Sourced Yorùbá proverbs on the duties of host and visitor, the structural vulnerability of the stranger in a Yorùbá town, and the reciprocal etiquette that hospitality is built on.
The Yorùbá wey dem quote, the proverbs, oríkì, ẹsẹ Ifá, word list headwords, Odù names and citations dey exactly as the corpus record dem, for every language.
Dis file gather Yorùbá proverbs about àlejò, dat is visitor, guest or stranger, and onílé or baálé, dat is di landlord or house owner wey receive dem. Yorùbá social structure dey treat hospitality like relation wey get clear duties for both sides, no be just ordinary kindness: di host suppose give protection, food, and cover secret, while di guest suppose show respect, let dem know di day wey im go travel, and no go dey take advantage of di house wey accommodate am. Di difference between dem clear well well and di proverbs talk am straight, because àlejò for Yorùbá town during di time wey dis proverbs dey talk about no get any standing on im own. If im no get family members near wey go stand for am, di stranger safety and good name dey totally depend on di household or town wey gree welcome am.
Na dat kind dependency make dis topic different from di broader family and community material wey dey elsewhere for dis section. Guest, by definition, na person wey dey temporarily inside household or town wey no be im place of birth, and na dat make some of di proverbs below dey use àlejò as metaphor for anytin wey dey present but no belong there: sickness for body, dead body wey dem never put inside ground proper, or wahala wey person wey no sabi di road face. Di word-for-word explanations make sure say dat double meaning clear anywhere wey e appear. Àjèjì and àjòjì, wey both mean stranger or foreigner, dey appear alongside àlejò for several entries, and dem explain dem separately for places wey di difference matter.
Every entry wey dey below come directly from Oyekan Owomoyela book Yoruba Proverbs (University of Nebraska Press, 2005), wey be di complete 5,235-proverb collection . Unlike files 10 and 11 inside dis section, wey mostly use Owomoyela separate web excerpt The Good Person wey dem digitise, di source for dis file na di printed book itself. Dem consult am because dat web excerpt only cover Part One of di book, while di entries wey dey below scatter across several parts out of di six main parts of di book: di special section "On relationships with strangers," and also material inside "On humility," "On perspicaciousness," "On perseverance," "On the fortunate person" and di closing "Miscellany" and "Truisms" sections, anywhere wey picture of hospitality or stranger happen to explain di wider theme of dat part. Every entry number wey dem give (185, 262, 324, and so on) na Owomoyela own numbering from di printed book, wey dem put so say reader fit find di entry straight.
Di first attempt to work on dis file use plain text wey dem extract from di book PDF, but dat one get serious problem: di original typesetting of di book use custom font for Yorùbá tone marks, and di text-extraction process no fit keep most of di grave and acute pitch accents, and for some places e even drop whole letters instead of just di accent. Instead make dem copy dat bad text, every entry wey dey below na direct reading from page images wey dem render from di same PDF for high resolution, wey bypass di font-extraction problem completely and show di printed page exactly as e dey, including tone marks. Where an entry number no get any extra comment after am, e mean say dem don verify di Yorùbá text below like dat against di printed page. Owomoyela own English translations and di usage notes inside bracket dey as e give dem; di literal line for each record na di compiler own, wey dem build to show di metaphor wey di idiomatic translation cover up.
Even with page images, di material for dis theme really small pass di family material for file 10 or friendship material for file 13, because Owomoyela book no get any single chapter wey focus on am: di dedicated "relationships with strangers" section reach only nine entries (from 3454 go reach 3462), and di remaining ones here na search for full text for àlejò, àjèjì, àjòjì, onílé and baálé across all six parts of di book before dem come check each page image one by one. Na thirty proverbs meet di standard like dat. Dat one dey within di normal range of dis corpus for file wey dey dis position, even though e make dem search wider area of di book pass wetin single-section file like 10 or 13 need.
Literal: Baálé àlejò the-householder-of a-visitor ni baba àlejò is the-father of-the-visitor.
Idiomatic: The visitor's host is the visitor's father. (Owomoyela)
Meaning: For di time wey di guest dey stay, di host dey stand like parent, with parent responsibility to care for di guest welfare.
