Sourced Yorùbá proverbs about riches, destitution, debt and the uses and limits of money, presented with the original, a literal gloss, a named translation, and the situation each is spoken in.
Machine na im translate dis page and no person don check am. The Yorùbá wey dem quote, the proverbs, the meanings and the citations dey exactly as the original. Everything else fit wrong.
The Yorùbá wey dem quote, the proverbs, oríkì, ẹsẹ Ifá, word list headwords, Odù names and citations dey exactly as the corpus record dem, for every language.
Owó na money, whether na cowrie, coin, or cash as currency dey change over time, and ọrọ̀ na wealth or riches for broader sense, property and social level together. Dis file gather forty-eight Yorùbá proverbs wey money and lack of money na di main topic: wetin money fit buy and wetin e no fit buy, how people dey treat rich person and poor person different-different, wetin debt dey do to person respect or posture, and wetin dey happen to money inside hand of person wey no know how to use am. Di proverbs no dey agree with each other. Some dey talk say money dey solve everything; others dey talk say character or wisdom pass money. Di two positions dey valid and active, and Yorùbá speaker dey choose di one wey match wetin dey happen for dat moment.
Plenty of di entries wey dey below come from Oyekan Owomoyela digitised proverb collection The Good Person: Excerpts from the Yorùbá Proverb Treasury, wey University of Nebraska-Lincoln host. Di collection print each proverb for standard orthography with full tone marks, before Owomoyela own English translation and one usage note inside bracket come follow am. Any place wey dem mark proverb with , di Yorùbá text and di idiomatic English na Owomoyela own, and dem reproduce am exactly as e print am.
Di second group of entries, wey dem mark [S2], come direct from Owomoyela print book Yoruba Proverbs (Nebraska, 2005), specifically di section wey dem call "On material wealth" (proverbs 2887-2946, pp. 284-288), through full-text extraction from di book. Dat extraction get one problem wey people know: di font wey dey inside di source PDF no always match well with Unicode, and plenty lines loose tone accents or, for di worst cases, full letters. Dem check every [S2] entry inside dis file letter by letter against dat extraction, and na only place wey di Yorùbá text complete without any missing letter dem use; plenty proverbs for dat section dey clear for English but e don scatter for Yorùbá, so dem cut dem comot instead of to dey guess. For place wey di tone marking of [S2] entry look like say e no complete even after dis check, di notes section talk am.
Di third small group, wey dem mark , come from Osoba peer-reviewed article about socio-pragmatic functions of Yorùbá proverbs, wey based on field collection for Ile-Ife, wey print Yorùbá with apostrophe-based orthography without any tone marks at all . Dem reproduce dose entries exactly as dem print am, without tone marks, and dem indicate am like dat.
Di literal line for each record na di person wey compile dis corpus write am, as e work from di printed Yorùbá and separate di metaphor wey di idiomatic translation cover up. Where di compiler literal reading and di source idiomatic translation no agree or go different directions, di notes section talk am.
Literal: Òrìṣà bí ajé a-god like wealth ò sí does-not exist; ajé wealth ní ńgbéni ga is-what elevates-one high.
Idiomatic: "There is no god like money; it is money that makes people great." [S2]
Meaning: Dem dey treat wealth like di most powerful force wey person fit get, wey high pass di òrìṣà demsef.
Used when: Dem dey talk am, most times with small irony, when money don clearly settle matter wey argument or status no fit settle.
Notes: Di comparison with òrìṣà na deliberate escalation, no be just ordinary hyperbole: e put money inside di category of things wey people dey serve and beg. Owomoyela own explanation dey direct: "Money can accomplish anything" [S2] Compare entry 6, wey make di exact same claim about problems specifically.
Literal: Owó money lorí ràn is-the-head-of a-matter; bówó bá dénú ràn if-money arrives-inside a-matter, yíyọ ní ńyọ a-solution is-what emerges.
Idiomatic: "Money is the head of any problem; when money is introduced into a problem, its solution results." [S2]
Meaning: Money na di main thing wey dey decide how to settle Wahala or difficulties.
Used when: Dem dey talk am about dispute or tight situation wey no dey move anywhere until money enter matter.
Notes: Owomoyela footnote explain di idiom yọ orí, wey literally mean "pull the head out," as di normal Yorùbá expression for solving problem, so di proverb stand on pun between di "head" of di matter and di "extraction" wey settle am [S2]. Dat play on words no dey survive translation.
Literal: Owó ní money says bí nkò sin lé if-I-am-not at-home, kẹ́ni kẹ́ni má daba lẹ́hìn own let-no-one plan behind me.
