Òwe on Work, Farming and Diligence
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.
Iṣẹ́ na work or labour, and oko na farm, di normal place of work behind most of dis proverbs for society where farming na di main work. Dis file gather fifty-three proverbs wey work, farm and di discipline to keep on dey push hard na di main matter: how farmer day dey be, wetin laziness dey cost, how dem dey judge work and traders, and wetin dey happen to person wey no wan work. Di proverbs see laziness as something wey almost be like bad character and dem treat farm as di place where dem dey test person character, no be only crops, make e show clear.
How dem take source dis file
All di entries wey dey under come from Oyekan Owomoyela digitised proverb collection The Good Person: Excerpts from the Yorùbá Proverb Treasury, wey University of Nebraska-Lincoln host, wey print each proverb for standard orthography with full tone marks, followed by Owomoyela own English translation and bracketed usage note . Where proverb get mark , di Yorùbá text and di idiomatic English na Owomoyela own, wey dem reproduce as dem print am. Most entries here come from di section of dat collection wey dey talk about perseverance, industry, resilience, self-confidence, self-reliance, resourcefulness, daring, fortitude and invulnerability, even though farm and market proverbs still dey appear for di collection other thematic sections and some entries come from there.
One small final block, wey dem mark , come from Osoba peer-reviewed article about di socio-pragmatic functions of Yorùbá proverbs, based on field collection for Ile-Ife, wey print Yorùbá inside apostrophe-based orthography without tone marks throughout . Dem reproduce dose entries exactly as dem print am, without tones, and flag am like dat.
Di literal line for each record na from di compiler of dis corpus, wey work from di printed Yorùbá and separate di metaphor wey di idiomatic translation smooth out. Where di compiler literal reading and di source idiomatic translation dey pull go different directions, di notes field dey talk am.
Di farmer day
1. Àgbẹ̀ gbóko róṣù.
Literal: Àgbẹ̀ the-farmer gbóko stays-on-the-farm róṣù to-see-the-moon.
Idiomatic: "A farmer stays on the farm and sees the moon."
Meaning: Serious farmer day dey start from dawn reach when moon rise.
Used when: Owomoyela: "Serious farmer dey spend long periods for farm; persistence na di key to success"
Notes: As moon dey mark di end of di farmer day, instead of sunset, na small but accurate detail: e mean say di farmer still dey dere after sun don go down, no be say na only daylight shift e work.
2. Àgbẹ̀ tó bá pẹ́ nílé ò níí kọ oko ọ̀sán.
Literal: Àgbẹ̀ tó bá pẹ́ nílé a-farmer who lingers at-home ò níí kọ oko ọ̀sán will-not refuse the-farm at-midday.
Idiomatic: "A farmer who tarries in the house will not object to hoeing the farm in the afternoon."
Meaning: Person wey delay to start work no fit come dey complain say e dey do di hard part for under hot sun.
Used when: Owomoyela: "Person wey dey waste time dey make im work hard pass as e suppose be"
Notes: Farm work wey dem do for afternoon, under full sun, na di part of di day work wey person least want, so di proverb really dey talk about di wahala wey person dey bring on top im head through procrastination.
3. Ìgbà tí a bá dóko làárọ̀ ẹni.
Literal: Ìgbà tí a bá dóko the-time when one arrives-at-the-farm làárọ̀ ẹni is-one's dawn.
Idiomatic: "The time of one's arrival on the farm is one's dawn."
Meaning: Person working day dey start anytime wey dem actually start work, no matter wetin clock talk.
Used when: Owomoyela: "People no suppose be slave to time but dem suppose use time to deir own advantage"
Notes: Di proverb define "morning" again as something based on wetin person do instead of fixed time: any hour work start, dat hour don become di person own dawn, wey dey give room for late start without to excuse person wey no do work.
4. Bí ojú bá mọ́, olówò a gbówò; ọ̀rànwú a gbé kẹ́kẹ́; ajagun a gbé apata; àgbẹ̀ a jí tòun tòrúkọ́; ọmọ ọdẹ a jí tapó tọrán; ajíwẹṣẹ a bá odò omi lọ.
