Òwe on Truthfulness, Lying and Integrity
Sourced Yorùbá proverbs about telling the truth, the mechanics of lying and self-deception, and the value placed on a person whose word is reliable.
Dis file gather Yorùbá proverbs about òtítọ́, truth, and di opposite wey be irọ́, lie. Di collection big pass wetin simple opposite go show: Yorùbá proverb-makers no only get interest in truth-telling as good character, but dem also look how deceit dey work, di sweet-mouth words wey dey disguise bad character without changing am, how liar dey deceive imself, and di social reality say person wey dey talk truth no be everybody go like am. If person read dem together, di proverbs dey argue say truth dey last and lie no get solid foundation, but dem no dey pretend say truth-telling dey easy or say person go get reward at any fixed time.
Where dis file source come from
Di proverbs wey dey below, except if dem state otherwise, come from Oyekan Owomoyela digitised The Good Person: Excerpts from the Yorùbá Proverb Treasury, wey University of Nebraska-Lincoln Libraries Electronic Text Center host, Part 5, "On consistency; honesty, openness, plain speaking, reliability" Dat page print each proverb for standard orthography with complete tone marks, followed by Owomoyela own English translation and note inside bracket on how to use am. Where entry wey dey below carry mark , di Yorùbá text and di quoted idiomatic English na Owomoyela own, wey dem reproduce as dem print am. Di word-for-word meaning and di Used when framing na di compiler own, wey im build from di Yorùbá, except where dem quote Owomoyela usage note directly. Dat collection come from di same fieldwork as im Yoruba Proverbs (Nebraska, 2005) .
None of di proverbs wey dey below repeat any of di forty-three wey dem gather inside yoruba-owe-proverbs, including im truth-and-speech entries (Òtítọ́ korò; Irọ́ pọ̀ ju ojú lọ; Ojú ẹni tí ó ń ṣe ni ń tì í), wey dem give cross-reference instead of repeating dem.
Truth dey last, lies no get solid foundation
1. Ìbáà tínrín, okùn òtítọ́ kì í já; bí irọ́ tó ìrókò, wíwó ní ńwó.
Literal: Ìbáà tínrín even-if-it-were thin, okùn òtítọ́ the-rope of-truth kì í já does-not snap; bí irọ́ tó ìrókò even-if a-lie is-as-thick-as an-ìrókò-tree, wíwó ní ńwó falling is-what-it-does.
Idiomatic: "Even if it is flimsy, the thread of truth never snaps; even though a lie might be the girth of an ìrókò tree, it inevitably crashes."
Meaning: Truth dey stand no matter how light e appear, and lie dey collapse no matter how solid e look.
Used when: Dem dey talk am to encourage person wey im true story look too simple or too light to believe when dem compare am with lie wey dem package well.
Notes: Di ìrókò (Milicia excelsa) na one of di biggest trees for inside Yorùbá forest, so di comparison place di weakest possible true thing against di biggest possible false thing, and e still give victory to truth. Di proverb no promise say truth go look strong; wetin e promise na say e no go break.
2. Òtítọ́ kì í kú ká fi irọ́ jọba.
Literal: Òtítọ́ truth kì í kú does-not die ká fi irọ́ jọba for-us to-install a-lie as-king.
Idiomatic: "The truth does not die to be replaced as king by the lie."
Meaning: Lie no fit inherit di position wey truth dey hold, because truth no dey ever leave di seat.
Used when: Owomoyela: "The lie cannot match the truth in esteem"
Notes: Jọba, to become or crown as king, treat di position of truth as official rank instead of ordinary fact, so di proverb dey talk about rank and durability together.
3. Òtítọ́ kì í ṣìnà; irọ́ ní ńforí gbọgbẹ́.
Literal: Òtítọ́ kì í ṣìnà truth does-not go-astray; irọ́ a-lie ní ńforí gbọgbẹ́ is-what gets its-head gashed.
Idiomatic: "Truth never goes awry; it is falsehood that earns a gash on the head."
Meaning: Truth no dey carry di person wey hold am enter disaster; na lie dey bring trouble for end.
Used when: Owomoyela: "Truth will not bring misfortune; falsehood leads to trouble in the end"
Notes: Di injury clear and get violence inside, no be just abstract misfortune, and dis one dey give di proverb more power pass ordinary warning.
