
Notes: Dis proverb dey go against reading wey go treat disability purely as bad luck or divine punishment; here na basis for specific honoured role, gatekeeper, for di entrance of sacred space. If person read am alongside entry 8 and 12, wey trace body difference to di gods, dis entry show say dem no dey always frame am as deprivation.
Source: [S1] Owomoyela 4737. Dem also record am for [S3].
19. Ẹni tí yó pẹ̀gàn òrìṣà ni yó pé àfín kò fín tó; ó fẹ́ kó bọ́ lára ni?
Literal: Ẹni tí yó pẹ̀gàn òrìṣà whoever would-scorn the-gods ni yó pé àfín kò fín tó is-who-will-say the-albino is-not white-enough; ó fẹ́ kó bọ́ lára ni? does-he want the-skin-to-peel off?
Idiomatic: "It is a person who wishes to scorn the gods who will say that the albino is not bleached enough; would the person prefer that the albino have no skin?" [S1]
Meaning: To find fault for wetin dem don already do well and make complete as e fit reach, na direct attack on the person wey make am.
Used when: As the corpus cross-reference to entry 2653 show, dem dey use am take rebuke person wey dey complain about gift or help wey another person give am, even though the help don already dey enough [S1].
Notes: The proverb show say how albino (àfín) take be na direct work of the gods, wey dey agree with the account inside 06-orisa/04-obatala.md [S2] say na Ọbàtálá dey mould each human body, including albinism. Dis doctrinal detail na wetin Owomoyela footnote for one related entry (4269, note 55) make clear for that entry shared image [S1].
Source: [S1] Owomoyela 4961.
20. Kò sí òrìṣà tí kò ní ìgbọ̀.
Literal: Kò sí òrìṣà there-is-no god tí kò ní ìgbọ̀ that has-no bush.
Idiomatic: "There is no òrìṣà that does not have a bush." [S1]
Meaning: Every god get wetin e dey provide give people wey dey serve am.
Used when: Owomoyela note: "Every god dey give some benefit to people wey dey worship am" [S1]
Notes: Owomoyela footnote make am clear say ìgbọ̀, bush, for here dey refer to the medicinal herbs wey join with particular òrìṣà and wey devotees of that god know, no be bush or wilderness generally [S1]. So, the proverb dey talk about healing knowledge wey dey spread across the pantheon of gods, where each òrìṣà be custodian for different set of herbal practice, and dis one link directly to file 76 on medicine and hidden power.
Source: [S1] Owomoyela 3001.
21. A kọ́lé bíríkótó, a ní kí òrìṣà gbà á; bí kò bá gbà á, kó lọ sígbó kó lọ ṣá ẹkọ́, kó lọ sọ́dàn lọ họ okùn, kó mọ bí agara-á ti ń dáni.
Literal: A kọ́lé bíríkótó we build-a-house modest, a ní kí òrìṣà gbà á we say let-the-god accept-it; bí kò bá gbà á if he does-not accept-it, kó lọ sígbó kó lọ ṣá ẹkọ́ let-him go-to-the-forest to-cut stakes, kó lọ sọ́dàn lọ họ okùn let-him go-to-the-grassland to-pull vines, kó mọ bí agara-á ti ń dáni so-he-may-know how the-effort is.
Idiomatic: "We build a modest shrine and implore the god to accept it; if he does not accept it, let him go into the forest to cut stakes, let him go into the grassland for vines, so that he might appreciate the pains we have taken." [S1]
Meaning: God wey small sacrifice no satisfy suppose try build shrine by himself, so dat e go fit appreciate the work wey dey inside am.
Used when: Owomoyela: "God no suppose demand too much from people wey dey worship am, because if e push dem too far, dem go rebel" [S1]
Notes: Dis na one of the proverbs inside the collection wey boldly challenge the gods: e no just point out the boundary of wetin worshippers suppose give, e even imagine telling god wey no satisfy make e go build shrine by himself. E show say respect for gods inside dis proverb tradition dey go hand in hand with the boldness to talk clearly wetin worshippers consider as fair exchange.
Source: [S1] Owomoyela 2991.
22. Ọwọ́ ìgbà ẹkọ ní ń fọwọ́ tilé; ọwọ́ igba alámọ̀ ní ń fọwọ́ ti ògiri; Olú-fọwọ́-tì ni Ṣàngó; gbogbo ayé ní ń fọwọ́ ti ọba.
Literal: Ọwọ́ ìgbà ẹkọ two-hundred poles ní ń fọwọ́ tilé lend-support to-the-house; ọwọ́ igba alámọ̀ two-hundred lizards ní ń fọwọ́ ti ògiri lend-support to-the-wall; Olú-fọwọ́-tì ni Ṣàngó Chief-lends-support is-Ṣàngó's-name; gbogbo ayé ní ń fọwọ́ ti ọba the-whole-world lends-support to-the-king.
Idiomatic: "Two hundred poles hold up a house; two hundred lizards support a wall with their hands; Chief-lends-support is Ṣango's name; the whole world lends support to the king." [S1]
Meaning: Support dey spread and e get structure: house, wall, god, and king, na plenty hand dey hold all of dem up, no be only their own power.
Used when: Owomoyela note: dem dey use am for prayer or incantation to call for support from the powers wey dey control the universe [S1].
Notes: Olú-fọwọ́-tì, "Chief-lends-support," na title wey dem give directly to Ṣàngó, and dis one put the proverb among the few ones here wey use praise-name instead of regular name for specific òrìṣà; check 06-orisa/05-sango.md for Ṣàngó's complete list of praise-names. Owomoyela note say the proverb dey work inside incantation na rare clear proof, for inside dis corpus, say text wey dem collect as proverb also get recorded ritual use; the corpus record that use without treating the proverb itself as ritual instruction.
Source: [S1] Owomoyela 2999.
Reading this set
Two things make these twenty-two proverbs different from the Olódùmarè set wey dey inside file 70.
The gods plenty and dem fit rank dem. Entries 2, 14, and 15 all get comparison between different gods or between one god and another thing, kind of argument wey Olódùmarè proverbs never use, since nothing dey wey dem fit compare to the supreme being for there. Language to rank gods dey available for òrìṣà precisely because dem plenty.
Specific gods show face by name or by clear euphemism wey person fit identify. Ṣàngó (entries 2, 22), Ògún (entry 15), and Ṣọ̀npọ̀nná under the euphemism Olóde (entry 14) dey treated as individual entities wey get their own known domain, unlike Olódùmarè and Ọlọ́run wey dem dey use interchangeably for file 70. Where the meaning of a proverb depend on the identity of the named or euphemised god, dis file state that connection and cross-reference the fuller doctrinal account inside 06-orisa/, instead of to assume say person fit understand the god role from only the proverb text.