Literal: Bí ojú bá mọ́ when day breaks, 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 tòrúkọ́ the-farmer rises with-himself and-his-hoe; ọmọ ọdẹ a jí tapó tọrán the-hunter's-child rises with-quiver and-bow; ajíwẹṣẹ a bá odò omi lọ he-who-rises-to-wash-with-soap goes to-the-river-water.
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 work get im own morning ritual, and di day dey properly start when everybody hold di tool of deir work.
Used when: Owomoyela: "When morning reach, make everybody start something wey get use"
Notes: Di proverb na small list of different work, wey dem use each work main tool take show instead of to call di name, wey be common style for dis proverbs: di tool dey stand for di trade.
5. Ilé nÌjèṣà-á ti ńmúná lọ sóko.
Literal: Ilé nÌjèṣà-á ti ńmúná it-is-from-home that-the-Ìjèṣà-person takes-fire lọ sóko to-go-to-the-farm.
Idiomatic: "It is from the home that the Ìjèṣà person takes fire to the farm."
Meaning: Person wey don prepare dey reach place of work with all im equipment, instead of to expect say e go improvise dere.
Used when: Owomoyela: "Wise person dey gather all di materials wey e need before e start any venture"
Notes: Dem mention di Ìjèṣà, wey be one Yorùbá subgroup, specifically for here sake of ability to stand on one's own; another close variant wey dey on top di same theme, Ìjèṣà ò nídì-i ìṣáná; ilé lọmọ Ọwá ti ńfọnná lọ sóko ("Di Ìjèṣà no need matches; na from house di pikin of Ọwa dey carry firewood wey dey burn go farm"), dey make di exact same point through di Ọwá, di Ìjèṣà ruling title .
6. Ọjọ́ tí a dóko là ńjìjà ilẹ̀.
Literal: Ọjọ́ tí a dóko the-day one arrives-at-the-farm là ńjìjà ilẹ̀ is-when-we contest-over land.
Idiomatic: "The day one gets to the farm is the day one fights over boundaries."
Meaning: Palava on top di terms of work suppose settle right from di start, no be to dey postpone am.
Used when: Owomoyela note na direct instruction: "Make you no dey delay wetin you suppose do"
Notes: Dragging boundary for land na real and common tin wey dey happen for farm life, so di picture wey di proverb use come from real, normal situation instead of made-up tin, before dem come apply am generally to any kind of palava.
7. Ọjọ́ tí a ńkọ́ṣẹ́ là ńkọ́ ìyára.
Literal: Ọjọ́ tí a ńkọ́ṣẹ́ the-day one is-learning-a-trade là ńkọ́ ìyára is-when-we learn speed.
Idiomatic: "The day one learns a trade is the day one learns to be quick at it."
Meaning: Person suppose learn to do work well and do am fast together from di very start, no be to add am later.
Used when: Owomoyela: "Anything wey person dey do, make e do am well-well and like expert"
Notes: Di proverb reject one common excuse, say e dey okay to slow down wen person still dey learn, and e insist say di standard dey set from day one.
8. Òru ni ìnàhìn àgbẹ̀.
Literal: Òru night ni ìnàhìn àgbẹ̀ is the-back-stretching-time of-the-farmer.
Idiomatic: "Night time is a farmer's time to stretch the back."
Meaning: Rest for farmer dey come only after night don fall; di work day dey fill every hour wey daylight dey.
Used when: Owomoyela: "As long as day still dey, work go dey to do"
Notes: Ìnàhìn, to stretch back, na di specific physical relief wen person straighten body after e don bend down do farm work through di whole day, so di proverb dey talk directly about di farmer body, no be just ordinary talk about hours.
9. Oòrùn ò pa ọ́, òjò ò pa ọ́, o ní ò ńṣiṣẹ́ ajé.
Literal: Oòrùn ò pa ọ́ the-sun does-not strike-you, òjò ò pa ọ́ the-rain does-not strike-you, o ní ò ńṣiṣẹ́ ajé yet-you say you-are doing gainful-work.
Idiomatic: "The sun does not beat you, the rain does not beat you, and yet you say you are engaged in a gainful pursuit."
Meaning: Real productive work dey expose person to weather; person wey sun or rain no touch no dey really do di work wey e claim say e dey do.
Used when: Owomoyela: "Work wey dey bring gain hardly dey sweet body"
Notes: Di proverb use physical exposure as proof, dey look claim of "working" wey full of comfort with direct doubt, since genuine farm work no fit happen for inside comfort.