4. Òtítọ́ korò; bí omi tooro nirọ́ rí.
Literal: Òtítọ́ korò truth is-bitter; bí omi tooro like clear-broth nirọ́ rí is-how-a-lie looks.
Idiomatic: "Truth is bitter; falsehood is like meat stew."
Meaning: Truth dey bitter to hear and lie dey sweet to swallow, and na why lie dey dangerous be dat.
Used when: Owomoyela: "It is more difficult to be truthful than to lie"
Notes: Dis na variant of di two-word Òtítọ́ korò wey dem collect for yoruba-owe-proverbs, wey dem extend here with di second clause wey compare lie to sweet soup. Di extension change di point: di short form talk fact about truth, but dis form explain why people dey prefer lie anyway.
5. Òtítọ́ lolórí ìwà.
Literal: Òtítọ́ truthfulness lolórí ìwà is-the-head of-character.
Idiomatic: "Truthfulness is the chief of attributes."
Meaning: Among all character traits, to dey talk truth na number one.
Used when: Owomoyela: "There is no better attribute than truthfulness"
Notes: Orí, head, wey dem use dis way dey point to di foremost member for inside category, di same way dem use baba ìwà for patience inside yoruba-owe-proverbs. Yorùbá proverbs about good character dey usually pick different quality as di number one depending on which virtue dem dey discuss; dis one no be contradiction, but na sign say each proverb dey do im own work for di particular occasion.
6. Òtítọ́ ní ńtú ẹrù ìkà palẹ̀.
Literal: Òtítọ́ truth ní ńtú is-what unpacks ẹrù ìkà the-load of-the-wicked-person palẹ̀ onto-the-ground.
Idiomatic: "It is truth that unpacks the load of the wicked for all to see."
Meaning: Truth na wetin dey expose wetin wickedness dey carry and hide.
Used when: Owomoyela: "Truth will triumph over the wicked"
Notes: Di picture na of load wey dey pesin head wey dem lose tie scatter open, so dat wetin dey inside wey dem bundle hide before go show for everybody eye. Truth no dey just fold hand look here; na im dey open di tin by imself.
7. Ọ̀nà irọ́ kì í pẹ́ẹ́ pin.
Literal: Ọ̀nà irọ́ the-road of-a-lie kì í pẹ́ẹ́ pin does-not take-long to-end.
Idiomatic: "The path of deceit soon ends."
Meaning: Way wey dem build on top lie-lie dey end quick-quick.
Used when: Owomoyela: "Deceit is soon exposed"
Notes: E short well-well, four words inside Yorùbá, and e treat wayo like journey wey get near end wey set down, no be like plan wey no get end.
8. Òfìífìí là ńrí, a ò rí òkodoro; òkodoro ḿbọ̀, baba gba-n-gba.
Literal: Òfìífìí là ńrí it-is-shadows we-see, a ò rí òkodoro we-do-not see clarity; òkodoro ḿbọ̀ clarity is-coming, baba gba-n-gba father of-open-plainness.
Idiomatic: "All we see is shadows, not clarity; but clarity will come, father of all openness."
Meaning: Wetin dey hidden now go still come out for open at last.
Used when: Owomoyela: "The truth may be hidden for long, but in the end it will emerge into the open"
Notes: Gba-n-gba, wey mean wide open or clear view, dem treat am like person wey get authority, "father of open-plainness," wey give di proverb small mythic weight pass just plain prediction.
9. Ògèdèm̀gbé irọ́ kì í dáni síyẹ̀wù; gba-n-gba ní ńdáni sí.
Literal: Ògèdèm̀gbé irọ́ an-audacious lie kì í dáni síyẹ̀wù does-not trip-one in-one's-closet; gba-n-gba the-open-place ní ńdáni sí is-where it-trips-one.
Idiomatic: "An audacious lie does not trip one in one's closet; it exposes one in a public place."
Meaning: When bold lie scatter, e dey happen for public eye, no be for corner.
Used when: Owomoyela: "One's transgressions are liable to catch up with one in the most embarrassing circumstances"
Notes: Di verb dá ... sí, to trip or catch pesin, treat how dem take catch di lie like accident wey ambush di liar instead of discovery wey anoda pesin make, and dis tin push di power go meet di lie itself.
Euphemism and how pesin dey refuse to call tin im real name
10. Àdàpè olè ní ńjẹ́ àfọwọ́rá.