Idiomatic: "Money says, 'if I am not at home let no one deliberate in my absence.'"
Meaning: No serious decision fit go ahead without making dem consult money first.
Used when: Dem dey quote am to show say money importance no get argument, just as elder must dey present before dem fit settle matter .
Notes: Osoba print di Yorùbá without tone marks, for apostrophe orthography ("own" for wetin suppose be òun, "him/it/self"), and dem reproduce am here exactly as e print am . To personify money as head of household wey e absence dey stop meeting na different rhetorical style from di more abstract claim for entry 2, and Osoba discussion present am as evidence say dem "highly value" money and dey give am praise-names for Ife usage . Dis na variant of Owomoyela Owó ní nígbà tí òun ò sí nílé, ta ní ńdámọ̀ràn lẹ́hìn òun?, "Money asked, when it was not at home, who dared to make plans in its absence?" [S2], wey show say di same proverb survive inside full-book collection and inside independent field collection wey happen decades apart.
Literal: Owó money lọjà is-the-market.
Idiomatic: "Money is trade." [S2]
Meaning: Trade no fit happen without money to do am.
Used when: Owomoyela note: "There is no trading in the absence of money" [S2]
Notes: Na three words, verb no dey, na the shortest way to talk the matter. Make you compare entry 18 for down, wey talk similar thing about market wey no dey sell.
Literal: A kì í fi owó one does-not use money du oyè-e alágbára to-contest a-title-of-the-strong.
Idiomatic: "One does not rely on money to contest a chieftaincy reserved for the strong."
Meaning: Some positions na strength or merit person take dey get am, wey money no fit replace.
Used when: Owomoyela note talk the main principle direct: "Money no fit buy everything"
Notes: Dis proverb balance the heavy claim wey dey inside entry 1 and 2 for dis same collection: money get power, but some special achievement, like title wey dem reserve for physical or war power, dey outside wetin money fit buy.
Literal: Ọ̀ràn gbogbo every matter, lórí-i ṣílè on-the-head-of a-shilling ní ńdá sí is-what it-resolves-into.
Idiomatic: "All matters resolve themselves around a shilling." [S2]
Meaning: Matter no matter wetin the dispute be, na money dey settle am.
Used when: Owomoyela note: "Money dey solve every problem" [S2], the same claim as entry 2 but for different way.
Notes: Owomoyela date dis proverb go the time of colonial British money, since dem mention the shilling direct [S2]. The fact say the collection keep two different proverbs wey dey make the exact same claim, one wey mention shilling and one wey talk about money generally, dey show say the idea don tey and na later dem just put the coin name on top.
Literal: Owó money la fi ńfíná owó is-what-we use to-light-a-fire-for money; bí ẹgbẹ̀rún bá so lókè if a-thousand grows on-a-branch above, igbió la fi ńká a two-hundred is-what-we use to-pluck it.
Idiomatic: "Money is what one uses to kindle the fire for money; if a thousand cowries grow from the branches above, one uses two hundred cowries to pluck them."
Meaning: To make money, person must spend money first.
Used when: Owomoyela: "Without money wey dem spend, profit no fit dey"
Notes: The picture wey show cowries dey grow for branch like fruit, wey need other cowries to harvest am, take describe economic principle like farm work, wey be how dis proverbs dey take explain deep idea with everyday things.
Literal: Owó money la fi ńlògbà is-what-we use to-secure pleasures; ọgbọ́n wisdom la fi ńgbélé ayé is-what-we use to-hold-a-good life.
Idiomatic: "It is with money that we secure pleasures; it is with wisdom that one secures a good life."
Meaning: Money dey buy enjoyment; wisdom dey secure wetin go last pass.
Used when: Owomoyela note: "Riches good, but wisdom get value pass"
Notes: Dis proverb put wisdom above money, wey dey directly opposite entry 1 and 2 for up, wey put money above everything. The two positions dey inside the same collection, and none no dey cancel the other; person wey dey talk go pick the one wey fit the occasion.
Literal: Ẹ̀ní lówó whoever has-money kó ṣe bí ọba let-them act like a-king; àrà wo what feat lahún fẹ́ fi owó dá? would-a-miser want to use money to-perform?
Idiomatic: "Whoever has riches should act like a king; what kind of feat can a miser perform with money?"
Meaning: The main point of wealth na to spend am well; to hold am tie dey waste the purpose.