10. Ọdọọdún làgbẹ̀ ńníyì.
Literal: Ọdọọdún every-year làgbẹ̀ ńníyì is-when-the-farmer has-honour.
Idiomatic: "It is every year that the farmer receives praise."
Meaning: Di praise and respect wey farmer dey get dey renew every year, and e tie to harvest of each year.
Used when: Owomoyela note put am as prayer formula: talk or prayer say person go dey receive praise every year, just as annual harvest dey bring praise to farmer .
Notes: Unlike plenty proverbs for dis file, wey dey describe or give instruction, dem dey use dis one as wish or blessing wey dem talk over person, and di usage note make dat one clear.
11. Ìpọ́njú àgbẹ̀ ò ju ọdún kan.
Literal: Ìpọ́njú àgbẹ̀ the-farmer's hardship ò ju ọdún kan does-not exceed one year.
Idiomatic: "A farmer's suffering will not last longer than a year."
Meaning: Hardship wey tie to farm cycle get natural endpoint wen harvest reach.
Used when: Owomoyela: "Every setback get end"
Notes: Di comfort wey di proverb give dey based on structure instead of just emotion: e dey work because di farm year get fixed length for real life, so di promise of relief na real tin, no be just ordinary hope.
12. Oṣù mẹ́ta lebi ńpàgbẹ̀.
Literal: Oṣù mẹ́ta three months lebi ńpàgbẹ̀ is-how-long hunger afflicts-the-farmer.
Idiomatic: "The farmer's hunger lasts only three months."
Meaning: Di dry season before harvest, wen wetin farmer store fit reduce well-well, get limit and na temporary tin.
Used when: Owomoyela: "Di suffering wey person wey dey hard-working dey face no dey last tey"
Notes: Dis na more specific version of wetin dey entry 11, wey call di length inside months instead of di rough calculation of one year, and e match wetin dey happen for di real farm calendar instead of just rhetorical exaggeration.
Laziness and wetin e dey bring
13. Ìròjú baba ọ̀lẹ.
Literal: Ìròjú shirking, procrastination-in-work baba ọ̀lẹ is-the-father-of laziness.
Idiomatic: "Shirking work is the father of laziness."
Meaning: Na di habit to dey run from work dey produce lazy person, no be di other way round.
Used when: Owomoyela note arrange di two: "Person wey refuse to work bad pass lazy person"
Notes: By making dodging of work di parent of laziness instead of ordinary sign of am, di proverb treat avoiding work as di deeper and worse fault.
14. Iṣẹ́ ọ̀gẹrọ̀ lọ̀lẹ́ mọ̀-ọ́ ṣe; kò jẹ́ wá iṣẹ́ agbára.
Literal: Iṣẹ́ ọ̀gẹrọ̀ light, undemanding work lọ̀lẹ́ mọ̀-ọ́ ṣe is-what-the-lazy-person knows to-do; kò jẹ́ wá iṣẹ́ agbára he-does-not seek-out work-of strength.
Idiomatic: "The lazy person knows how to do only things that call for little effort; he/she never seeks out work that demands strength."
Meaning: Laziness no dey show as total lack of activity, but as habit wey person dey always choose di easiest work wey dey available.
Used when: Owomoyela: "Dem dey talk am for people wey dey always look for di easiest way out of wahala"
Notes: Dis proverb clear di picture of wetin laziness really be: no be just to dey fold hand do nothing, but na way person dey take avoid hard work while im dey do light work, and dis judgment sharp and harsh pass ordinary lazy life.
15. Iṣẹ́-ajé-ò-gbé-bòji, ọmọ ẹ̀ Òjíkùtù.
Literal: Iṣẹ́-ajé-ò-gbé-bòji work-for-gain-does-not-stay-in-the-shade, ọmọ ẹ̀ its child Òjíkùtù is-named First-Up-At-Dawn.
Idiomatic: "Gainful-work-does-not-keep-to-the-shade; his/her child is named First-up-at-dawn."
Meaning: Real productive work no dey happen inside soft life, and na to wake early be im natural pikin.
Used when: Owomoyela: "Success for life dey need sacrifice"
Notes: Dis proverb treat "work wey dey bring gain" like parent wey name im pikin after di habit wey define am, style wey dey treat abstract good character like person wey start family lineage, exactly di way owe-family-lineage-compound document say Yorùbá name dey do for real household dem.
