Òwe on Ìṣẹ́gun: Victory, Defeat and Surrender
Thirty-four Yorùbá proverbs on what wins a contest, what losing costs, the difference between being beaten and being humiliated, and the outcomes that no amount of effort alters, presented with the original, a literal gloss, a named translation, and the situation each is spoken in.
Ṣẹ́gun na to conquer, wey dem build from ṣẹ́, to break, plus ogun, war, so di Yorùbá word for winning literally mean to break war. Di proverbs wey dey inside here no really look di exact moment of victory, but na three tins around am dem focus on: wetin dey really bring victory, wey di collection say na cunning and backing instead of pure force; wetin defeat dey do to person, where e clearly separate say person lose from to say dem make am look stupid; and which kind contest na tin wey dem don settle down before hand no matter wetin any side do.
Wetin dey run throughout this file na di preference for indirect way. Person wey dey run fast go pass im own house, and person wey dey waka slow go take di title. Cunning dey win battles and knowledge dey scatter bad plans. Dog wey get people for back dey kill monkey, and person wey get people for back dey win court case. Where owe-war-warrior-battlefield dey talk about wetin fighter suppose do, this file dey talk about wetin dey really decide wetin go happen for di end, and di two answers no match at all.
Dem bring thirty-four proverbs put here under four groups: wetin dey win, wetin losing dey cost, defeat wey person no fit avoid, and reversals. Dem present di proverbs inside Owomoyela text and translation . Owomoyela bracket notes on how to use dem na di foundation for di Used when lines; anywhere wey di exact wording na im own, dem quote am. Anything wey dem mark say na di compiler own come from this collection self and get lower confidence.
Note on sources
Owomoyela print full standard orthography with tone marks and subdots, and dem copy im texts put here exactly as e print dem . E no link any informant to any proverb, because e believe say proverbs na community property .
Wetin dey win
1. Ọgbọ́n ní ń ṣẹ́gun; ìmọ̀ràn ní ń ṣẹ́ẹ̀tẹ̀.
Literal: Ọgbọ́n ní ń ṣẹ́gun it-is cunning that breaks-war; ìmọ̀ràn ní ń ṣẹ́ẹ̀tẹ̀ it-is counsel that breaks-conspiracy.
Idiomatic: "Cunning wins battles; knowledge defeats plots."
Meaning: Na brain and sense, no be force, dey settle every kind contest.
Used when: Owomoyela: "Cunning and knowledge will help one prevail"
Notes: Di verb ṣẹ́, to break or snap, dey control di two clauses and e give di proverb im balance: na ọgbọ́n dey break war and na ìmọ̀ràn dey break conspiracy, and di parallel na di main point. Na this proverb dey guide this whole file, and make dem compare am with di warrior ethic for owe-war-warrior-battlefield, wey value courage where this one value sense.
2. Ajá tó lẹ́ni lẹ́hìn á pọ̀bọ; èèyàn tó lẹ́ni lẹ́hìn á jàre ẹjọ́.
Literal: Ajá tó lẹ́ni lẹ́hìn a-dog that has-people behind-it á pọ̀bọ will-kill a-monkey; èèyàn tó lẹ́ni lẹ́hìn a-person who has-people behind-him á jàre ẹjọ́ will-win a-case.
Idiomatic: "A dog that has people behind it will kill a monkey; a person with people behind him will win lawsuits."
Meaning: Na backing, no be who try pass, dey win contest.
Used when: Owomoyela: "With people behind one, one can accomplish the impossible"
Notes: Ẹni lẹ́hìn, people wey dey person back, na di Yorùbá phrase for supporters and na di main meaning of wetin di collection dey call wealth in people for other places. Di proverb dey straight say na who dey behind person dey decide court case, wey be stronger claim about court pass anything inside owe-justice-judgement-court. Di dog need di hunters make dem corner monkey, so di first clause na literal tin.
3. Bí ẹni ńlá ò bá tán, ọ̀ràn ńlá ò lè pa ni.
Literal: Bí ẹni ńlá ò bá tán if great people are-not exhausted, ọ̀ràn ńlá ò lè pa ni a-great trouble cannot kill one.
