Òwe on Àjàpá: The Tortoise Trickster
Twenty-nine Yorùbá proverbs built around Àjàpá the tortoise, the tradition's central trickster animal, presented with the original, a literal gloss, a named translation, and the situation each is spoken in.
Àjàpá, wey dem still dey call Ahun, na tortoise, and na him be di single animal actor wey dem mention pass for di Yorùbá proverb record: small creature wey dey waka slow slow, get strong shell for back, and dey survive among faster and stronger animals through cunning, calculation, and mind. Dis file gather twenty-nine proverbs wey tortoise appear as actor instead of just scenery: e dey boast of im own skill, argue im way comot from accusations, start journeys with im house for back, get caught inside things wey e climb enter, and other animals wey dey vex for am or dey underestimate am dey pursue am, bite am, and mock am. Owomoyela own footnote to one of dis proverbs state di tradition clearly: Ahun, or Àjàpá, na di Yorùbá trickster figure .
Dem give di proverbs for inside Owomoyela text and translations except if dem mention another source. Di usage notes wey Owomoyela put inside bracket na him form di basis of di Used when lines; where di words for di note na im own, dem quote am. Anything wey dem mark as di compiler own na dis corpus own and confidence on am lower.
Note on sources and selection
Owomoyela print full standard orthography with tone marks, and dem reproduce im texts here as dem print am . Di word ahun carry two meanings for im collection: di animal, and, through separate lexicalized extension, "person wey stingy." Owomoyela explain dis directly for im entry 4946, say ahun mean both "tortoise" and "stingy person," and say di extension depend on di fact say tortoise wey dem slaughter dey give very small blood or meat for im size . Dis file stick to entries where tortoise appear as actor: e dey talk, waka, scheme, boast, get caught, or other animals or people treat am as character. Proverbs wey use ahun only for im lexicalized meaning of "stingy person," without any tortoise action (like stingy person wine wey sour, stingy person porch wey too small for visitors, and similar ones), dem comot dem as off-topic for file about trickster figure, even though na di same word appear inside dem.
Small number of entries for di raw scanned source wey dem consult for dis file get page-break corruption wey affect only footnote numbering or punctuation for di end; for places wey dat one happen, dem smoothly fix di corruption for transcription here without any change to di Yorùbá text or di translation. One proverb, wey be variant where Hyena instead of Tortoise play di main role, dey included and dem flag am as variant because Owomoyela own note identify am as one (entry 21 below).
Di tortoise boasts
Dem repeatedly give Àjàpá first-person voice for dis corpus, device wey rare for other animals inside di collection: di proverb no dey report wetin tortoise do but wetin e talk about wetin e do.
1. Àjàpá ní kò sí oun tó dà bí oun tí a mọ̀ ọ́ṣe; ó ní bí òún bá ju ẹyìn sẹ́nu, òun a tu èkùrọ́ sílẹ̀.
Literal: Àjàpá ní Tortoise says kò sí oun tó dà bí there-is-nothing that-resembles oun tí a mọ̀ ọ́ṣe a-thing one knows-how-to-do; ó ní it says bí òún bá ju ẹyìn sẹ́nu if it throws a-palm-fruit into-its-mouth, òun a tu èkùrọ́ sílẹ̀ it will spit the-kernel out.
Idiomatic: "Tortoise says there is nothing quite like expertise in one's calling; it says if it puts a palm fruit into its mouth, it spits out a palm nut."
Meaning: Real mastery dey show when person do work so cleanly say di difficult part disappear from view.
Used when: Owomoyela: "Nothing succeeds like expertise"
Notes: To crack palm fruit comot kernel na normally hard work: person must comot di flesh and break di hard nut open. Wetin tortoise dey claim be say for true expert, di fruit dey enter mouth whole and na di kernel just dey come back out, so di hard work disappear inside mouth. Na dis be di first of small group of proverbs (check entries 2 and 3 also) wey tortoise boast about specific competence, wey dem always phrase as im own reported speech, ó ní, "e talk say." Owomoyela record close variant for im entry 733, about to waka pass peanut farm, wey dem discuss next.
2. Àjàpá ní kò sí oun tó dà bí oun tí a mọ̀ ọ́ṣe; ó ní bí òún bá ńrìn lóko ẹ̀pà, ọ̀kọ̀ọ̀kan a máa bọ́ sóun lẹ́nu.
Literal: Àjàpá ní Tortoise says kò sí oun tó dà bí oun tí a mọ̀ ọ́ṣe there-is-nothing that-resembles a-thing one-knows-how-to-do; ó ní it says bí òún bá ńrìn lóko ẹ̀pà if it is-walking in-a-peanut-farm, ọ̀kọ̀ọ̀kan a máa bọ́ sóun lẹ́nu one-by-one they keep popping into-its-mouth.