16. Ìyà tó ńjẹ ọ̀lẹ ò kéré; a-lápá-má-ṣiṣẹ́.
Literal: Ìyà tó ńjẹ ọ̀lẹ the-suffering that-afflicts the-lazy-person ò kéré is-not small; a-lápá-má-ṣiṣẹ́ one-who-has-arms-that-will-not-work.
Idiomatic: "The malaise that afflicts the lazy person is not trifling; one-who-has-arms-that-will-not-work."
Meaning: Laziness on im own na serious sickness, no be small bad habit.
Used when: Owomoyela note talk am direct: "Laziness na big sickness"
Notes: Di compressed noun phrase for di end, a-lápá-má-ṣiṣẹ́, dey describe hand wey dey but refuse to work, and dis one dey present laziness like disability wey person put on top im own body, instead of just ordinary say person no wan work.
17. Bí ebí bá ńpa ọ̀lẹ, à jẹ́ kó kú.
Literal: Bí ebí bá ńpa ọ̀lẹ if hunger is-killing a-lazy-person, à jẹ́ kó kú let-us allow him-to die.
Idiomatic: "If a lazy person is suffering from hunger, he/she should be left to die."
Meaning: Hunger wey happen because person refuse to work no deserve help.
Used when: Owomoyela: "People wey no wan work no deserve pity"
Notes: Dis proverb dey among di harshest proverbs for dis collection, as im even hold back di normal duty wey household get to feed dem people; di best way to understand am na like extreme talk wey dey used to give shame, no be literal advice say make dem allow anybody die of hunger.
18. Òṣìṣẹ́ lọ̀tá ọ̀lẹ.
Literal: Òṣìṣẹ́ the-industrious-person lọ̀tá ọ̀lẹ is-the-enemy-of the-lazy-person.
Idiomatic: "The industrious person is the enemy of the shiftless person."
Meaning: As hardworking person dey around, im dey expose di failure of lazy person through comparison, and dem dey hate am for dat.
Used when: Owomoyela: "People wey get fault dey hate those wey fit expose dem"
Notes: Di "enmity" here no be say na di hardworking person dey attack; na di bad belle wey di lazy person dey feel, so di proverb really be comment on how comparison on im own dey act like accusation.
19. Òṣìṣẹ́ wà lóòrùn; ẹní máa jẹ́ wà níbòji.
Literal: Òṣìṣẹ́ wà lóòrùn the-labourer is in-the-sun; ẹní máa jẹ́ wà níbòji the-one-who-will-benefit is in-the-shade.
Idiomatic: "The laborer is in the sun; the person who will reap the fruit is in the shade."
Meaning: Di people wey dey do di work and di people wey dey enjoy di gain many times no be di same people.
Used when: Owomoyela: "Many times di people wey labour no be dem dey chop di fruit of di labour"
Notes: One version wey close to am use traders replace labourers, Oníṣòwò wà lóòrùn; náwónáwó wà níbòji, "Di person wey dey trade dey inside sun; di person wey dey spend di money dey inside shade," with di usage note wey dey criticize "people wey no put any effort but dey take advantage of other people labour" Di picture of sun-and-shade dey show for di two as standard way to represent person wey dey face hard work versus person wey dey protected from am.
20. Bí ilẹ̀-ẹ́ bá mọ́, ojú orun lọ̀lẹ ńwà.
Literal: Bí ilẹ̀-ẹ́ bá mọ́ when the-ground/day breaks, ojú orun the-face-of sleep lọ̀lẹ ńwà is-where the-lazy-person is-found.
Idiomatic: "When day breaks the lazy person will still be asleep."
Meaning: Wetin define lazy person na say im dey miss di start of work day wey every other person dey wake go.
Used when: Owomoyela: "Lazy people no go wake demsef do honest work for di day"
Notes: When person read am directly against entry 4 list of every trade wey dey wake for daybreak, dis proverb call out di one person wey clear well well say im no dey dat list.