Idiomatic: "If there is no scarcity of great people, a great problem cannot kill one."
Meaning: Person fit survive wahala depending on how many big people e get to back am.
Used when: Owomoyela: "As long as one has powerful patrons, difficult problems will not defeat one"
Notes: This one dey explain as general principle wetin entry 2 talk through two examples, and di two of dem together show how this collection explain say results dey actually happen. Patronage inside Yorùbá society na system wey dey work well, no be say na corruption of di system, na make di proverb no dey criticize am.
4. Asáré tete ni ń kọjá ilé; arìngbẹ̀rẹ̀ ni yó rí í oyè jẹ.
Literal: Asáré tete the-fast runner ni ń kọjá ilé is-who runs-past the-house; arìngbẹ̀rẹ̀ the-slow walker ni yó rí í oyè jẹ is-who will get to-hold the-title.
Idiomatic: "The fast runner will run past his home; the leisurely stroller is the one who will win the title."
Meaning: Speed dey make person pass wetin e dey pursue, but careful and steady waka dey reach there.
Used when: Owomoyela note start with "A fast start does not guarant..." and e cut for di source wey dem check . As dem dey use am, e dey advise make person no rush when e dey pursue position.
Notes: Jẹ oyè, to chop title, na di normal Yorùbá expression for person wey hold chieftaincy, di same jẹ wey dem discuss for entry 7 of owe-king-chief-throne. Di proverb belong with owe-patience-suuru-restraint-temper and na one of di clearest statements for this collection say di contest dey long pass as e dey look.
5. Ẹni tí ó bá ní ìtara ló ní àtètè bá.
Literal: Ẹni tí ó bá ní ìtara whoever has zeal ló ní àtètè bá owns the-early-arrival.
Idiomatic: "It is the industrious person who wins the spoils."
Meaning: Person wey fast dey reach there first and carry wetin dey there.
Used when: Owomoyela: "Industry ensures success"
Notes: If you put am direct against entry 4, e be like contradiction: for there, person wey waka slow take di title, but here, person wey sharp take di gain. Di collection bring di two, and wetin make dem different na di object: title wey other people dey give, versus goods wey person claim because e reach first. Person wey dey talk go choose depending on which kind contest dey front of am.
6. Ìbáà tín rín, okùn òtítọ́ kì í já; bí irọ́ tó ìrókò, wíwó ní ń wó.
Literal: Ìbáà tín rín however slender, okùn òtítọ́ kì í já the-rope of-truth does-not snap; bí irọ́ tó ìrókò though a-lie be-as-big-as an-ìrókò, wíwó ní ń wó falling is-what it-does.
Idiomatic: "Even if it is flimsy, the thread of truth never snaps; even though a lie might have the girth of an ìrókò tree, it inevitably crashes."
Meaning: The advantage wey truth get no be say e get power, but say e no dey give way.
Used when: Owomoyela: "Truth go surely win over lie"
Notes: Na ìrókò be the biggest hardwood tree for the Yorùbá forest, wey dem discuss for entry 20 of owe-head-face-ori, so the comparison give lie every advantage of size but still show say e go fall. The contrast between thread wey hold ground and tree trunk wey collapse na argument about wetin dem take make dem, and na wetin make am pass ordinary talk.
7. Ojú oró ní ń lékè omi; òṣíbàtà ní ń lékè odò.
Literal: Ojú oró the-water-lettuce ní ń lékè omi is-what stays-on-top-of the-water; òṣíbàtà the-waterlily ní ń lékè odò is-what stays-on-top-of the-stream.
Idiomatic: "The water lettuce always winds up on the surface of the water; the waterlily always winds up on the surface of the stream."
Meaning: Dem no fit hold some things down.
Used when: Owomoyela: "Just as those plant dey remain for top of where dem dey stay, na so person go dey win over im enemy dem"
Notes: Lékè, to dey on top of, na also the normal word for to win over person, so the way plant dey behave and the talk about victory na the same word for Yorùbá. This proverb dey among the kind wey dem dey use like prayer or declaration instead of argument, and e belong to owe-prayer-blessing-curse.