Idiomatic: "Tortoise says there is nothing quite like what one knows how to do; it says when it walks through a peanut farm, peanuts keep popping one by one into its mouth."
Meaning: For person wey truly master skill, di work of dat skill dey look easy, almost like magic, to anybody wey dey look.
Used when: Owomoyela: "When one does what one is a true expert at doing, it seems like performing magic"
Notes: Di picture no realistic at all by design: peanut no dey jump enter mouth by imself, and tortoise no explain how dis take happen, only say e happen. Dat refusal to explain di mechanism na di joke and di claim at once: expertise, when person look am from outside, dey look like trick, and tortoise dey okay make e look dat way. Dis na restatement of entry 1 with different crop, and Owomoyela collection treat di two of dem as companion boasts.
3. Àjàpá ní ọjọ́ tí òún ti jágbọ́n-ọn òo lọrùn ò ti wọ òun mọ́.
Literal: Àjàpá ní Tortoise says ọjọ́ tí òún ti jágbọ́n-ọn since-the-day it learned the-trick, òo the-word-yes, lọrùn ò ti wọ òun mọ́ its neck has-not shrunk any-more.
Idiomatic: "Tortoise says that since the day it learned the trick of saying yes, its neck has ceased to shrink."
Meaning: To agree quickly to request, whether person plan to do am or not, dey save di person wey agree from plenty confrontation.
Used when: Owomoyela: person wey dey talk yes to every request dey avoid plenty arguments .
Notes: The note wey Owomoyela put for entry 923 wey relate to this one give the folk explanation: one time before, stronger animals dey make Tortoise carry heavy load, and dem dey hit am for neck anytime e refuse, until e come learn to dey answer "yes" to everything wey dem ask am, den e go quietly slip commot without doing the work. So, as the neck shrink, na real physical reaction to the beating, and the boast na really story of how Tortoise stop to dey chop beatings, no be say e dey claim honesty. Owomoyela also link am to im entry 983, wey be proverb wey closely relate and based on the same story.
4. Kí a baà lè mọ̀ pé àjàpá ṣe ògbóni, wọ́n ní "Káàbọ̀"; ó ní "Awo àbí ọ̀gbẹ̀rì?"
Literal: Kí a baà lè mọ̀ so-that people might know pé àjàpá ṣe ògbóni that Tortoise has-joined the-Ògbóni-society, wọ́n ní they said "Káàbọ̀" "Welcome"; ó ní it said "Awo àbí ọ̀gbẹ̀rì?" "Initiate or outsider?"
Idiomatic: "Just so that people might know that Àjàpá has joined the secret society, he was greeted 'Welcome'; he responded, 'Initiate or a novice?'"
Meaning: Tortoise take secret society slang answer normal greeting, so that everybody wey dey there go know say e don join the society.
Used when: Owomoyela: dem dey talk am for people wey dey show off wetin dem achieve when no need dey .
Notes: Ògbóni na the secret political and judicial council for Yorùbá towns; to be member na real social progress, and the special language dey show who be member. The joke dey on top say the answer wey Tortoise give no dey necessary: simple "thank you" for do, but Tortoise go ask question wey only member go know how to ask, dey force the person wey greet am make e recognize im new status. Na one of the few proverbs for this set wey Tortoise cunning no do anything pass just to show off.
Overreach and wetin dey follow am
Several proverbs show Tortoise dey do something wey clear mistake dey inside the plan: like to enter inside container wey e no fit commot, to waka go where e no suppose go, or to build house wey small pass im own visitors.
5. Ahún wọnú orù, ó ku àtiyọ.
Literal: Ahún wọnú orù Tortoise enters into a-narrow-necked-pot, ó ku àtiyọ what-remains is the-coming-out.
Idiomatic: "Tortoise has entered into a narrow-necked pot; now, getting out is a problem."
Meaning: To enter situation dey often easy; to commot from am again na the part wey nobody dey plan for.
Used when: Owomoyela: person suppose think about wetin fit happen from wetin e wan do before e do am .
Notes: Orù na water pot wey get narrow neck, wey dem shape so that hand or head fit enter inside, but e fit no easy to commot if something big join am. The proverb no talk why Tortoise enter inside, whether na curiosity, food, or hiding, na only say to enter clearly easy pass to commot, and e leave Tortoise wey trap as dem dey talk the proverb. E join entry 6 as one of the two proverbs for this set where Tortoise own body, im shell, come turn wetin trap am.
6. Ahún ńre àjò, ó gbé ilé-e rẹ̀ dání.
Literal: Ahún ńre àjò Tortoise is-going on-a-journey, ó gbé ilé-e rẹ̀ dání it carries its house along-in-hand.
Idiomatic: "Tortoise embarks on a journey and takes his house along."
Meaning: Person suppose dey watch im most valuable properties closely and all the time, the way Tortoise shell no dey ever commot for im back.
Used when: Owomoyela: person dearest properties deserve the closest attention .
