Òwe on Àsírí: Secrets, Gossip, and Rumour
Fifty-five Yorùbá proverbs on what should not be told, the talebearer who carries news between households, and how secrets and rumours travel and eventually surface.
Àsírí na di normal Yorùbá word for secret, and ìkọ̀kọ̀ na di name for condition when sometin dey hidden or when dem do am for corner. Dis file gather fifty-five proverbs wey stand on top dose two idea and wetin dem dey cause for society: wetin pesin no must ever talk loud, who pesin fit trust with secret and who pesin no fit trust, di amebo wey dey gain from carrying gist waka from compound to compound, and di claim wey dey repeat say notin wey dem keep for secret dey stay there. When pesin read dem together, di set dey describe society wey understand say talk dey waka, wey house and elder be di place wey dem fit trust to keep wetin no suppose spread, and wey amebo be known type of pesin with bad reputation wey don set.
Na Owomoyela text and translation dem use bring out di proverbs unless dem name another source. Di usage note wey Owomoyela put inside bracket na him be di foundation for di Used when line dem; where di word dem na him own, dem quote am. Anyting wey dem mark as di compiler own get lower confidence.
Note on top sources and selection
Owomoyela print complete standard orthography with tone mark, and dem bring out him text here as e print am . Dem check every entry wey dey below one by one against Owomoyela text: di list wey dem get from keyword search inside di collection get plenty false positive, mostly proverbs about secret cult society, initiation ritual, or masquerade grove wey use ìkọ̀kọ̀ or awo for technical religious way instead of ordinary social secret, and dem comot dis ones because dem no relate to dis file even where di keyword match. Small proverbs about secret wickedness before God dey very close to di same idea with almost di same word dem; dem keep dem together instead of to cut dem, because di repetition na real feature of di recorded work and dem note am like dat instead of to treat am as padding.
Two proverbs inside dis set point straight to women (entry 7 and 24, on top say pesin no fit trust women with secret) without any equivalent proverb inside di set wey point to men. Dem report dat difference here instead of to cover am, so dat e go match di same caution wey dem record for owe-iwa-character.
Wetin pesin no must talk
1. Àgádágodo ò finú han ara-a wọn.
Literal: Àgádágodo padlocks ò finú han do-not show-inside ara-a wọn to-each-other.
Idiomatic: "Padlocks do not share their secrets with one another."
Meaning: Even tings wey dem make for di same purpose, wey resemble each other well well, no dey open how dem dey work show each other.
Used when: Owomoyela: "Some secret dey wey pesin no suppose tell other people"
Notes: Fi inú hàn, wey mean to show pesin inside, na di standard Yorùbá idiom for confiding, and e dey appear again and again across dis file (see entry 8 reach 12). Padlock na strange choice of image for confiding, since padlock full function na to lock tings shut, and na dat one strictly be di point: even among tings wey their nature na secrecy, notin dey pass between dem. Di proverb pass di normal point say pesin suppose keep secret, e make stronger claim say even two people wey dey share secret, for bottom, dem still lock away from each other.
2. A kì í rídìí òkun; a kì í rídìí ọsà; ọmọoní-gele-gele kì í jẹ́ kí wọ́n rídìí òun.
Literal: A kì í rí ìdí òkun one does-not see the-bottom of-the-ocean; a kì í rídìí ọsà one does-not see the-bottom of-the-lagoon; ọmọoní-gele-gele a-well-bred-woman kì í jẹ́ kí wọ́n rídìí òun does-not allow that they see her bottom.
Idiomatic: "One never sees the bottom of the ocean; no one ever sees the bottom of the lagoon; a well-bred woman will never expose her buttocks to anyone."
Meaning: Some depth dey wey pesin no suppose ever measure, and pesin most private self dey inside dat category.
Used when: Owomoyela: "People no suppose expose their innermost secret give everybody"
Notes: Di proverb dey build by adding tings together, e move from sometin wey really dey impossible (to see ocean floor) go reach sometin wey society make impossible (decent woman body), so dat di last clause borrow di power of physical impossibility for matter wey really be about proper character. Ọmọoní-gele-gele, wey literally mean "di pikin wey get fine head-tie," dey use di way woman dress take describe well-dressed woman, wey dey make di modesty specifically be matter of training instead of shame. Owomoyela own printed text carry one stray footnote number for dis entry without any matching note wey dem recover for di material wey dem check here; di text itself still dey intact.
3. Inú ẹni lorúkọ tí a ó sọ ọmọ ẹni ńgbé.
Literal: Inú ẹni inside one lorúkọ is-where-the-name tí a ó sọ ọmọ ẹni that we-will name our child ńgbé resides.
Idiomatic: "It is inside oneself that the name one will name one's child resides."
Meaning: Decision wey dem never announce belong completely to di pesin wey make am, and e dey stay there reach when di pesin choose to release am.
Used when: Owomoyela: "Pesin no suppose broadcast him secret give di whole world"
Notes: Yorùbá naming ceremony na real ritual event with him own occasion, so di proverb image no just come from nowhere: dem really dey decide name for secret and keep am until di naming ceremony give am public moment. Di proverb take dat one well-understood practice apply to secret of any kind, wey dey use case wey every listener get direct experience with.
4. Ohun tí a ò fẹ́ kéèyàn ó mọ̀ là ńṣe lábẹ́lẹ.
Literal: Ohun tí a ò fẹ́ the-thing that we do-not want kéèyàn ó mọ̀ that-a-person should know là ńṣe is-what we-do lábẹ́lẹ in-private.
Idiomatic: "It is what one wishes to keep a secret that one does in private."
Meaning: To hide sometin dey show say di ting na shame. To do sometin for corner dey show anybody wey dey look say di pesin wey do am already know say e no go fit stand checking.
Used when: Owomoyela: "Pesin wey no get anyting to hide no suppose do tings for secret"
Notes: Di usage note wey Owomoyela write turn di meaning of im own translation for useful way: di translation describe wetin privacy mean, and di note come turn dat description to instruction, say action wey clean suppose dey open. For face value, di proverb dey describe tin instead of to accuse person, but na so-so accusation dem dey use am do, because to choose secret for wetin person dey do don already give evidence against di person.
5. Ọ̀kánkán là ńṣe ìbí; ìkọ̀kọ̀ là ńṣe ìmùlẹ̀; bí a tọ́jú ìmùlẹ̀ tán, ká tọ́jú ìbí pẹ̀lú; bí a bá kú ará ẹni ní ńsinni.
Literal: Ọ̀kánkán là ńṣe ìbí forthrightness is-how we-conduct kinship; ìkọ̀kọ̀ là ńṣe ìmùlẹ̀ secrecy is-how we-conduct covenant; bí a tọ́jú ìmùlẹ̀ tán once we-have-attended-to the-covenant, ká tọ́jú ìbí pẹ̀lú let-us attend-to kinship also; bí a bá kú if we die, ará ẹni ní ńsinni one's own-people are-who bury one.
Idiomatic: "One conducts affairs with one's kin with forthrightness; one enters into covenants [with nonrelatives] in secret; as one attends to one's secret compacts, one should also attend to affairs with one's kin; on the day one dies, it is one's kin who attend to the funeral."
Meaning: Secret agreement get dia own place, but dem no suppose push comot di open duty wey person owe family, because na family people, no be alliance partner, go dey dia for person at di end.
Used when: Owomoyela: "Make you no ever abandon your family people because of oda people"
Notes: Na dis proverb be di clearest statement for dis file about di line wey Yorùbá social thought draw between two levels of relationship: ìbí, wey be family by blood, dey happen for open, while ìmùlẹ̀, wey be covenant wey people wey no be family swear, dey belong to secret. Di fact say dem allow di covenant make e get im own legitimate secret, instead of to condemn am straight, na wetin separate dis proverb from di ones wey dey later for dis file wey dey look secrecy as sometin wey dey suspect; for here, di secret fit di kind relationship wey e be, and di warning na only make person no let am cover di relationship wey no suppose need any hiding.
6. Oníkálukú, a-bèèmọ̀-nílé.
Literal: Oníkálukú everyone, a-bèèmọ̀-nílé one-who-has-an-unmentionable-thing-at-home.