Used when: Owomoyela note: "The best thing to do with wealth na to use am live well"
Notes: Àrà, wey mean wonder or great thing, take show the stingy person failure to act like say e fail to perform: e get the means to do something wonderful but e no do anything. Check entry 35 reach 38 for down wey talk about spending and stinginess more direct.
Literal: Ẹ̀ní mọ owó-ó lò whoever knows money to-use lowó ḿbá gbé is-who money stays-with.
Idiomatic: "It is the person who knows how to use wealth that wealth attaches to."
Meaning: Wealth dey stay through sense to use am, no be just to get am.
Used when: Owomoyela note talk the proverb direct: "Wealth dey follow only people wey sabi how to use am"
Notes: Gbé, to stay or live somewhere, treat money like something wey get im own choice of where e wan stay, wey agree with how dem treat money like person for entry 3 and other places inside dis file.
Literal: Òṣì poverty ní ńjẹ́ is-what says "Ta ní mọ̀ ọ́ rí?" "who has ever known you?" Owó ní ńjẹ́ money is-what says "Mo bá ọ tan." "I am your relation."
Idiomatic: "Poverty is what explains 'Who knows you?' Wealth explains, 'I am related to you.'" [S2]
Meaning: Poverty dey make people no see person; wealth dey create family connection wey no dey before.
Used when: Owomoyela: "Nobody know poor person, but everybody dey claim family with rich person" [S2]
Notes: Osoba also quote dis proverb without tone marks, and im informants explain am say: "Poverty and money dem treat dem like person inside dis proverb. Nobody wan make friend with poverty, but everybody like relationship with money" The two separate proof, one from full scholarly book and one from Ile-Ife field recording many years later, agree well on the words, wey be good evidence say the proverb don tey and e spread reach many places.
Literal: Olówó the-rich-person lará mọ̀ is-whom kin acknowledges; ará ò mọ ìṣẹ́ kin does-not acknowledge poverty; èrò tí ò lówó the-wayfarer who has-no-money, ará fa ìwé rẹ̀ ya kin tears his papers.
Idiomatic: "Kin acknowledges only the rich; no kin claims a poverty-ridden person; the wayfarer who has no money for kin rips up his papers." [S2]
Meaning: Na money dey make family recognise person, no be only bloodline.
Used when: Owomoyela: "Everybody dey associate with rich person, but nobody sabi poor person" [S2]
Notes: Di footnote wey Owomoyela put explain say "to tear person papers" na idiom wey mean say make person scatter im own fortune, so dem show say di traveller wey dey broke dey destroy di remaining credentials wey e get by imself [S2]. If person compare am with entry 11, di two proverb dey make di same point about family relation and money from different angles.
Literal: Olówó the-rich-person layé mọ̀ is-whom the-world acknowledges.
Idiomatic: "Humankind knows only the rich." [S2]
Meaning: Na only rich people dey get recognition for dis world.
Used when: Owomoyela: "Poor people no count for dis world" [S2]
Notes: As dem squeeze am to four words, e state clear fact straight, unlike wetin entry 11 and 12 dramatise; di three proverb form one tight group about di same complaint, and as dem repeat across di collection, e show say na common matter.
Literal: Ẹ̀ni tí iṣẹ́ ńpa-á one-whom work is-killing yá ju is-better-than ẹni tí ìṣẹ́ ńpa one-whom poverty is-killing lọ surpassing.
Idiomatic: "A person dying from overwork is better than a person dying of destitution."
Meaning: E better make work kill person pass make poverty kill am.
Used when: Owomoyela: "E better to die from overwork or work hazard pass make person die from poverty"
Notes: Di proverb balance on top di way iṣẹ́ (work) and ìṣẹ́ (poverty, destitution) take nearly sound alike, na only tone differentiate dem, and na di kind wordplay based on tone be dis wey dey lost for translation and wey person wey just dey read literal meaning go miss. Compare am with entry 40 wey dey below, wey make di same ranking with different words.
Literal: Ìṣẹ́ tó ṣẹ́ ọmọ lógún ọdún poverty that has-afflicted a-child for-twenty years, ìyà tó jẹ ọmọ lọ́gbọ̀n oṣù suffering that has-plagued a-child for-thirty months, bí kò pa ọmọ if it-does-not kill the-child, a sì lẹ́hìn ọmọ it-should leave the-child.
Idiomatic: "The poverty that has plagued a child for twenty years, the suffering that has been the fate of a child for thirty months, if it does not kill the child it should leave the child in peace."
Meaning: Long-time suffering, if e never destroy person, don reach im limit and suppose end.
