Òwe on Pride, Humility and Self-Knowledge
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.
Dis file gather fifty-five Yorùbá proverbs wey di main mata na pride, arrogance, vanity, humility, self-knowledge, or self-respect. Across all of dem, one clear logic de show: wetin person tink say im be no be reliable evidence, because self-assessment na di one measurement wey person no fit measure accurately on top imsef. Other people, animals, and tins inside dis proverbs de always overreach, misjudge dia own size, or claim pass dia portion, and di proverb form dey dere to catch dat kind mistake before e turn to disgrace. Humility inside dis collection no be just emotional posture. E close pass to accurate accounting: to know wetin person really get, wetin person be, and wetin person fit do, and make person behave according to dat.
How dem take source dis file
Di proverbs wey dey below come from Oyekan Owomoyela digitised The Good Person: Excerpts from the Yorùbá Proverb Treasury, wey University of Nebraska-Lincoln Libraries Electronic Text Center host, Part 1, "On humility, self-control, self-knowledge, self-respect, and self-restraint" Dat page print each proverb for standard orthography wit full tone marking, followed by Owomoyela own English translation and one usage note inside bracket. Where entry dey below wey get mark , di Yorùbá text and di quoted idiomatic English na Owomoyela own, wey dem reproduce as e print am. Di literal glosses and di Used when framing na di compiler own, wey dem build from di Yorùbá, except where dem quote Owomoyela usage note directly. Dat collection come from di same fieldwork like im Yoruba Proverbs (Nebraska, 2005) .
Owomoyela Part 1 group several related virtues together: humility and self-knowledge sit down beside general self-control and self-restraint, based on di view say all of dem concern how person take master im own conduct. Dis file bring out only di entries where pride, arrogance, vanity, humility, or self-knowledge na di main point wey dem de make. Proverbs from di same source page wey concern general caution, patience, or restraint without pride or self-knowledge dimension dey left for another sibling file. None of di fifty-five below duplicate di proverbs wey already dey inside yoruba-owe-proverbs or inside owe-iwa-character, including di beauty-versus-character pairs inside di latter (Ìwà lẹwà, Ìwà rere lẹ̀ṣọ́ èèyàn, and related entries), wey be proper character proverbs and dem cross-reference dem instead of repeating dem here.
Pride, arrogance and self-overestimation
1. Ìgbà tí ṣìgìdìí bá fẹ́ ṣe eré ẹ̀tẹ́ a ní kí wọ́n gbé òun sójò.
Literal: Ìgbà tí ṣìgìdìí bá fẹ́ ṣe eré ẹ̀tẹ́ the-time a-clay-statue wants to-make sport of-disgrace a ní kí wọ́n gbé òun sójò it says let-them carry it to-the-rain.
Idiomatic: "When the clay statue hankers for disgrace it asks to be placed in the rain."
Meaning: Person wey forget wetin dem take make am de invite im own destruction.
Used when: Owomoyela: "A person who so forgets himself/herself and overreaches himself/herself will wind up in disgrace"
Notes: Ṣìgìdì na clay or poto-poto figure, wey dem sometimes de use do ritual, and di material wey dem take make am na di whole joke: sometin wey dem use sand and water make de ask make dem put am where water go melt am. Di proverb talk di wish for self-destruction like say na di statue own idea, wey be di standard Yorùbá style of narrating fault through object instead of accusing person directly.
2. Ihò wo lèkúté ńgbé tó ní iṣẹ́ ilé ńdíwọ́?
Literal: Ihò wo what hole lèkúté ńgbé does-the-rat live-in tó ní that it-says iṣẹ́ ilé ńdíwọ́ household-work is-obstructing-it.
Idiomatic: "What sort of hole does the rat live in that makes him say that household work preoccupied it?"
Meaning: Creature wey no get any real domestic standing de claim say e dey too busy de run household.
Used when: Owomoyela: "One should not oversell oneself"
Notes: Di rat de stay inside hole, no be inside household, so di excuse just clear say e no make sense before person even need to argue. Dis na common structure inside di set: di proverb no de argue against di claim, e just de call wetin di claimant really be.
3. O ru ládugbó ò ńrerá; kí ni ká sọ fẹ́ni tó ru Òrìṣà-a Yemọja?
Literal: O ru ládugbó you carry a-huge-pot ò ńrerá you are-strutting; kí ni ká sọ what shall-we say fẹ́ni tó ru Òrìṣà-a Yemọja to-the-one who carries the-òrìṣà Yemọja.
Idiomatic: "Because you are carrying a huge pot you strut; what would one say to the person carrying the divinity Yemọja?"
Meaning: Whatever make person de raise shoulders, somebody nearby de carry sometin wey big pass dat and still de maintain composure.
Used when: Owomoyela: "Never assume to be more important than you are, especially when there are really more important people around"
Notes: Devotees de carry Yemọja inside im shrine vessel during festival, and di comparison dey exact: ordinary big pot against di vessel of a deity. Di rebuke de work by scale instead of direct criticism, so dat di person wey de hear am go supply di comparison by imsef.
4. Bí èèyán bá ní kò sí irú òun, àwọn ọlọgbọ́n a máa wòye.
Literal: Bí èèyán bá ní if a-person says kò sí irú òun there-is-no one-like him àwọn ọlọgbọ́n the-wise-ones a máa wòye will maintain a-thoughtful-silence.
Idiomatic: "If a person says there is no one like him/her, wise people maintain a contemplative silence."
Meaning: When person boast say nobody be like am, dem no de answer am wit argument but wit knowing silence.
Used when: Owomoyela: "A person who thinks he/she is peerless fools no one but him/herself"
Notes: Wise people no de correct di person wey de boast aloud; di proverb record dia quiet judgment as di verdict itself. Compare entries 5 and 6, wey make di same claim about di same boast from different angles, evidence say "nobody dey like me" na common tin wey make dem need to use proverbs refute am again and again.
5. Aṣiwèrè èèyàn ní ńsọ pé irú òun ò sí; irúu rẹ̀-ẹ́ pọ̀ ó ju ẹgbàágbèje lọ.
Literal: Aṣiwèrè èèyàn a-foolish person ní ńsọ pé is-what says that irú òun ò sí the-likes-of him do-not-exist; irúu rẹ̀-ẹ́ pọ̀ his likes are-many ó ju ẹgbàágbèje lọ exceeding several-thousands.
Idiomatic: "Only an imbecile says there is no one else like himself; the likes of him are many more than several thousands."
Meaning: To dey claim say nobody dey like you na normal kind foolishness on im own.
Used when: Owomoyela: "Nobody dey wey di world never see im type before"
Notes: Ẹgbàágbèje, wey be very big traditional number, dem dey use am di way English dey use "millions," to show say something pass mark, no be to count am. Di collection wey Owomoyela do get one variant wey almost dey di same, Wèrè èèyàn ní ńwípé irú òun ò sí, wey im explain say "nobody dey wey person no fit compare with anoda person," and dis one show say na general proverb pattern, no be just one single text wey dem fix down.
6. Ẹni tí a fẹ́ yàtọ̀ sí ẹni tó ní kò sí irú òun.
Literal: Ẹni tí a fẹ́ the-person whom we love yàtọ̀ is-different sí ẹni tó ní kò sí irú òun from-the-person who says there-is-no one-like him.