Used when: Dem dey quote am to remind host how heavy di role be, and to explain why guest suppose give respect to im host just as im go do to elder relative .
Notes: Owomoyela link two other entries wey talk di same tin elsewhere for di book (im entries 3263 and 3326), wey show say dis matching of host with father na common standard expression, no be just one-off phrase. Di word baálé itself come from ilé, house, wey be di same root wey appear well well across dis corpus family proverbs (see file 10), so di sentence dey use di fact say di landlord title already carry domestic authority before dem even compare am to father at all.
Source: , entry 3456
Literal: Àlejò kì í lọ a-visitor does-not depart kó mú onílé dání and take the-householder along-with-them.
Idiomatic: The visitor does not take his or her leave and take the host along. (Owomoyela)
Meaning: Na only di guest dey travel im waka; di household and di head of di house go remain behind.
Used when: Owomoyela own usage note take dis one as statement about how person dey face im destiny alone, wey stretch di direct picture of person leaving go into general claim say nobody fit follow person reach di end of im own fate .
Notes: Di proverb dey work as literal proper etiquette and as figurative statement about person wey dey alone at di same time, and di explanation wey Owomoyela give support di figurative meaning without throwey di real-life scene wey make am work.
Source: , entry 185
Literal: Àlejò kì í pìtàn ìlú a-visitor does-not narrate-the-history of-the-town fónílé to-the-householder.
Idiomatic: The visitor does not recount the history of the town for the host. (Owomoyela)
Meaning: Person wey just come no dey lecture people wey already get di knowledge wey dem dey talk about.
Used when: Dem dey talk am give person wey dey try teach anoda person matter wey belong to di person own domain .
Notes: Owomoyela note extend di proverb say make person never assume say im know pass di person wey keep di knowledge . Di picture dey clear about wetin stranger no fit claim: no be say di person blind to everything in general, but specifically di town own history, wey belong to people wey dem born inside di town.
Source: , entry 186
Literal: "Máa lọ, àlejò" "keep-going, visitor" kì í ti ẹnu onílé wá does-not from the-mouth-of the-householder come.
Idiomatic: "Stranger, it is time you departed" does not come from the mouth of a host. (Owomoyela)
Meaning: No matter how long visit take tey, to pursue visitor direct no be wetin host suppose do.
Used when: Dem dey quote am on top di way hospitality no balance: visitor suppose know when dem don stay reach, and host suppose maintain good character even when di visitor no notice di sign .
Notes: Di usage note wey Owomoyela write mention di two side of di duty clearly: di duty to end visit well dey on top di visitor own judgment, no be say host patience go finish come start to talk am with mouth .
Source: , entry 3460
Literal: Bí ojú onílé bá mọ́ tíntín if the-eyes-of-the-householder are small tí ojú àlejòó tó gbògbò while the-visitor's-eyes reach huge onílé ní ńṣe ọkọ àlejò the-householder is-who acts-as master of-the-visitor.
Idiomatic: Even though the host's eyes are tiny, and the guest's eyes are huge, it is the host who holds sway over the guest. (Owomoyela)
Meaning: Any difference wey clear for eye between di stature or power of personality wey two of dem get, authority inside house belong to di person wey get house.
Used when: Dem dey talk am to settle matter about who suppose take precedence between visitor wey big for body or social status and host wey dey humble, and di matter dey favor di host .
Notes: Ọkọ, wey be di normal word for husband for oda places inside dis corpus, dem use am here with im wider meaning of master or person wey get authority over anoda person; di proverb no be about husband and wife. Di difference for eye-size na clear image of power wey no balance for outside, wey di proverb come overturn.
Source: , entry 262
Literal: À ńgira sè fún àlejò jẹ one is-straining-oneself to-cook for a-visitor to-eat ó ní he says "Ilé yìí mà dùn láé!" "this-house indeed is-sweet forever!"
Idiomatic: One extends oneself to feed a visitor, and he remarks, "What abundance exists in this home!" (Owomoyela)
Meaning: Na only di plenty wetin dem bring show di visitor dey see, and e no get any way to judge di strain wey di household absorb to bring am out.
Used when: Dem dey talk am about visitor wey dey praise di generosity of household without any idea of wetin dat kindness cost di people wey give am .