Notes: The real biological fact, say Tortoise shell join with im body and dey travel go anywhere e go, na wetin dem take treat here as deliberate plan instead of ordinary anatomy: dem praise Tortoise as if na choice e make to carry im house, instead of say e simply no get any way to leave am behind. That way dem take turn physical body trait into wise behavior na normal style for how this collection take dey build character from Tortoise body.
7. Àjàpá ńlọ sájò, wọ́n ní ìgbà wo ni yó dèé, ó ní ó dìgbàtí òún bá tẹ́.
Literal: Àjàpá ńlọ sájò Tortoise is-going on-a-journey, wọ́n ní ìgbà wo ni yó dèé they asked what-time it would return, ó ní it said ó dìgbàtí òún bá tẹ́ it-will-be until it has-earned-disgrace.
Idiomatic: "Tortoise set out on a journey and, asked when it would return, replied that it would be after it had earned disgrace."
Meaning: Some people dey carry plan for head and announce openly say na only public disgrace go fit make dem stop.
Used when: Owomoyela: some people no go change mind until dem disgrace dem .
Notes: The proverb present Tortoise answer as direct prediction instead of boast: e no claim say e go avoid wahala, e just call disgrace the final stop of the journey. As Tortoise talk this thing beforehand, instead of make the outcome just happen to am, na wetin make the proverb fit to describe person wey nobody fit warn commot from plan wey go destroy am, because e already know where e dey lead and e still dey go.
8. Àjàpá ní bí òún bá jẹ, tí òún mu, tí òún yó, ara òun a yá; ṣùgbọ́n ìgbà tí òún bá rántí irán ìdí òun, òun a bú sẹ́kún pẹ̀rẹ̀.
Literal: Àjàpá ní Tortoise says bí òún bá jẹ, tí òún mu, tí òún yó when it has eaten, drunk, and is-full, ara òun a yá its body feels-good; ṣùgbọ́n ìgbà tí òún bá rántí irán ìdí òun but when it remembers the-line at-its rear, òun a bú sẹ́kún pẹ̀rẹ̀ it bursts into open weeping.
Idiomatic: "Tortoise says when it has eaten and drunk to its fill, it becomes cheerful, but when it remembers its coccyx, it breaks into tears."
Meaning: Even moment of total satisfaction no fit clean the one permanent flaw or wound wey person get.
Used when: Owomoyela: even for the best situation, some kind stain or fault still dey remain .
Notes: Irán ìdí, dat line or joint for tortoise shell back, na di specific part for tortoise body wey dey spoil wetin for be complete enjoyment for am, and di way Owomoyela translate am as "coccyx" pick human body part wey match am. Dis proverb get di same emotional structure like oda entries for inside dis collection wey talk about how character dey survive good luck: di enjoyment dey real but e no complete, and wetin make am no complete dey clear, dem no leave am vague.
9. Ẹ̀bi alábaun kì í gbèé dẹ̀bi àna-a rẹ̀.
Literal: Ẹ̀bi alábaun the-guilt of-Tortoise kì í gbèé dẹ̀bi àna-a rẹ̀ does-not take-long to-become the-guilt of-its in-law.
Idiomatic: "Tortoise's guilt is not long in becoming its parent-in-law's."
Meaning: When punishment pass di wrong wey person do, people sympathy dey commot from di victim go meet di person wey do di bad thing.
Used when: Owomoyela: incommensurate retaliation soon transfers public sympathy from the aggrieved person to the culprit .
Notes: Dis proverb and di next one describe di same continuous story: for di folktale behind dem, Tortoise go tif yam for im father-in-law farm, dem catch am and tie am put for roadside as punishment. People wey dey go farm for morning see am tie down, dem support di father-in-law; but by evening, as dem see say Tortoise still dey tie for there, di same people begin blame di father-in-law say di punishment too much, especially as family connection dey between dem. Di proverb no be about whether Tortoise do wrong, e clear say e do wrong, but e dey show how di way punishment appear fit turn correct grievance make e come be accusation against di person wey dey punish am.
10. Àlọ ti alábaun; àbọ̀ ti àna-a rẹ̀.
Literal: Àlọ ti alábaun the-going belongs-to Tortoise; àbọ̀ ti àna-a rẹ̀ the-returning belongs-to its in-law.
Idiomatic: "To Tortoise belongs the outward trip; to his father-in-law belongs the return."
Meaning: Person wey do wrong only control di first half of di story; how e take end na wetin di person wey dey retaliate do go determine.
Used when: Owomoyela: the person in the right in a dispute, if he or she is too vindictive, quickly becomes the one in the wrong .
Notes: Di proverb divide di same yam-tif incident into two parts of journey, di going out (how Tortoise tif) and di coming back (di father-in-law punishment and how people mind change), and e put each half for different person account. Owomoyela cross-reference am directly with entry 9, and e better make person read di two together as pair wey dey describe di same event from di two sides.