Literal: Àdàpè olè the-nickname-for-a-thief ní ńjẹ́ is-what-is-called àfọwọ́rá causing-to-disappear-by-hand.
Idiomatic: "It is simply a euphemism for theft to say àfọwọ́rá."
Meaning: To use soft name call tif-tif still mean tif-tif.
Used when: Owomoyela: "The use of a euphemism does not change the nature of a thing"
Notes: Àfọwọ́rá, wey mean "to make tin disappear through hand work" for literal way, na real idiom for pilfering, and wetin di proverb do na to state di euphemism first, den translate am back directly to olè, thief, and e cancel di softening immediately. Look di next entry, wey do di exact same tin wit different euphemism.
11. Àdàpè olè ní ńjẹ́ "ọmọ-ọ̀ mi ńfẹ́wọ́."
Literal: Àdàpè olè the-nickname-for-a-thief ní ńjẹ́ is-what-is-called "ọmọ-ọ̀ mi ńfẹ́wọ́" my-child's hands-are-restless.
Idiomatic: "It is a euphemistic description of stealing to say, 'My child's hands are uncontrollably nimble.'"
Meaning: Excuse wey parent give for pikin tif-tif still mean tif-tif.
Used when: Owomoyela: "One should face facts and not skirt them"
Notes: Dem put di excuse wey dem quote for parent mouth, wey stretch wetin di proverb dey target from di thief go reach di household wey dey cover di thief wit soft language, na theme wey still dey inside owe-family-lineage-compound.
12. Àfọwọ́rá ní ńjẹ́ olè.
Literal: Àfọwọ́rá causing-to-disappear-by-hand ní ńjẹ́ is-what-is-called olè theft.
Idiomatic: "Employing the hands to make things disappear is called stealing."
Meaning: To call tin wit soft word no dey stop am from get im correct name for di end.
Used when: Owomoyela: "Euphemistic circumlocution does not relieve a crime of its true nature"
Notes: Dis one na opposite of entry 10: for dere, dem unpack di fancy word enter di plain one, but here dem talk di plain word directly. Owomoyela collection keep di two sides of di same pairing, wey show say di proverb move around as complete set wey dem dey use answer any euphemism wey dey reign dat time.
13. "Ó fò sókè ó pẹ́ títí," irọ́ ló ńpa.
Literal: "Ó fò sókè he jumped up ó pẹ́ títí" he-stayed-up for-a-long-time, irọ́ ló ńpa it-is-a-lie that-he-is-telling.
Idiomatic: "'He jumped up and stayed aloft almost for ever': that is a lie."
Meaning: Big exaggeration wey pesin talk like say na true still be lie, no mata di small truth wey dey inside am.
Used when: Owomoyela: "One should control the urge to exaggerate"
Notes: Di proverb build on top boast wey dem quote, and straight verdict follow am, na one of several inside dis set wey show di lie like reported speech instead of to describe lying in abstract way. Compare entry 4 inside yoruba-owe-proverbs, di dead bodi wey no dey ever talk say "I almost reach dere," wey use di exact same style.
14. Ó jọ gàtè, kò jọ gàtè, ó fẹsẹ̀ méjèèjì tiro rìn.
Literal: Ó jọ gàtè it resembles staggering, kò jọ gàtè it does-not resemble staggering, ó fẹsẹ̀ méjèèjì he with both-feet tiro rìn walks tiptoeing.
Idiomatic: "It may seem like staggering, and it may not seem like staggering, but he is tipping forward on tiptoes."
Meaning: To call tin by name wey no clear no dey stop am from be wetin e be.
Used when: Owomoyela: "A euphemism does not make an action anything other than what it is"
Notes: E close for structure to entries 10 reach 12: di proverb first accept di softer description only to insist on di plain one wey dey under am.
Self-deception and wetin dey inside liar im own mind
15. Afasẹ́gbèjò ńtan ara-a rẹ̀ jẹ.
Literal: Afasẹ́gbèjò one-who-would-collect rainwater ńfí sieve with-a-sieve, ńtan ara-a rẹ̀ jẹ deceives self his.
Idiomatic: "He who would collect rain water in a sieve deceives himself."
Meaning: Some kind wayo dey wey no get another victim pass the person wey dey do am.