Notes: Owomoyela own usage note talk am clearly say di visitor no get any way to know reach where di host take enter debt for di visitor benefit. Di gap between wetin hospitality bring out open-eye and wetin e actually cost di household na di same gap wey many proverbs for file 10 dey look from di side of di household wey dey give.
Source: , entry 3454
Literal: "Sún m'ọ́hùn-ún" "move-yourself over-there" a féé ṣorò ilé-e wa we are-about-to perform-rites of-our-house kì í jẹ́ kálejò di onílé does-not allow the-visitor to-become a-householder.
Idiomatic: "Move aside; we are about to perform some secret rites of our lineage" keeps a sojourner from becoming a member of the household. (Owomoyela)
Meaning: Household fit show hospitality well well but still keep dia most intimate business away from di person wey dem dey host.
Used when: Dem dey talk am about household wey draw strong line on top wetin long-term visitor fit witness or take part in .
Notes: Owomoyela usage note explain dis one as deliberate reminder give di visitor say dem no belong . Di proverb na di clearest statement inside dis file say hospitality and membership na two different things, and say to give one no be promise of di other; check entry 8 (Ará ilé ẹni ò ṣeun) for di same boundary wey dem state from di opposite direction.
Source: , entry 3462
Literal: Onífunra the-owner-of-attentiveness àlejò tí ńtètè ṣe onílé pẹ̀lé a-visitor who quickly does the-householder gently.
Idiomatic: The excessively attentive visitor extends hospitality greetings to the host. (Owomoyela)
Meaning: Visitor wey dey too rush to please go overstep into gestures wey na host suppose make.
Used when: Dem dey talk am about newcomer or subordinate wey assume role wey belong to person wey senior am .
Notes: Owomoyela usage note extend dis one pass hospitality entirely, to anybody wey assume anoda person functions . When dem read am against entry 4, di pair show say di corpus hold di two sides of di same courtesy: host must not rush to pursue visitor out, and visitor must not rush to act like host.
Source: , entry 499
Literal: Onílé ńjẹ èso gbìngbindò the-householder is-eating fruit of-the-gbìngbindò-tree àlejò-ó ní the-visitor says kí wọ́n ṣe òun lọ́wọ́ kan ẹ̀wà that they should-do him a-hand of black-eyed-peas.
Idiomatic: The host is eating the fruits of the gbìngbindò tree; the visitor asks to be treated to some black-eyed peas. (Owomoyela)
Meaning: Make visitor cut wetin e dey ask reach wetin host fit afford to give, no be wetin di visitor go prefer.
Used when: Dem dey talk am when person dey pressure helper make e do pass wetin di helper fit do based on wetin dey ground .
Notes: Owomoyela note expand di proverb pass just matter of hospitality go reach any relationship with helper wey dey face hard times . Di specific food dem matter: di gbìngbindò fruit na wetin dey on ground, and to ask for black-eyed peas na to ask for wetin dem never show say di host get.
Source: , entry 501
Literal: Baálé àìlówó a-householder without-money ni àlejò àìlówó is a-visitor without-money.
Idiomatic: An unsolicitous host makes for a visitor with no deference. (Owomoyela)
Meaning: Host wey fail to treat visitor well lose di respect wey di guest for normally give am.
Used when: Dem dey talk am to explain why visitor dey cold or dey do anyhow to host wey no welcome am well .
Notes: Owomoyela footnote observe say baálé mean both landlord and husband, double meaning wey also dey important for file 12 marriage material. Di direct translation keep "without money" for àìlówó, but Owomoyela idiomatic translation see di word as something wey reach further, to general lack of generosity or care pass just poverty alone.
Source: , entry 818
Literal: Ọbẹ̀ tó dànù the-stew that spilled òfò onílé loss of-the-householder òfò àlejò loss of-the-visitor.
Idiomatic: The stew that spilled is a loss to the host and a loss to the visitor. (Owomoyela)
Meaning: Some bad luck dey affect everybody wey dey present automatically, both host and visitor.
Used when: Dem dey talk am about problem wey fall on whole gathering instead of to pick one person to blame .