Used when: Owomoyela: "Patience and endurance go eventually put end to all suffering"
Notes: Di different time periods wey no balance, twenty years against thirty months, no be mistake; dem put two different types of suffering (long-standing poverty, serious sharp suffering) side by side without forcing dem to use di same clock, and di logic of di proverb work for di two cases anyway.
Literal: Bí ẹkẹ́-ẹ tálákà if the-forked-stake of-a-poor-person ò tó lówùúrọ̀ is-not long-enough in-the-morning, á tó lálẹ́ it-will-be long-enough at-night.
Idiomatic: "If a poor person's forked stake is not long enough in the morning, it will be long enough at night."
Meaning: Wetin person reject wen choices dey go turn acceptable wen choice no dey again.
Used when: Owomoyela: "Di things wey person reject wen choice plenty go become acceptable wen choice no dey"
Notes: Di forked stake na specific farm or house tool, and wetin e dey do no dey change between morning and night; na only poor person tolerance for im fault dey change as options for di day dey reduce.
Literal: Ìṣẹ́ ò mú ọkọláyà poverty does-not afflict the-husband kó má ran ọmọ and-not spread to-the-child; akúṣẹ́ the-poverty-ridden-person kì í ní ará does-not have relatives.
Idiomatic: "Destitution does not afflict the husband and spare his children; the poverty-ridden person does not have relatives." [S2]
Meaning: Poverty dey affect everybody inside house but e dey isolate person socially: e dey spread reach dependents and dey drive family away at di same time.
Used when: Owomoyela note: "As di head of di household dey broke dey affect everybody for di house; on di oda hand, poor person no get plenty friends" [S2]
Notes: Di proverb make two distinct points wey contrast join together, one na about how poverty take dey spread inside family and di oda one na about how e take dey affect outside relationship, and di usage note wey Owomoyela put make sure to separate dem instead of squeezing di whole sentence to just one point.
Literal: Ọjà tí ò tà goods that do-not sell, owó ló ńwá it-is-money it-is-seeking.
Idiomatic: "Goods that will not sell are only in need of money." [S2]
Meaning: Market wey never sell no mean say people no want am; e fit just be say e dey wait for buyer wey get money.
Used when: Owomoyela note: "Everything dey possible if money dey" [S2]
Notes: Di proverb change wetin look like condemn of di goods (say nobody want dem) turn am to judgement on di market (say nobody get money right now), wey shift blame away from di seller.
Literal: Owó ò sí money is-absent, èèyàn ò sunwọ̀n a-person is-not attractive.
Idiomatic: "[If] money is lacking, a person is unattractive." [S2]
Meaning: If money no dey, how person take dey attractive for people eye dey reduce.
Used when: Owomoyela note dey very clear: "Wealth na beauty" [S2]
Notes: Dis one dey directly contradict all di oda proverbs for inside di collection wey dey talk say na character matter pass money or fine face; check owe-iwa-character entry 14, "Ẹni tó lówó tí kò níwà, owó olówó ló ní," wey insist say person wey get money but no get character, di money no really be im own. Di two proverbs dey inside Owomoyela collection and dem no present one say e get authority pass di oda.
Literal: Olówó jẹun jẹ́jẹ́ the-rich-person eats slowly-slowly; òtòṣì jẹun tìpà-tìjàn the-poor-person eats with-anxious-haste; òtòṣì tí ḿbá ọlọ́rọ̀ rìn a-poor-person who walks-with a-wealthy-person, akọ ojú ló ńyá excessive audacity is-what he-is-displaying.
Idiomatic: "The rich man eats slowly and at leisure; the poor person eats fast and with anxiety; the poor man who keeps company with a wealthy man is exceeding his station."
Meaning: How person dey chop dey show di class wey e belong, and to cross class boundary go follow oda people dey na wetin dem dey see say person dey overstep im boundary.
Used when: Owomoyela: "Person suppose to dey follow friends wey dem level be di same"
Notes: Di observation about how fast person dey chop na real, clear sign of class, no be metaphor, before di proverb come generalize am to friendship. Compare entry 21, wey state di rule of friendship alone without di detail about eating.
Literal: Olówó ní ḿbá ọlọ́rọ̀-ọ́ rìn it-is-a-rich-person who walks-with a-wealthy-person; ẹgbẹ́ ní ḿbá ẹgbẹ́ ṣeré it-is-a-peer who plays-with a-peer.
Idiomatic: "It is a rich person that keeps company with a wealthy person; only people of equal standing play together."
Meaning: Di kind people wey person dey mix wit dey follow di money wey person get.