Idiomatic: "Everybody [is] someone who has something unmentionable at home."
Meaning: Every household, without exception, dey hide sometin.
Used when: Owomoyela: "Everybody dey hide one secret"
Notes: A-bèèmọ̀-nílé na one single compound title, "person-wey-get-wetin-dem-no-fit-talk-for-house," wey dem build di way Yorùbá dey always turn whole clause to title (compare oníṣe, oníwà for oda place inside dis corpus). To pack di claim inside title instead of full sentence dey give am weight of established social category, instead of just observation about one particular family, wey be di real power of di proverb: e no be amebo about one specific house, na claim about every house.
7. Òmùgọ̀ èèyàn ní ḿbóbìnrin mulẹ̀; ọjọ́ tóbìnrín bá mawo lawó bàjẹ.
Literal: Òmùgọ̀ èèyàn a-foolish person ní ḿbóbìnrin mulẹ̀ is-who enters-a-covenant with-a-woman; ọjọ́ tóbìnrín bá mawo the-day a-woman comes-to-know a-cult-mystery lawó bàjẹ is-when the-mystery is-ruined.
Idiomatic: "Only a foolish person enters into a secret pact with a woman; the day a woman knows a cult mystery is the day it is exploded."
Meaning: For dis proverb, secret wey person share with woman na secret wey don already leak.
Used when: Owomoyela own explanation straight: "Make you no ever trust woman"
Notes: Dis na di most harsh proverb for dis file about women and secret, and e draw directly from di men secret cult society (awo), where dem formally restrict knowledge and if e leak, di social cost heavy. Dem put di proverb here, with di harshness as e dey instead of to soften am, because di corpus proverbs about amebo and secret dey put di danger on women with consistency wey dis file must to report instead of to hide; look entry 24 also.
Di confidant wey person no fit trust
8. A kì í sọrọ ìkọ̀kọ̀ lójú olófòófó.
Literal: A kì í sọrọ ìkọ̀kọ̀ one does-not speak secret-matters lójú olófòófó in-the-presence-of a-tattler.
Idiomatic: "One does not discuss secret matters in the presence of a tattler."
Meaning: Confidential talk need make person check who dey listen, no be just to choose careful words.
Used when: Owomoyela: "Dey careful with your secret"
Notes: Olófòófó na di standard Yorùbá noun for person wey dey always carry amebo or news around, wey dem form from di ideophone fòófó wey also give ẹyẹ olófòófó, name for birds wey dey do amebo for folktale. E dey name recognized type of person for society instead of to just describe one single mistake, and e dey appear again and again throughout dis file (entries 9, 16, 17) as di fixed figure wey di whole vocabulary of secret-and-amebo organize around.
9. A-bayé-jẹ́ kò ṣéé fìdí ọ̀ràn hàn.
Literal: A-bayé-jẹ́ one-who-consumes-the-world-with, i.e. a-treacherous-person, kò ṣéé fìdí ọ̀ràn hàn is-not one-to reveal the-root of-a-matter to.
Idiomatic: "A treacherous person is not someone to tell profound matters to."
Meaning: Character dey screen who person fit trust before condition go do am; person wey dem don already know say dey betray people don disqualify imself make dem ever trust am with anything wey serious.
Used when: Owomoyela: "Person suppose hide im secret from people wey dey betray person"
Notes: A-bayé-jẹ́, wey literally mean "pesin wey dey chop join di whole world," na idiom for pesin wey dey cheat or chop everybody anyhow, dey take di world itself do food. Fìdí ọ̀ràn hàn, to show di base or root of matter, dey treat secret like sometin wey get hidden foundation, wey different from fi inú hàn (entry 1), wey dey picture di self like container. Di two idioms for sharing secret, container and root, dey appear throughout di file without to ever join together as one metaphor, and dat one sef na notable tin: Yorùbá no settle on just one single picture of wetin secret be.
10. Ẹni à bá fẹ̀hìntìí jẹ́ ẹlẹ́gùn-ún; ẹni à bá finú hàn-án jẹ́ aláròkiri.
Literal: Ẹni à bá fẹ̀hìntìí the-one we-would lean-back-against jẹ́ ẹlẹ́gùn-ún turns-out-to-be a-thorny-one; ẹni à bá finú hàn-án the-one we-would show-inside-to jẹ́ aláròkiri turns-out-to-be a-gossip.
Idiomatic: "The person one would lean on turns out to be thorny; the person one would confide in turns out to be a blabbermouth."
Meaning: Di exact pipo wey suppose give support and trust na dem pesin dey find say no reliable when test come.
Used when: Owomoyela: "Pipo wey pesin fit really trust no plenty"
Notes: Aláròkiri na di noun for pesin wey dey carry and spread gossip, wey dem build from ìròkiri, carry-talk-waka, and e different from olófòófó (entry 8) even though di two dey almost mean di same tin for practice; collection wey keep di two terms open like dis dey preserve distinction for vocabulary wey one single English word like "gossip" dey collapse. Di parallel structure, where physical support fail for one clause and emotional support fail for di next one, dey make di disappointment feel like e double instead of say na just repetition.
11. Ẹni tí à bá finú hàn ní ńṣe elénìní ẹni.
Literal: Ẹni tí à bá finú hàn the-one whom we-would confide-in ní ńṣe elénìní ẹni is-who acts-as the-adversary of-one.
Idiomatic: "The person in whom one would confide is the author of one's ruin."
Meaning: Di mere act of choosing pesin as confidant dey point out, for inside dis proverb cynical calculation, di exact pesin wey fit do di pesin wey tell secret harm pass.
Used when: Owomoyela: "E hard make pesin see who dem fit put mind trust"
Notes: Elénìní, wey mean enemy or wetin dey bring bad luck to pesin, na stronger word pass "betrayer": e dey call di pesin di direct origin of pesin downfall completely, no be just pesin wey mistakenly leak secret. When pesin put am beside entry 10, wey reach similar conclusion through clear double image of support wey get needle-needle prick and confidant wey dey loud secret, dis proverb dey state di same distrust as flat doctrine, without any image at all, wey show say di feeling don common reach say e no need any figure to carry am.
12. Aṣòroófinúhàn bí èké.
Literal: Aṣòro-ó-fi-inú-hàn difficult-one-to-show-one's-inside-to bí èké like a-deceiver.
Idiomatic: "Difficult-to-confide-in like an unreliable person."
Meaning: Pesin wey no reliable na, by definition, pesin wey secrets no fit reach safely.
Used when: Owomoyela: "Friend wey no true no be pesin to tell secret"
Notes: Di whole proverb na single coined epithet instead of full sentence, wey dem build di way dem build a-bèèmọ̀-nílé (entry 6), and e short reach to function as label wey dem fit use call particular pesin for conversation, say "na aṣòroófinúhàn e be," instead of just general statement wey dem dey recite about pipo for abstract. Èké na standard Yorùbá word for pesin wey dey lie or get two faces, and e dey appear across di wider proverb corpus as di fixed opposite of friend wey pesin fit trust.
13. A kì í sọ̀rọ̀ orí bíbẹ́ lójú ọmọdé; lọ́rùnlọ́rùn ni yó máa wo olúwa-a rẹ̀.
Literal: A kì í sọ̀rọ̀ orí bíbẹ́ one does-not discuss head being-cut lójú ọmọdé in-the-presence-of a-child; lọ́rùnlọ́rùn at-the-neck, at-the-neck ni yó máa wo olúwa-a rẹ̀ is-how he-will keep-looking at its owner.
Idiomatic: "One does not speak of a beheading in the presence of a child; otherwise, his gaze will be fixated on the neck of the person concerned."
Meaning: Some pipo no fit hear secret without their own behavior exposing am, so make dem even hide di secret from di room entirely, no be just to choose words carefully inside di room.
Used when: Owomoyela: "Never discuss secret where pesin wey im behavior go expose di secret dey hear"
Notes: Di image for dis proverb clear and specific well-well among dis set: pikin wey don hear talk say dem wan execute pesin no go fit stop to dey look di neck of di pesin wey dem wan kill, and na dat look dey expose di secret, no be any word wey dem talk. E widen di file concern about pipo wey no fit keep secret (entries 8 to 12) make e include pipo wey no get bad mind at all, but just dey transparent, wey be different kind of failure wey di oda proverbs for dis section no cover.