8. Ojú rẹ́ gbin kò fọ́, a-jọ̀pọ̀-ìyà-má-rù.
Literal: Ojú rẹ́ gbin kò fọ́ the-eye saw filth and-did-not go-blind, a-jọ̀pọ̀-ìyà-má-rù one-who-endures-much-suffering-without-wasting.
Idiomatic: "The eye looks on a filthy sight and does not go blind, [like] one who sustains a succession of sufferings without wasting away."
Meaning: Power to endure na im own kind of victory.
Used when: Owomoyela: "With resilience person go overcome all problem"
Notes: The long joined noun a-jọ̀pọ̀-ìyà-má-rù na the kind name formation wey follow oríkì, and e dey give the person wey dey endure title instead of to just describe am. The proverb define victory as to survive instead of to conquer, wey be the most quiet and solid position for this file.
9. Àgbaǹgbá ṣe bẹ́ẹ̀, ó là wo lórí san-san.
Literal: Àgbaǹgbá ṣe bẹ́ẹ̀ the-àgbaǹgbá did-so, ó là wo lórí san-san it grew horns prominently on-the-head.
Idiomatic: "Despite all difficulties, the animal àgbaǹgbá sprouts prominent horns on its head."
Meaning: The thing succeed and get clear result to show for am.
Used when: Owomoyela: "Perseverance dey overcome all difficulty"
Notes: San-san na ideophone for something wey stand out well-well. The horn dem na evidence, and wetin the proverb dey do na to point hand to result wey don finish instead of to argue about effort, na why dem dey use am for the end of long work instead of during the work.
10. Eégún tí ń jẹ orí ẹṣin, orí àgbò ò lè kò ó láyà.
Literal: Eégún tí ń jẹ orí ẹṣin the-masquerader who eats horses' heads, orí àgbò ò lè kò ó láyà a-ram's head cannot daunt him.
Idiomatic: "The masquerader who is accustomed to eating horse heads will not be daunted by ram heads."
Meaning: Person wey don handle the bigger thing, small thing no fit stop am.
Used when: Owomoyela: "Person wey don face serious challenge no go let small wahala defeat am" Owomoyela cross-reference 2272 .
Notes: Horse na the bigger sacrifice wey get more respect, while ram na the normal one, so the proverb rank the two according to wetin dem dey actually offer for Yorùbá practice. Kò ... láyà, to meet for chest, mean to intimidate.
11. Ìrókò o-nígun-mẹ́rìn-dín-lógún ò tó erin-ín gbé mì, áḿbọ̀ǹ torí ìtó ò a-lára-bóró-bóró.
Literal: Ìrókò o-nígun-mẹ́rìn-dín-lógún an-ìrókò-stick with-sixteen edges ò tó erin-ín gbé mì is-not enough for-an-elephant to-swallow, áḿbọ̀ǹ torí ìtó ò a-lára-bóró-bóró how-much-less the-melon-fruit with-a-smooth-body.
Idiomatic: "An ìrókò stick with sixteen edges is nothing for an elephant to swallow, much less the melon fruit with a smooth body."
Meaning: As person don take the hard thing, the easy one no go bring any wahala at all.
Used when: Owomoyela note start with "A person not defeated by a formidable obstacle will certainly not be stopped by ..." and e cut for the source wey dem consult .
Notes: Áḿbọ̀ǹ, how much more or how much less, na the Yorùbá particle for arguing from big thing go reach small thing, and e show say this proverb na clear reasoning instead of image. E make the same move like entry 10 with different pair of object.
Wetin losing dey cost
12. Èkúté ilé ní tẹni tó pa òun ò dun òun bí ẹni tó gbé òun ṣánlẹ̀.
Literal: Èkúté ilé ní the-house-mouse says tẹni tó pa òun that-of-the-one who killed it ò dun òun does-not pain it bí ẹni tó gbé òun ṣánlẹ̀ like the-one who dashed it on-the-ground.
Idiomatic: "The house mouse says he is not as hurt by the person who killed him as by the person who dashed him on the floor."
Meaning: To kill person na one thing, and to treat the person with contempt as dem dey kill am na another thing.
