Twenty-two Yorùbá proverbs on the sword, the arrow and the cudgel as objects, and on the exposed or unprepared state that a weapon exists to answer, presented with the original, a literal gloss, a named translation, and the situation each is spoken in.
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.
Idà na sword, ọfà na arrow, and kùmọ̀ na cudgel or club: di three weapon dem wey dey show pass inside Yorùbá proverb, together with di shield wey warrior dey carry for morning like any oda worker wey dey carry di tool of im work. Dis file gather twenty-two proverb where weapon na di main subject, how dem dey use am, how dem dey misuse am, how e suppose balance with di threat wey dey, or when e no dey at all, plus proverbs about how person dey exposed or unprepared wey weapon suppose solve. Di main point wey dey repeat no be say weapon good or bad, but say e get how person suppose balance am: to use wrong weapon for small problem na bad thing just as e bad if person no get weapon at all for big problem.
Di proverbs dey come from Owomoyela text dem and translations unless dem name another source. Di usage notes wey Owomoyela put inside bracket na wetin form di foundation for di Used when lines; where di words na im own, dem quote am directly.
Literal: Idà ahun the-tortoise's-own sword la fi ń pa ahun is-what-we-use to-kill the-tortoise.
Idiomatic: "It is with its own sword that one kills the tortoise."
Meaning: Every creature, and every person, dey carry di instrument of dia own downfall inside body.
Used when: Owomoyela: "Each person carries his or her own bane"
Notes: Owomoyela footnote explain wetin e literally mean: traditionally, dem dey kill tortoise by pulling out di head come dey scrub di neck against di sharp back edge of im own shell, di part of di shell wey dem dey call for Yorùbá as tortoise sword . Di proverb no be wetin dem just cook up for di saying; e dey name real way dem dey kill and cut di animal, come use am draw general lesson.
Literal: Idà ń wó ilé ara ẹ̀ the-sword is-destroying its-own home ó ní òún ḿba àkọ̀jẹ́ it-says it is-ruining the-scabbard.
Idiomatic: "The sword is destroying its own home, and it says it is ruining the scabbard."
Meaning: Person wey wetin e dey do go later backfire on top im head dey insist say na only oda people e dey harm.
Used when: Owomoyela: said "of a person whose actions will eventually recoil on him or her, even though the person thinks that he or she is hurting others"
Notes: Di scabbard na di sword own house, so di complaint of di sword dey mistake self-harm for harm wey dem do to oda place; di proverb stand on dat confusion instead of any violent thing. Owomoyela cross-reference entry 1167 as related text .
Literal: A kì í fi idà one does-not with a-sword pa ìgbín kill a-snail.
Idiomatic: "One does not use a sword to kill a snail."
Meaning: Di solution wey person apply to problem no suppose big pass di problem itself.
Used when: Owomoyela: "Remedies should be commensurate with the problem"
Notes: Snail dey among di least dangerous creature wey Yorùbá proverb dey name, and sword na di most dramatic weapon; di gap between di two na di whole argument. Compare entry 9 for bottom, wey make di exact same claim but use fly instead of snail.
Literal: "Tèmi ò ṣòro" my-matter is-not urgent, tí kì í jẹ́ that does-not allow kí ọmọ alágbẹ̀dẹ that the-child of-a-blacksmith ní idà have a-sword.
Idiomatic: "'Mine is not urgent' prevents the son of the blacksmith from owning a sword."
Meaning: Person wey always dey shift give oda people im turn no go ever get wetin suppose be im own by right.
Used when: Owomoyela: "The person who always yields to others will never get anywhere"
Notes: Di irony clear well well: di one person wey sword suppose dey freely available for am, di blacksmith own pikin, dey stay without sword because e dey keep on dey shift im turn for im papa own forge. Di proverb dey talk about giving way wey no make sense instead of talking about weapons like dat, but e depend on di reader knowing say blacksmith house na di one place wey sword no suppose scarce at all.
Literal: Bí ọwọ́ ò bá tẹ èkù idà if the-hand has-not pressed the-hilt of-a-sword, a kì í bèrè one does-not ask ikú tó pa baba ẹni the-death that killed one's-father.