14. Ẹni a bíni bí ńdani, á-ḿ-bọ̀-ǹ-tórí ọ̀rẹ́.
Literal: Ẹni a bíni bí the-one born together-with one ńdani betrays-one, á-ḿ-bọ̀-ǹ-tórí ọ̀rẹ́ how-much-more concerning a-friend.
Idiomatic: "The person born of the same parents with one might betray one, let alone one's friends."
Meaning: If even pesin own brother or sister fit betray secret, no oda relationship wey no close reach dat one fit give any real assurance.
Used when: Owomoyela: "No trust anybody, neither relatives nor friends"
Notes: Di a fortiori construction, "if even X fit do am, how much more Y," dey argue from di strongest case of trust wey dey (pesin full brother or sister) go reach di weaker case (friend). Na dis one be di most extreme statement of distrust for inside dis file, since e remove trust even from blood relations, wey dey drag small against entry 5 claim say pesin suppose deal straight and open with family.
15. Bí a bá rí ọlọ́rọ̀ ẹni, ṣọ̀rọ̀-ṣọ̀rọ̀ là ńdà.
Literal: Bí a bá rí ọlọ́rọ̀ ẹni if we see one's confidant, ṣọ̀rọ̀-ṣọ̀rọ̀ là ńdà speech-upon-speech is-how we-pour.
Idiomatic: "When one sees one's confidant, one runs at the mouth like a spout."
Meaning: When person dey with di one person wey im trust with everything, body go just relax well well.
Used when: Owomoyela: "In the right company, one is uninhibited"
Notes: Ọlọ́rọ̀ here no mean "rich person," wey be di common meaning, but "owner of talk," di person wey talk suppose reach im hand, dat na true confidant; di play with di meaning of wealth dey inside but no be im be di main point. Na only dis proverb for inside di whole file describe trust wey succeed instead of to fail, and dem put am here on purpose, for di end of plenty proverbs about confidants wey disappoint, make e be di standard wey dem take dey measure di rest.
16. Ọbẹ̀ kì í gbé inú àgbà mì.
Literal: Ọbẹ̀ stew kì í gbé does-not lift inú àgbà inside an-elder mì and-swallow, i.e. does-not slosh-around inside an elder.
Idiomatic: "A stew does not slosh around once inside an elder."
Meaning: Elder dey hold wetin im don swallow, for talk as e dey for food; secret wey dem tell am no dey splash come outside under ordinary shaking.
Used when: Owomoyela: "An elder should know how to keep confidences"
Notes: Di picture of digestion dey do clear work: food wey person don swallow well and e don settle no dey shake when body shake, unlike food wey person still dey chew, and di proverb give di elder credit say im digest everything finish, no be say im just hold wetin dem tell am. Na di only proverb for dis section wey call one kind of person wey suppose pass di test wey others fail, and dis one agree with di pattern for di whole corpus wey take elders as di trusted place to keep wetin no suppose spread; compare owe-iwa-character on top di household, instead of any single person, as di place where moral training dey happen.
Di amebo, di aproko person, and rumour
17. Sọ̀rọ̀ kí ọlọ́rọ̀ gbọ́, àbùkù ní ńfi kanni.
Literal: Sọ̀rọ̀ kí ọlọ́rọ̀ gbọ́ speak that its-owner may-hear, i.e. gossip so the subject hears it, àbùkù ní ńfi kanni is-what brings blemish upon one.
Idiomatic: "Spreading rumors into the ears of the subject of the rumor brings disgrace to the speaker."
Meaning: Talk wey reach di person wey dem dey talk about dey spoil di name of di person wey spread am, no be only di person wey dem talk about.
Used when: Owomoyela: "One should refrain from rumormongering"
Notes: Ọlọ́rọ̀ here get dat same double meaning wey dem mention for entry 15, owner of di matter, and wetin di proverb dey talk depend on dat ownership: talk about person na dat person property for dis kind framing, and to allow am waka reach di owner na wetin go expose say di talker don enter wetin no be im own. Di disgrace wey di proverb call fall totally on top di talebearer, no be on top di target, and na so dis whole section take dey treat gossip as failure of di gossip person first, no be wound wey person from outside inflict.
18. Bí a bá sọ̀rọ̀ fún olófòófó, ajádìí agbọ̀n la sọ ọ́ sí.
Literal: Bí a bá sọ̀rọ̀ fún olófòófó if we speak a-matter to a-tattler, ajádìí agbọ̀n a-basket-with-a-hole-in-its-bottom la sọ ọ́ sí is-what we spoke it into.
Idiomatic: "Whatever one says to a talebearer one says to a basket that has lost its bottom."
Meaning: Talebearer no dey hold anything; wetin enter inside dey fall pass through straight, so to tell dem anything na practically di same thing as to announce am for public.
Used when: Owomoyela: "Words whispered to a talebearer are in effect broadcast"
Notes: Basket wey no get bottom na container wey fail for di one thing wey container suppose do, and di picture make di point sharp pass ordinary talk say person no dey reliable: e no be say talebearer just dey likely to leak secret, dem naturally no fit hold anything at all. When person read am against entry 16 stew wey no dey shake inside elder, di two proverbs form pair of container-images, di correct container and di broken one, wey stand for di two ways wey confiding fit end.
19. Olófòófó ò gbẹ́gbàá; ibi ọpẹ́ ní ḿmọ.
Literal: Olófòófó the-tattler ò gbẹ́gbàá does-not earn six-pence; ibi ọpẹ́ the-place of-thanks ní ḿmọ is-what he-knows.
Idiomatic: "The tattler does not earn six pence; thanks are all he gets."
Meaning: Aproko no even be bad habit wey dey bring gain. Di only reward wey e dey give na small ordinary thank you wey no reach di good name wey person waste take get am.
Used when: Owomoyela: "Tattling is not a profitable or appreciated habit"
Notes: Gbàá, six pence, na coin value from colonial time, wey show say dis particular way wey dem arrange di proverb words no fit early pass di time wey British money enter, even though di main thought about talebearers almost certainly senior dat time. Di argument wey di proverb make follow economic line well well instead of moral line: e no say aproko bad, e say aproko na bad business, wey be different kind of eye-down wey even sharp pass.
20. Túlùú-túlùú, ẹyẹ Eléḿpe.
Literal: Túlùú-túlùú town-scattering, town-scattering (ideophone), ẹyẹ Eléḿpe the-bird of-Elémpe.
Idiomatic: "Town disperser, the Elémpe bird."
Meaning: One bird wey dem name, wey dem know for oral tradition as something wey dey scatter community, stand for di person wey im gossip dey scatter town.
Used when: Owomoyela: "A person who carries rumors from people to people will cause dissension in the community"
Notes: Túlùú-túlùú na ideophone, word wey dey sound like di action wey e dey name, here na something like scattering or movement wey dey disperse things, and to repeat di word dey make di action strong pass, say na continuous repeated scattering instead of one-time event. Na only dis proverb for inside di file give talebearer animal identity with proper name join body (Elémpe), wey show say e carry body from one specific oral story about di bird wey people fit only remember small part today; di proverb work like small piece from full story wey di details don lost.
21. A rìn fàà lójú akẹ́gàn; a yan kàṣà lójú abúni; abúni ò ní okòó nílé.
Literal: A rìn fàà one walks nonchalantly lójú akẹ́gàn before a-scorner; a yan kàṣà one struts proudly lójú abúni before a-slanderer; abúni the-slanderer ò ní okòó nílé has-not one-cowrie at-home.
Idiomatic: "One strolls nonchalantly before a detractor; one struts proudly before a slanderer; the slanderer has not cowries at home."
Meaning: Wetin person wey dey spoil name talk no carry any real weight, so the correct way to reply when person dey talk bad about you na to show open say you no send am at all, make you show am out instead of just to feel am for inside mind.