Notes: Owomoyela interpretation take am say e cover everything: destruction of anything valuable na loss to everybody . Di proverb assume say na food wey dem suppose share, na why di pour wey e pour affect both parties instead of make dem blame only di person wey carry di pot.
Source: , entry 3218
Literal: Omi water baálé àlejò householder of-the-visitor.
Idiomatic: Water: the lord and master of the visitor. (Owomoyela)
Meaning: Wetin ever dem offer, water na di first and most basic duty wey person owe anybody wey dem receive enter house. Owomoyela bracket note expand di line say "water na di main thing wey person dey take welcome visitor."
Used when: Dem dey quote am to state, with very few words, say to give water na di minimum level wey hospitality no suppose drop below .
Notes: As e be three words, this na di shortest entry for inside this file and e stand purely on apposition, dem state say water na di host, without any verb at all, grammar structure wey Yorùbá allow and English no fit produce without to put verb wey di original no get.
Source: , entry 5175
Literal: A rí èyí rí one has-seen this before ni tonílé is what-belongs-to-the-householder a ò rí èyí rí one has-not seen this before ni tàlejò is what-belongs-to-the-visitor bónílé bá ní ká jẹ́ é tán if-the-householder says let-us eat it up àlejò a ní ká jẹ́ é kù the-visitor will-say let-us leave some.
Idiomatic: "Its like has been seen before" is what the host says; "No one has ever seen its like before" is what the guest says; if the host says that we should empty the plate, the guest should argue for leaving a little. (Owomoyela)
Meaning: Dem expect host and guest to play two opposite role wey follow tradition for table: host dey act humble about how plenty di food be, while di guest dey show self-control even as food plenty.
Used when: Dem dey cite am to describe, and to guide, how host and visitor suppose behave when dem dey share meal .
Notes: This entry appear for di book opening section on humility instead of di section dedicated to strangers, evidence say di etiquette wey e describe na part of broader virtue rather than advice wey dey strictly for hospitality. Owomoyela note see this contrast as something wey dey work together: host wey talk down how di food plenty and guest wey decline to finish di whole food, di two of dem, in their different ways, dey show proper modesty.
Source: , entry 61
Literal: Àjòjì tó bú baálè-é a-stranger who insulted the-chief di ẹrù tan has-packed load finished.
Idiomatic: A stranger who insults the chief has packed his load. (Owomoyela)
Meaning: Person wey no get any standing for di community and come provoke di most powerful person around don directly arrange e own eviction or downfall.
Used when: Dem dey talk am as warning against to pick fight with authority when person no get any protection .
Notes: Owomoyela note call this one to bring disaster on top oneself . Dem distinguish Àjòjì, stranger or foreigner, from àlejò through emphasis: àlejò na di guest wey dem receive, while àjòjì dey highlight say di person na stranger and as such e no get any local claim to protection, wey be di exact weakness wey di proverb base on.
Source: , entry 3455
Literal: Omi àjèjì strange water tó wọ̀lú that enters-a-town píparé ní ńparé disappearing is-what it-does.
Idiomatic: Whatever strange water enters a town inevitably disappears. (Owomoyela)
Meaning: Wetin make person wey just enter place different no dey last once e land place wey don stand; custom of di land dey swallow am or wipe am comot.
Used when: Dem dey use am talk about person wey just enter community wey must follow their way or face wahala .
Notes: Di picture of water fit well because water dey take di shape and, after some time, di taste of anything wey e flow enter, so "strange water" no fit remain itself for long time. Àjèjì, wey be di third word among di three near-synonym for stranger for inside this file, na di same way dem dey use am with àjòjì for di whole book without any record say their meaning different.
Source: , entry 3461
Literal: Àjòjí lójú a-stranger has-eyes ṣùgbọ́n kò fi ríran but does-not use-them to-see-with.
Idiomatic: A stranger has eyes, but they do not see. (Owomoyela)
Meaning: Person wey just enter place fit dey look wetin dey happen directly and still no go understand am well, because pesin no fit see di meaning if e no get local knowledge.
Used when: Dem dey use am talk about stranger wey dey confident say e understand local matter but e dey totally wrong .