Idiomatic: "If one has not laid one's hand on the hilt of the sword, one does not ask what killed one's father."
Meaning: Person wey no get way to take act on answer no suppose dey go find am.
Used when: Owomoyela: "Until one is able, one should not attempt to right an injustice"
Notes: Di proverb connect two action dem wey normally no get connection, to ask question and to hold weapon tight, and e make di second one di condition before person do di first one: knowledge wey person no fit act on na knowledge wey never reach to get yet. E assume say vengeance na di expected response when dem kill person papa, wey di proverb no dey praise or condemn, e only make am depend on whether person get di capacity.
Literal: Ẹni tí a lù lógbòó mẹ́fà one-whom we struck with-a-cudgel six-times, tí a ní kó fiyèdénú whom we-tell should be-patient: ìgbà tí kò fiyèdénú ńkọ́? what-of the-time when he-does-not have-patience?
Idiomatic: "A person is hit with a cudgel six times and then urged to learn forbearance; what other option does he or she have?"
Meaning: To tell victim wey no get any oda option make e exercise patience na just to talk wetin clear already instead of providing real help.
Used when: Owomoyela: "A victim with no access to any remedy needs no advice to let matters drop"
Notes: Di kondo for here no bi di actor own weapon but di instrument wey dem use attack am, wey make dis entry different from most oda ones for dis file: na di pesin dey receive di beating, and di sarcasm face di bystander wey dey give advice instead of make e help. Compare entry 7, wey use di exact same image for different but related complaint.
Literal: Ẹni tí a nà ní kùmọ̀ mẹ́fà one-whom we beat with-a-club six-times, tó ní ọ̀kan ṣoṣo ló ba òun who says only-one landed-on him, níbo nìyókùú sọnù sí? where did the-rest disappear to?
Idiomatic: "If a person is hit six times with a club and says only one blow landed, where did the other blows disappear?"
Meaning: Pesin wey dey try make clear wahala look small no fit convince anybody, e only dey show say e dey deny wetin happen.
Used when: Owomoyela: "Pesin wey dey try make clear misfortune look small no dey deceive anybody"
Notes: Dem build di proverb like rhetorical demand say make dem give account, and di way di beating wey lost no make sense na di main argument: physical proof of beating no dey disappear just because di victim refuse to acknowledge am. If pesin read am beside entry 6, di two proverbs dey treat di same six-blow beating from opposite side, one dey talk about how advice dey useless, di oda one dey talk about how denial dey useless.
Literal: Ìbínú anger lọba fi ń yọ idà is-what-the-king uses to-draw sword; ìtìjú shame ló fi ḿbẹ́ẹ is-what-he-uses to-carry-through the-beheading.
Idiomatic: "It is in anger that the king draws his sword; it is shame that makes him go through with the beheading."
Meaning: Action wey start through vexing for one moment, na fear of shame dey make pesin finish am because to stop go look worse pass to finish am.
Used when: Owomoyela: "Once pesin begin careless action through vexing, e fit need to see am finish, no mata how e regret am, make e for avoid di bigger shame of backing down"
Notes: Di proverb separate two emotions across di same act: to draw di sword na anger get am, but di fatal cut na shame get am, wey bi sharper and heavier judgment pass to just call di king person wey get vex. E bi one of di few proverbs for dis set wey name di pesin wey hold weapon as king instead of ordinary pesin, wey make di excess of di action carry full political weight.
Literal: A kì í rí idà one does-not see a-sword lọ́rùn eṣinṣin at-the-neck of-a-fly.
Idiomatic: "One does not see a sword at the neck of a fly."
Meaning: To use heavy medicine or force wey too big for small problem na mistake on its own.
Used when: Owomoyela: "E no necessary to use sledgehammer kill fly. Again, some approach no correct to tackle certain problem dem"
Notes: Fly small pass snail wey dey entry 3 sef, and how dem pair di two proverbs for di collection show say di image of big weapon against small target work well sotey dem use am pass once with different creatures. Owomoyela own explanation extend di point pass ordinary size go reach propriety in general.