Used when: Owomoyela: "Person suppose dey follow people wey dem be mate"
Notes: Ẹgbẹ́, age group or peer group, na real Yorùbá social institution, no be just ordinary figure of speech, so di second part no just dey repeat di first part wit different words; e put di point on top real social structure of association.
Literal: Olówó the-rich-person ní ńjẹ iyán ẹgbàá is-who eats pounded-yam worth-two-thousand-cowries.
Idiomatic: "It is a rich person that eats pounded yams worth two thousand cowries."
Meaning: How person dey spend and chop dey follow wetin e get.
Used when: Owomoyela: "Di way person dey chop dey show how deep im pocket be"
Notes: Ẹgbàá, two thousand cowries, na specific and big amount for di cowrie money system wey show say di proverb image come from pre-colonial or early colonial money system, even though di main point about spending and person means still dey current till today.
Literal: Owó ẹ̀yẹ money-for-glory ò sú ẹni-í san does-not weary a-person to-pay; tọ̀ràn money-for-trouble ni ò súnwọ̀n is what-is-not pleasant.
Idiomatic: "People have no difficulty paying the money for glorious events; it is the money for trouble that is unpleasant to pay."
Meaning: Money wey person spend on celebration dey feel different from money wey person spend to comot body from wahala, even when di amount na di same.
Used when: Owomoyela: "Di wahala wey person take do beta tins na enjoyment, no be like di wahala wey person take comot body from trouble"
Notes: Di proverb draw mind distinction wey book of account no dey see: di two na spending, but na only one get social respect and reward join body.
Literal: Ọmọdé ní ẹẹ́ta lọ́wọ́ a-child has three-cowries in-hand, ó ní kí Èṣù wá he says let-Èṣù come ká ṣeré owó that-we play a-money-game; ẹẹ́ta-á ha tó will-three suffice Èṣùú sú epo lá? for-Èṣù to-buy palm-oil to-lick?
Idiomatic: "A child has three cowries in hand and challenges Èṣù to a game played for money; will three solitary cowries suffice for Èṣù to purchase palm-oil to lick?"
Meaning: Person wey just get small money dey think say di money fit do wetin pass im power, even against strong opponent.
Used when: Owomoyela: "People wey just get money for di first time dey over-estimate wetin dem worth all of a sudden"
Notes: Dem mention Èṣù here as ordinary strong gambling opponent, no be for any ritual sense, wey be common secular way dem dey take use names of gods for inside dis proverbs. Di pikin three cowries against di presumed wealth of Èṣù's na di whole joke.
Literal: Owó olówó the-money of-a-rich-person leégún ńná is-what the-masquerader spends.
Idiomatic: "Other people's money is what the masquerader spends."
Meaning: Person wey dey show off say e dey spend money, na oda people property e dey spend most times.
Used when: Owomoyela: "Person wey dey depend on oda people always dey rely on dem free hand"
Notes: Na community and di lineage wey egúngún masquerade represent dey sponsor am, so di image no be abuse wey dem just create for di proverb; e accurately describe how dem dey pay for masquerade costume and performance, wey di proverb come use describe any person wey dey chop on top oda people generosity.
Literal: Ọ̀dájú boldness, brazenness ló bí owó is-what-birthed money; ìtìjú excessive-shyness ló bí gbèsè is-what-birthed debt.
Idiomatic: "It is brazenness that gives birth to wealth; it is excessive reticence that gives birth to poverty."
Meaning: Bold mind to find gain dey bring wealth; to dey too fear or shy dey bring debt.
Used when: Owomoyela: "Nothing dey succeed without some bold mind"
Notes: Di proverb match owó (moni) against gbèsè (debt) instead of poverty directly, and dis one make di point sharp well-well: say person dey fear no be say e only fail to make di person rich, e dey even cause liability directly.
Literal: Owó the-money tọ́mọdé bá kọ́kọ́ ní that a-youth first has, àkàrà bean-fritters ní ńfi-í rà is-what he-uses-it to-buy.
Idiomatic: "The first money a youth comes into he spends on bean fritters."
Meaning: Young person first moni, na for small-small tins wey dey front of dem dem dey usually spend am put, instead of make dem invest am.
Used when: Owomoyela: "Di youth dem hardly sabi how to manage dia wealth"
Notes: Àkàrà na cheap snack wey people dey chop everyday, and dem choose am strictly sake of say na di least important tin wey person fit spend moni ontop, and na dat one be di point.