Used when: Owomoyela: "One need not pay a worthless detractor any mind"
Notes: Akẹ́gàn and abúni, person wey dey look down on person and person wey dey spoil name, dey function like words wey almost mean the same thing across the two parallel clauses, and the last image, say the person wey dey spoil name no get kobo, dey turn moral uselessness to real poverty, using wealth as the level wey dem take measure say the person no get standing at all. The cowrie reference dey date at least this wording to the pre-colonial or early colonial cowrie-currency period, the same marker wey dem note for entry 15 of owe-iwa-character.
22. Ojú abanijẹ́ pọ́n, kò lè tan fìtílà.
Literal: Ojú abanijẹ́ the-eyes of-a-detractor pọ́n are-red, kò lè tan fìtílà it-cannot light a-lamp.
Idiomatic: "The detractor's eyes glow red, but they cannot light a lamp."
Meaning: The bad belle of person wey dey spoil name dey bring heat and show, but e no get any real power to cause harm.
Used when: Owomoyela: "A detractor's slanderous efforts are in vain"
Notes: Red, inflamed eyes na regular Yorùbá sign of vex or bad intention, and the wisdom of the proverb dey inside how e take that sign as e be and come deny am any further effect, say e dey glow like fire but e no fit do the simplest work wey fire dey do. Abanijẹ́, the detractor, dey built on the same verb ba ... jẹ́, to spoil, wey produce abanijẹ́ for entry 31 of owe-iwa-character, "a detractor injures his own reputation," and the two proverbs dey make claims wey complete each other: that file entry talk say bad talk dey spoil the detractor name, while this one talk say e fail to harm the person wey dem target.
23. Obìnrín torí ọ̀rọ̀ rodò.
Literal: Obìnrín women torí ọ̀rọ̀ because-of talk rodò go-to-the-river.
Idiomatic: "Women go to the stream only in search of gossip."
Meaning: The proverb give house work, fetching water, another motive wey no fine: say the real reason for the waka na to trade news.
Used when: Owomoyela: "Women will do anything for the opportunity to gossip"
Notes: Riverside or stream na real place where women dey do their daily work, and because of that, na place where women dey get unsupervised daily conversation, wey be the real social fact the proverb dey use and come treat with suspicion. When you put am beside entry 24, na this be the second proverb out of two for the file wey point finger specifically at women as people wey dey carry gist and people wey person no fit trust with secret, and na just to report the pairing, no be to defend am.
24. Obìnrin ò ṣéé finú hàn.
Literal: Obìnrin a-woman ò ṣéé finú hàn is-not one-to show-inside-to.
Idiomatic: "A woman is not suitable to expose one's secrets to."
Meaning: The proverb state am plain, without shaking, say women no qualify as people wey person fit trust with secret.
Used when: The way Owomoyela explain am state the general idea directly: "Women cannot be relied on"
Notes: This one use the same fi inú hàn idiom for confiding wey dey for entries 1, 9 to 12, but e bring all the class of untrustworthy confidants down to only one gender; nothing dey inside the sentence wey explain why, and the proverb no give any image or story, na only plain assertion, wey be unusual thing for this file and dey make am read like direct social rule instead of pattern wey dem observe. Beside entry 7, e form the file clearest evidence of gendered asymmetry inside the recorded proverb corpus, wey match the pattern wey dem already document for character proverbs for owe-iwa-character.
25. Yọyọ lẹnu ayé ńdà.
Literal: Yọyọ pouring-forth, unceasingly (ideophone) lẹnu ayé is-at-the-mouth of-the-world ńdà is-pouring.
Idiomatic: "The world runs endlessly at the mouth."
Meaning: To dey talk about other people matter no be the fault of only one person wey dey carry gist, but na constant background condition of the world itself.
Used when: Owomoyela: "People can be relied upon to spread tales irresponsibly about others"
Notes: Ayé, the world, dey function here the way aráyé, the people of the world, dey function for entry 38 of owe-iwa-character, as the diffuse, unlocatable social agency wey dey bring gossip, blame, and misfortune without any single person wey dem fit hold accountable. To call the mouth of the world, instead of any tattler by name, move the claim from warning about particular untrustworthy people (entries 8 to 24) go claim about the ambient condition wey every secret dey enter inside.
26. Àṣírí ẹ̀kọ kì í tú lójú ewé.
Literal: Àṣírí ẹ̀kọ the-secret of-corn-meal kì í tú does-not come-undone lójú ewé in-the-presence-of leaves.
Idiomatic: "The secrets of corn meal's being will not be exposed in the presence of leaves."
Meaning: As long as the wrapping wey cover something dey present and intact, wetin dey inside go remain hidden; secret dey survive as long as wetin cover am still dey.
Used when: Owomoyela: "As long as one has champions, one will not be disgraced"
Notes: Ẹ̀kọ, wey be pudding wey dem cook from corn-starch, na leaf dem traditionally dey take wrap and sell am, so di image come from ordinary market market instead of abstract concept: open di leaves and di ẹ̀kọ go show, but di leaves naturally dey protect am. Di explanation wey Owomoyela give shift di image from hiding something go social support, as e see di leaves as protectors or champions instead of just ordinary cover, wey be interpretation wey make sense to point out: di literal Yorùbá dey talk about how covering dey work, while di usage note come add di social application.
27. Àwúyẹ́wúyẹ́, àròyé ọ̀tẹ̀; wọ́n ní kí wọ́n tún ìlú ṣe, wọ́n fẹ́ẹ́ tú ìlú.
Literal: Àwúyẹ́wúyẹ́ clandestine-whispering (ideophone-derived), àròyé ọ̀tẹ̀ the-murmured-complaint of-plotting; wọ́n ní kí wọ́n tún ìlú ṣe they were-told that they should fix the-town, wọ́n fẹ́ẹ́ tú ìlú they wanted to unmake the-town instead.
Idiomatic: "Clandestine whispering, the devious conversation of plotting; they were urged to improve conditions in the town, but they would rather destroy it."
Meaning: Low-voice, secret talk among one group no be about private gossip against individuals for here, but na conspiracy against di whole community, and di proverb condemn di choice to destroy instead of to repair.
Used when: Owomoyela: "Clandestine plotters would rather engage in secret designs to ruin the community than work for its improvement"
Notes: Àwúyẹ́wúyẹ́ come from repeating of words and e carry di feeling of low, non-stop murmuring, wey different from di louder ideophone túlùú-túlùú for entry 20, and di difference in sound between di two match di difference in scale: entry 20 na one bird wey dey spread news across whole town, while dis proverb na small group wey dey murmur among demselves. Na dis single proverb for di section dey show where secrecy dey serve full treason instead of personal malice, as e expand wetin di file dey look from gossip about people go conspiracy against di whole society.
28. Ará okó ní òún gbọ́ fínrín fínrín; ta ló sọ fun bí kò ṣe ará ilé.
Literal: Ará okó a-person-of-the-farm ní òún gbọ́ fínrín fínrín says he heard a-faint-rumor (ideophone for indistinct sound), ta ló sọ fun who told him, bí kò ṣe ará ilé if not a-person-of-the-town.
Idiomatic: "The bush dweller says he heard a rumor; who told him, if it was not a town dweller?"
Meaning: Rumour wey outsider claim say e hear from afar always get insider as di true source, since di outsider no get direct way to reach di news.
Used when: Owomoyela: "People should not presume to instruct those who know better than they"
Notes: Fínrín fínrín na ideophone for faint or unclear sound, so wetin person wey dey stay bush claim already show say e no dey reliable from di wording, rumour about rumour. Di usage note from Owomoyela read di proverb as something wey concern assuming say person know wetin pass am and false authority instead of how rumour dey take move, wey be valid second reading; di two make sense if person look di bare text, and dem include di proverb here because of wetin di plain words talk, wey directly concern how to trace di real origin of rumour.
29. Ọ̀rọ̀ tí ọlọgbọ́n bá sọ, ẹnu aṣiwèrè la ti ńgbọ́ ọ.
Literal: Ọ̀rọ̀ tí ọlọgbọ́n bá sọ the-matter that a-wise-person speaks, ẹnu aṣiwèrè the-mouth of-a-fool la ti ńgbọ́ ọ is-where one comes-to-hear it.
Idiomatic: "Whatever a wise man says will be heard repeated by the nitwit."
Meaning: Careful, well-thought-out talk from reliable source no dey remain as dem talk am; by di time e reach person secondhand, e don pass through careless mouth and don change.