Notes: Di note wey Owomoyela write clear well-well on how e dey work: stranger eye dey blind to di deep-deep things wey dey di new environment, no be to di environment itself . Di proverb match well with entry 27 wey dey below (di branch for road), and di two of dem show say wetin dey put stranger for disadvantage na because context dey miss, no be say di pesin get any personal problem.
Source: , entry 744
Literal: Àjòjì ò réni a-stranger does-not have-anyone jẹ́rìí-i rẹ̀ to-bear-witness for-them.
Idiomatic: The stranger has no one to bear witness for him or her. (Owomoyela)
Meaning: Person wey no get family or solid ground for community no get anybody wey fit stand for am if people doubt wetin e talk.
Used when: Owomoyela usage note talk am clearly: stranger no fit expect say dem go clear im name or support am against indigene .
Notes: Na this one be di clearest statement for inside this file about di practical and legal disadvantage wey pesin dey face as àjòjì, and e dey inside di section of di book wey talk about material fortune instead of section for stranger, as dem group am with proverbs about wetin money and connection fit buy and wetin dem no fit buy. When pesin read am together with entry 16, di two proverbs show say di tradition record di culture of receiving strangers well, and e still open eye see say that culture no really give formal protection like that.
Source: , entry 2813
Literal: Àlejò bí òkété a-visitor like a-giant-rat là ńfi èkùrọ́ lọ is-what one uses palm-nuts to-give.
Idiomatic: It is a visitor like a giant rat to whom one offers palm nuts. (Owomoyela)
Meaning: Wetin host give visitor suppose match wetin that particular visitor fit receive.
Used when: Owomoyela note see this one as advice say make pesin treat people according to their level or position .
Notes: Òkété, wey be giant rat, na animal wey truly dey look for palm nut chop, so di picture make sense naturally and no be nonsense: di gift wey dem pick fit di nature of who dey receive am, and na that whole point dem dey apply generally to human guests.
Source: , entry 759
Literal: Àlejò tó bèèrè ọ̀nà a-visitor who asks the-way kò níí sọnù will-not get-lost.
Idiomatic: A stranger who asks the way will not get lost. (Owomoyela)
Meaning: To gree say pesin no know place and ask for help na wetin dey really protect person wey just enter, no be to pretend say pesin already know.
Used when: Owomoyela note see this one as advice make pesin ready to gree say e no know and ask for direction, and e point to im entry 73, wey make di exact same point about any person in general instead of visitor specifically .
Notes: Di way dem point to entry 73 get meaning: di book treat stranger situation as just di sharpest example of general rule about to ask for help, no be like special rule wey apply to visitors only.
Source: , entry 760
Literal: Ẹni tí a ò fẹ́ nílùú a-person whom one does-not want in-town kì í jó does-not dance lójú agbo in-front-of the-assembly.
Idiomatic: A person not welcome in the town does not take a turn in the dancing circle. (Owomoyela)
Meaning: Person wey community never accept im presence no suppose dey push body enter front for inside di place.
Used when: Dem dey use am advise person wey people no want, or person wey dey inside group wey don show clearly say dem no want am, make e maintain low profile instead of to force body join dem .
Notes: Owomoyela pair this one with another proverb beside am wey make di same point about person wey dem refuse to give chance for riddle game, and as dem join di two together, e show say di agbo, wey be public meeting place or dancing circle, serve as standard ground to test whether people accept pesin presence for di town.
Source: , entry 324
Literal: Ará ilé ẹni ò ṣeun the-people-of-one's-house have-not done-well èèyàn ẹni ò sunwọ̀n one's-own-people are-not good-natured a ò lè fi wé àlejò lásán one cannot compare-them to-a-stranger for-nothing.
Idiomatic: The members of one's household have not done well by one; one's relatives are not good-natured; yet one cannot liken them to mere strangers. (Owomoyela)
Meaning: Anything wey pesin hold against im own family, family still pass stranger because na family, no be because of who good pass.
Used when: Dem dey use am caution person wey, because of family matter wey dey vex am, dey threaten to treat im family members like say dem be nobody to am .
Notes: Na dis proverb talk pass for inside dis file about di big difference between family person and àlejò: e no talk say family people dey kind or reliable pass strangers, na just say di two position no be di same thing even when di family members don misbehave. Another proverb wey resemble am, wey call di name of real town where dis rule say family rank pass stranger fail well-well for real life, dey inside dis corpus file 16 wey talk about community and cooperation, so we no repeat am here.