Used when: Owomoyela: "I fit forgive the person wey defeat me, but no be the person wey take advantage of me"
Notes: Na this difference be the main point for this file and the corpus dey return to am steady: defeat na wetin person fit bear, but humiliation no be wetin person fit bear. The mouse don already die but e still dey rank the two injury, wey be the dry humor inside the proverb. Compare entry 32 of owe-head-face-ori, where elder death better pass make disgrace meet am.
13. Ibi tí a ti mú ọ̀lẹ ò kún ná; ibi tí a ti mú alágbára á tó oko-ó ro.
Literal: Ibi tí a ti mú ọ̀lẹ the-place where a-weakling was-seized ò kún ná bears no-marks; ibi tí a ti mú alágbára the-place where a-strong-man was-seized á tó oko-ó ro is-big-enough to-till as-a-farm.
Idiomatic: "The place where a lazy person was apprehended bears no marks; the place where a powerful man was apprehended is broad enough to plant a farm."
Meaning: Dem carry di two of dem go, na di ground show which one fight back.
Used when: Owomoyela: "Person wey get value, even if dem defeat am at last, go leave sign say im fight well well"
Notes: Di way dem take measure di struggle na di area of ground wey scatter, wey be physical proof wey no depend on how di matter end. Di proverb allow make dem judge person wey lose based on proof instead of wetin happen at di end, and na di most generous tin wey di collection talk about losing.
14. A hán ìkokò lọ́wọ́ ọ̀tún, a hán ìkokò lẹ́sẹ̀ òsì; ó ku ẹni tí yó kò ó lójú.
Literal: A hán ìkokò lọ́wọ́ ọ̀tún we lopped the-hyena's right foreleg, a hán ìkokò lẹ́sẹ̀ òsì we lopped the-hyena's left hindleg; ó ku ẹni tí yó kò ó lójú there-remains whoever will meet it face-on.
Idiomatic: "We lop off the hyena's right forelimb; we lop off the hyena's left hind limb; the question is, who will face it now?"
Meaning: Di wound wey dem give di animal no settle anytin and e make di animal dey vex pass before.
Used when: Wetin Owomoyela write explain say to wound di animal like dat no be victory, e only make di animal vex well well .
Notes: Di phrase ó ku X, wey mean "X remain," na di Yorùbá way to call di part of account wey dem never settle, wey dem discuss for entry 10 of owe-iwa-character. Di proverb dey talk about half-half victory wey leave di main wahala dey alive and dey vex more, and e be one of di sharpest warning for di collection against revenge wey person no finish.
15. Ẹni tó mi kùkùté, ara-a rẹ̀ ní ń mì.
Literal: Ẹni tó mi kùkùté whoever shakes a-tree-stump, ara-a rẹ̀ ní ń mì it-is his-own body that shakes.
Idiomatic: "The person who shakes a tree stump shakes himself."
Meaning: Di tin wey no fit move dey return all di force back to di person wey push am.
Used when: Owomoyela: "Anybody wey challenge enemy wey e no fit defeat dey plan im own downfall"
Notes: Tree stump get root for ground and dem cut am short, so nothing dey to pull and e no fit shake, wey make am di exact image for enemy wey person no fit move. Di mechanics make sense and na im be di argument, just like entry 6.
16. Ẹní bá pé kí àkàlà má jòkú, ojú-u rẹ̀ lẹyẹ ń kọ́kọ́ yọ jẹ.
Literal: Ẹní bá pé kí àkàlà má jòkú whoever says the-ground-hornbill should-not eat carrion, ojú-u rẹ̀ lẹyẹ ń kọ́kọ́ yọ jẹ it-is his eyes the-bird will-first pluck-out and-eat.
Idiomatic: "Whoever says the ground hornbill should not eat carrion will be the first to lose his or her eyes to the bird."
Meaning: If you put mouth for wetin creature must do, na you go first suffer am.
Used when: Owomoyela: "Anybody wey try stop wetin must happen go get crushed as di tin dey happen" Owomoyela connect am to 2192 .
Notes: Di punishment match di offence well well: di man wey use eye show say e no agree lose di two eyes to di bird wey im try stop to chop. Compare entry 35 of owe-king-chief-throne, where even king no fit make law against wetin creature dey do naturally.