Used when: Owomoyela: "Rumormongers always distort the news they hear from reliable sources"
Notes: Di structure clearly separate where di talk start from di channel wey carry am: wetin person talk and who later talk am na two different things, and di main point of di proverb na say di gap between di two na where change and distortion dey happen. E be precise, almost technical statement about real problem of how message dey pass, and e read less like traditional folk wisdom about foolish people than observation about how information dey spoil as e dey change hands.
How secrets escape
30. Òdú kì í ṣe àìmọ̀ olóko.
Literal: Òdú the-òdú-vegetable kì í ṣe àìmọ̀ olóko is-not a-thing-unknown to-the-farmer.
Idiomatic: "The òdú vegetable is not something the farmer does not know."
Meaning: Something wey dem present say e hide or dey surprising, for di person wey dey closest to am, no be secret at all.
Used when: Owomoyela: "An indication that a matter under discussion is not such a secret after all"
Notes: Òdú na vegetable leaf wey dem dey plant as part of normal farm crop, so di image depend on di fact say farmer must know every plant wey dey grow for im own land; to treat am like hidden discovery go just be pure nonsense. Dem dey use di proverb to burst claim of secrecy, no be to describe how secret dey behave once e leak, wey make am different from most entries for dis section and make am natural opening: e dey question whether dat particular "secret" really be secret in di first place.
31. Àáyá kan-án bẹ̀ ọ́ wò; igba wọ́n ti rí ọ.
Literal: Àáyá kan-án one colobus-monkey bẹ̀ ọ́ wò peeps and-sees-you, igba wọ́n ti rí ọ two-hundred of-them have already seen-you.
Idiomatic: "If a single colobus monkey sees you, be sure that two hundred of them have seen you."
Meaning: Once one person for close-knit group know one fact, make dem treat am as something wey di whole group already know.
Used when: Owomoyela: "A secret disclosed to one person is as good as published for all"
Notes: Ìgba, wey mean two hundred, na di same big round number wey dem use idiomatic-wise for entry 49 inside owe-iwa-character; here, e stand specifically for di troop of monkey dem, wey dem believe say dey move and communicate togeda, so if one see sometin, e mean say all of dem don see am. Di proverb talk sometin wey sharp pass ordinary carelessness: e no be say di secret fit leak from di first monkey go meet di rest, but say inside group wey truly dey togeda, difference never really dey between one person and di whole group from di start.
32. Bí òru bí òru ní ńṣe aláṣọdúdú.
Literal: Bí òru bí òru longing-for-night, longing-for-night ní ńṣe aláṣọdúdú is-the-way-of the-one-in-dark-clothing.
Idiomatic: "Longing for nighttime, longing for nighttime is the tendency of the person in dark clothing."
Meaning: Person wey dey do secret tin dey develop settled habit to always prefer darkness and hiding as part of im character, no be just style for only one occasion.
Used when: Owomoyela: "Person wey dey do secret business dey always hide tin"
Notes: Aláṣọdúdú, di person wey wear black or dark cloth, na figure of hiding wey dem choose for di occasion, person wey dress to disappear inside night instead of make dem see am, and di repeating of "longing for night, longing for night" dey turn ordinary one-time dressing for cover to sometin wey person dey always crave. Di proverb describe secrecy as character trait wey dey expose itself through di way e take consistent, wey anticipate entry 37 below, where habit and symptom wey person no fit control na im dey make dem understand condition wey dem hide.
33. Gbogbo wa la fòkété san ọgọ́fà; ìgbà tí òkété ó fi di ogóje, ojú-u gbogbo wa ni yó ṣe.
Literal: Gbogbo wa all of-us la fòkété san ọgọ́fà is-how we-set the-bush-rat's-price-at forty-cowries; ìgbà tí òkété ó fi di ogóje the-time when the-bush-rat-price comes-to-be one-hundred-and-forty, ojú-u gbogbo wa the-eyes of-all-of-us ni yó ṣe is-what-it-will-concern.
Idiomatic: "We all agreed on cowries as the value of the bush rat; when the value changes to 140, we must all know about it."
Meaning: Decision wey group togeda reach, small part of di group no fit change am on dia own for secret; change wey go bind everybody need di same open agreement wey di original decision get.
Used when: Owomoyela: "No subgroup get di right to change for secret di decisions wey di whole group don arrive at"
Notes: Di specific cowrie figures, first price and later one wey high pass am well well, tie di proverb to market price negotiation, wey almost certainly na di setting of trade guild or market association wey dey fix common rate. Na di only proverb inside dis file about secrecy as violation of collective process instead of personal trust, wey extend di concern about secret deals from individuals and pairs go reach organized economic life.
34. Kò jọ agbe kò jọ olè tí ńsúfèé yàgbàdo; bí kò bá bá mi a di olè; bó bá bá mi a di onílé.
Literal: Kò jọ agbe it-does-not resemble begging kò jọ olè it-does-not resemble theft tí ńsúfèé yàgbàdo who whistles harvesting-corn; bí kò bá bá mi if he does-not encounter me, a di olè it becomes theft; bó bá bá mi if he does encounter me, a di onílé it becomes a-household-member's-act.
Idiomatic: "It-is-not-begging-and-it-is-not-stealing who whistles as he harvests corn ears: if he does not come upon me, it becomes stealing; if he comes upon me, it becomes [the action of] a member of the household."
Meaning: Di very same act of quietly taking corn from relative farm fit be either theft or ordinary family privilege depending entirely on whether di owner catch am: na secrecy dey turn claim wey for be legitimate to crime.
Used when: Owomoyela: "Dem dey talk am about person wey secretly take sometin from relative instead of to ask openly for am"
Notes: Di detail about whistling dey exact: person wey no get anything to hide dey let people know say e dey around through sound as e dey waka inside farm, while person wey dey avoid make dem catch am no go do dat one, so di proverb put im own evidence of intention inside di description of di act itself. Di real topic of di proverb no be stealing as such, but di difference between to ask and to take without asking; family member wey get right to di corn dey lose di innocent nature of dat right immediately e choose hiding over di open request wey e for fit make.
35. Ọ̀rọ̀ ìkọ̀kọ̀, ní gba-n-gba ní ḿbọ.
Literal: Ọ̀rọ̀ ìkọ̀kọ̀ a-secret matter, ní gba-n-gba in-the-open ní ḿbọ̀ is-where-it-is-coming.
Idiomatic: "Secret matters have open exposure as their ultimate destination."
Meaning: Secrecy no be permanent state but temporary one, wey naturally dey on im way to open disclosure.
Used when: Owomoyela: "Anything wey dem do for secret go eventually show for open"
Notes: Gba-n-gba na ideophone-derived word for wide-open space wey notin block, di same root wey dem use for entries 42 and 48 below, and putting am directly opposite ìkọ̀kọ̀ inside four-word sentence give di proverb di same short, sharp compression wey dem see for Ìwà lẹwà (entry 1 of owe-iwa-character). Na arguably dis single proverb best summarize di main claim of di whole file, and dem place am for di structural center of dis section because di entries for di two sides, on tins wey dey expose secrets and tins wey eventually dey surface, na all examples of di general law wey e state directly.
36. Òde là ńṣàgbà, ilé kan bí ìbó; bó pẹ́ títí, àtilé àtòde ní ḿbọ̀ wáá kàn.
Literal: Òde là ńṣàgbà outside is-where we-act-the-elder, ilé kan bí ìbó while home is bitter like the-ìbó-plant; bó pẹ́ títí however-long it takes, àtilé àtòde both-home and-outside ní ḿbọ̀ wáá kàn is-what-comes to eventually be-affected.
Idiomatic: "When one is abroad, one acts the venerable sage, even though one's homestead is as sour as the sap of the ìbó plant; but sooner or later both the homestead and the outside become sour."
Meaning: Pesin fit manage hide say e get wahala or shame for house while e dey maintain big name outside for some time, but e no fit continue like dat forever; di wahala wey dey hidden go eventually touch di good name wey di pesin get for public.