Idiomatic: "A person one loves is different from a person who says there is no one like him/herself."
Meaning: Make people value you and make you dey praise yoursef loud loud no be di same thing, and di second one no dey bring di first one.
Used when: Owomoyela: "Person value na wetin other people think about am, pass wetin di person think about imsef"
Notes: Na dis proverb sharp pass among di three proverbs about people wey dey brag say dem no get mate, because e no just dey yab di brag, e state di standard wey di brag fail to reach: na other people dey give person value, and to praise yoursef no fit replace am.
7. Ẹni tí kò rí ayé rí ní ńsọ pé kò sẹ́ni tó gbọ́n bí òun.
Literal: Ẹni tí kò rí ayé rí the-person who has-not seen the-world before ní ńsọ pé is-what says that kò sẹ́ni tó gbọ́n bí òun there-is-no-one who is-wise like him.
Idiomatic: "It is a person with limited experience of life who thinks there is none as wise as he."
Meaning: To dey too confident say your sense pass everybody na sign say your experience small, no be say you get sense.
Used when: Owomoyela: "No wise person dey claim say na im beta pass everybody"
Notes: Di Yorùbá rí ayé rí, wey directly mean "don see di world before," dey treat worldliness as things wey person don gather see over time, and di proverb take di brag as test: e dey measure wetin di person wey dey brag don see for life, no be wetin im fit do.
8. "Mo gbọ́n tán, mo mọ̀ràn tán" kì í jẹ́ kí agbọ́n lóró bí oyin.
Literal: "Mo gbọ́n tán, mo mọ̀ràn tán" "I-am-wise-completely, I-am-knowledgeable-completely" kì í jẹ́ kí agbọ́n lóró does-not let the-wasp have-venom bí oyin like the-bee.
Idiomatic: "'I am all-wise, I am all-knowing' kept the wasp from having as much venom as the bee."
Meaning: To dey feel say person already sabi everything na wetin dey stop creature make e no get di only thing wey for make am strong well well.
Used when: Owomoyela: "Anybody wey no gree listen to advice no go learn anything"
Notes: Dis proverb dey inside one group of at least six proverbs wey Owomoyela cross-reference, wey dem all build on top di brag wey dem quote say "I sabi/I get sense/I don finish learning" (Mo gbọ́n tán, Mo mọ̀-ọ́ gùn, Mo mọ̀-ọ́ gún, mo mọ̀-ọ́ tẹ̀, Mo mọ̀-ọ́ tán, Mo mỌ̀bàrà mo mỌ̀fún), where each one attach di same shoulder-up claim to different consequence. As di group big reach dey show say na one of di proverb templates wey dem use pass on top dis matter.
9. "Mo mọ̀-ọ́ gùn" lẹṣin ńdà.
Literal: "Mo mọ̀-ọ́ gùn" "I-know-how-to-ride-it" lẹṣin ńdà is-what-the-horse throws.
Idiomatic: "'I am an expert horseman' is usually the one thrown by a horse."
Meaning: To claim say person sabi everything dey happen before di fall wey go show say na lie.
Used when: Owomoyela: "To assume say person sabi everything dey cause person sorrow"
Notes: Dis one na follow-come text inside di same group with entry 8. Di way dem squeeze am complete well well: four Yorùbá words carry di subject, di claim, and di consequence, where English need full sentence to explain di irony.
10. "Mo mọ̀-ọ́ tán" lOrò-ó fi ńgbé ọkùnrin.
Literal: "Mo mọ̀-ọ́ tán" "I-know-it-all" lOrò-ó fi ńgbé ọkùnrin is-what Orò uses to-carry-off a-man.
Idiomatic: "'I know it all' is the reason for Orò's carrying a man away."
Meaning: Di claim say person sabi everything na di exact thing wey dey put person for danger wey simple humility for prevent.
Used when: Owomoyela: "To sabi everything dey lead to disaster"
Notes: Orò na spirit of ancestors wey wear mask wey get serious ritual rules and danger for people wey dem never initiate or people wey dey overstep; to call Orò as di thing wey bring di disaster no be ordinary threat, but e mention specific traditional consequence for person wey overreach.
11. "Mo dára, mo dára," àìdára ní ńpẹ̀kun ẹ̀.
Literal: "Mo dára, mo dára," "I-am-beautiful, I-am-beautiful," àìdára not-being-beautiful ní ńpẹ̀kun ẹ̀ is-what ends it.
Idiomatic: "'I am beautiful, I am beautiful!' has ugliness as its conclusion."
Meaning: To dey praise your own fine body loud loud dey end up for shame.
Used when: Owomoyela: "Anybody wey dey trip for im own beauty go end up make everybody hate am"
Notes: Dem repeat di self-praise wey dem quote two times before di change happen, to copy di vain person own repetition back to dem. Dis na proverb about vanity, no be proverb about beauty and character, and e dey different from owe-iwa-character pairs of beauty-versus-character: di fault here no be say person prefer fine face pass good character, but na to dey announce person beauty at all at all.
12. Ọmọdé ní ẹẹ́ta lọ́wọ́, ó ní kí Èṣù wá ká ṣeré owó; ẹẹ́ta-á ha tó Èṣùú sú epo lá?
Literal: Ọmọdé ní ẹẹ́ta lọ́wọ́ a-child has three-cowries in-hand, ó ní kí Èṣù wá he says let-Èṣù come ká ṣeré owó let-us play a-game-of-money; ẹẹ́ta-á ha tó do-three suffice Èṣùú sú epo lá for-Èṣù to-buy palm-oil to-lick.
Idiomatic: "A child has three cowries in hand and challenges Èṣù to a game played for money; will three solitary cowries suffice for Èṣù to purchase palm-oil to lick?"
Meaning: When person just taste small wealth or property for the first time, e dey make am think say wetin e get plenty pass as e really be, especially when e dey face person wey strong well-well.
Used when: Owomoyela: "People wey just get money for the first time dey always overrate wetin dem worth suddenly"
Notes: Èṣù na the òrìṣà of junction and of thing wey person no fit predict wetin e go cause, wey be say e too big far-far for pikin wey hold three cowries to challenge, and na dat one be the whole joke. The pikin calculation no just be say e wrong, e no even understand the kind heavy opponent wey e dey face.
13. Ọmọ àì-jọbẹ̀-rí tí ńja epo sáyà.
Literal: Ọmọ àì-jọbẹ̀-rí a-child of-never-having-tasted-stew tí ńja epo sáyà who drips oil onto-chest.
Idiomatic: "A child new to eating stews: he shows himself by dripping palm-oil on his chest."
Meaning: When person just get access to good thing wey e no dey used to before, the way e take dey show off without sense go expose am.
Used when: Owomoyela: "People wey just blow go expose demselves because of how dem dey misuse the new wealth wey dem just get"
Notes: Àì-jọbẹ̀-rí, wey dem form with the negative àì- prefix, pack "person wey never chop stew before" put inside one single compound noun wey dey act like title, the kind structure wey English fit only explain with relative clause. The stain wey dey chest dey show clear and e dey there for that moment, and na dat one be the main point: person no fit hide the sign after e don happen.