Literal: Idà kì í lọ a-sword does-not go kídà má bọ̀ without it returning.
Idiomatic: "The sword never departs without returning."
Meaning: Wetin pesin carry go dis kind mission, dem expect am make e return back to di owner.
Used when: Owomoyela: "Dem dey talk am inside context of prayer say make pesin wey dey travel return well"
Notes: Dis na di only entry for di set wey dem use as blessing instead of commentary on behavior; di way di sword dey always return home na good sign for traveler own return, di weapon dey stand in for di pesin wey carry am.
Literal: Agada the-machete ò mọ orí does-not know the-head alágbẹ̀dẹ of-the-blacksmith.
Idiomatic: "The sword cannot tell the smith's head from others."
Meaning: Weapon wey dem finish make no dey show special pity to di exact pesin wey forge am.
Used when: Owomoyela: "Natural justice no dey do favor"
Notes: Di blacksmith wey make di blade no get claim on top am once e don finish am; di object wey e shape no send who make am. Dis proverb different from entry 4, wey dey talk about respect instead of di weapon impartiality, even though both of dem use blacksmith house as di setting.
Literal: Bí a bá sọ idà síl̀ẹ if one throws a-sword down lẹ́ẹ̀mẹwàá ten-times, ibi pẹlẹbẹ ni yó dà délẹ̀ the-flat side is-what it-will land-upon.
Idiomatic: "If one throws a sword down ten times, it will come to rest on its side."
Meaning: No mata how tey dem take discuss or drag dispute, di main facts go still settle into di same shape.
Used when: Owomoyela: "No mata how long pesin drag case, di facts no go change"
Notes: Di flat, long shape of sword dey make am fall on im side pass make e balance on im sharp edge, observation about physics wey di proverb take form claim say facts dey stubbornly remain wetin dem bi, no mata how dem argue am.
Literal: Bí agbọ́n bá máa ṣorò when a-wasp is-about-to fight, a kì dí bọlẹ̀ it dips its-tail to-the-ground; bí idà-á bá máa ṣorò when a-sword is-about-to fight, a ki ẹ̀kù bọ àkọ̀ it dips its-hilt into-the-scabbard.
Idiomatic: "When the wasp is about to fight, it dips its tail in the ground; when a sword is about to fight, it dips its hilt into the scabbard."
Meaning: Heavy confrontation dey always get preparation wey pesin fit see before e happen, and dat preparation itself na warning.
Used when: Owomoyela: "Before engaging in a demanding task, one makes the proper preparations. Also, momentous events are presaged by warning signs"
Notes: The small movement wey sword dey make, how the handle dey settle inside the sheath before person draw am, dem take am match the natural readiness of insect; dis one expand wetin the proverb dey talk from human behavior go reach general law of how anytin wey carry weapon dey behave just before e act.
Literal: Ọ̀rọ̀ rere good talk ní ń yọ obì lápò is-what draws kola-nut from-a-pouch; ọ̀rọ̀ búburú provocative talk ní ń yọ ọfà lápó is-what draws arrow from-a-quiver.
Idiomatic: "Good talk brings the kola nut out of the pouch; provocative talk draws the arrow out of the quiver."
Meaning: The way person take talk dey determine whether discussion go end wit hospitality or wit fight.
Used when: Owomoyela: "Judicious language defuses problems, whereas thoughtless talk aggravates them"
Notes: Kolanut wey dem dey give visitor to welcome am, and arrow wey dem draw shoot enemy, na the two tins wey fit come out of talk wey the two parts of the sentence balance well; the proverb no need talk which kind talk better pass, because the picture wey e draw don already explain the matter.
Literal: A kì í gbélé one does-not stay-home gba ọfà receive an-arrow láìlọ ogun without-going to-war.
Idiomatic: "One does not sit at home, not going to war, and yet be shot with an arrow."
Meaning: Person own house suppose be the one place where danger from outside world no fit reach.
Used when: Owomoyela: "One should be safe in one's own home"
Notes: The proverb dey talk wetin suppose happen instead of wetin dey always happen, and na dat one dey give am power as complain: make stray arrow hit person for house, wen e no even follow fight the war wey bring the arrow, dem present am as breaking of rule wey suppose stand.