21. Bí ojúmọ́ mọ́ lékèélékèé a yalé ẹlẹ́fun, agbe a yalé aláró, àlùkò a yalé olósùn.
Literal: Bí ojúmọ́ mọ́ when day breaks lékèélékèé the-cattle-egret a yalé ẹlẹ́fun heads-for-the-home of-the-chalk-dealer, agbe the-blue-touraco a yalé aláró heads-for-the-home of-the-indigo-dealer, àlùkò the-purple-àlúkò-bird a yalé olósùn heads-for-the-home of-the-camwood-dealer.
Idiomatic: "When day dawns the cattle egret makes for the home of the dealer in chalk, the blue touraco heads for the home of the indigo dealer, the purple àlúkò bird seeks out the dealer in camwood resin."
Meaning: Creatures wey dey serious with work dey go straight to dia business as day just break, each one dey go di work wey match im own colour.
Used when: Owomoyela: "People wey dey hardworking no dey delay to do dia trade"
Notes: Dem match each bird to dye seller wey im market resemble di bird own colour, white, blue, and reddish-brown respectively, so di image dey perform two duties at once: e dey describe punctuality and e dey show small play with natural-history words at di same time.
22. Ọlọgbọ́n kì í kú sóko ọ̀lẹ; bí ọlọgbọ́n bá kú sóko ọ̀lẹ, ọ̀ràn náà-á nídìí.
Literal: Ọlọgbọ́n kì í kú the-wise-person does-not die sóko ọ̀lẹ on-the-farm of-a-lazy-person; bí ọlọgbọ́n bá kú sóko ọ̀lẹ if a-wise-person dies on-a-lazy-person's-farm, ọ̀ràn náà-á nídìí that matter has-a-reason-behind-it.
Idiomatic: "The wise will not die on a farm for the lazy; if a wise person dies on a farm for the lazy, there must be some explanation."
Meaning: Person wey get capacity no dey normally tire imsef dey work for person wey refuse to work; if e happen, sometin wey strange dey go on.
Used when: Owomoyela: "The resourceful person will always find a way out of a predicament"
Notes: How dem arrange di proverb, say dem first state di rule and immediately allow exception for am, na common pattern for dis collection and e dey show say di "rule" na strong expectation, no be absolute tin.
23. Kí á gbé ọkọ́ so sájà ká pète ìmẹ́lẹ́; ojúgun-ún yó tán ó fikùn sẹ́hìn.
Literal: Kí á gbé ọkọ́ so sájà to hang-up the-hoe in-the-rafters ká pète ìmẹ́lẹ́ and plot to-shirk-work; ojúgun-ún yó tán the-shin has-eaten-its-fill and ó fikùn sẹ́hìn it-has-put a-belly on-its-back.
Idiomatic: "Hiding the hoe in the loft and contriving to shirk work; the shin ate its fill and developed a stomach at its back."
Meaning: Person wey dey run from work still dey expect to chop well, one kind foolish mix wey di proverb describe as leg wey grow big belle.
Used when: Owomoyela: "Said of people who shirk work but eagerly partake of the rewards"
Notes: Di picture of shin wey dey grow belle na sometin wey totally impossible, wey dem intentionally use take mock di same impossible expectation of reward without work.
24. Ó gbọ́ tiyán sògìrì mọ́dìí; o gbọ́ toko sọ àdá nù.
Literal: Ó gbọ́ tiyán he heard about-pounded-yam sògìrì mọ́dìí he-girded cooked-melon-seeds around-his-waist; o gbọ́ toko he heard about-farm-work sọ àdá nù he-threw the-cutlass away.
Idiomatic: "On hearing about pounded yam he girded himself with cooked melon seeds for stew seasoning; on hearing about farm work he threw his cutlass away."
Meaning: Lazy person dey quickly prepare body to chop food and dey refuse even to carry tool for work.
Used when: Owomoyela: "The lazy person will eagerly heed the summons to eat, but not to work"
Notes: Di two reaction dem put am like mirror image, say person tie cloth ready for one call and drop work tool for di other call, wey make di difference dey visible instead of say na only mouth dem take talk am.
25. Ọ̀lẹ́ fẹ́ àrùn kù, ó bú pùrù sẹ́kún.
Literal: Ọ̀lẹ́ fẹ́ àrùn kù the-lazy-person wants illness remaining, ó bú pùrù sẹ́kún he bursts suddenly into-weeping.
Idiomatic: "The lazy person cannot find a disease to contract, he bursts into tears."