Source: , entry 2819
Literal: Àlejò tí kò wá a-visitor who did-not come là ńpa àgbà àgùntàn dè is-for-whom one kills a-mature sheep for.
Idiomatic: It is a visitor who fails to show up in whose honor one killed a large sheep. (Owomoyela)
Meaning: To use visitor take defend wetin person claim dey safe pass when na visitor wey no even dey there at all to dispute am.
Used when: Owomoyela usage note explain dis say na about safe lie, lie wey nobody get way to prove say na lie .
Notes: Di visitor wey no dey there no be di main thing wey di proverb dey talk about; na di sheep, and di way person take brag about how e entertain visitor wey no dey, na im be di main matter. Na only dis entry for dis file wey àlejò serve as cover-up instead of person wey really stand for di matter, e turn di vulnerability wey other entries talk about upside down: for here na di visitor wey people no see dem exploit, no be di one wey dey ground.
Source: , entry 4709
Literal: Àlejò tó fòru wọ̀lú a-visitor who by-night enters-a-town "Igí dá!" "a-stick has-fallen!" ni yó jẹ is-what he-will eat.
Idiomatic: A visitor who enters the town in the middle of the night will have "What a misfortune!" for dinner. (Owomoyela)
Meaning: If person reach at di wrong time, e go hard to welcome am well, no matter how di house people really wan welcome am reach.
Used when: Owomoyela note bring out di direct lesson: person no suppose go visit when condition no go allow di host welcome am well .
Notes: Dis proverb complete wetin entry 4 above talk: where dat entry talk about di host patience, dis one talk about di time wey visitor suppose come, and di two of dem show say hospitality na something wey both sides fit spoil just because dem no reason di right time well, no be only how to do am.
Source: , entry 4710
Literal: Àṣẹ̀ṣẹ̀wọ̀lú àlejò the-just-now-entering-town visitor jolojolo lojú ńṣeni restlessness in-the-eyes is-what-affects-one.
Idiomatic: On first entering a town, the stranger's eyes are restless. (Owomoyela)
Meaning: Say person new for place dey first and clearly show for di way di new person dey look round everywhere.
Used when: Owomoyela explain dis plain: stranger eye no dey stay one place for long time .
Notes: Di ideophone jolojolo, wey mean person wey eye no dey stay one place, do di descriptive work wey di English word "restless" only try manage to explain; Owomoyela translation give di meaning but e no fit carry di full sound-picture wey di double Yorùbá form dey bring out.
Source: , entry 4761
Literal: Onílù-ú ò fẹ́ kó tú the-native-of-the-town does-not want it to-break-up abánigbé ló ńṣe é béè the-one-who-lives-with-one is-who does it thus.
Idiomatic: The native of the town does not wish it to break up; it is the doing of the sojourner. (Owomoyela)
Meaning: Person wey no get permanent share or interest for place or business fit do things to spoil am wey person wey get root there no go ever do.
Used when: Owomoyela note apply dis to any business or venture: people wey no get share inside fit wan spoil am; but people wey get share inside no go do dat kind thing .
Notes: Dem translate Abánigbé, person wey dey live with person, as "sojourner" here to show say di word dey describe person wey dey stay there but no be indigene, di same kind position wey àlejò hold for other places inside dis file, only say e extend from house guest go reach person wey just dey stay temporarily for town.
Source: , entry 3213
Literal: Òbò the-vagina ò ṣéé ṣe àlejò is-not-fit-to be-made a-guest-occasion.
Idiomatic: The vagina is not a thing for showing hospitality. (Owomoyela)
Meaning: Some things no be wetin person go share with visitor just because hospitality generally demand make person open hand give.
Used when: Owomoyela usage note explain dis say na statement say good things no good for all purposes .
Notes: Owomoyela print dis proverb for inside Part One of di book without softening di wetin e dey talk about, and dis file put am out as dem print am instead of to use polite word change am, to follow dis corpus rule say make person no secretly change source. Di way di proverb take work na say e take di normal expectation of hospitality say make person open hand share things, come apply am to area where dat kind expectation clearly no fit work, and na dat one be di whole logic.