14. Ojú ò rọ́lá rí; ó bímọ ẹ̀ ó sọ ọ́ ní Ọláníyọnu.
Literal: Ojú ò rọ́lá rí the-eye has-not before seen wealth; ó bímọ ẹ̀ he/she has a-child ó sọ ọ́ ní Ọláníyọnu and names him Ọláníyọnu ("wealth-is-plentiful-for-me").
Idiomatic: "A person only newly acquainted with wealth; he has a son and names him Ọlaniyọnu."
Meaning: New wealth dey show itself through over-show-off, wey dem take turn to direct name here.
Used when: Owomoyela: "People wey just get money go always draw attention to demselves with the way dem dey spend money show off"
Notes: How Yorùbá dey give name dey really describe situation, so this one no be story wey dem just invent, but na real naming tradition wey make sense wey dem dey use against the person wey bear the name. This proverb about people wey just get money different from Àjàjà ṣoge àparò, the partridge proverb wey dem don already give for owe-iwa-character; the two no be the same thing, even though na the same kind person dem dey talk about.
15. Òtòlò-ó jẹ, òtòlò-ó mu, òtòlò-ó fẹsẹ̀ wé ẹsẹ̀ erin.
Literal: Òtòlò-ó jẹ the-water-buck ate, òtòlò-ó mu the-water-buck drank, òtòlò-ó fẹsẹ̀ wé ẹsẹ̀ erin the-water-buck compared its-legs to legs of-an-elephant.
Idiomatic: "The water-buck ate, the water-buck drank, the water-buck compared its limbs to an elephant's."
Meaning: When belle full, e dey make person think say e big pass as e really be.
Used when: Owomoyela: "When belle full, e dey lead to overdo"
Notes: The three-part rhythm, to chop, to drink, and then the foolish comparison, dey follow the same way the matter take dey grow: belly-sweet just turn to illusion inside one single extra clause. The water-buck and elephant no share anything except say dem get four legs, and na dat exact thing make the comparison look stupid instead of just say person dey hopeful.
16. Kékeré lọ̀pọ̀lọ́ fi ga ju ilẹ̀ lọ.
Literal: Kékeré by-a-small-margin lọ̀pọ̀lọ́ fi ga is-how the-toad is-tall ju ilẹ̀ lọ exceeding the-ground.
Idiomatic: "The toad is only slightly taller than the earth."
Meaning: Creature wey almost no tall pass the ground wey e dey, still dey carry body like say e get height.
Used when: Owomoyela: "Dem dey talk am about people wey dey act like say dem pass other people, when dem no really get any reason to think so"
Notes: The measurement dey exact instead of just to wave am throway, "small-small only," and na dat exactness make the yabbis enter: dem no accuse toad say e no get height at all-at all, but say e dey behave like say the tiny height wey e get na big deal.
17. Ẹni tí kò tó gèlètè kì í mí fìn-ìn.
Literal: Ẹni tí kò tó gèlètè one-who is-not huge-in-stature kì í mí fìn-ìn does-not breathe with-a-heavy-huff.
Idiomatic: "A person who is not huge in stature does not breathe heavily."
Meaning: The way person take dey show weight suppose match the real weight wey e get.
Used when: Owomoyela: "Person suppose match how e dey waka with wetin e don achieve"
Notes: Fìn-ìn na ideophone for heavy, tight breath wey person breathe out, the kind sound wey big body or person wey carry heavy load dey make. Small person wey dey make dat kind sound dey act size wey e no get, and the proverb dey catch the acting instead of the person.
18. Ẹni tí a gbé gun ẹlẹ́dẹ̀, ìwọ̀n ni kó yọ̀ mọ; ẹni tó gẹṣin, ilẹ̀ ló ḿbọ̀.
Literal: Ẹni tí a gbé gun ẹlẹ́dẹ̀ the-person whom people have-lifted to-ride a-pig, ìwọ̀n ni kó yọ̀ mọ let-him strut in-measure; ẹni tó gẹṣin the-one who rides-a-horse, ilẹ̀ ló ḿbọ̀ the-ground is-what-is-coming.
Idiomatic: "The person whom people have seated on a pig should moderate his or her strutting; even a horse rider will eventually come down to earth."
Meaning: Good luck or wealth, no matter how e take come, no dey last forever, and even the ones wey big pass still dey end for ground.
Used when: Owomoyela: "Person no suppose let good luck enter im head; situation dey change"
Notes: Pig no be animal wey person dey ride with dignity at all, so the proverb already dey yab the person wey climb am for the first part before e reach the main point for the second part: say even real position (horse) na temporary thing. The two animals wey dem ride carry the same lesson from the foolish example go reach the serious one.
To know yourself and the limit of ambition
19. Ọlọgbọ́n kan ò ta kókó omi sáṣọ; ọ̀mọ̀ràn kan ò mọ oye erùpẹ̀ ilẹ̀.
Literal: Ọlọgbọ́n kan a-certain wise-person ò ta kókó omi sáṣọ does-not tie a-knot of-water in-a-cloth; ọ̀mọ̀ràn kan a-certain knowledgeable-person ò mọ oye erùpẹ̀ ilẹ̀ does-not know the-count of-grains of-earth.
Idiomatic: "No wise man ever ties water in a knot in his cloth; no knowledgeable person can tell the number of grains of sand on the earth."
Meaning: Even people wey accomplish pass get things wey pass their power forever.
Used when: Owomoyela: "Certain things dey wey pass even di people wey achieve pass"
Notes: Di two picture wey dey here physically impossible, no be say dem just hard, and dat one put di limit of wisdom for di level of physical law instead of ordinary social modesty. Di proverb no dey advise fake modesty; e dey state hard limit wey no fit change.
20. Ọlọgbọ́n ò tẹ ara ẹ̀ nÍfá; ọ̀mọ̀ràn ò fi ara ẹ̀ joyè; abẹ tó mú ò lè gbẹ́ èkù ara ẹ̀.
Literal: Ọlọgbọ́n ò tẹ ara ẹ̀ nÍfá the-wise-person does-not divine Ifá for-himself; ọ̀mọ̀ràn ò fi ara ẹ̀ joyè the-knowledgeable-person does-not install himself a-chief; abẹ tó mú a-knife that is-sharp ò lè gbẹ́ èkù ara ẹ̀ cannot carve its-own handle.
Idiomatic: "The wise person does not consult the Ifá oracle for himself; the knowledgeable person does not install himself a chief; the sharp knife does not carve its own handle."
Meaning: Even person wey complete well-well still need another person for some kind things, because by nature, those things need outside person to do dem.
Used when: Owomoyela: "Di person wey strong pass and wise pass among men still go need help of other people sometimes"
Notes: Di third clause explain di exact way di thing dey work wey di first two only show: na knife edge dey cut, so knife naturally no fit be wetin dem go take carve di knife body, and na di same kind structural impossibility dem dey claim for divination and chieftaincy. Dis proverb dey talk about how people need each other based on knowing oneself, no be to claim say wisdom limited generally.
21. Ọ̀nà ọ̀fun ò gba egungun ẹja.
Literal: Ọ̀nà ọ̀fun the-passage of-the-throat ò gba does-not accommodate egungun ẹja fish-bone.