Literal: A kì í fi gbèsè sọ́rùn one does-not put debt around-the-neck ṣọ̀ṣọ́ dress-up-fashionably.
Idiomatic: "One does not carry debt around one's neck and live like a dandy."
Meaning: Make person wey dey owe moni dey do big man show off no fine at all.
Used when: Owomoyela: "Person suppose settle wetin e owe before e begin spend moni anyhow"
Notes: Sọ́rùn, for neck, treat debt like physical load wey person wear for body, and na image wey dey show across several proverbs for dis group.
Literal: A kì í kó èlé one does-not gather interest-on-a-loan ṣẹ̀ṣọ́ dress-fashionably.
Idiomatic: "One does not live fashionably on borrowed money."
Meaning: To use debt take do fashion no make sense at all.
Used when: Owomoyela note na direct instruction: "Live within wetin you get"
Notes: Èlé na specific name for di interest wey enter loan, no be di main moni wey dem borrow, and dis one make di criticism sharp well-well: na di cost to borrow di moni sef dem dey take pay for di fashion, no even be di main moni wey dem borrow.
Literal: À-wín-ná-wó borrowing-money-to-spend ò yẹni does-not become-one; à-gbà-bọ̀-ọ ṣòkòtò borrowed trousers ò yẹ ọmọ èèyàn does-not become a-person; bí kò fúnni lẹ́sẹ̀ if it-does-not fit-one at-the-leg a dòrògí it-becomes difficult-to-remove; ohun ẹni one's-own thing ní ńyẹni is-what becomes-one.
Idiomatic: "Borrowing-money-to-spend does not speak well of one; borrowed trousers do not become a person; if it is not tight around the legs it is difficult to remove; it is one's thing that fits one."
Meaning: Wetin person borrow no dey ever fit person well like wetin na person own, whether na moni or cloth.
Used when: Owomoyela: "Person no suppose live beyond wetin e get"
Notes: Di way dem join compressed nouns together (à-wín-ná-wó, à-gbà-bọ̀-ọ) pack complete clause put inside one noun wey get hyphen, and na construction wey dis collection note for oda places say e dey common for how Yorùbá dey form proverbs, and e hard to explain for English without di hyphens.
Literal: Ò báà kúrú whether-one-be short, ò báà párí whether-one-be bald, gbèsè ò sí if-debt is-absent, ẹ̀sín ò sí ridicule is-absent; onígbèsè the-creditor ló lè fini ṣẹ̀sín is-who-alone can make-one an-object-of-ridicule.
Idiomatic: "One may be diminutive, and one may be bald, but without debt one has not earned ridicule; only one's creditor has grounds to make fun of one."
Meaning: Physical deformity or weakness no dey make people laugh person, but debt wey person never pay dey cause am.
Used when: Owomoyela: "No matter how person no achieve anytin, as far say e no enter debt, e dignity dey intact"
Notes: One close variant, Èèyàn ìbáà kúrú, ìbáà búrẹ́wà, gbèsè ò sí, ìtìjú ò sí ("Whether person short or e ugly, if debt no dey, shame no fit dey"), show for oda place inside di same collection with almost di same structure but e use ìtìjú (shame) instead of ẹ̀sín (ridicule), wey dey show say dis proverb waka round with pass one fixed wording .
Literal: San là ńrìn straight is-how-we walk; ajé wealth (here: money, debt) ní ḿmúni pá kọ̀rọ̀ is-what forces-one to-sneak-about.
Idiomatic: "Straight and upright is the way one would walk; it is money that forces one to sneak about."
Meaning: Di natural way person dey behave na to dey open; na debt dey make person dey sneak or dey hide-hide.
Used when: Owomoyela: "When person dey inside debt, di person freedom to move freely go reduce"
Notes: Ajé normally mean wealth or good fortune, but inside how dem dey use dis proverb, Owomoyela interpret am specifically as di pressure of debt. Dis na example of di same word wey get opposite meanings (to get moni, to owe moni) depending on context, since both of dem involve how moni take hold person movement.
Literal: Arúgbó oǹdágbèsè an-old-person who-incurs-debt, ó ní he says mélòó ni òun óò dúró san níbẹ̀? how-much of-it will-he stay-around to-repay?
Idiomatic: "The old person who incurs debt, he says how much of it will he be around to pay?"
Meaning: Person wey near di end of e life dey think say di long-term wahala of debt no go fall ontop e head.
Used when: Owomoyela: "Person wey e days don dey counted fit dey free to collect long-term debt"
Notes: Di proverb report one selfish, cynical way of reasoning without say e support am; e just describe di temptation instead of to give advice say make person follow am.