11. Ìlú òṣì nilé ìjàpá; bí a bá mú ahun lọ sílùú ọrọ̀, yó padà wá sílùú òṣì-i rẹ̀.
Literal: Ìlú òṣì nilé ìjàpá the-town of-poverty is-the-home of-Tortoise; bí a bá mú ahun lọ sílùú ọrọ̀ if one takes Tortoise to-a-town of-wealth, yó padà wá sílùú òṣì-i rẹ̀ it will return to-its town of-poverty.
Idiomatic: "The town of misery is the domicile of the tortoise; if one takes the tortoise to a town of prosperity, it will return to its town of misery."
Meaning: To carry person wey get bad luck go better condition no dey cure im bad luck; e go still go back to am.
Used when: Owomoyela: nothing will cure the ill-fated person of his or her misery .
Notes: Di proverb treat tortoise poverty like house address instead of temporary condition, sometin wey e belong to and wey e dey return to by imself instead of sometin wey outside force put on top am. Dis na one of di few entries for dis set wey tortoise wayo no show at all, but instead e stand as sign of permanent bad luck wey dey renew itself.
12. Ìṣẹ́ ní ḿmú ahun jẹ eèrí; eèrí kì í ṣe oúnjẹ ahun.
Literal: Ìṣẹ́ ní ḿmú ahun jẹ eèrí destitution is-what makes Tortoise eat corn-bran; eèrí kì í ṣe oúnjẹ ahun corn-bran is-not the-food of-Tortoise.
Idiomatic: "It is destitution that brought the tortoise to eating corn bran; bran is no food for the tortoise."
Meaning: Sufferhead dey force person chop, do, or accept tins wey lower pass wetin e for normally choose.
Used when: Owomoyela: misfortune reduces one to doing things one would rather not do .
Notes: Eèrí, corn bran, na rough byproduct wey normally na animal food, no be wetin person dey chop by choice. Di proverb make sure say e state di two sides: di fact say e chop am and di disclaimer say dat one no really be Tortoise proper food, wey make di point remain on top di condition instead of any permanent change to di animal nature or standing.
Wayo and im boundary
No be every proverb for dis set dey praise tortoise sense. Many of dem put im wayo below oda animal own, or show say im sense fail to protect am.
13. Ọgbọ́n tí ahún gbọ́n, ẹ̀hìn ni yó máa tọ ti ìgbín.
Literal: Ọgbọ́n tí ahún gbọ́n the-wisdom that Tortoise is-wise-with, ẹ̀hìn ni yó máa tọ behind is-what it-will keep following ti ìgbín that of-the-snail.
Idiomatic: "The cunning of the tortoise will always rank behind that of the snail."
Meaning: No matter how person sabi pass or get wayo reach, person dey wey get wayo pass am.
Used when: Owomoyela: some people cannot hope to be more cunning than certain others .
Notes: Dis na di sharpest direct demotion of tortoise reputation for inside di whole set: Tortoise na di standard trickster for di collection, and snail, wey dem normally describe for oda places inside dis corpus as slow and ordinary animal, dem put am above tortoise for here. Di proverb work by borrowing tortoise already-established position as di measure of sense and then put am under snail, wey only make sense if di person wey dey hear am already know Tortoise reputation, so di joke depend on di wider trickster corpus instead of anytin wey dey inside di line itself.
14. Ilé ahun là ńpa ahun sí.
Literal: Ilé ahun là ńpa ahun sí inside the-house of-Tortoise is-where one kills Tortoise.
Idiomatic: "It is inside the tortoise's own house that one kills it."
Meaning: Person own house, di place wey suppose be where dem dey hide run enter, na di place wey dem suppose dey ready to defend wetin belong to dem, even if e go cost dem dia life.
Used when: Owomoyela: person suppose stand ground defend dia rights and property, even till death .
Notes: Di proverb talk about practical fact for how dem dey hunt di animal: di shell no dey protect am again once hunter don corner am inside im own hole or house. Di proverb come use dat fact take make argument about di danger wey dey when person retreat reach house finish and no get any other place to run go again. E no be like entry 5 and 6 where di shell na wetin help tortoise; for here, di house wey be im second and bigger shelter na di place wey im weakness finally show.
15. Ahun ḿmí; igbá ẹ̀hìn-in rẹ̀ ni ò jẹ́ ká mọ̀.
Literal: Ahun ḿmí Tortoise is-breathing; igbá ẹ̀hìn-in rẹ̀ the-shell at-its back ni ò jẹ́ ká mọ̀ is-what does-not let us know-it.
Idiomatic: "The tortoise breathes; only its shell conceals the fact."
Meaning: Underneath body wey strong like shield wey no dey show anything, person fit dey struggle just like any normal person; na di covering dey hide am, no be say di person no dey feel pain or struggle.