17. Bí lékèélékèé ò bá rómi wẹ̀, a dẹgbẹ́ àparò.
Literal: Bí lékèélékèé ò bá rómi wẹ̀ if the-cattle-egret finds-no water to-bathe-in, a dẹgbẹ́ àparò it becomes the-equal of-a-partridge.
Idiomatic: "If the egret cannot find water to bathe in, it becomes like the partridge."
Meaning: Comot wetin dey help am, di special tin go turn ordinary.
Used when: Owomoyela: "When big person lose wetin e get, e go turn like ordinary person"
Notes: Di respect wey egret get depend only on how im body white, wey be wetin entry 9 and 25 of owe-beauty-ugliness-appearance talk about, and white color dey need washing. Di proverb place greatness on maintenance instead of natural quality, wey be colder explanation pass wetin egret praise-names dey talk.
18. Gagalo-ó ṣubú, ọwọ́ tẹ apákó.
Literal: Gagalo-ó ṣubú the-stilt-walker fell, ọwọ́ tẹ apákó hands reached the-planks.
Idiomatic: "The stilt walker falls; planks become available."
Meaning: As e fall, di stilt wey e take dey walk don turn wetin anybody wey dey stand dere fit pick.
Used when: Owomoyela: "When person lose control, im property dey open for anybody to carry"
Notes: To walk on stilts na performance skill wey join with masquerade, so di man dey high up and everybody dey see am before e fall, and di proverb clear well well about how fast di crowd take change mind towards am. E belong to di same group with owe-power-limits-loss.
19. Odídẹrẹ́ d'awo, ìkó ìdí ẹ̀-ẹ́ dọ̀gbẹ̀rì.
Literal: Odídẹrẹ́ d'awo the-parrot became an-initiate, ìkó ìdí ẹ̀-ẹ́ dọ̀gbẹ̀rì its tail-feather became a-non-initiate.
Idiomatic: "The parrot becomes fully initiated into the secrets; his tail feather becomes a noninitiate."
Meaning: Di bird fly go up and di feather wey make am get value remain for outside.
Used when: Owomoyela: "Di person wey dem help reach high level go get big glory, but di person wey support am lose im own level"
Notes: Di red tail feather, ìkó, na di item wey dem dey use for ritual and royal dressing, so na di feather give parrot importance and here dem separate am from di bird. Ọ̀gbẹ̀rì na person wey dem never initiate, di regular term for cult vocabulary. Di proverb na di collection sharpest statement about people wey back person wey dem later dump, and e pair with entry 2, where backing na wetin dey win.
20. Kàkà kí ọmọdé pàgbà láyò, àgbà a fi ọgbọ́n àgbà gbé e.
Literal: Kàkà kí ọmọdé pàgbà láyò rather-than a-child beating an-elder at-ayò, àgbà a fi ọgbọ́n àgbà gbé e the-elder uses elder's cunning to-carry-it.
Idiomatic: "Instead of permitting defeat by a child in a game, an elder should resort to elderly wiles."
Meaning: Make junior person win elder no be acceptable outcome, and di elder go use anything wey im get take avoid am.
Used when: Owomoyela: "Elder suppose save im face and protect im position with any means wey dey available"
Notes: Ayò na di board game of seeds and cups, di same one wey supply di pun for entry 29 of owe-war-warrior-battlefield. Di explanation wey Owomoyela give dey support di move instead of to criticize am, wetin make sense to notice: di proverb no be complain about elders wey dey cheat but na advice to dem, and e show how di corpus value seniority pass fair play.
Defeat wey dem no fit avoid
21. Bí adìẹ́ bá ṣe ogún, tó ṣe ọgbọ̀n, àgò ni yó dè é.
Literal: Bí adìẹ́ bá ṣe ogún whether chickens be twenty, tó ṣe ọgbọ̀n or be thirty, àgò ni yó dè é the-coop is-what will cover-them.
Idiomatic: "Whether chickens number twenty or thirty, they will yield to being covered by the coop."
Meaning: Number of tins no dey change outcome wey no depend on numbers.