Used when: Owomoyela: "Pesin no fit hide im secret shame forever"
Notes: Ìbó na name of one plant wey di water wey dey inside bitter well-well, and dis plant give di proverb clear taste-image for secret wahala, wey different from di visual and hearing image-dem wey dey for other part of dis section (di echo for entry 43, di dead body wey everybody dey see for entry 41). Di proverb dey talk about particular social situation wey people know well, pesin wey big for outside but dey suffer inside im house, instead of just general secret or amebo talk, and na im be di clearest statement for dis file about di gap between pesin public reputation and di real condition of im house.
37. À-tọ̀-ìṣíwọ́ là ḿ-mòkóbó.
Literal: À-tọ̀-ìṣíwọ́ the-urinating-without-stopping-nominal là ḿmòkóbó is-what betrays a-eunuch.
Idiomatic: "Urinating-without-ceasing is what betrays the eunuch."
Meaning: Body symptom wey pesin no fit control or disguise dey expose hidden sickness or body condition, no mata how carefully di pesin try to package every other tin about imsef.
Used when: Owomoyela: "Secret defect wey pesin get get way wey dem dey take show for public"
Notes: Di proverb choose di clearest and most direct example, wey be body condition wey pesin go really wan hide pass anything but wey e hard pass to hide completely, to make dis general point strong well-well. E join entry 32 as one of di proverb-dem for dis file wey dey show say secret no dey leak through another pesin mouth, but na through di pesin own body behavior wey e no fit control, wey different totally from amebo or betrayal.
38. Ó di ọjọ́ tí aláró bá kú ká tó mọ oye aṣọ tó gbà á.
Literal: Ó di ọjọ́ tí aláró bá kú it becomes the-day that the-dyer dies ká tó mọ oye aṣọ before we-come-to-know the-number of-cloths tó gbà á that she-took-in.
Idiomatic: "It is on the day of the dyer's death that one knows how many pieces of cloth she had taken in to dye."
Meaning: Some kind account dey only open show wen di only pesin wey know everything don die; death dey force secret open wey discretion when di pesin dey alive bin prevent.
Used when: Owomoyela: "Wen pesin die, all im secret dey become wetin everybody know"
Notes: Indigo-dyeing (aláró, di pesin wey dey dye cloth, from aró, indigo dye) na real business where dyer dey keep customer cloth on account, so di image wey dey di proverb come from normal business arrangement wey people know, no be abstract idea. Na di only proverb for dis file wey point say na death be di exact time wey secret dey open, wey different from wetin entry 6 talk say every house get secret wey dey continue and wetin entry 35 talk say secret must open eventually; for here, wetin dey make secret open get one specific, named trigger.
39. Oníkùn ló mọ̀kà; oníbàǹtẹ́ ló moye òun-ún dì sí i.
Literal: Oníkùn the-owner-of-the-stomach ló mọ̀kà is-who alone-knows what-lies-inside; oníbàǹtẹ́ the-owner-of-the-loin-pouch ló moye òun-ún dì sí i is-who alone-knows how-much she-has-tied into-it.
Idiomatic: "The owner of the stomach alone knows what wickedness lurks inside; the owner of the loin money pouch alone knows how much money she has tied up in it."
Meaning: Some kind knowledge naturally dey private: dem belong to only one pesin because of where dem dey, no be because say pesin try to hide dem.
Used when: Owomoyela: "Nobody know wetin be di secret wey dey inside anoda pesin"
Notes: Di comparison between belle, wey dey hold wetin pesin don swallow wey e no talk, and loin-pouch, wey dey hold money wey pesin tie for body, match di stomach image wey dem already use for elder wey pesin fit trust for entry 16, but here di point na about wetin pesin fit know instead of moral behavior: di proverb no dey praise discretion, e just dey observe di limit of wetin outsider fit ever know. Owomoyela note say e get another version, but e no quote am in full for di material wey dem look here.
40. Ibi tí lékèélékèé ti ńfọṣọ, Ọlọ́run ò fi han ọmọ àparò.
Literal: Ibi tí lékèélékèé ti ńfọṣọ the-place where the-cattle-egret washes its-clothes, Ọlọ́run ò fi han God has-not shown ọmọ àparò the-child-of-the-partridge.
Idiomatic: "The place where the cattle egret washes its clothes has not been revealed by God to the partridge."
Meaning: Di reason why one creature clean pass anoda creature dey hidden from di one wey no get di advantage, so dat some secret of success dey stay hidden permanently instead of coming out eventually.
Used when: Owomoyela: "Di secret of some people success na beta tin say everybody no know am"
Notes: Di image depend on how di two bird-dem really look, di clean white feather of egret against di rough, dust-color feather of partridge, so di proverb take invented reason, secret place where pesin dey bath, explain real visual difference, and dem present am as sometin wey hide forever instead of sometin wey just hide for now. Na dis single proverb for di file dey go against wetin di collection mostly dey claim (entries 35, 41, 42) say secret must surely open; e state instead say some secret fit stay hidden forever, and dis difference between di two position make sense to note instead of trying to resolve am.
41. Bí a bá gé igi nígbó, gbohùn-gbohùn á gbà á.
Literal: Bí a bá gé igi nígbó if we cut a-tree in-the-forest, gbohùn-gbohùn the-echo, sound-carrying-sound á gbà á will carry it.
Idiomatic: "If one fells a tree in the forest, the echo carries the sound."
Meaning: Action wey person do where witness no dey still dey produce proof of itself wey go travel pass the place wey e happen.
Used when: Owomoyela: "Not even things done in secret can be long concealed"
Notes: Gbohùn-gbohùn, wey double the word ohùn, sound or voice, dey call echo by e direct name instead of to describe am, and the picture make sense because to cut down big tree dey make loud noise wey clear well well even if nobody stand near reach to see am happen; the way the bush far, wey suppose guarantee privacy, na im be the exact thing wey make the distance wey the sound travel be the main point. Na im be the cleanest physical example for this file for the general point wey dem state in abstract form for entry 35.
42. Gba-n-gba-á dẹkùn, kedere-é bẹ̀ ẹ́ wò: ọ̀rọ̀ ìkọ̀kọ̀ ò sí níbẹ̀.
Literal: Gba-n-gba-á dẹkùn an-open-space traps-a-leopard, kedere-é bẹ̀ ẹ́ wò plainly-visibly one peeps and-looks-at-it: ọ̀rọ̀ ìkọ̀kọ̀ ò sí níbẹ̀ a-secret matter is-not there.
Idiomatic: "A leopard is trapped in open space; clear sight gets a good look at it; the matter does not admit of secrets."
Meaning: Once something wey dangerous or wey hide come outside open ground, by definition e no fit be secret again.
Used when: Owomoyela: "Once a secret is leaked, it can no longer be hidden"
Notes: Gba-n-gba, open space wey wide, na the same word dem use for entry 35, and here dem use am show dramatic scene, leopard, wey itself be symbol of danger and stealth, wey dem catch for place wey no get cover, wey change the abstract point about secret make e turn one sharp picture of predator wey no get anywhere to hide. The proverb dey talk fact about something wey dem don already expose instead of to predict wetin go happen for future, and this one make am different from entries like 35 and 41, wey dey describe secret when e dey leak commot.
43. Epinrin ní ńwú epinrin sílẹ̀; òkú ọ̀gáláńtá ní ńwú òkú ògolonto.
Literal: Epinrin a-secret ní ńwú epinrin sílẹ̀ is-what exposes another secret; òkú ọ̀gáláńtá a-half-shrouded corpse ní ńwú òkú ògolonto is-what exposes a-fully-unshrouded corpse.
Idiomatic: "It is epinrin [a secret] that exposes epinrin; it is a half-shrouded corpse that exposes a shroudless corpse."
Meaning: To expose one secret thing dey usually make another one open; person wey dem expose im secret dey often pay back by exposing the secret of the person wey expose am.
Used when: Owomoyela: "Exposure of one secret calls for the exposure of another; the person whose secret is exposed will expose the exposer's secret"
Notes: Epinrin na word for secret wey scarce pass, different from àṣírí and ìkọ̀kọ̀ wey common well well and wey dem use through the rest of this file, and Owomoyela explain am inside bracket instead of to translate am directly, wey show say e fit be say na word wey people no dey use often again when dem collect this entry. The picture of dead body add second and heavier meaning: dead body wey cloth no cover well dey draw attention to the one wey no get cloth at all near am, wey make respect for public, like secret wey dem keep, be something wey dey survive only when person compare am to neighbor wey im own open pass.