Used when: Owomoyela: "Person wey no dey serious dey hurt imself pass other people"
Notes: Sieve naturally no fit hold water, so the futility dey inside the picture wey the proverb draw already, no be say dem need argue am. The proverb belong to one group, including entry 16 for bottom, wey the liar real target dey turn out to be imself.
16. A-jí-má-jẹ-ǹkan, a-fàkàṣù-mẹ́fà-ṣoògùn-aràn.
Literal: A-jí-má-jẹ-ǹkan one-who-wakes-and-eats-nothing, a-fàkàṣù-mẹ́fà-ṣoògùn-aràn one-who-uses-six-loaves as-medicine-against-worms.
Idiomatic: "He who wakes in the morning and eats nothing; he who 'makes' a worm-cure of six loaves."
Meaning: Person wey dey claim say im no need anything, but dey secretly chop plenty under one excuse, no dey deceive anybody pass imself about wetin im actually dey do.
Used when: Owomoyela: "Person wey dey deceive people dey deceive imself"
Notes: The two parts of the title na compressed nominals of the a- agentive type, the same construction wey Owomoyela use for A-bí-ì-kọ́ inside the household-formation proverbs wey dey inside owe-iwa-character. The medicine reason wey the person claim, to cure worm for belle, na just excuse; the six loaf na the main thing.
17. Apani kì í jẹ́ ká mú idà kọjá nípàkọ́ òun.
Literal: Apani a-murderer kì í jẹ́ does-not allow ká mú idà kọjá for-us to-pass a-sword nípàkọ́ òun behind his-neck.
Idiomatic: "A murderer never permits the passage of a sword behind his skull."
Meaning: Guilt dey make person wey do bad dey always dey shine eye and dey suspicious pass normal.
Used when: Owomoyela: "Criminal dey always suspect wetin other people wan do"
Notes: E close well-well to entry 39 inside owe-iwa-character, wey person wey get bad character dey think say na im matter everybody dey discuss; for here, the same mechanism narrow down specifically to the killer body fear.
18. Apajájẹ-ẹ́ ní ẹ̀rù adìẹ ḿba òun.
Literal: Apajájẹ-ẹ́ the-one-who-kills-and-eats-dogs ní says ẹ̀rù adìẹ fear of-chickens ḿba òun afflicts him.
Idiomatic: "The person who kills and eats dogs claims to be afraid of chickens."
Meaning: Person wey fit do big evil dey pretend say small thing dey disgust am or dey make am fear.
Used when: Owomoyela: "Hardened criminal dey pretend say small-small mistake dey worry im conscience"
Notes: To chop dog meat, even though dem dey do am for some parts of Yorùbáland, carry more social weight pass to kill fowl, so the fear wey the person claim say im get dey purposely, almost funny-funny way, too much compare to wetin the person actually do.
Testimony, judgement and impartiality
19. Àbẹ̀tẹ́lẹ̀ ní ńfọ́jú onídàájọ́.
Literal: Àbẹ̀tẹ́lẹ̀ bribery ní ńfọ́jú is-what blinds onídàájọ́ the-owner-of-judgement.
Idiomatic: "It is bribery that blinds a judge."
Meaning: Money wey dem pay judge dey spoil the judge ability to see the case clearly.
Used when: Owomoyela: "Bribe dey blind judgement"
Notes: Onídàájọ́, owner of judgement, dey treat the ability to judge like property wey person fit lose, wey match how this whole proverb collection dey treat human ability as wetin person get instead of wetin person just dey do.
20. A-gbẹ́jọ́-ẹnìkan-dájọ́, òṣìkà èèyàn.
Literal: A-gbẹ́jọ́-ẹnìkan-dájọ́ one-who-decides-a-case-having-heard-only-one-person, òṣìkà èèyàn a-wicked person.
Idiomatic: "He who decides a case after hearing only one side, is the dean of wicked persons."
Meaning: To give judgement without hearing the two sides na wickedness on its own, no be just mistake for procedure.
Used when: Owomoyela: "Justice need make person hear both sides of a case"
Notes: The moral weight wey the proverb put on procedure (to call one-sided judgement wickedness instead of error) strong well-well, and na direct evidence say dem take hearing both sides serious for practical life; see entries 21 and 22.
21. Etí, gbọ́ èkejì kí o tó dájọ́.
Literal: Etí ear, gbọ́ èkejì hear the-second-one kí o tó dájọ́ before you judge.