Used when: Owomoyela: "Pesin no fit avoid some kind fate just because of numbers alone"
Notes: Dem dey cover di birds with coop when night reach no mata how many dem be, so di proverb dey reason from normal house routine instead of contest. Na di plainest statement for di file say some results na structural tin.
22. Bí ikú bá ti lẹ̀kùn, ebi ní ń ṣíi.
Literal: Bí ikú bá ti lẹ̀kùn if death has-shut the-door, ebi ní ń ṣíi it-is hunger that opens-it.
Idiomatic: "If death locks a door, hunger will open it."
Meaning: Sorrow dey lock house, but wetin body need dey open am back.
Used when: Owomoyela: "Pesin wey dey mourn wey get heavy sorrow go still surrender give hunger soon or later"
Notes: Di proverb no dey mock mourning; e just dey observe di limit of wetin sorrow fit carry, and ebi, wey be hunger, na di same claimant wey pesin no fit deny wey dey decide di standard for entry 1 and 2 for owe-stomach-appetite-inner-person. Two forces dey against each oda, and di smaller one dey win because e dey continue without stopping.
23. A kì í mọ̀ọ́ gún mọ̀ọ́ tẹ̀ kí yán ewùrà má lẹ̀ẹ́ mọ.
Literal: A kì í mọ̀ọ́ gún mọ̀ọ́ tẹ̀ one is-never so-skilled at-pounding and-smoothing kí yán ewùrà má lẹ̀ẹ́ mọ that pounded ewùrà yam will-not be-lumpy.
Idiomatic: "One is never so good at pounding and smoothing that the pounded yams one makes with ewùrà yams [also water yams] will not be lumpy."
Meaning: Di material dey defeat di technique, no mata how di technique good reach.
Used when: Owomoyela: "Some kind work dey pass even experts"
Notes: Ewùrà, wey be water yam, get texture wey no go smooth no mata how dem pound am or work am, so na kitchen fact before e become proverb. Na di standard defence for di corpus for pesin wey sabi work but produce poor result, and e follow owe-skill-incompetence-botched-job.
24. Ẹní jù ló máa gbé ara mì nínú ajá àti ọ̀kẹ́rẹ́.
Literal: Ẹní jù the-one-who-exceeds ló máa gbé ara mì is-who will swallow the-other nínú ajá àti ọ̀kẹ́rẹ́ between the-dog and the-squirrel.
Idiomatic: "The more formidable will triumph over the other in a contest between the dog and the squirrel."
Meaning: Where di difference big reach dat level, di contest no get interest again.
Used when: Owomoyela: "Weak pesin no go win person wey get power"
Notes: Di corpus dey usually prefer indirect victory, like for entry 1 and 4, and dis proverb show di limit of dat preference: wayo get level wey e fit reach, and beyond dat na size dey settle di mata. Dem dey quote am to advice pesin make e no fight instead of to praise di strong person.
25. Kò sí ìlù tó lè borí-i bẹ̀ḿbẹ́.
Literal: Kò sí ìlù there-is-no drum tó lè borí-i bẹ̀ḿbẹ́ that can surpass the-bẹ̀ḿbẹ́.
Idiomatic: "There is no drum that can surpass the bẹ̀ḿbẹ́."
Meaning: For dat category, seniority or who pass who don already settle.
Used when: Owomoyela: "Di biggest tin no go lose im high position give small-small tins"
Notes: Borí, to surpass, mean 'to cover head' word-for-word, so di Yorùbá idiom for outranking dey built on di orí wey dem discuss throughout owe-head-face-ori. Di bẹ̀ḿbẹ́ na big drum wey dem dey use for important occasions, and di proverb also belong with owe-drummer-music-performance.
26. Bí ìkà-á bá ń rojọ́, ìkà kọ́ ni yó da.
Literal: Bí ìkà-á bá ń rojọ́ if the-wicked-one states-a-case, ìkà kọ́ ni yó da it-is not a-wicked-one who will judge-it.
Idiomatic: "If the wicked person states a case, it is not the wicked person who will judge it."
Meaning: E no fit judge mata wey im sef dey involved inside.
Used when: Owomoyela: "Wicked pesin no go win where judge wey no dey take side dey"
Notes: Di proverb dey state structural safeguard instead of hope, and e belong with owe-justice-judgement-court. When dem compare am with entry 2, where na who get people for back dey win court case, di corpus dey hold two views about di courts at di same time and none of dem dey cancel di oda.