Literal: Àkànṣe a-special-undertaking lọfà ìmàdò is-the-arrow for-a-warthog; jagan oró an-ordinary poison ò ran èse has-no-effect on-a-cat.
Idiomatic: "The arrow for a warthog is a major project; an ordinary poison has no effect on the cat."
Meaning: Some kind enemies or work need special, serious effort, and normal-normal way of doing tins go just fail against dem.
Used when: Owomoyela: "Certain tasks call for deliberate and extraordinary efforts"
Notes: The arrow for warthog and the poison for cat na two different pictures wey dey talk the same tin from opposite sides; one dey talk about weapon wey dem must prepare specially, the oda one dey talk about normal medicine wey no go work; wen dem put dem together, dem dey argue say the tool must match the exact target, no be targets in general.
Literal: Ó ta ọfà sókè he shot an-arrow upward, ó ṣí odó borí he covered his-head with-a-mortar.
Idiomatic: "He shot an arrow toward the sky and covered his head with a mortar."
Meaning: Person wey start danger come go hide, leave oda people make danger catch dem for wetin im start.
Used when: Owomoyela: dem talk am "of a person who causes problems and goes into hiding, leaving others to suffer the consequences"
Notes: To shoot arrow go straight up dey make sure say the arrow must fall back to ground without anybody controlling where e go land, so the protection wey the shooter take, to hide under mortar, dey protect only imself while every oda person dey open to the danger wey only im create.
Literal: Agbọ́nmi who-drains-the-stream ní ń wólé ẹja is-what destroys the-home of-fish; apàjùbà who-clears-the-forest ní ń wólé àparò is-what destroys the-home of-partridge; òlùgbóńgbó tìlà a-huge cudgel ni wọ́n fi ń ṣ́ẹgun ògúlùtu is-what-is-used to-conquer what-remains-of-a-wall.
Idiomatic: "Who drains the stream destroys the home of the fish; who clears the forest for farming destroys the home of the partridge; a huge cudgel is the weapon for conquering what is left of a wall."
Meaning: Every situation get wetin fit destroy am, and every person get wetin fit bring am down.
Used when: Owomoyela: "Each situation has its proper medicine, and each person his or her nemesis"
Notes: The part about cudgel na the third one inside set of three destructions, and na only am involve weapon wey dem plan use instead of normal human activity wey happen by chance; wall wey don already remain small piece no need pass club to finish am, and dis one conclude the proverb list wit the smallest force wey dem apply to the weakest target.
Literal: Ẹni tí ó bá wọ odò the-one who enters a-river ni àyà ń kọ̀ is-whose heart fails, àyà ò fọ odò the-heart does-not fail the-river.
Idiomatic: "It is the person who enters a river who is terrified, not the river."
Meaning: Fear, and the weakness wey e dey show, na the person wey face danger get am, no be the danger itself.
Used when: Owomoyela: "It is the person who takes on an invincible adversary, not the adversary, who has a problem"
Notes: No weapon show for dis proverb, but e follow the odas here because e state the condition wey every weapon for dis file dey answer: how person dey feel open to danger wen e dey face wetin fit overpower am. Dem choose river because na enemy wey person no fit reason wit or scare, no be like human enemy.
Literal: Ogun àgbọ́tẹ́lẹ̀ a-war heard-of-in-advance kì í pa arọ does-not kill a-cripple.
Idiomatic: "A long-foreseen war does not kill a cripple."
Meaning: To get warning beforehand dey make even pesin wey weak pass fit protect imsef.
Used when: Owomoyela: "Pesin must use wetin im know beforehand take protect imsef"
Notes: Pesin wey no fit waka na im be di figure for dis set wey get di least capacity to defend imsef, and na exactly why di proverb choose am: if to know beforehand reach to save even di pesin wey weak pass for di community, e go reach for anybody. Owomoyela cross-reference entry 2237 as related text .
Literal: O wà lọ́rùn ọ̀pẹ you are at-the-neck of-a-palm-tree ò ḿbá Ọlọ́run ṣèlérí you-are bandying-words with-God.