Idiomatic: "The throat cannot accommodate fish-bone."
Meaning: Everybody and everything get one point wey e dey fail.
Used when: Owomoyela: "Everybody and everything get limitation"
Notes: Di throat normally dey swallow freely, so fish-bone dey point to one specific, narrow place wey failure fit happen instead of general weakness. Dis point sharp pass to just say "nobody perfect": di limitation dey exact and dem fit identify am, e no be something wey vague.
22. Ìjàlọ ò lè gbé òkúta.
Literal: Ìjàlọ the-brown-ant ò lè gbé cannot lift òkúta a-boulder.
Idiomatic: "The brown ant cannot lift a boulder."
Meaning: Task fit just big pass di size of di creature wey dey try do am.
Used when: Owomoyela: "Person no suppose try task wey pass wetin im power reach"
Notes: Na only two words of predicate carry di whole point, and e no need any extra explanation once dem don name di two nouns, ant and boulder. Compare am with entry 29, wey talk about di same size mismatch but present am as something wey dey lead to disgrace instead of ordinary impossibility.
23. Olójúkan kì í tàkìtì òró.
Literal: Olójúkan a-one-eyed-person kì í tàkìtì òró does-not attempt a-standing-somersault.
Idiomatic: "A one-eyed person does not attempt standing somersaults."
Meaning: Person wey get known physical impairment no suppose try do wetin dat impairment specifically go put for danger.
Used when: Owomoyela: "Person suppose limit im ambition to wetin im capability reach"
Notes: Somersault wey person stand do dey depend on depth perception, wey person with one eye no get, so di proverb no be just general warning but sharp diagnosis of why dis particular ambition no make sense for dis particular person. To know oneself here mean to know di specific deficit wey person get, no be just general sense of modesty.
24. Ìwọ̀n eku nìwọ̀n ìtẹ́; olongo kì í gbé tìmùtìmù.
Literal: Ìwọ̀n eku the-measure of-the-rat nìwọ̀n ìtẹ́ is-the-measure of-the-nest; olongo the-robin kì í gbé tìmùtìmù does-not live-on a-cushion.
Idiomatic: "The measure of the rat is the measure of the nest; a robin does not live on a cushion."
Meaning: Wetin person deserve dey depend on who di person be, no be wetin di person wish for.
Used when: Owomoyela: "Person suppose cut im cloth according to im size"
Notes: Di English idiom wey Owomoyela use for im gloss, "cut one's garment according to one's size," na proverb wey dey widely circulate for English, and to use am translate di usage note instead of di main text na useful reminder say di note na im own paraphrase, no be direct rendering of di Yorùbá words.
25. Bí a bá ti mọ là ńdé; a-láì-lẹ́ṣin kì í dé wọ̀nwọ̀n.
Literal: Bí a bá ti mọ according-to-how one is-known là ńdé is-how one arrives; a-láì-lẹ́ṣin one-without-a-horse kì í dé wọ̀nwọ̀n does-not arrive with-the-clatter-of-hooves.
Idiomatic: "One arrives according to one's worth; a horseless person does not arrive with the noise of hoofs and stirrups."
Meaning: How person take enter suppose match im real standing, and person no fit borrow am.
Used when: Owomoyela: "Person suppose act according to im worth"
Notes: Owomoyela pair dis proverb with entry 26 as companion texts, where di two use involuntary bodily or sensory signal (di sound of arrival, di sound of fall) as wetin person no fit fake, whereas claim wey person talk with mouth fit be fake.
26. Bí a bá ti mọ là ńkú; olongo kì í kú tìyàntìyàn.
Literal: Bí a bá ti mọ according-to-how one is-known là ńkú is-how one dies; olongo the-robin kì í kú tìyàntìyàn does-not die with-a-resounding-thud.
Idiomatic: "One dies according to one's weight; the robin does not die and make a resounding noise 'on hitting the ground.'"
Meaning: Even inside death, wetin creature be naturally go show itself and e no fit pass wetin e be.
Used when: Owomoyela: "Person suppose act according to wetin e worth"
Notes: Small bird no fit fall make big sound no matter how e wish make e happen; wetin dey give di proverb power na say, to claim say person big pass wetin e really be dey fail for di exact moment wey person no fit control or deny, dat na di moment wen e land.
27. "Ọjọ́ tí mo ti ḿbọ̀ ng ò rírú ẹ̀ rí": olúwa ẹ̀-ẹ́ mọ ìwọ̀n ara ẹ̀ ni.
Literal: "Ọjọ́ tí mo ti ḿbọ̀ ng ò rírú ẹ̀ rí" "In-all-the-days I-have come I-have-not seen-the-like-of-it before"; olúwa ẹ̀-ẹ́ mọ ìwọ̀n ara ẹ̀ ni the-owner-of-it knows the-measure of-himself.
Idiomatic: "'In all the days I have walked this earth I have never seen the like': that person knows his place."
Meaning: Person wey show surprise wen dem put am for e proper place actually know e place, na why di matter dey pain am.
Used when: Owomoyela: "If person know e place, e go escape shame"
Notes: How dem explain wetin di proverb dey do look like di opposite of wetin di proverb talk direct: di shout wey dem quote look like complaint say dem treat person in a way wey dem never treat anybody before, but how Owomoyela explain am show say na proof say person know imself, say di shock wey di speaker shock dey show exactly how far dem take cross line. Confidence for dis interpretation: medium, because di ironi inside di proverb depend on tone of voice wey written text no fit carry well.
28. Bí a kò bá tíì lè kọ́lé, àgọ́ là ńpa.
Literal: Bí a kò bá tíì lè kọ́lé if one is-not-yet able to-build-a-house, àgọ́ là ńpa a-tent is-what-one pitches.
Idiomatic: "If one is yet unable to build a house, one makes a tent."
Meaning: To know where person limit reach now no mean say make person drop di goal, e only mean say make person adjust wetin e dey use do am make e balance wetin e power fit carry now.
Used when: Owomoyela: "Person no suppose try pass e power, and e no suppose stop to dey try"
Notes: Dis one na correction to wetin person fit misunderstand from di rest of di proverbs: for dis collection, to know oneself no mean say make person give up. Di tent na real structure even if e small pass house, e no mean say person refuse to build anything at all.
29. Ẹni tí kò lè gbé eèrà, tí ńkùsà sí erin, títẹ́ ní ńtẹ́.
Literal: Ẹni tí kò lè gbé eèrà one-who cannot lift an-ant, tí ńkùsà sí erin who rushes-forward toward an-elephant, títẹ́ ní ńtẹ́ disgrace is-what-he-earns.
Idiomatic: "A person who lacks the strength to lift an ant but rushes forward to lift an elephant ends in disgrace."
Meaning: Wen person carry eye pass power well-well, e dey end specifically inside shame, no be ordinary failure.
Used when: Owomoyela: "Person suppose know wetin e power reach and limit imself to wetin e fit achieve"
Notes: Di big difference between di two animals wey dem call, ant wey person no fit even lift and elephant wey person run go meet, na something dem deliberately make extreme, wey show say dis proverb dey talk about to carry eye pass power wey dey like crase instead of ordinary failure wen person get ambition. Compare entry 22, wey mention di mismatch between ant and stone without to name shame as di result.