27. Kí ilẹ̀ tó pa òṣìkà, ohun rere gbogbo á ti bàjẹ́.
Literal: Kí ilẹ̀ tó pa òṣìkà before Earth kills the-wicked-one, ohun rere gbogbo á ti bàjẹ́ every good thing will-have been-spoiled.
Idiomatic: "Before Earth kills the wicked, a great many good things will have been ruined."
Meaning: Di reckoning dey come, and e dey come late.
Used when: Owomoyela: "God justice fit eventually win, but before dat time plenty evil go don happen"
Notes: Ilẹ̀, Earth, dey act as agent here pass ordinary place, and Earth na di power wey dey witness oath and dey punish person wey break am for Yorùbá practice. Di proverb agree say victory go later come, but e refuse make dat one console am, na position wey di corpus state directly without to soften am.
Reversals
28. Bí iná bá wọlé, òkùnkùn a para dà.
Literal: Bí iná bá wọlé when light enters the-house, òkùnkùn a para dà darkness turns-itself-aside.
Idiomatic: "When light enters the house, darkness removes itself."
Meaning: Di smaller presence dey comot without fight.
Used when: Owomoyela: "When one's superiors arrive, one yields authority to them"
Notes: Para dà, to turn oneself aside, make di comot be wetin darkness do by imself instead of defeat wey dem force on am, wey be di respect wey di proverb dey show. E dey describe di normal Yorùbá practice of giving way wen senior person arrive, wey dem treat for owe-elders-seniority-respect.
29. Ó bọ́ lọ́wọ́ oṣù ó dàràn-mọ́jú.
Literal: Ó bọ́ lọ́wọ́ oṣù it escaped from the-moon ó dàràn-mọ́jú it shone-until-daybreak.
Idiomatic: "The moon loses its esteem and shines all night long."
Meaning: Because e stay outside whole night, e don spend finish everything wey make am special.
Used when: Owomoyela: "A person who overstays his or her welcome ceases to be valued"
Notes: Di proverb dey talk about how person position dey finish because of too much stay instead of failure, and na only duration dey cause am. Compare entry 17, wia dem comot resource, and entry 18, wia na falling cause am: di corpus separate three different ways wey person take stop to dey distinguished.
30. Bí ọtí bá ń pa ni, ṣé òòrùn ń pa bọ̀tí; oró tá a dá ọkà lọkà ń dá ni san.
Literal: Bí ọtí bá ń pa ni if drink is-striking one, ṣé òòrùn ń pa bọ̀tí the-sun struck the-fermented-corn; oró tá a dá ọkà the-injury we did the-corn lọkà ń dá ni san is-what the-corn is-repaying.
Idiomatic: "If wine intoxicates one, the fermented corn was beaten by the sun also; it is the pain one inflicted on the corn that is being avenged."
Meaning: Wetin di drink dey do you na di grain wey dey pay back wetin dem do am.
Used when: Owomoyela note begin with "If one is wronged by the person one has wronged, one has no ground for compl..." and e cut short for di source wey dem consult .
Notes: Di proverb trace chain of actions back through di brewing process, so e present di drunkenness as settling of account instead of accident. Dá san, to repay, na di normal word for settling debt, wey come make di grain be creditor.
31. Ọ̀tá ń lù ìlù ìbàjẹ́, Ọlọ́run ò jẹ́ kó dún.
Literal: Ọ̀tá ń lù ìlù ìbàjẹ́ the-enemy is-beating the-drum of-defamation, Ọlọ́run ò jẹ́ kó dún God does-not let it sound.
Idiomatic: "One's enemy is beating the drum of defamation, but God won't let it make a sound."
Meaning: Dem dey attack, but e no dey work.
Used when: Owomoyela: "God has frustrated the schemes of one's enemies"
Notes: Di picture clear well: di enemy dey work openly and di tool no dey produce anything, so di defeat complete and di attacker no fit see am. Dis na proverb of thanksgiving pass argument, and e belong with owe-prayer-blessing-curse.