Idiomatic: "You are perched at the lofty neck of the palm tree and you are bandying words with God."
Meaning: Pesin wey dey yab adversary wey strong pass am well well wen imsef already dey for position wey dangerous physically, im dey double im own exposure.
Used when: Owomoyela: dem talk am "about pesin wey dey yab enemies wey get power pass am even wen im dey for position wey weak"
Notes: Di height of di palm tree na im dey give di literal vulnerability, since to fall na di normal risk wen pesin climb am, and di proverb put second, figurative vulnerability join am by making di climber pick quarrel wit God from dat position wey no balance; dem mean say make pesin feel di two danger together, di physical one and di one wey dem provoke.
Literal: Bí ojú bá mọ́ when the-eye [day] dawns, olówò a gbówò the-trader takes-up his-trade; ọ̀rànwú a gbé kẹ́kẹ́ the-cotton-spinner picks-up the-spindle; ajagun a gbé apata the-warrior takes-up his-shield; àgbẹ̀ a jí tòun tọrúkọ́ the-farmer wakes with-himself and-his-hoe; ọmọ ọdẹ a jí tapó tọrán the-hunter's-son wakes with-quiver and-bow; ajíwẹṣẹ a bá odò omi lọ he-who-wakes-and-washes-with-soap goes-to the-river.
Idiomatic: "When day breaks, the trader takes up his trade; the cotton spinner picks up the spindle; the warrior grabs his shield; the farmer gets up with his hoe; the son of the hunter arises with his quiver and his bows; he-who-wakes-and-washes-with-soap makes his way to the river."
Meaning: Every pesin dey wake up carry di instrument wey match im own work, and di warrior shield na just im own version of trader market or farmer hoe.
Used when: Owomoyela: "Wen morning reach, everybody suppose start [di work wey belong to am]"
Notes: Na dis be di only entry for dis file wey dem call weapon name without any violence or danger attached to am at all: di shield dey di list for di exact same level like spindle or hoe, ordinary tool wey pesin carry for di start of normal day. Wen you read am against di rest of dis file, where weapons mostly show wen tin pass level, misuse, or danger, dis proverb dey correct am: for pesin wey dat na im work, di weapon na just equipment.
Proportion, no be di weapon itself, na wetin dis proverbs dey judge. Entry 3 and 9 condemn sword say e too big for target wey too small; entry 16 insist say di opposite failure dey equally real, an ordinary tool wey fail against target wey need special tool. No proverb for dis set treat di sword, arrow, or cudgel as bad on its own. Di fault always dey inside how di instrument match di occasion.
Vulnerability for dis set mostly na wetin pesin bring on imsef or wetin pesin fit foresee, and di proverbs no get patience for any of dem. Entry 21 climber yab God from position wey already no balance; entry 17 archer shoot blind and hide; entry 8 king act from vex and finish wit shame. Na only entry 15 and 20, di arrow wey reach pesin wey dey safe for house and di war wey dem foresee wey spare di pesin wey no fit waka, treat vulnerability as sometin wey fit hit pesin wey no do anything or sometin wey preparation fit neutralise instead of character.
Di blacksmith household dey show again and again as di place where dem dey make weapons and where dem dey test dia logic. Entry 4 and 11 both use di blacksmith forge, one to show say even blacksmith own pikin fit stay without sword because of too much respect, di oda one to show say blade wey dem don finish no dey show loyalty even to di hand wey shape am. Wen dem read dem together, dem dey argue say to make weapon no dey give pesin any special claim over am once e don exist.
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Forty Yorùbá proverbs on war as an institution, the warrior's obligations, cowardice and boasting, and what battle exposes about a person, presented with the original, a literal gloss, a named translation, and the situation each is spoken in.
Forty-eight Yorùbá proverbs on the ọmọlúàbí ideal, presented with the original, a literal gloss, a named translation, and the situation each is spoken in.
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.
Fifty-five Yorùbá proverbs on pride, arrogance, humility, and the limits of what a person can know about themselves, each given with the original, a literal gloss, and a named translation.