30. Èwo ló tó ẹ̀kọ-ọ́ gbà nínú ewé ìrúgbàá?
Literal: Èwo which ló tó is-adequate ẹ̀kọ-ọ́ gbà to-receive the-corn-loaf nínú ewé ìrúgbàá among the-leaves of-the-locust-bean-tree.
Idiomatic: "Which among the leaves of the locust-bean tree is adequate to receive corn-loaf?"
Meaning: Some kind work need particular type of container, and no matter how another one wey no suit am wan try, e no fit replace am.
Used when: Owomoyela: "Some kind work pass some people power; people no suppose assume say dem fit do wetin pass their capacity"
Notes: Ẹ̀kọ na hot, soft cornmeal food wey dem traditionally dey wrap inside wide, strong leaf; locust-bean tree leaf get wrong shape and size for di work, wey make di rhetorical question impossible to answer instead of just difficult. Di form of di proverb here na question wey no get good answer, wey be common way wey Yorùbá proverbs dey take talk straight "no."
31. Ewújù tí yóò tú ọ̀pẹ: gbogbo ehín ẹ̀ ni yóò kán tán.
Literal: Ewújù tí yóò tú ọ̀pẹ the-cane-rat that will uproot a-palm-tree: gbogbo ehín ẹ̀ all its-teeth ni yóò kán tán will be worn-down-entirely.
Idiomatic: "The cane-rat that attempts to uproot a palm-tree will lose all its teeth in the attempt."
Meaning: To try do work wey pass person capacity dey spoil di exact tools wey person for need for smaller work wey e fit do.
Used when: Owomoyela: "Person no suppose try do work wey e no qualify for"
Notes: Di loss no be just ordinary failure but total damage: di cane-rat no just fail to move di tree, e break e teeth join, wey come make e condition worse pass before e try. Di fact say di damage happen specifically to di tool wey e dey use do work, and no be to any other part of di animal body, na wetin make di point strong well-well.
32. Sesere ńdá gọ́ọ́bú; oníkamẹ́sàn-án ńgbé ṣíbí.
Literal: Sesere ńdá gọ́ọ́bú the-insignificant-thing is-attempting an-earth-shaking-feat; oníkamẹ́sàn-án ńgbé ṣíbí the-owner-of-nine-fingers is-lifting a-spoon.
Idiomatic: "The insignificant thing is attempting an earth-shaking feat; the person with only nine fingers is lifting a spoon."
Meaning: Person wey get reduced resources come take on work wey go hard even for person wey get full resources.
Used when: Dem dey talk am about person wey dey try wetin pass e power .
Notes: Di second part explain exactly wetin "insignificant" mean for di first part: hand wey one finger cut comot, wey still dey try do ordinary tin like to lift spoon, wey be smaller example of di same mismatch between resources and work wey dem mention throughout dis group.
Humility, respect and to know person place
33. Oǹpè ní ńfa ọlá; òjípè kì í fa ọlá.
Literal: Oǹpè the-one-who-summons ní ńfa ọlá is-who assumes airs; òjípè the-one-summoned kì í fa ọlá does-not assume airs.
Idiomatic: "It is the person who does the summoning that assumes airs; the person subject to summons does not assume airs."
Meaning: Na person wey get authority to call others dey show level, no be person wey dem call.
Used when: Owomoyela: "Person suppose know im place, especially when e dey among people wey pass am"
Notes: Di two nouns, oǹpè and òjípè, na agent and patient forms wey come from di same verb pè, to call or summon, so di proverb use just one grammatical contrast take explain di whole point: person wey dey act and person wey dem dey act on na wetin dey determine who get right to carry body.
34. Bí a bá wí pé ó dọwọ́-ọ babaláwo, babaláwo a ló dọwọ́ Ifá; bí a bá ní ó dọwọ́ àgbà ìṣègùn, àgbà ìṣègùn a ló dọwọ́ Ọ̀sanyìn; bí a bá ní ó dọwọ́ ààfáà tó gbójú, a ní ó dọwọ́ Ọlọ́run ọ̀gá ògo.
Literal: Bí a bá wí pé ó dọwọ́-ọ babaláwo if one says it is in-the-hands of-the-diviner, babaláwo a ló dọwọ́ Ifá the-diviner says it-is-in-the-hands-of Ifá; bí a bá ní ó dọwọ́ àgbà ìṣègùn if one says it-is-in-the-hands of-the-venerable-healer, àgbà ìṣègùn a ló dọwọ́ Ọ̀sanyìn the-venerable-healer says it-is-in-the-hands-of Ọ̀sanyìn; bí a bá ní ó dọwọ́ ààfáà tó gbójú if one says it-is-in-the-hands of-the-formidable-mallam, a ní ó dọwọ́ Ọlọ́run ọ̀gá ògo one says it-is-in-the-hands-of God, master of-glory.
Idiomatic: "If one says that a matter now lies in the hands of the Ifá priest the Ifá priest says it lies in the hands of Ifá; if one says that it lies in the hands of the venerable medicine man the venerable medicine man says it rests in the hands of the god of herbs; if one says it rests in the hands of the formidable moslem priest he says it is in the hands of God the most glorious."
Meaning: No specialist, no matter how e sabi reach, dey take personal credit for result; each person dey give di credit to di power wey dey work through am.
Used when: Owomoyela: "All achievements na to di powers wey make dem possible credit dey go, no be to di people wey do di work"
Notes: Three religious specialists one after di other, an Ifá diviner, herbalist, and Muslim cleric, each of dem dey direct credit go up instead make dem hold am for body, and di way di proverb arrange (three parallel clauses wey dey build go di same move) dey show di exact humble character wey e dey talk about. E also be rare evidence wey show how normal Yorùbá proverb-speech treat indigenous and Islamic religious authority as things wey dey work parallel together instead of to dey fight each other.
35. Bí ọmọdé bá fẹ́ ṣìṣe àgbà, ọjọ́ orí-i rẹ̀ ò níí jẹ́.
Literal: Bí ọmọdé bá fẹ́ ṣìṣe àgbà if a-child wants to-act-as an-elder, ọjọ́ orí-i rẹ̀ the-days of-his-head (his-age) ò níí jẹ́ will-not permit-it.
Idiomatic: "If a youth attempts to act like an elder, his age will stop him."
Meaning: Level wey person never reach go stand against di person if e try to claim am before time.
Used when: Owomoyela: "Young person no get wetin e take to be elder"
Notes: Ọjọ́ orí, wey mean "di days of di head" for direct translation, na age itself wey dem personify as active party wey dey refuse person, instead of just passive fact, so di proverb present maturity as something wey must give permission first, no be just say years dey pile up.
36. Bí ọmọdé bá gun òkè àgbà, ó ńláti gbọ́n.
Literal: Bí ọmọdé bá gun òkè àgbà if a-child ascends the-height of-elderhood, ó ńláti gbọ́n it is-necessary he-become-wise.
Idiomatic: "If a child ascends the height of maturity, he/she must become wise."
Meaning: Wisdom no be option once person don dey for elder position; di position make am compulsory.
Used when: Wisdom dey follow age .
Notes: When you read am alongside entry 35, di two of dem state di same boundary from both directions: young person no fit claim elderhood before time, and elderhood, once person actually reach am, carry duty wey person no fit reject.