32. Rìkíṣí ò gbọ́ oògùn; Ọlọ́run ní ḿbá ni ṣẹ̀tẹ́-ẹ rìkíṣí.
Literal: Rìkíṣí ò gbọ́ oògùn intrigue does-not respond-to medicine; Ọlọ́run ní ḿbá ni ṣẹ̀tẹ́-ẹ rìkíṣí it-is God who helps one break the-plot of-intrigue.
Idiomatic: "Intrigue cannot be combatted with medicine; only God can help one conquer intrigue."
Meaning: No preparation dey against conspiracy, na only help person fit run go meet.
Used when: Owomoyela: "Only God can help one overcome one's enemies"
Notes: Dis na another example of di internal doubt about oògùn wey dem note for entries 37 to 39 of owe-weapons-defence-vulnerability: dem give medicine im own place, but dem deny am dis particular side. Rìkíṣí na conspiracy or plot, and di proverb call am di specific threat wey technique no fit answer.
33. A kì í ba Ọlọ́run ṣòwò ká pàdánù.
Literal: A kì í ba Ọlọ́run ṣòwò one does-not trade with God ká pàdánù and-make-a-loss.
Idiomatic: "One does not trade with God and come up a loser."
Meaning: Na dat one be di only partner wey di account no fit go against you.
Used when: Owomoyela: "Any venture that takes God into account will surely prosper"
Notes: Di proverb put God for commercial relationship, ṣòwò, to trade, wey be di regular habit of di corpus to reason about unseen things with market words. E belong with owe-trade-profit-debt-trader as e take belong here.
34. Kòkòrò tó jẹ̀fọ́ jàre ẹ̀fọ́; ìwọ̀n lewéko ń dára mọ.
Literal: Kòkòrò tó jẹ̀fọ́ the-insect that ate the-vegetable jàre ẹ̀fọ́ is-vindicated against the-vegetable; ìwọ̀n lewéko ń dára mọ in-moderation is-how leaves should be-attractive.
Idiomatic: "The insect that eats the vegetable wins the case against the vegetable; leaves should observe moderation in their attractiveness."
Meaning: Dem free di person wey chop and blame wetin dem chop say e sweet pass.
Used when: Owomoyela: "A person enticed to a crime is not as guilty as the person who did the enticing"
Notes: Jàre, to win case or be vindicated, na legal verb, so di proverb set up real judgement and give verdict wey turn di obvious one upside down. Na im be di most striking reversal for di file, and di logic dey uncomfortable, as Owomoyela explanation make am plain: dem treat attraction like provocation. Compare entries 7 and 8 of owe-beauty-ugliness-appearance, wia beauty attract trouble and dem blame am for am.
Reading this set
Three observations across dis thirty-four proverbs.
For dis collection of proverbs, na rarely power dey bring victory. Entry 1 give am to wayo and advice, entries 2 and 3 give am to di people wey dey stand behind person, entry 4 give am to di man wey no rush, entry 6 give am to thread wey no dey cut, and entry 8 give am to di person wey just dey endure. Entry 24 gree say if di difference big reach, di animal wey strong pass go win, and e show say na special case instead of di general rule. Anybody wey try build Yorùbá theory of contest from owe-war-warrior-battlefield alone go miss di main point well-well.
Dem separate defeat from shame, and na only shame dem treat say person no fit bear am. Entry 12 show dead mouse wey rate di person wey kill am pass di person wey throw am down, entry 13 judge person wey dem beat by how ground scatter instead of di final result, and entry 20 give elder permission make e cheat instead make e lose to child. Di collection dey ready to accept defeat, but e no dey ready to allow dem make yeye of person, wey be di same arrangement wey dey for entry 32 of owe-head-face-ori, where death better pass disgrace.
Plenti of dis proverbs refuse to comfort person. Entry 27 gree say Earth dey kill wicked people, but e insist say everything wey good go first spoil. Entry 19 show say dem dey throway di supporter once di person wey e help don succeed. Entry 34 free di insect and blame di vegetable say e fine too much. Owomoyela record each one without trying to soften am, and collection wey keep only proverbs about truth wey dey win go misrepresent wetin dey inside di record for real.