Idiomatic: "Ear, hear the other side before passing judgement."
Meaning: To hear from only one person no reach ground to give ruling.
Used when: Owomoyela: "Person no suppose form opinion after e hear only one side of argument"
Notes: E talk directly to the ear instead of person, wey be apostrophe style wey this collection dey use sometimes to make the rule apply generally pass any single judge.
22. Ẹ̀ẹ̀mejì letí ọlọ́jà ńgbọ́rọ̀.
Literal: Ẹ̀ẹ̀mejì twice letí ọlọ́jà is-how-the-ear of-the-king-of-the-market ńgbọ́rọ̀ hears-a-matter.
Idiomatic: "The ears of the king hear everything twice."
Meaning: Leader wey dey settle matter dey hear from the two parties before e decide.
Used when: Owomoyela: "Anybody wey go judge case must hear am twice from both sides of the dispute"
Notes: Ọlọ́jà for here dey function as title for whoever dey preside, whether market leader or another person, and the proverb na evidence, alongside entries 20 and 21, say hearing both sides na recognized standard for Yorùbá judgement instead of just once-in-a-while courtesy. See how dem treat proverbs for dispute settlement inside yoruba-owe-proverbs.
23. Ẹlẹ́rìí ní ńyanjú ẹjọ́; ẹlẹ́rìí kì í ṣe elégbè.
Literal: Ẹlẹ́rìí a-witness ní ńyanjú ẹjọ́ is-what settles a-case; ẹlẹ́rìí kì í ṣe elégbè a-witness is-not a-partisan.
Idiomatic: "It is a witness that clears up a case; a witness is not a partisan."
Meaning: Witness statement only dey work if the witness no dey support any side.
Used when: Owomoyela: "People wey dem call to give witness for case suppose dey neutral"
Notes: Elégbè, person wey dey support one side or faction, dey directly opposite ẹlẹ́rìí, and the proverb use the way e remove the first position take explain the second position.
24. Ìmàlé gbààwẹ̀ ó lóun ò gbétọ́ mì; ta ní ńṣe ẹlẹ́rìí fún un?
Literal: Ìmàlé gbààwẹ̀ the-Muslim keeps-the-fast, ó lóun ò gbétọ́ mì he-says he did-not swallow saliva; ta ní ńṣe ẹlẹ́rìí fún un who is witness for-him?
Idiomatic: "The Muslim fasts and swears he did not swallow his saliva; who is to corroborate his story?"
Meaning: Matter wey nobody fit verify, no need to act on top am.
Used when: Owomoyela: "No need to pay attention to claim wey dem no fit verify"
Notes: The example come from Islamic fasting practice, and e dey date the proverb, or at least this way dem take arrange the words, to the time wey Yorùbá Islam don balance well. E no dey laugh the fasting itself; wetin e dey target na the claim wey person no fit verify, wey e use the fasting as example wey dey easy to point to.
How honest person no dey popular and how dem go clear him name for end
25. Olóòótọ́ ìlú nìkà ìlú.
Literal: Olóòótọ́ ìlú the-honest-person of-the-town nìkà ìlú is-the-wicked-one of-the-town.
Idiomatic: "The honest person in a town is the ogre of the town."
Meaning: For society, honesty dey play the same kind role wey wickedness dey play: people dey vex for am and fear am almost the same way.
Used when: Owomoyela: "Honesty hardly dey make person popular"
Notes: Na one of the proverbs wey hard pass for this set, and e make sense to keep am specifically because e refuse to sweet-talk honesty: e talk am plain say dem dey treat honest person like the wicked person for town, no be like hero, and this one dey drag face well with entry 30 and 31 wey dey under.
26. Òtítọ́ dọ́jà ó kùtà; owó lọ́wọ́ là ńra èké.
Literal: Òtítọ́ truth dọ́jà arrives-at-market ó kùtà it goes-unsold; owó lọ́wọ́ money in-hand là ńra èké is-what-we-use to-buy falsehood.
Idiomatic: "Truth arrives at the market but finds no buyer; it is with ready cash, though, that people buy falsehood."
Meaning: People go prefer pay money for sweet lie before dem go accept truth wey dem give dem free.