37. Bí baálẹ̀-ẹ́ bá ńtàkìtì, òrógi là ḿbá ẹmẹsẹ̀.
Literal: Bí baálẹ̀-ẹ́ bá ńtàkìtì if the-chief is turning-somersaults, òrógi là ḿbá ẹmẹsẹ̀ upright-and-steady is-how-one finds the-messenger.
Idiomatic: "If the chief is turning somersaults, the messenger should be found standing erect."
Meaning: Freedom to relax formality belong to person wey dey top, no be to people wey dey under am, even when di person wey dey top dey visibly relax am.
Used when: Owomoyela: "Big people fit relax misbehave small, but small people must keep dia head"
Notes: Di proverb dey describe asymmetry instead make e support am: na di chief rank give am licence to behave without dignity, and na di lack of dat same rank make di messenger must maintain composure, even for dat exact moment wey di chief self no dey follow decorum.
38. Ìdí méjèèjìí tó olúwa rẹ̀-ẹ́ jókòó.
Literal: Ìdí méjèèjìí the-two buttocks tó olúwa rẹ̀-ẹ́ jókòó are-sufficient for-their-owner to-sit.
Idiomatic: "The two buttocks are sufficient for their owner to sit on."
Meaning: Wetin person naturally get dey enough; no need to dey drag to get extra.
Used when: Owomoyela: "Person suppose dey satisfied with wetin e get"
Notes: Di proverb pick di most basic and universal human resource wey person fit think of, which na person own body, to make di point say contentment no need special or acquired means. Di comedy wey dey di image (wetin go make anybody need pass di two wey e already get) na wetin carry di argument.
39. Olóyè kékeré kì í ṣe fáàárí níwájú ọba.
Literal: Olóyè kékeré a-minor titleholder kì í ṣe fáàárí does-not put-on-airs níwájú ọba in-front-of a-king.
Idiomatic: "A minor chief should not act garrulously in the presence of a king."
Meaning: To show level dey proper only when person dey with people wey actually dey under am, and e no make sense when person dey front of someone wey pass am.
Used when: Owomoyela: "Person suppose know im level and act according to am"
Notes: Fáàárí na to dey show off or carry body up, and di proverb no forbid small chif say make e no carry body at all, na only say make e no do am for where e no suppose; for di logic of dis proverb, rank depend on who dey around, e no be absolute thing.
40. Dídákẹ́ lerín dákẹ́; àjànàkú ló lẹgàn.
Literal: Dídákẹ́ remaining-silent lerín dákẹ́ is-what the-elephant does; àjànàkú ló lẹgàn the-elephant is-the-owner-of the-forest.
Idiomatic: "The elephant has only chosen to remain silent; to the elephant belongs the forest."
Meaning: Person wey really get standing no need to dey announce himself, and di silence wey e maintain na choice, no be say e dey weak.
Used when: Owomoyela: "The mighty need not proclaim their importance"
Notes: Di proverb deliberately frame di silence as dídákẹ́, which be active verbal noun, "to choose to keep quiet," instead of just say person no talk, and dis one clear any interpretation say di elephant silence na because of fear or insecurity. Dis na di direct balance inside dis set for all di entries wey dey talk about loud mouth and self-assertion: person wey really get dominant power no need di show-off wey smaller animals inside dis file dey always struggle to do.
41. Èrò ọ̀nà ni yó ròhìn ọkà tó gbó.
Literal: Èrò ọ̀nà travellers on-the-road ni yó ròhìn are-who will spread-the-word ọkà tó gbó about-corn that has-matured.
Idiomatic: "It is people who use the path that will spread the word about mature corn."
Meaning: Better achievement na something wey people wey see am go talk about; e no need to advertise body.
Used when: Owomoyela: "A noteworthy accomplishment need not advertise itself"
Notes: Di corn no do anything to advertise body; e just ripe for where road pass, and na people wey see am do all di talking. As e join with entry 40, dis one form small cluster on top di theme say dem dey discover real value, dem no dey announce am.
42. Ọ̀wọ́n là ńra ògo, ọ̀pọ̀ là ńra ọ̀bùn, iyekíye là ńra ìmẹ́lẹ́.
Literal: Ọ̀wọ́n là ńra ògo dearly is-how-one buys honour, ọ̀pọ̀ là ńra ọ̀bùn cheaply is-how-one buys filthiness, iyekíye là ńra ìmẹ́lẹ́ at-an-indifferent-price is-how-one buys idleness.
Idiomatic: "Honor is always bought dear, filthiness cheap, and idleness at an indifferent price."
Meaning: Real standing dey cost something, for way wey e opposites no dey cost.
Used when: Owomoyela: "Nothing is more difficult to come by than honor"
Notes: Di three-way price scale, say honour cost, dirtiness cheap, and laziness dey middle, treat reputation like market goods wey get real cost to acquire, and dis claim pass just to praise honour: e explain why plenty proverbs inside dis file dey catch people wey dey try get standing without paying for am.
Wetin other people dey see wey person no fit see for himself
43. Ọ̀sán pọ́n o ò ṣán ẹ̀kọ; oòrún kan àtàrí o ò jẹ àmàlà; àlejò-ó wà bà ọ ní ìyẹ̀tàrí oòrùn o ò rí ǹkan fún un; o ní "Njẹ́ ng ò níí tẹ́ lọ́wọ́ ẹ̀ báyìí"? O ò tíì tẹ́ lọ́wọ́ ara ẹ, ká tó ṣẹ̀ṣẹ̀ wá wípé o ó tẹ̀ẹ́ lọ́wọ́ ẹlòmíràn tàbí o ò níí tẹ́?
Literal: Ọ̀sán pọ́n o ò ṣán ẹ̀kọ midday breaks and-you do-not eat corn-meal; oòrún kan àtàrí o ò jẹ àmàlà the-sun stands-over-the-crown-of-your-head and-you do-not eat yam-flour; àlejò-ó wà bà ọ ní ìyẹ̀tàrí oòrùn a-visitor comes-upon you just-past midday o ò rí ǹkan fún un and-you have-nothing for-him; o ní "Njẹ́ ng ò níí tẹ́ lọ́wọ́ ẹ̀ báyìí" you say "Will I not be disgraced before him now"; O ò tíì tẹ́ lọ́wọ́ ara ẹ you have-not-yet been-disgraced before yourself, ká tó ṣẹ̀ṣẹ̀ wá wípé before we-should just-now arrive-at-saying o ó tẹ̀ẹ́ lọ́wọ́ ẹlòmíràn tàbí o ò níí tẹ́ whether-you will-be-disgraced before-another or not.
Idiomatic: "The sun rises and you do not eat corn meal; the sun moves directly overhead and you do not eat yam-flour meal; a visitor arrives for you when the sun is just past the overhead position and you have nothing to entertain him with; and you ask, 'Am I not in danger of being disgraced in his eyes'? Aren't you already disgraced in your own eyes? Never mind whether you may be disgraced in others' eyes or not."
Meaning: How person judge himself for corner matter well well just like wetin others think, and e even dey come first before wetin other people go think.