Used when: Owomoyela: no mata how appearance be, no human being really different from anoda person .
Notes: Di proverb show say tortoise get normal sign of life like breathing, and e come explain say di only reason why people dey doubt am na because di shell thick and hard to see through, no be say any strange tin dey with di animal inside. Owomoyela cross-reference im entry 3641, about fowl wey im feather hide im sweat, as di same point wey dem use anoda animal and anoda kind covering explain.
16. Bí ehoro ò lè sáré bí ìgalà, bíi ká fi wé ti ìjàpá kọ́.
Literal: Bí ehoro ò lè sáré bí ìgalà if the-rabbit cannot run like the-deer, bíi ká fi wé ti ìjàpá kọ́ that-does-not-mean one-should compare-it to-that of-the-tortoise.
Idiomatic: "If a rabbit cannot run as fast as the deer, that does not make it comparable to a tortoise."
Meaning: Say person no reach di very best no mean say dem dey for di same level with di worst; to dey middle level na still clear distinction.
Used when: Owomoyela: wetin person worth depend on di standard wey dem take judge am .
Notes: Dem use tortoise for here just as di lowest point for speed, di animal wey people know say dey waka slowest with leg, without showing any of im trickster sense. Di logic of di proverb depend on three levels: deer fast pass, rabbit dey middle, tortoise slow pass. Di proverb dey against to take di middle one join di bottom one just because e no reach di top.
17. Pátá-pátá kọ́ nìjàpá ò níru.
Literal: Pátá-pátá kọ́ completely, no nìjàpá ò níru is-that-the-tortoise lacks a-tail.
Idiomatic: "It is not completely that a tortoise lacks a tail."
Meaning: Person wey look like say e no get anything, na very rare case make e be say true-true e no get anything at all.
Used when: Wetin dem dey talk to defend person wey people think say no get any resources or means at all; di compiler explain wetin Owomoyela write for usage note, wey dey only as short form for di source wey dem check, say e concern poor person wey no be say e totally empty .
Notes: Tortoise get small tail wey person fit easily miss because e hide am close to im shell. Na dis one make am fit work well as image for here: di animal wey people connect pass with lack, if person look am well, e get dat exact tin wey people think say e no get, only say e dey small. Di proverb dey correct exaggeration, e no be say e dey deny di poverty wey dey ground.
The tortoise among other animals
One group of proverbs dey show Tortoise as e dey interact with oda animals, especially predators, and e dey use di meeting take talk about invulnerability, trouble-making, or di limit of anoda creature power.
18. Àṣá wo ahun títí; àwòdí wo ahun títí; idì baba àṣá, kí ló lè fi ahun ṣe?
Literal: Àṣá wo ahun títí the-kite looks-at Tortoise for-long; àwòdí wo ahun títí the-eagle looks-at Tortoise for-long; idì baba àṣá the-hawk, father of-the-kite, kí ló lè fi ahun ṣe what can-it do with Tortoise?
Idiomatic: "The kite looks long at the tortoise; the eagle looks long at the tortoise; what can the hawk, father of the kite, do to the tortoise?"
Meaning: Person wey get protection inside body fit face different predators one after di oda, each one strong pass di one before am, and nothing go still touch am.
Used when: Di compiler explain dis one, based on how di proverb take stand and how e follow oda invulnerability proverbs for Owomoyela own arrangement, say na wetin dem dey talk about person wey im protection or position put am beyond dangerous threats. Confidence on dis explanation: medium, because dem no fit find di printed usage note from di source wey dem check for dis file.
Notes: Dem call di three birds of prey according to how dia power take increase: kite, eagle, and hawk wey dem describe as father to kite. Each bird dey look tortoise, but dem no fit do anything to di shell wey dey dia front. Di whole power of di proverb dey for how di threat take dey grow: e no reach make e survive one predator, di line insist say e survive three birds one after di oda, and di last one na elder pass di rest.
19. Ebí ńpa ejò, ahún ńyan.
Literal: Ebí ńpa ejò hunger is-killing the-snake, ahún ńyan Tortoise is-strutting.
Idiomatic: "The snake is hungry, and the tortoise saunters by."
Meaning: Person wey dey sure of im own protection fit waka pass danger without hurry, because di danger no get way to touch am.
Used when: Owomoyela: if person body strong pass weapon, e fit dey waka with pride .
Notes: Yan, to waka dey swagger or saunter, na one kind specific style of waka, wey no dey rush and dey show clearly say person no dey worry, and the proverb put am directly against snake hunger, wey be the strongest reason wey fit make snake attack. Dem no mention the shell at all; dem just assume am, and the waka swagger na the proof of am. Compare entry 20, wey take the exact same picture and talk straight why that kind swagger na mistake.
20. Bí ebí bá ńpa ejò, ahun kì í yan; àtahun àtejò, ẹran jíjẹ.
Literal: Bí ebí bá ńpa ejò if hunger is-killing the-snake, ahun kì í yan Tortoise should-not strut; àtahun àtejò both-tortoise and-snake, ẹran jíjẹ meat that-is-eaten.