Used when: Owomoyela: "People dey value lie pass truth"
Notes: The market picture turn truth to goods wey nobody buy, wey be very dark business metaphor for proverb tradition wey dey always insist for other places say truth must win for the end (compare entry 1, 3, 6, and 9). Yorùbá proverbs about truth no dey join bodi become one single teaching, and this entry na the clearest counterweight to the ones wey get hope.
27. Olóòótọ́ kì í sùn sípò ìkà.
Literal: Olóòótọ́ the-honest-person kì í sùn does-not sleep sípò ìkà in-the-place of-the-wicked-person.
Idiomatic: "The honest person will not sleep in the place prepared for the wicked person."
Meaning: No matter the wahala wey honest person dey face now, dem no go end up for where wicked people dey end up.
Used when: Owomoyela: "For the end, dem go clear the honest person name"
Notes: Ipò, place or position, carry that same double meaning of social status and physical location wey dey entry 17 of owe-iwa-character, about how good person take dey die. The proverb also dey waka around for longer form, wey dey next.
28. Bí ó ti wù kó pẹ́ tó, olóòótọ́ ò níí sùn sípò ìkà.
Literal: Bí ó ti wù kó pẹ́ tó however-long it-may-take, olóòótọ́ the-honest-person ò níí sùn sípò ìkà will-not sleep in-the-place-of-the-wicked.
Idiomatic: "However long it takes, a truthful person will not wind up in the bed made for the wicked."
Meaning: To clear the honest person name na sure thing, but nobody fix the time; the proverb talk am open say e fit take long wait.
Used when: Owomoyela: "Anything wey happen for now, for long run dem go clear the honest person name"
Notes: Na entry 27 with another clause wey dem add join, bí ó ti wù kó pẹ́ tó, wey Owomoyela list as separate item; the addition change the proverb from plain statement to argument wey dey answer the complain say "but e don take long time already."
How person word and behavior suppose match
29. 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 with-forthrightness we-conduct kinship-matters; ìkọ̀kọ̀ là ńṣe ìmùlẹ̀ in-secret we-conduct covenant-making; bí a tọ́jú ìmùlẹ̀ tán once we-attend-to the-covenant fully, ká tọ́jú ìbí pẹ̀lú let-us attend-to kinship also; bí a bá kú when we die ará ẹni one's-kin ní ńsinni is-who buries-one.
Idiomatic: "One conducts affairs with one's kin with forthrightness; one enters into covenants with non-relatives 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 one's funeral."
Meaning: Person suppose get different levels of openness for business with outsiders and dealings with family, but dem no must ever drop family right because of outsider matter.
Used when: Owomoyela: "Never neglect your family people because of other people"
Notes: The proverb show clear difference between two types of trustworthiness, to dey straight with family and to keep secret with covenant-partners, and e insist say to respect the second one no must ever spoil the first one. E relate to owe-family-lineage-compound.
30. Àkàsọ̀ faratilẹ̀ faratilé; bí ẹni tí a fẹ̀hìntì óò bá yẹni a wí fúnni.
Literal: Àkàsọ̀ a-ladder faratilẹ̀ rests-on-the-ground faratilé leans-on-the-house; bí ẹni tí a fẹ̀hìntì if-the-one whom one leans-on óò bá yẹni would leave-one, a wí fúnni they should tell-one.
Idiomatic: "A ladder rests on the ground and leans on the house; if the person one leans on must remove his support he should warn one."
Meaning: Person wey somebody dey depend on suppose give proper warning before e withdraw dat support, no be to just abandon person quiet-quiet.
Used when: Owomoyela: "Person wey somebody trust suppose be person wey dem fit trust completely"
Notes: The ladder picture show two sides, e rest for ground and e lean for wall, so e mean two support wey dey hold person at the same time, wey make am say if one suddenly commot, na real fall e go cause, no be small trouble.
31. Ẹni tí ó bá máa jẹ́ Ọ̀ṣákálà a jẹ́ Ọṣákálá; ẹni tó bá máa jẹ́ Òṣokolo a jẹ́ Òṣokolo; èwo ni Ọ̀ṣákálá-ṣokolo?
Literal: Ẹni tí ó bá máa jẹ́ Ọ̀ṣákálà whoever will be-called Ọ̀ṣákálà a jẹ́ Ọṣákálá should-be-called Ọ̀ṣákálà; ẹni tó bá máa jẹ́ Òṣokolo whoever will be-called Òṣokolo a jẹ́ Òṣokolo should-be-called Òṣokolo; èwo ni Ọ̀ṣákálá-ṣokolo what-is Ọ̀ṣákálá-ṣokolo?