Literal: Olówó á wá the-money-haver will-come; aláwìn á wá the-credit-buyer will-come; ìlú tí à ńgbé the-town where-we live la gbé ńgbàwìn is-where-we take-credit; à-rà-àì-san buying-without-paying ni ò súnwọ̀n is what-is-not good.
Idiomatic: "Those who have money will come, and those who will buy on credit will come; it is in one's town that one buys on credit; failure to eventually pay up is what is bad."
Meaning: To buy market on credit inside person own town na normal thing wey people dey accept; na when person refuse to pay the debt, na him problem dey.
Used when: Owomoyela: "Nothing bad dey to buy market on credit, as long as the person pay at the end"
Notes: The proverb clearly separate the two type of buyers, cash and credit, and e treat the two of dem as proper customer from the start, e come hold judgement until the question of whether person go pay later come out for the ending part.
Literal: Náwó-náwó one-who-spends-money-freely kì í ṣàpà is-not a-prodigal.
Idiomatic: "The big spender is not a prodigal."
Meaning: To spend person own money anyhow no be the same fault as to waste money.
Used when: Owomoyela: "Nothing bad dey to spend person own money"
Notes: This proverb and the two wey follow am form one small group wey dey defend person wey dey spend money well against the accusation say e dey waste am, as long as na truly e own money e dey spend; make you check entry 28 for up, wey only condemn spending when na debt dey fund am.
Literal: Ọ̀mùtí the-drunkard kì í ṣàpà is-not a-prodigal; owó ẹ̀ his-own-money ló ńná is-what he-spends.
Idiomatic: "The drunkard is not a prodigal; it is his money that he is spending."
Meaning: Even habit wey plenty people no dey like, like to dey spend money on top drink, no be waste of money if na the person own money.
Used when: Owomoyela: "Person fit spend e own money as e like"
Notes: The proverb defend drunkard based on one small technical point, say na e own money, without defending the act of getting drunk; na proverb about who dem dey call "prodigal," no be say e dey support drink.
Literal: Ohun tí ḿbá ahun náwó ẹ̀ the-thing that-will-help a-miser spend his-money ḿbẹ lápò-o ẹ̀ is right-in his-pocket.
Idiomatic: "What will help a miser spend his money is right there in his/her pocket."
Meaning: Dem go eventually take the stingy person own money from am, one way or another.
Used when: Owomoyela: "Person wey no willingly share wetin e get go somehow see say dem collect am from am"
Notes: The proverb dey give warning pass to make person laugh: e predict say na tif or loss na him go finally make the stingy person spend money, since e no go gree spend am willingly.
Literal: Kò rà he does-not buy, kò lówó lọ́wọ́ he has-no money in-hand, ó ńwú tutu he sits swollen-and-sulky níwájú onítumpulu before the-seller-of-bean-fritters.
Idiomatic: "He does not buy, he has no money, yet he sits sulkily before the seller of bean fritters."
Meaning: Person stand near something wey e want but no fit buy, and the vex dey show for e body.
Used when: Owomoyela: "Dem dey talk am about people wey no wan gree accept say dem no fit get wetin dem want"
Notes: The ideophone-related phrase wú tutu, to swell up cold because person dey vex, na physical description of how person dey pout instead of just metaphor, and the setting small and simple: snack stand, no be big market where high stakes dey.
Literal: "Ng óò gba owó-ò mi lára ṣòkòtò yìí" "I will get my money's worth out of these trousers," ìdí làgbàlagbà ńṣí sílẹ̀ his buttocks is-what the-old-man exposes.
Idiomatic: "'I will get my money's worth out of these trousers'; the grown man only winds up exposing his bare buttocks to the world."
Meaning: To insist say person must squeeze out the very last use from property wey dey wear out go end inside failure wey everyone fit see.
Used when: Owomoyela: "Person no suppose insist to squeeze every last bit of use from thing wey fit spoil"
Notes: The picture funny and e dey physical instead of abstract: e show false economy clearly, instead of just arguing about am, as e show exactly wetin dey happen to trouser wey person wear pass e useful life.
Literal: Ẹ̀ni ọ̀lẹ́ pa-á whoever laziness kills re ọ̀run òṣì goes-to a-heaven-of poverty; ẹni iṣẹ́ pa-á whoever work kills re ọ̀run ẹ̀yẹ goes-to a-heaven-of honour.
Idiomatic: "Whoever dies from poverty dies a miserable death; whoever dies from work dies a noble death."