Used when: Owomoyela: "What one thinks of oneself is every bit as important as what others think of one"
Notes: Dis na di longest proverb wey dem narrate pass inside dis set, as e track one day food step by step before e reach e rhetorical question, and di length self na notable thing: most proverbs inside dis collection dey short, but dis one dramatise di scene well well, e near small parable pass short aphorism. E make di file general theme complex, since most of di proverbs around am dey treat self-knowledge as thing wey dey correct pride; but here, person judgment of himself get valid weight on its own, before and without minding outside audience.
44. Ẹlẹ́dẹ̀ ńpàfọ̀, ó rò pé òún ńṣoge.
Literal: Ẹlẹ́dẹ̀ ńpàfọ̀ the-pig is-wallowing-in-mud, ó rò pé it thinks that òún ńṣoge it-is being-a-dandy.
Idiomatic: "The pig wallows in mud, but thinks it is being a dandy."
Meaning: Person fit make total mistake about how people dey see e behaviour, as e take something wey dey bring down value think say na style.
Used when: Owomoyela: "People who lack good judgement are never aware of their own misbehavior"
Notes: Ṣoge, to dress or carry body with style, na word for deliberate, admired self-presentation, and to use am for pig wey dey inside potopoto na di whole joke: di gap between how di animal dey see himself and wetin e really be no fit wide pass dis. Owomoyela still record di flatter companion proverb Ẹlẹ́dẹ̀ ò mẹ̀yẹ, "a pig does not know what is becoming," wey talk di same point without di ironic self-assessment.
45. Ẹní bá dẹ ojú-u rẹ̀ sílẹ̀ á rímú-u rẹ̀.
Literal: Ẹní bá dẹ ojú-u rẹ̀ sílẹ̀ whoever lowers his-eyes downward á rímú-u rẹ̀ will see his-own nose.
Idiomatic: "Whoever gazes downwards with will see his or her nose."
Meaning: Behaviour wey no get respect dey make person face di ugliest truth about imself.
Used when: Owomoyela: "Person wey no comport imself well go chop disgrace"
Notes: Nose na di only part of person own face wey di person fit genuinely see without mirror, so to "see person own nose" mean here say make person face di truth about imself at close, unavoidable range, wey na di person own behaviour cause am instead of wetin another person judge.
46. Ẹni tí à ńwò láwò-sunkún ńwo ara-a rẹ̀ láwò-rẹ́rìnín.
Literal: Ẹni tí à ńwò láwò-sunkún the-person we regard in-a-tearful-manner ńwo ara-a rẹ̀ láwò-rẹ́rìnín regards himself in-a-laughing-manner.
Idiomatic: "A person whose appearance moves one to tears is moved to laughter by his own appearance."
Meaning: How person see im own condition fit be complete opposite of how oda people dey see am, and no way dey to correct am from inside.
Used when: Owomoyela: "Person wey dey suffer no know say im condition bad reach dat level"
Notes: Dis na one of di clearest statement for di file about di theme wey dey always repeat for di corpus, say how person see imself no be reliable evidence, wey dem push here reach di final limit: person fit be object of pity to everybody around am and still be source of amusement to imself, and di proverb no give any way to bridge di gap.
47. Kò sí mi lájọ àjọ ò kún: ara ẹ̀ ló tàn jẹ.
Literal: Kò sí mi lájọ without-me in-the-assembly àjọ ò kún the-assembly is-not-complete: ara ẹ̀ ló tàn jẹ he-himself is-who deceives and-eats (deceives only himself).
Idiomatic: "Without-me-in-an-assembly-the-assembly-is-not-complete deceives only himself/herself."
Meaning: To dey believe say group no fit function without you na personal lie wey na only di believer go suffer di loss.
Used when: Owomoyela: "Anybody wey think say people no fit do without am dey deceive imself"
Notes: Di subject of di proverb no get direct name but dem form am completely as quoted self-description, Kò sí mi lájọ àjọ ò kún, wey grammar treat as compound epithet, "di-without-me-di-gathering-never-complete person," na style wey dis corpus notes for oda place identify as standard way Yorùbá proverbs dey take describe person type through di person own words instead of to describe dem directly.
Self-respect and dignity under hardship
48. Ojú kì í pọ́n ẹdun kó dẹni ilẹ̀; ìṣẹ́ kì í ṣẹ́ igún kó di ojúgbà adìẹ.
Literal: Ojú kì í pọ́n ẹdun circumstances do-not so-narrow the-colobus-monkey kó dẹni ilẹ̀ that-it becomes a-ground-hugging-creature; ìṣẹ́ kì í ṣẹ́ igún poverty does-not so-afflict the-vulture kó di ojúgbà adìẹ that-it becomes the-equal of-a-chicken.
Idiomatic: "The colobus monkey is never so reduced in circumstances that it becomes a land-hugging creature; the vulture is never so badly off that it becomes the equal of a chicken."
Meaning: No matter how severe person misfortune dey, dignity get level wey e no dey fall pass.
Used when: Owomoyela: "No matter wetin happen to person, make e maintain im dignity"
Notes: Dem define di two animals against lower counterpart wey dey di same general category, animal wey dey live for tree against animal wey dey ground, bird wey dey hunt against bird wey dem dey rear for compound, so di point no be say hardship no get effect but say e no fit demote creature enter entirely different, lower kind. Dis na di header proverb for one small group (entries 49 to 51) wey Owomoyela source arrange one after di oda, wey all of dem dey built on di same ojú kì í pọ́n ("condition never tight person reach say...") frame.
49. Ojú kì í pọ́n baálé ilé kó fọwọ́ gbálẹ̀ ilé ẹ̀.
Literal: Ojú kì í pọ́n baálé ilé circumstances do-not so-narrow the-head-of-household kó fọwọ́ gbálẹ̀ ilé ẹ̀ that-he sweeps his-compound with-bare-hands.
Idiomatic: "A head of a household is never so hard up that he sweeps his compound with his bare hands."
Meaning: Some basic tools of person station remain non-negotiable even inside real poverty.
Used when: Owomoyela: "No matter how desperate person dey, some things dey wey person no suppose bring body down do"
Notes: Broom na one of di cheapest tools wey person fit think of, so di claim no be say na expensive dignity dem dey protect, but say even di smallest sign of proper method, to use broom instead of bare hands, na wetin dem hold say dey worth defending.
50. Ojú kì í pọ́n babaláwo kó bèrè ẹbọ àná.
Literal: Ojú kì í pọ́n babaláwo circumstances do-not so-narrow the-diviner-priest kó bèrè ẹbọ àná that-he asks-for yesterday's-sacrifice.
Idiomatic: "An Ifá diviner-priest is never so hard up that he asks for yesterday's sacrifice."
Meaning: Person wey dey dignified profession no dey pursue payment wey time don pass make dem collect.
Used when: Owomoyela: "Person no suppose allow im hardship make am do wetin go bring am down"
Notes: Owomoyela source record another independent, shorter version of dis same proverb, Babaaláwo kì í bèrè ẹbọ àná, wey dem explain say "person no suppose demean imself to demand small small favour," wey confirm say dis specific image of di diviner and di stale sacrifice circulated as fixed unit both inside and outside di longer ojú kì í pọ́n series.