Secret wrongdoing before God
Owomoyela collection get tight group of proverbs wey dey state, with five different sets of words, say God still dey see bad thing wey person do for secret. The repetition itself na real feature of the proverb collection wey dem record, no be mistake from how this file select dem, and dem keep all five together here instead of to reduce dem to one example, because how dem plenty together na part of wetin show the heavy weight wey this idea carry.
44. Afìkọ̀kọ̀jalè, bí ọba ayé ò rí ọ; tọ̀rún rí ọ.
Literal: A-fi-ìkọ̀kọ̀-jalè one-who-steals-using-secrecy, bí ọba ayé ò rí ọ if the-king of-the-world does-not see you, tọ̀rún rí ọ the-one-in-heaven sees you.
Idiomatic: "You-who-steal-in-secret, if an earthly king does not see you, the heavenly king sees you."
Meaning: Secret dey hide thing from human eye but no fit hide am from God eye; theft wey person commit where no authority for earth fit see am, God still see am.
Used when: Owomoyela: "Nothing is hidden from God"
Notes: The proverb arrange direct comparison between two kings, the earthly ọba and the heavenly one, structure wey also show for other places for Yorùbá religious proverb (compare entry 41 of yoruba-owe-proverbs, about the king wey im people dey watch, though without the heavenly parallel for that one). To call the thief with compound title, afìkọ̀kọ̀jalè, instead of simple noun, follow the same style as entries 6 and 12, wey form title from the crime itself.
45. Bí a bá ńyọ́lẹ̀ dà, ohun abẹ́nú a máa yọ́ni ṣe.
Literal: Bí a bá ńyọ́lẹ̀ dà if we are secretly-scheming and-pouring-out treachery, ohun abẹ́nú things of-the-inside, i.e. hidden misfortunes, a máa yọ́ni ṣe will come and secretly afflict one.
Idiomatic: "If one engages secretly in treachery, secret disasters come."
Meaning: Bad thing wey person do for secret dey receive pay with wahala wey dey land the same way dem do am, without warning and from source wey eye no dey see.
Used when: Owomoyela: "Crimes committed in secret do not go unrequited"
Notes: The proverb match the way the punishment take come with the way dem commit the crime, secret disaster for secret betrayal, instead of to describe open judgment; the payback stay inside the same hidden level wey dem take commit the offense. This one make am different from the other four entries inside this group, wey all involve clear act of God wey dey see or judge; here dem no call the name of wetin cause the consequence, e dey closer to natural law pass God wey dey look.
46. Bí o finú ṣìkà tí o fòde ṣòótọ́, ọba séríkí á rín ọ rín ọ.
Literal: Bí o finú ṣìkà if you inside are-wicked tí o fòde ṣòótọ́ while outside you-are honest, ọba séríkí the-supreme king (God) á rín ọ rín ọ will laugh you laugh you, i.e. will laugh hard at you.
Idiomatic: "If you hide wickedness inside you while displaying a kindly disposition, God above will laugh hard at you."
Meaning: Person wey dey live double life, wey wicked for inside but dey pretend to be honest for outside, no be say God only dey see through am, God dey even openly laugh and mock am.
Used when: Owomoyela: "No secret act of wickedness is concealed from God"
Notes: Ọba séríkí, wey be title of respect for supreme king wey dem apply here to God, and di doubled verb rín ọ rín ọ, "go laugh you laugh you," na intensive structure wey dey make di laugh look like mocking wey tey, no be just ordinary one-time reaction. Laugh na divine response wey clear say e different from di ordinary "seeing" for entries 44 and 48, and e add contempt join di consequence wey those other neutral statements about God seeing everything no carry.
47. Ká fi inú ṣèkà, ká fòde ṣòótọ́, kan-kan lara ńnini; ohun tí ḿbini kò níí ṣàì bini wò.
Literal: Ká fi inú ṣèkà to be inside wicked, ká fòde ṣòótọ́ to be outside honest, kan-kan lara ńnini is-what gives one unease, ill-at-ease-ness; ohun tí ḿbini the-thing that is-supposed-to hold-one-to-account kò níí ṣàì bini wò will-not fail to come and hold-one-to-account.
Idiomatic: "If one is kind outwardly but secretly wicked, one is beset by unease; whatever is supposed to call one to account will not fail to do so."
Meaning: To dey live double life dey bring internal discomfort on its own, and di judgment wey e deserve must surely come at last.
Used when: Owomoyela: "Wickedness, however well concealed, will not go unpunished"
Notes: Dis one na close variant of entry 46 for structure, di same inside-wicked, outside-honest style, but e drop di figure of God wey dey laugh and instead put di first consequence for inside, as tension and unease wey di wrongdoer dey feel, before e come mention one general outside judgment wey dem no specify. Dem keep am alongside entry 46 as real variant instead of to join am together, because di change from outside mocking God go inside troubled conscience show real difference for how di two texts take view consequence.
48. Ìbàjẹ́ ìkọ̀kọ̀, gba-n-gba ni lójú Olúwa.
Literal: Ìbàjẹ́ ìkọ̀kọ̀ corruption done-in-secret, gba-n-gba ni is-in-the-open, lójú Olúwa in-the-eye of-the-Lord.
Idiomatic: "Wickedness perpetrated in secret is open knowledge to God."
Meaning: Wetin hide from every human being dey open clearly without anything blocking am for front of God.
Used when: Owomoyela: "No secret wickedness can be hidden from God"
Notes: Dis one na di shortest out of di five, na four Yorùbá words carry di whole claim, and e use di same gba-n-gba, wide-open space, wey entries 35 and 42 use for secular disclosure, wey dem apply here to divine audience instead of social audience. When dem put am beside entry 35 wey talk say "secret matters have open exposure as their ultimate destination," wey no mention God at all, di two together dey suggest say na two parallel version of di same base claim dey di corpus: one dey framed as ordinary social law and di other one as theological certainty, and e no clear whether Yorùbá speakers see dem as different statements.
Discretion, private space, and hidden affairs
49. A kì í mọ ọkọ ọmọ ká tún mọ àlè-e rẹ̀.
Literal: A kì í mọ ọkọ ọmọ one does-not acknowledge the-husband of-one's-child ká tún mọ àlè-e rẹ̀ and also acknowledge her illicit-lover.
Idiomatic: "One does not acknowledge the husband for one's child and also acknowledge her illicit lover."
Meaning: Parent no fit honor proper marriage and secret affair at di same time; to support one relationship by definition mean say you no dey support di other one.
Used when: Owomoyela: "Never betray trust or connive at betraying it"
Notes: Àlè specifically mean secret lover wey no legal, married woman secret partner outside her marriage, wey be different social category entirely from suitor or co-wife, and di proverb power depend on dat exact meaning: e no just dey advise against two-face behavior in general, e dey name one clear family situation wey recognizing di two parties impossible structurally. E open dis section because e establish di clearest boundary case for di file on wetin qualify as shameful household secret.
50. A kì í sin àlè kọjá odò; ohun tí ńṣe ọṣẹ́ ò tó ǹkan.
Literal: A kì í sin àlè kọjá odò one does-not escort a-secret-lover across a-river; ohun tí ńṣe ọṣẹ́ the-thing that causes a-huge-disaster ò tó ǹkan is-not-up-to much, i.e. is usually trivial in itself.
Idiomatic: "One does not walk one's secret lover across a river; the causes of huge disasters are usually insignificant in themselves."
Meaning: Person no suppose add unnecessary extra exposure join secret work wey already risky, because wetin dey usually scatter hidden plan at last na small mistake wey person fit avoid, no be big dramatic collapse.
Used when: Owomoyela: "If one is engaged in a dangerous venture, one should not also cast discretion to the wind"
Notes: To cross river with person need real, physical, and visible action, wey fit involve ferryman or public crossing point, so di picture show practical failure of discretion instead of just general moral lapse. Di second clause of di proverb spread pass di specific case of secret lover go wider claim about disaster and di small small things wey dey cause am, na why dem dey quote am on its own without di first clause for other places; here, dem keep di two together as dem print am.