Meaning: Death wey hard work bring get dignity pass death wey serious poverty bring.
Used when: Owomoyela: "E better make person die on top struggle pass make e give up to trouble"
Notes: This one na another version of entry 14 for up, wey dem arrange around laziness and destitution instead of overwork and poverty directly, and when person read the two together, dem show the same ranking wey dem put down for two different ways.
Literal: Ẹ̀ni tí ọ̀ṣọ́ bá wù whoever finery pleases kó ṣòwò let-them trade; ẹni ajé yalé-e rẹ̀ whoever wealth has-visited-the-home-of ló gbọ́n is-who-is wise.
Idiomatic: "Whoever likes fineries should engage in a trade; it is the person blessed by riches that is wise."
Meaning: If person like good things, e must work for am, and dem dey look success itself as proof of wisdom.
Used when: Owomoyela: "Na only hard-working people good things dey come meet"
Notes: Di second part na stronger claim wey person fit argue separately pass di first one: e dey make wealth look like proof say person get wisdom before, na position wey plenti proverbs for owe-iwa-character explicitly reject wen dem dey insist say character and wealth no get link or dem even dey opposite each oda.
Literal: Kí á siṣẹ́ to work ká lówó lọ́wọ́ and have-money in-hand ò dàbí-i is-not like ká mọ̀-ọ ná to-know-how to-spend-it.
Idiomatic: "To work and make a great deal of money is nothing like knowing how to spend it."
Meaning: To make money and to use am well na two separate skills, and di second one no dey guaranteed just because person get di first one.
Used when: Owomoyela: "Riches no mean anything if person no know how to use di wealth"
Notes: Dis proverb talk directly wetin entry 10 for up talk positively (say wealth dey follow people wey know how to use am), by way of contrast: to earn am na different and lesser accomplishment.
Literal: Ẹ̀ní fowó lògbà whoever uses-money to-secure-pleasure ló káyé já is-who lives-life properly.
Idiomatic: "It is the person who uses his/her money to enjoy life that lives well."
Meaning: Di proper way to use money na to take am enjoy person life.
Used when: Owomoyela: "Na to use money enjoy life"
Notes: Ká... já, to bring matter to proper conclusion, dey treat "living well" as achievement wey get definite end point instead of state wey no get end, wey match how dis proverbs dey usually frame good life as task wey person complete instead of condition wey person enjoy.
Literal: Dúkìa tí a fi èrú kójọ wealth that one gathers with foul-means kò mú ká dolówó does-not make one-become truly-rich.
Idiomatic: "The treasure one gathers by foul means will not make one rich."
Meaning: Wealth wey person get through wrong way no dey produce riches wey dey last.
Used when: Owomoyela: "Wealth wey person get through bad way no dey last"
Notes: Dolówó, wey literally mean "become owner-of-money," dey different here from just to gather property (dúkìa), so di proverb dey argue say to get property and to truly become rich no be automatically di same thing wen na through dishonest way person take get di property.
Literal: Igbá olóore the-calabash of-a-kind-person kì í fọ́ never breaks; àwo olóore the-china-plate of-a-kind-person kì í fàya never cracks; towó tọmọ both-money-and-children ní ńya ilé olóore is-what converges-on the-home of-a-kind-person.
Idiomatic: "The calabash of a kind-hearted person never breaks; the china plate of a kind-hearted person never cracks; both riches and children ever converge in the home of a kind-hearted person."
Meaning: Generosity dey get reward both materially and morally.
Used when: Owomoyela: "Good thing dey always follow people wey dey do good"
Notes: Di proverb connect kindness to wealth as cause and effect, wey get small tension with di claim for entry 44 say wealth wey person get through bad way no dey last; wen person join dem together, dem dey suggest say wetin di collection believe no be say wealth dey neutral, but say how person take get am and how di owner dey behave, di two matter for whether di wealth go last.
Sourced Yorùbá proverbs about labour, the farm and the discipline of effort, presented with the original, a literal gloss, a named translation, and the situation each is spoken in.
Fifty-eight Yorùbá proverbs on character, presented with the original, a literal gloss, a named translation, and the situation each is spoken in.
Sourced Yorùbá proverbs about the household, the lineage, the father's house and the obligations that follow from being born into a particular family.
Forty-eight Yorùbá proverbs on the ọmọlúàbí ideal, presented with the original, a literal gloss, a named translation, and the situation each is spoken in.
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.
Forty-three Yorùbá proverbs on sùúrù, patience, presented with the original, a literal gloss, a named translation, and the situation each is spoken in.