Idiomatic: "If a snake is hungry, a tortoise should not go strutting by; both snake and tortoise are edible meat."
Meaning: Person fit dey confident for the protection wey im get but dey make mistake; the predator fit see pass the exact defence wey the confident party dey rely on.
Used when: Owomoyela: make person always dey shine im eye and stay far from dangerous situation .
Notes: Dis one na direct answer back to entry 19, wey use the exact same scene, hungry snake and tortoise wey dey waka swagger, and e reverse the conclusion: the shell wey look like say e go guarantee safety, dem dismiss am say e no matter, because for the end, both animals na meat. Owomoyela collection keep both the confident and the warning version of the same image without resolving which one correct, and dis one on its own dey show how proverbs of dis kind dey work: the same picture dey give opposite advice depending on which occasion require am.
21. Gbogbo ẹranko ìgbẹ́ pé, wọ́n ní àwọn ó fi ìkokò ṣe aṣípa; nígbà tó gbọ́ inú ẹ̀-ẹ́ dùn; ṣùgbọ́n nígbà tó ṣe ó bú sẹ́kún; wọ́n ní kí ló dé? Ó ní bóyá wọ́n lè tún ọ̀ràn náà rò kí wọ́n ní kì í ṣe bẹ́ẹ̀ mọ́. (Hyena variant of a Tortoise proverb)
Literal: Gbogbo ẹranko ìgbẹ́ pé all the-forest-animals gathered, wọ́n ní àwọn ó fi ìkokò ṣe aṣípa they said they would make Hyena secretary; nígbà tó gbọ́ inú ẹ̀-ẹ́ dùn when it heard, it was-glad; ṣùgbọ́n nígbà tó ṣe ó bú sẹ́kún but a-while-later it burst into-tears; wọ́n ní kí ló dé they asked what-was-wrong; ó ní bóyá wọ́n lè tún ọ̀ràn náà rò it said perhaps they might reconsider the-matter kí wọ́n ní kì í ṣe bẹ́ẹ̀ mọ́ and say it-would-not-be-so any-more.
Idiomatic: "All the animals of the forest assembled and decided to make Hyena their secretary; Hyena was happy, but a short while later it burst into tears. Asked what the matter was, it said perhaps they might reconsider and reverse themselves."
Meaning: Some people no fit allow even the best news stand without thinking immediately say dem go collect am back, and their anxiety dey bring the disappointment before anybody even take anything commot.
Used when: Owomoyela: you fit always trust say some people go find the sad side of the most fortunate event .
Notes: Owomoyela talk am clearly say dis proverb na variant of one wey Tortoise be the named character, and na why dem include am here, no be say Tortoise appear for the text as dem print am . Say dialogue wey dem build around grief wey person dey anticipate fit move between Hyena and Tortoise without changing shape na proof on its own of how proverb roles for dis corpus fit switch between the animal actors, with Tortoise as the figure wey the role naturally dey return to.
22. Àrífín tí ejò-ó fi yán ahun.
Literal: Àrífín tí ejò-ó fi yán ahun the-disregard by-which the-snake bites Tortoise.
Idiomatic: "Lack of proper regard makes a snake bite a tortoise."
Meaning: When person wey far below someone level look down on or attack that person, e be distinct and special insult, wey bad pass when equal challenge person.
Used when: Owomoyela: e dey add insult to injury when person wey far below someone level come look down on am .
Notes: The proverb assume one hierarchy where snake, dangerous but ordinary, dey below tortoise dignity as the trickster figure of the tradition, so dat attack from snake no really count as threat like how e be lack of manners from snake side. Dis one reverse the logic of entries 19 and 20, where whether tortoise dey safe or dey danger from snake na the whole question; here the bite don already happen, and wetin the proverb dey object to na who bite am.
23. Ọ̀ràn kì í yẹ̀ lórí alábaun.
Literal: Ọ̀ràn kì í yẹ̀ trouble does-not turn-aside lórí alábaun from-the-head of-Tortoise.
Idiomatic: "The responsibility for trouble never fails to fall on the head of the tortoise."
Meaning: Based on their solid reputation, some people na dem trouble dey always trace back to, whether or not na dem actually cause am this time.
Used when: Owomoyela: dem dey talk am about people wey na dem always be the source of problems .
Notes: The proverb state dis one as established fact about tortoise standing instead of accusation about specific incident, wey fit the wider trickster corpus where Tortoise reputation for wayo dey come before any particular story about am. E close to entry 11 for tone, as both of dem dey treat bad outcome as something wey tortoise naturally dey associated with, although 11 dey talk about poverty and dis one dey talk about blame.