51. Ọ̀dẹ̀dẹ̀ ò gba òró, àfi abẹ́ ọdán.
Literal: Ọ̀dẹ̀dẹ̀ the-porch, veranda ò gba òró does-not accommodate standing-people, àfi abẹ́ ọdán except under-the-shade of-the-ọdán-tree.
Idiomatic: "The porch does not accommodate standing people; only the shade of the ọdán [banyan tree] does."
Meaning: Secret mata need correct place wey fit am, far from veranda where people dey pass go come and where ear dey near.
Used when: Owomoyela: "Call to move go another place wey people no go fit hear, make dem fit tok secret mata"
Notes: Di ọdán, wey be big fig tree like banyan, na real feature for Yorùbá compound and town center, and e dey often mark normal meeting place because di shade dey allow small group stand separate from where people dey waka pass for house. As e dey work like spoken invitation instead of general proverb, dem dey use dis proverb do somtin directly: dem dey tok am make dem fit move conversation, no be to comment on conversation wey don finish, and dis one make am different from most entries for inside dis file.
52. Bí ọ̀ràn-án bá ṣú òkùnkùn, à bẹ̀ ẹ́ wò lábẹ́.
Literal: Bí ọ̀ràn-án bá ṣú òkùnkùn if a-matter becomes dark-like-night, à bẹ̀ ẹ́ wò lábẹ́ one peeps and-looks-at-it from-underneath, i.e. investigates it under cover.
Idiomatic: "If a matter is dark, one peeps at it under cover."
Meaning: Mata wey really hide or wey dem dey guide well-well need quiet, careful investigation instead of open palava.
Used when: Owomoyela: "If di true facts of mata na tight secret, person suppose investigate am quietly"
Notes: Di darkness wey dey here na figurative, somtin wey hide or obscure, but di verb to peep, bẹ̀ ẹ́ wò, na di same physical action wey dem use literally for entry 31 when monkey peep person, and for entry 42 when person look leopard wey open eye directly; di words wey dis file use for looking and peeping dey show face across many entries, with di same small verbs wey dey do different figurative work every time. Dis proverb allow discretion for di investigator body, no be only for di person wey dey keep secret, wey be role wey dis file no too look into normally.
53. Ẹ̀gbá mọ̀dí Ọbà; ẹni tó gbéniṣánlẹ̀-ẹ́ lè pani.
Literal: Ẹ̀gbá mọ̀dí Ọbà the-Ẹ̀gbá know the-base, i.e. secrets, of-Ọbà town; ẹni tó gbéniṣánlẹ̀-ẹ́ the-one who can throw-a-person-down lè pani can also kill-a-person.
Idiomatic: "The Ẹ̀gbá know the secrets of Ọbà town; whoever throws a person has the ability to kill the person."
Meaning: To know person or community hidden weakness dey give real power over dem, just like di physical advantage wey skilled wrestler get over opponent wey e already fit throw down.
Used when: Owomoyela: "Anybody wey hold person secret get power over dat person, just as wrestler wey fit throw e opponent fit kill am too"
Notes: Di Ẹ̀gbá and Ọbà na names of historical Yorùbá polities, wey make di first clause of di proverb base on specific, real claim wey dey dat time about knowledge between groups, instead of just general image, even though person no fit know all di details of dat historical relationship from di proverb alone. Di second clause bring di proverb logic through comparison with wrestling, a skill wey get clear levels of advantage wey everybody know, and di way dem join dem together make direct claim wey rare among di entries for dis file: dem treat secret wey person hold here like leverage, no be just ordinary information.
54. Àṣá ò gbádìẹ níkọ̀kọ̀; gbangba làṣá ńgbádìẹ.
Literal: Àṣá the-kite ò gbádìẹ níkọ̀kọ̀ does-not snatch-a-chick in-secret; gbangba in-the-open làṣá ńgbádìẹ is-how the-kite snatches-a-chick.
Idiomatic: "The kite does not snatch chicks in secret; it snatches them openly."
Meaning: Wetin person or creature dey ready make people see say dem dey do, dem dey do am for open, without needing to hide am under secret.
Used when: Owomoyela: "Wetin person get liver to do, e dey do am for open"
Notes: Di proverb reverse wetin people expect about animal hunting and hide-hide: hawk wey carry chick na sharp, open attack wey happen for daytime, no be night theft, and di main point na say liver no need hiding at all. E stand as clear opposite to di set of proverbs wey come earlier for dis file (32, 37, 46) wey dey take hide-hide behavior as sign of guilt, and e dey show say Yorùbá proverb usage get category for bold face wey no need to hide at all.
55. Alásẹ́ mọ̀ pé ó ńjò kó tó rà á; ẹní hún mọ̀ pé ó ńjò kó tó tà á; iṣẹ́-ẹ jíjò ni wọ́ fi ńṣe.
Literal: Alásẹ́ the-owner-of-the-sieve mọ̀ pé ó ńjò knew that it leaks kó tó rà á before he bought it; ẹní hún the-one-who-wove-it mọ̀ pé ó ńjò knew that it leaks kó tó tà á before he sold it; iṣẹ́-ẹ jíjò the-task of-leaking ni wọ́ fi ńṣe is-what they use-it to-do.
Idiomatic: "The owner of the sieve knew that it leaked before buying it; the weaver of the sieve knew that it leaked before selling it; after all, it is used for tasks that call for leaking."
Meaning: Where di real, open nature of transaction or agreement dey clear to di two sides from beginning, nobody get ground to complain later say dem hide somtin.
Used when: Owomoyela: "If dem no hide details of transaction, nobody wey involve get reason to complain"
Notes: Dem make sieve to allow some things pass and hold other things back, so to talk say e dey allow liquid pass na defect na category error, and di proverb use dat everyday object take make legal-type point about consent and open disclosure: wetin di two sides know and agree to for open was never anybody secret. E close dis section, and di file, with proverb about how complete open disclosure dey work well, as di business counterpart to entry 15 image of person wey dey open to confidant, where di two dey show how life dey look when secret no dey and things dey work well.
How to read dis set
Person wey dey carry tory na standard social category wey get specific vocabulary, no be just ordinary accusation. Olófòófó, aláròkiri, abanijẹ́, akẹ́gàn, abúni: Yorùbá dey name amebo person, person wey dey talk too much, person wey dey spoil person name, and person wey dey slanderer with distinct nouns wey separate from each other, and the proverbs for this file use several of dem side by side (entry 8, 10, 17 reach 22) instead of to treat amebo as just one generic fault. The consistent verdict across all of dem na economic and social one instead of to be purely moral: person wey dey carry tory no dey make any real profit (19), dem no dey gain anything from the secret wey dem expose (17), and dem no get any level wey person suppose fear (21, 22). Na look-down-on, no be anger, be the tone.
The collection of proverbs dey disagree with itself on top whether person fit keep secret at all. The dominant claim, wey show clearly pass for entry 35, 41, and 42, na say to hide secret na temporary thing and to expose am na only matter of time. But entry 40, wey talk about where cattle egret dey bath wey e hide from partridge, talk the opposite: say some advantage dey wey dey remain permanently unexplained. And entry 5 give secret proper and lasting place inside covenant relationship instead of to treat am as something wey must fail. Any single reading of "wetin Yorùbá proverbs talk about secret" wey try settle this difference for any direction go just dey invent system wey these proverbs, wey dem use for different occasion for different purpose, no actually form.
The bar to trust person high well-well, and most relationships dey fail am. If you read dem one after the other, entry 8 reach 15 form something close to argument: person no fit trust person wey dey talk too much (8), person no fit trust person wey dey betray (9), even confidant wey person choose with care fit turn out to be aproko or bring ruin (10, 11), even people wey just open too much na liability (13), and even person own biological brother or sister fit betray am (14). Na only entry 15, on top the one confidant wey person fit open heart talk to freely, talk the positive case, and na single proverb stand against seven skeptical ones. Two proverbs wey face only women (7, 24) sharpen that general distrust into clear gender rule wey no get equivalent against men, and dem report this asymmetry here as fact about the recorded proverbs instead of to defend am or dismiss am.