Source: , entry 1093
Literal: Àlejò orí a-visitor-of the-head ni kókó is a-lump.
Idiomatic: The lump is only the head's visitor. (Owomoyela)
Meaning: Trouble or sickness, no matter how e strong reach, no be permanent part of di person wey dey carry am.
Used when: Owomoyela explain dis as advice say make person learn how to live with trouble, dey treat swelling or lump like temporary visitor for body instead of part of di body .
Notes: Na dis be di clearest figurative use of àlejò for inside dis file: wetin di word really mean, person wey dey around but no belong there, dem apply am to physical condition instead of to person. E fit work so because di other proverbs for di corpus insist well-well say visitor stay na temporary thing by definition (see entry 2 and 4 above); di lump borrow dat same expectation say e go commot one day.
Source: , entry 1980
Literal: Òkú ọdún mẹ́ta a-corpse of-years three á kúrò ní àlejò-o sàréè has-ceased-to-be a-visitor of-the-grave.
Idiomatic: A three-year-old corpse is no longer a newcomer to the grave. (Owomoyela)
Meaning: If person stay long for one place, even if dem no welcome am or no be him choose am, with time how people take see the newcomer go change enter person wey don settle.
Dem dey use am when: Owomoyela explain this one join another proverb wey talk about stranger wey turn native over time, as example of how patience dey finally bring acceptance .
Notes: Grave na strong example for this file idea wey dey repeat, wey dey show clearly for entries 1 reach 13, say guest position na temporary thing wey never settle: here the proverb use that same visitor talk take describe the opposite thing, how stranger dey take gradually blend enter place until dem no go dey look am again like new person.
Source: , entry 2284
Three things wey specific to this topic.
The obligation really dey both sides, but the two sides no equal. The host get duty to give protection, food, and patience make guest commot for their own time (entries 1, 4, 6, 9, 12, 23); the guest get duty to respect house rules wey dem don settle before him reach, hold body for wetin him dey ask for, and know when him welcome don finish (entries 2, 3, 5, 7, 8, 23). For these proverbs, nobody dey force person. Shame no fit make host drive guest, and guest suppose understand the sign and act on am by himself, wey make the practical burden heavy pass for visitor body even though the heavier moral burden of hospitality dey on top host neck.
Hospitality as norm dey exist side-by-side with hard truth about the stranger real legal and social position. Entries 1, 6, 9 and 13 describe household wey dey try everything for guest; entries 17 and 20 talk plain say stranger no get who go stand for am and dem fit even no want am at all. This file entry on Ìbàdàn (wey dem commot here because na duplicate of file 16) make this point clear pass say stranger fit sometimes do pass family; entry 21 talk that same problem as norm wey dem break. The collection no dey try settle this conflict; e just record both the ideal and the friction wey the ideal dey bring for real life.
Àlejò dey work well as metaphor because the direct meaning clear well well. Lump for head, dead body wey dem just bury, trouble wey no dey know when e suppose commot: entries 26 reach 28 borrow the word main meaning, say person dey there but never really belong, and use am for wetin no be human being at all. The way the metaphor dey fit travel easily like that na proof say Yorùbá language dey clearly separate the temporary, unsettled presence of guest from the solid belonging of family, contrast wey many of the literal entries talk directly and the figurative ones repeat by comparison.
Sourced Yorùbá proverbs on what a person owes the town and neighbours beyond the household, and what interdependence, gossip and collective responsibility look like in practice.
Sourced Yorùbá proverbs about the ọjà, the market, as an economic institution and a public stage, and about the traders, buyers and sellers who work it.
Sourced Yorùbá proverbs about the household, the lineage, the father's house and the obligations that follow from being born into a particular family.
Seven Yorùbá proverbs on political and territorial belonging, the frontier of a town, and the structural non-standing of the outsider, distinct from the corpus's separate file on host-and-guest hospitality.
Fifty-eight Yorùbá proverbs on character, presented with the original, a literal gloss, a named translation, and the situation each is spoken in.
Forty-eight Yorùbá proverbs on the ọmọlúàbí ideal, presented with the original, a literal gloss, a named translation, and the situation each is spoken in.