The miser shell, the trickster household
The lexicalized second meaning of ahun, "miser," allow small number of proverbs wey still show tortoise as e dey act, dey build, and as people dey visit am, instead of just naming the abstract bad habit alone; dem belong here because tortoise na physical actor inside dem, no be just word for stinginess.
24. Ahún bu òkèlè, ọmọ-ọ rẹ̀-ẹ́ lanu, ó ní ó gbọ́ bẹ́ẹ̀ òun rí.
Literal: Ahún bu òkèlè Tortoise takes a-lump of-food, ọmọ-ọ rẹ̀-ẹ́ lanu its child opens-its-mouth, ó ní ó gbọ́ bẹ́ẹ̀ òun rí it says it has-never heard such-a-thing.
Idiomatic: "Tortoise takes a morsel of food and its child opens its mouth; Tortoise asks wherever did the child hear such a report about it?"
Meaning: Person true character dey always show even for front of dia own family, and na foolishness make person expect different thing from dem.
Used when: Owomoyela: make you never expect person to act against how im nature be .
Notes: As di pikin open mouth, na plain request wey no need word say make Tortoise cut small give am from di food wey im dey chop, but Tortoise answer treat di request like say na nonsense rumour instead of clear ask wey any parent suppose know. Di proverb catch di stingy person for middle of di action, as im dey refuse to give even im own pikin food, and dis one con make di point sharp pass general talk about character, con turn am to specific scene wey almost funny about how parent fit stingy.
25. Èèyàn bí ahun ní ńhe ahun; èèyàn bí aṣọ kì í jẹ́ kó kùtà.
Literal: Èèyàn bí ahun a-person like Tortoise ní ńhe ahun is-who digs-up Tortoise; èèyàn bí aṣọ a-person like a-cloth kì í jẹ́ kó kùtà does-not let it go-unsold.
Idiomatic: "Only tortoiselike people find tortoises; it is people who are attracted to particular cloths that save them from being unsalable."
Meaning: Every kind of thing, no mata say plenty people no want am, dey always find di particular person wey ready to find am and value am.
Used when: Owomoyela: everything get people wey dey stand for am .
Notes: He, wey mean to dig or bring out, na di verb wey dem dey use when dem dey hunt tortoise from anywhere wey im dig enter or hide, and wetin di proverb dey talk na say na only person wey already get some qualities like di tortoise, like patience and quiet persistence, get di mind to even go find am at all. Owomoyela join dis one wit entry 26 wey closely related about snail, con also point to a third entry, 3389, as further comparison.
26. Èèyàn bí ìgbín ní ńhe ìgbín; èèyán bí ahun ní ńhe ahun.
Literal: Èèyàn bí ìgbín a-person like a-snail ní ńhe ìgbín is-who digs-up a-snail; èèyán bí ahun a-person like Tortoise ní ńhe ahun is-who digs-up Tortoise.
Idiomatic: "Only tortoiselike people find tortoises; only snaillike people find snails."
Meaning: People dey naturally find, and dem get wetin e take to find, only di things wey match dia own character.
Used when: Owomoyela: people wey get di same kind character must surely attract each other .
Notes: Di two clauses follow di exact same grammar pattern, na only di animal change, snail first con tortoise follow, and Owomoyela connect am directly wit entry 25, wey talk di tortoise part of di same point alongside different second clause about cloth wey person no fit sell. When person read di two together, e show say di proverb dey move around wit at least two different second parts, snail and cloth, wey join to di same tortoise-half; dis na evidence say dis particular half-line remain di same while di other part dey change.
27. Orí Olúkànḿbí kì í gẹṣin; ìpín àjàpá kì í ṣọ̀ṣọ́; a sòlẹ̀kẹ̀ máhun lọ́rùn, ahun-ún wọgbó.
Literal: Orí Olúkànḿbí kì í gẹṣin Olúkànḿbí's orí does-not ride-a-horse; ìpín àjàpá kì í ṣọ̀ṣọ́ Tortoise's portion does-not include splendor; a sòlẹ̀kẹ̀ máhun lọ́rùn one ties beads onto-Tortoise's neck, ahun-ún wọgbó Tortoise heads into-the-bush.
Idiomatic: "Olúkànḿbí's destiny does not include riding a horse; the tortoise's fate is never to know splendor; people adorn the tortoise's neck with beads, and it heads for the bush."
Meaning: To give fine thing to person wey im condition no fit take am na to waste di gift; di person wey receive am go carry am go back inside di exact situation wey di gift suppose bring am out from.
Used when: Owomoyela: if person give valuable thing to people wey no fit recognize value, dem go instantly spoil am .
Notes: Di picture clear and e get small wicked side: beads wey dem tie for tortoise neck as decoration dey follow am enter bush, where e no get any decorative use and nobody go see am again, exactly as to ride horse no dey among wetin Olúkànḿbí destine to get, no mata wetin any other person wish for am. Yorùbá orí na di name for destiny or portion wey dem give person before birth, and to put named human being alongside tortoise for di same line dey treat di animal fixed destiny like say e no different from person own.