Idiomatic: "Whoever wants to be known as Ọ̀ṣákálá should be known as Ọ̀ṣákálá; whoever wants to be known as Òṣokolo should be known as Òṣokolo; what is the meaning of Ọ̀ṣákálá-ṣokolo?"
Meaning: Person suppose commit to one identity or stand for one position instead of to dey balance for two sides.
Used when: Owomoyela: "Person suppose decide which side e dey, instead of to dey stand for middle of two fence"
Notes: The two names almost sound the same, and na part of the joke be dat: the third name wey dem join together almost sound like true thing, and na dat exact fault dem dey laugh, person wey dey form compromise identity wey no satisfy anybody.
32. A-ṣọ̀tún-ṣòsì-má-ba-ibìkan-jẹ́; irọ́ la ó bàá níbẹ̀.
Literal: A-ṣọ̀tún-ṣòsì-má-ba-ibìkan-jẹ́ one-who-is-tight-with-the-right-and-tight-with-the-left-without-spoiling-either-side; irọ́ la ó bàá níbẹ̀ a-lie is-what one-will-find there.
Idiomatic: "One who is tight with the right and tight with the left without alienating either; what one will find in that characterization is a lie."
Meaning: To claim say you dey totally loyal to the two sides of dispute at the same time no dey possible; dat claim self na lie.
Used when: Owomoyela: "No way wey person go take tight with the two sides of quarrel without betraying one side"
Notes: E join body with entry 32: the two proverbs dey attack person wey dey pretend say e neutral, but this one dey call the pretence lie instead of just position wey no balance.
33. "Ọ̀ràn yí ò dùn mí": ẹ̀ẹ̀kanṣoṣo là ńwí i.
Literal: "Ọ̀ràn yí ò dùn mí" this-matter does-not hurt me: ẹ̀ẹ̀kanṣoṣo là ńwí i only-once is-how-one says it.
Idiomatic: "'This matter does not hurt me': stating it only once suffices."
Meaning: Real "I no care" no need repeating; if person dey repeat say e no care, dat one self na evidence say e care.
Used when: Owomoyela: "If person no care about something, e no suppose fill the person conversation"
Notes: E closely related to the English saying "the lady doth protest too much," but e reach the same point on e own through different picture; no evidence dey say one borrow from the other and nobody claim dat one here.
34. Ẹ̀wà yí kò dùn, ẹ̀wà yí kò dùn, àáṣó ìpàkọ́ ḿmì tìtì.
Literal: Ẹ̀wà yí kò dùn these-beans are-not tasty, ẹ̀wà yí kò dùn these-beans are-not tasty, àáṣó ìpàkọ́ the-coiffure at-the-nape ḿmì tìtì shakes vigorously.
Idiomatic: "These beans are not delicious, these beans are not delicious, yet the coiffure at the occiput is shaking vigorously."
Meaning: Wetin person body dey do (to dey chop with appetite) dey contradict wetin e mouth dey talk (to dey complain), and na the body be the honest witness.
Used when: Owomoyela: "Person action towards person or thing dey show say wetin e dey talk to spoil dem na lie; if person claim say e no like something or somebody, e action no suppose talk opposite"
Notes: The way hair dey shake well-well na the physical evidence say the person dey chop with joy, wey people fit see from behind, and na dat make the proverb funny: the person wey dey talk no fit see how e body dey betray am, but everybody wey dey look fit see am.
Secret, exposure and wetin no fit stay hidden
35. A kì í sọ̀rọ̀ ìkọ̀kọ̀ kó má diyàn ní gba-n-gba.
Literal: A kì í sọ̀rọ̀ ìkọ̀kọ̀ one does-not speak-a-matter in-secret kó má diyàn ní gba-n-gba without-it becoming-a-dispute in-the-open.
Idiomatic: "One does not conspire in secret without the matter eventually causing a public argument."
Meaning: Secret plan surely dey show face as open fight.
Used when: Owomoyela: "Anything wey dem do for secret go soon open"
Notes: Look entries 37 and 38 wey closely relate to am, wey talk the same thing with different picture; Owomoyela collection keep several phrasing wey almost be the same for this idea, wey be evidence on e own say dem really need make this point plenty times.