51. Ojú kì í pọnni ká fàkísà bora.
Literal: Ojú kì í pọnni circumstances do-not so-narrow one ká fàkísà bora that-one covers-oneself with-rags.
Idiomatic: "One should never be so benighted that one covers oneself in rags."
Meaning: Basic way person dey carry im body na line wey hardship no suppose cross.
Used when: Owomoyela: "Even when things hard, make person try to maintain im dignity"
Notes: As e dey close di four-proverb ojú kì í pọ́n cluster wey dey here (entries 48 go reach 51), dis one move from behaviour and tools go reach cloth itself, di clearest and most direct sign of person condition to anybody wey see dem.
52. Tẹ̀tẹ̀ kì í tẹ́.
Literal: Tẹ̀tẹ̀ the-spinach-plant kì í tẹ́ is-never disgraced.
Idiomatic: "Spinach is never disgraced."
Meaning: Some things, by di way dem naturally be, shame simply no fit touch dem.
Used when: "Make person never see disgrace"
Notes: Owomoyela explain dis two-word proverb as prayer instead of normal observation, "make person never see disgrace," wey show say di same text dey work as prayer instead of statement of fact. Tẹ̀tẹ̀ and tẹ́ (disgrace) form wordplay wey English no fit carry well, and di way e short pass mark, plant name and verb wey dem negate, na wetin common with proverbs wey dem dey use do prayer for naming ceremony or oda ceremonies.
53. Èsúrú ṣe fújà ó tẹ́ lọ́wọ́ oníyán; aláǹgbá ṣe fújà ó tẹ́ lọ́wọ́ ògiri; Ọlámọnrín àjàpá ṣe fújà ó tẹ́ lọ́wọ́-ọ̀ mi.
Literal: Èsúrú ṣe fújà the-èsúrú-yam forgets-itself ó tẹ́ lọ́wọ́ oníyán it is-disgraced before the-maker-of-pounded-yam; aláǹgbá ṣe fújà the-lizard forgets-itself ó tẹ́ lọ́wọ́ ògiri it is-disgraced before the-wall; Ọlámọnrín àjàpá ṣe fújà the-tortoise, Ọlámọnrín, forgets-itself ó tẹ́ lọ́wọ́-ọ̀ mi it is-disgraced before-me.
Idiomatic: "Èsúrú yam forgets itself and loses favor with the maker of pounded yams; the lizard forgets itself and falls into disfavor with the wall; tortoise-like He-who-will-remain-nameless forgets himself and loses all regard with me."
Meaning: To forget person proper place, for every case with di natural party wey dem suppose easily relate with, na wetin dey bring disfavour, no be say any fault dey inside di party itself.
Used when: Owomoyela: "Person wey no know im place go soon see disgrace"
Notes: Èsúrú na yam wey stringy pass to pound, e no fit mortar wey dem dey take pound yam; lizard suppose dey for wall wey e hold tight; tortoise, Ọlámọnrín for oral literature, suppose dey easily with di person wey dey talk. Three creatures wey dem match with wetin naturally no fit dem, e come reach human being wey dey talk, wey im own palaver with di tortoise-figure no get name on purpose, "im wey dem no go call im name," carefulness wey common for proverbs wey dey carry real, specific complaint behind general form.
54. Gbogbo èèyàn ní ńsunkún-un Bánjọ; ṣùgbọ́n Bánjọ ò sunkún ara ẹ̀.
Literal: Gbogbo èèyàn everybody ní ńsunkún-un Bánjọ is-who laments Bánjọ; ṣùgbọ́n Bánjọ ò sunkún ara ẹ̀ but Bánjọ does-not lament himself.
Idiomatic: "Everybody laments Banjọ's fate, but Banjọ does not lament his own fate."
Meaning: Di way person view im own situation fit remain untouched by di pity wey everybody around dem dey feel.
Used when: Owomoyela: "Some people dey stay completely unaware of dia own misfortune, even though say di misfortune clear to oda people"
Notes: To mention person name rare for inside dis proverb corpus, and to use one, Bánjọ, make wetin suppose be general type become specific person, like wetin entry 46 talk wey almost identical (di person wey people dey look with tears but im dey look imself with laugh). Whether Bánjọ na fixed character from longer story wey dis proverb cut short, or na just common name wey stand for anybody, person no fit know from di text alone.
55. Ẹní à ńgbé gẹ̀gẹ̀ ni yó ba ara-a rẹ̀ jẹ́.
Literal: Ẹní à ńgbé gẹ̀gẹ̀ the-one who is-being placed-on-a-pedestal ni yó ba ara-a rẹ̀ jẹ́ is-who will spoil himself.
Idiomatic: "It is the person who is revered that will disgrace himself or herself."
Meaning: High position dey create chance for self-inflicted downfall wey ordinary position no dey give.
Used when: Owomoyela: "People wey dem put for high place get plenty chance to fall by demselves"
Notes: Di disgrace here na wetin person cause by imself directly, ba ara-a rẹ̀ jẹ́, "spoil imself," no be say na envious rival or condition cause am, wey make dis one fit well as conclusion for di file: respect no dey corrupt person from outside, e just dey give space for lack of self-knowledge to do damage wey lower position no for allow.
How to read dis set
Two patterns dey run through dis fifty-five proverbs more clearly pass ordinary comparison between pride and humility.
To know oneself, no be humility as feeling, na di main virtue wey dey work. Di biggest single group of proverbs here no be about to feel small but about to measure correctly: di ant wey no fit carry big stone, di one-eyed man wey no suppose try somersault, di grasscutter wey lose im teeth against palm tree, di person wey arrive without making noise pass wetin im actual worth produce. None of dis condemn ambition on im own. Entry 28, "if person never fit build house, make e make tent," talk directly say di corpus no dey advise person to give up, e only dey say make person size im effort according to wetin e fit do after correct checking. Di failure pattern wey dis proverbs dey return to over and over again no be to want too much, but na to know too little about oneself while person dey want am.
Di proverbs no biliv say pesin fit judge imsef well, but dem trust wetin oda people or outside correction dey show. Entry 45 reach 47 and 54 form one small group wey dey show clearly say wetin pesin think about im own condition no be evidence wey pesin fit trust: pesin wey dey suffer dey laugh for im own reflection wey dey make every oda pesin cry, pesin wey everybody dey pity no dey pity imsef, pesin wey biliv say di group no fit work without am dey completely wrong and na only im own disappointment later go show am. As owe-iwa-character entry on dis same mata (Ìwà ní ńjọ oníwà lójú, wey dem cross-reference but no repeat here) talk am straight once, dis file look di claim from plenty sides and treat am like sometin wey almost be structural: pesin no fit see im own face without nose dey block di way, so to speak, and di collection dey always pass accurate self-assessment through oda people, animals wey stand in for people, or plain physical consequence, instead of make pesin just rely on wetin im think about imsef.
One third line of thought wey small pass deserve make pesin notice am, bikos e make tins complex instead of to agree with di rest: entry 43, wey be di longest text for di file, insist say "wetin pesin think about imsef dey equally important as wetin oda people think about am," and dis one dey clash with di group above wey no trust introspection. To gather all dis fifty-five proverbs put inside one single doctrine go wipe out real disagreement wey di source materialsef no settle, and dis file leave di disagreement as e dey instead of to choose side for am.