28. Ìdí nikú ìgbín; orí nikú ahun.
Literal: Ìdí nikú ìgbín the-rear-end is-the-death of-the-snail; orí nikú ahun the-head is-the-death of-Tortoise.
Idiomatic: "The rear end is the death of the snail; the front end is the death of the tortoise."
Meaning: Every creature, and every person, get di particular place where dem weak or fit take harm, and dat spot dey different from one to another.
Used when: Owomoyela: each person get im own way wey im take weak .
Notes: Na blow to di back dey kill snail, na blow to di head dey kill tortoise, di single open place wey neither shell dey protect, and di proverb present di two as balanced pair instead of explaining any of dem deep deep. Owomoyela connect am to im entry 360, about how dem dey kill tortoise wit im own sword, wey dey refer to di same body structure fact: na di shell own joint or line hunter dey take catch am, so di only open spot wey tortoise get no be by accident, but na how di animal body dey built naturally.
29. Òjò iwájú kì í pa ahun; òjò ẹ̀hìn kì í pa ìgbín; lẹ́hìn lẹ́hìn lọlọ́bẹ ńso.
Literal: Òjò iwájú kì í pa ahun rain from-ahead does-not beat Tortoise; òjò ẹ̀hìn kì í pa ìgbín rain from-behind does-not soak the-snail; lẹ́hìn lẹ́hìn lọlọ́bẹ ńso ever to-the-rear is-how the-ọlọ́bẹ-plant bears-its-fruit.
Idiomatic: "The rain ahead does not beat the tortoise; the rain behind does not soak the snail; ever to the rear does the olobe grow its fruits."
Meaning: Danger wey dey come from di direction wey person already ready for no dey cause harm; every creature and every plant dem build am to face im own threat from im own particular angle.
Wen dem dey use am: Owomoyela record dis one among incantation sayin-dem, wey dem dey use drive evil commot .
Notes: As e different from most entry-dem for dis set, dis proverb dey work like ògèdè, incantation wey dem dey recite for protection, instead of to dey talk about how human being dey behave, and im logic dey follow list of natural fact-dem: how tortoise dey face rain wey dey come im front, how snail dey face rain wey dey come from im back, how plant dey bear fruit, as line of example-dem for safety wey di person wey dey talk claim for imself wen e mention dem. Dem join am put here because tortoise still show face as actor wey position im body inside di line, wey stand against im own particular danger, wey follow how di rest of dis set take treat di animal body as sometin wey carry heavy meanin.
How to read dis set
Two tin-dem stand out across dis twenty-nine proverb-dem wey person fit easily miss if e read dem one by one.
Di whole collection divide well-well on weda dem dey praise tortoise abi dem dey mock am, and di two meanin carry heavy weight. Entry 1 reach 4 give Tortoise voice wey get confidence to talk for imself, wey dey boast of skill wey complete reach say e look like magic, and entry 6 respect im shell as sign of person wey dey look front. Against dat one, entry 13 put im cunning below snail own, wey be direct demotion for di collection own standard trickster, and entry 14, 18 reach 23 show say dem corner tortoise, bite am, blame am, or e reach to dey chop chaff because condition hard. One single collection hold both di tortoise wey outsmart every predator and di tortoise wey dem catch just because e tink say im shell go save am (compare entry 19 and 20, wey use di exact same scene take argue opposite conclusion-dem). To gather all dis one put together into one final judgement about tortoise character go misrepresent how dem actually dey use di proverb-dem: which face of Tortoise di speaker go pick depend on di occasion, no be on top fixed moral wey di culture don already decide.
Di body of di tortoise no be by-the-way tin for di proverb-dem; na im dey be di main argument again and again. Di shell wey no dey commot, dem read am in different ways: as good character (entry 6, to carry person house), trap (entry 5 and 14), disguise (entry 15), and physical fact wey dem interpret again as choice. Di tailbone-line wey spoil watin for be complete satisfaction (entry 8) and di tail wey person fit easily miss wey prove say tortoise no be say e no get any resource at all (entry 17), di two dey work di same way: na real body detail, no be general moral, dey supply di full argument of di proverb. Na watin di collection animal proverb-dem dey do be dis wey di proverb-dem about human being directly no fit do, to ground abstract claim about character or fortune inside specific, checkable physical fact about di animal wey carry am.
Di yam-stealing story behind entry 9 and 10, and di load-carrying story behind entry 3, na di clearest point-dem for dis set where proverb clearly be di part wey survive from longer oral story, di kind Àjàpá folktale wey dem dey perform at length for storytelling session outside proverb talk. Where Owomoyela own note-dem preserve dat background, dem give am here; where proverb inside dis set no carry dat kind note, im story context, if e even get before, don simply lost from di record wey dem consult.