36. Ọ̀rọ̀ ìkọ̀kọ̀, ní gba-n-gba ní ḿbọ̀.
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: To hide something na temporary thing, no be permanent thing.
Used when: Owomoyela: "Anything wey dem do for secret go eventually open"
Notes: The shortest and clearest way wey dem take talk this theme for this file; compare how short e dey with entry 36 wey carry full story form.
37. Ohun tí a ò fẹ́ kéèyàn ó mọ̀ là ńṣe lábẹ́lẹ̀.
Literal: Ohun tí a ò fẹ́ the-thing that we do-not want kéèyàn ó mọ̀ people to know là ńṣe lábẹ́lẹ̀ is-what-we-do in-private.
Idiomatic: "It is what one wishes to keep a secret that one does in private."
Meaning: The act of hiding something na admission on e own say the thing wey dem hide no fit survive if dem see am.
Used when: Owomoyela: "If person no get anything to hide, e no suppose dey do things for secret"
Notes: The proverb dey reason backward from behaviour reach guilt: dem treat secret as sign of guilt instead of neutral thing, and na assumption wey this whole section share.
38. Bí a bá ńyọ́lẹ̀ dà, ohun abẹ́nú a máa yọ́ni ṣe.
Literal: Bí a bá ńyọ́lẹ̀ dà if we are secretly plotting-treachery, ohun abẹ́nú the-hidden-thing a máa yọ́ni ṣe will secretly happen-to-one.
Idiomatic: "If one engages secretly in treachery, secret disasters befall one."
Meaning: Bad tin wey person do for secret dey bring secret consequence wey match am.
Used when: Owomoyela: "Crimes committed in secret do not go unrequited"
Notes: Dis proverb match di level of di bad tin to di level of di punishment, secret for secret, instead of to promise say judgment go dey open for public like wetin entries 36 go reach 38 do; di two idea, say secret sin go come open and say secret sin dey get punishment wey match am, dey side by side for di source without any effort to join dem together.
39. Bí abẹ́rẹ́ bí abẹ́rẹ́ lèèyàn ńṣèké; ọjọ́ tó bá tóbi tó ọkọ́ tí a fi ńroko ní ńpani.
Literal: Bí abẹ́rẹ́ bí abẹ́rẹ́ like-a-needle like-a-needle lèèyàn ńṣèké is-how-a-person builds-up-deceit; ọjọ́ tó bá tóbi tó ọkọ́ the-day it-becomes-as-large-as a-farm-hoe tí a fi ńroko that-one-uses to-till-a-farm ní ńpani is-when-it-kills-one.
Idiomatic: "Like a needle, like a needle, one compiles falsehood; the day it is as big as the hoe one uses on a farm, that is the day it kills one."
Meaning: Small small lie wey person dey talk dey gather together reach level wey fit kill person.
Used when: Owomoyela: "Small falsehoods eventually grow into a habit powerful enough to kill"
Notes: Di scale start from needle reach hoe blade, di two na metal and na tool wey dem arrange by size, and dis one make di picture dey consistent as di object dey grow; dis metaphor develop pass most of di other entry for inside di set, and e make sense to read am slowly.
How to read dis set
Two tension dey inside dis thirty-nine proverb, and di collection no solve any of dem.
Dem no give time when truth go win. Entries 1, 3, 6, 9, 27 and 28 all promise say truth go win at last, but entry 26, from di same authority, talk say nobody dey buy truth for market while people dey pay cash for lie, and entry 25 talk say dem dey treat honest person like di monster of di town. Owomoyela put di two of dem without pointing out di contradiction, and dis one align with di general warning wey im dey give say na condition dey make person choose proverb, no be say na doctrine wey dem fix stand .
Dem dey look wayo like sometin wey dey scatter on its own, no be just say e bad morally. Plenty of dis proverb, especially entries 10 reach 18 and 36 reach 40, no be moral advice at all, but na observation about how tins dey work: to use soft word no dey change wetin person dey talk about, secret dey bring wetin go expose am, and di fear wey liar dey fear dey last pass di lie itself. Wetin di proverb tradition dey do close pass to describe di physics of wayo instead of to preach against am, and dis descriptive style na part of wetin make dis proverbs work well as indirect correction during conversation: person no need to talk anytin about di person wey dem dey correct, na only about how lie dey behave.