Meaning: Lazy person dey desperate to avoid work so tey di lack of sensible excuse, like sickness, dey make am cry open-open.
Used when: Owomoyela note straight: "A lazy person will rather catch a disease than submit to work"
Notes: Di funny part of di proverb dey inside di details: no be just to avoid work, but to actively wish for sickness as correct excuse, and to dey sad say no excuse dey on ground.
26. Ọ̀lẹ́ mọ èèwọ̀ ìjà: ó ní bàbá òún ní kóun má jà lọ́nà oko.
Literal: Ọ̀lẹ́ mọ èèwọ̀ ìjà the-coward knows the-taboo of-fighting: ó ní bàbá òún ní he says his-father told kóun má jà lọ́nà oko him-not to-fight on-the-farm-road.
Idiomatic: "The coward knows the preventive for fighting: he says his father has ordered him not to fight on the way to the farm."
Meaning: Person wey no wan work or fight go cook up tabu wey sound true just to excuse imsef.
Used when: Owomoyela: "The coward will use every excuse to get out of a fight"
Notes: Ọ̀lẹ́ for here carry double meaning, just like elsewhere for dis collection, between "lazy person" and "coward," and Owomoyela translation choose "coward" for dis entry specifically because di excuse touch fight instead of farm work, even though na di same word cover di two bad habit.
27. Kantí-kantí ní ká wá ǹkan dí agbè lẹ́nu kí ǹkankan má kòó sí i; eṣinṣín ńpọntí; ekòló ńṣú ọ̀lẹ̀lẹ̀.
Literal: Eṣinṣín ńpọntí the-fly is-brewing-palm-wine; ekòló ńṣú ọ̀lẹ̀lẹ̀ the-earthworm is-steaming bean-cakes; kantí-kantí ní ká wá ǹkan dí agbè lẹ́nu the-sugar-fly says let-us-find something to-plug the-gourd's-mouth kí ǹkankan má kòó sí i so-that-nothing falls-into it.
Idiomatic: "The fly is procuring wine while the worm is cooking bean-meal, and the sugar-fly asks them to find something to cork the gourd so nothing would enter into it."
Meaning: Person wey dey idle no dey contribute anytin to joint effort, instead e dey find useless work wey only dey disturb people wey actually dey produce sometin.
Used when: Owomoyela: "The idler seeks to find more work for those already fully and usefully employed"
Notes: Dem call di three insects as if say dem dey run small household economy, and di sugar-fly own "contribution," to block di mouth of di gourd, dey actually obstruct work instead of to help, and na dat one be di whole joke.
Trade, trader dem and market
28. Àbọ̀ṣẹ́ kì í ṣe iṣẹ́ òòjọ́; iṣẹ́-ẹ baba ẹni ní ńgbani lọ́jọ́ gan-an.
Literal: Àbọ̀ṣẹ́ spare-time-work kì í ṣe iṣẹ́ òòjọ́ is-not a-daily profession; iṣẹ́-ẹ baba ẹni one's-father's assignment ní ńgbani lọ́jọ́ gan-an is-what truly takes-up-one's-whole-day.
Idiomatic: "Spare-time work is no profession; it is an assignment from one's father that takes all of one's day."
Meaning: Sometin wey person dey do for free time no count as work wey dey feed person; real work dey demand person whole time.
Used when: Owomoyela: "One does not waste one's time on trifles or hobbies"
Notes: To mention di work wey papa give specifically put real work inside di household economy, where son labour na wetin e owe and wetin di head of di compound dey direct, wey match wetin owe-family-lineage-compound write down about di work duty wey children owe family.
29. Àjẹkù làgbẹ̀ ńtà.
Literal: Àjẹkù the-leftovers làgbẹ̀ ńtà is-what-the-farmer sells.
Idiomatic: "It is the leavings from his table that the farmer sells."
Meaning: Person wey produce something dey keep di best part of wetin im make for im own use, na only wetin remain im dey sell.
Used when: Owomoyela: "Person dey first take care of im own need before im sell or give out di remaining one"
Notes: Dis proverb dey state one rule about how person suppose manage household economy well well through di clear example of farmer, wey person fit easily see and count wetin im farm produce so dat di point go clear.
30. Àjàpá ní kò sí ohun tó dà bí ohun tí a mọ̀ ọ́ṣe; ó ní bí òún bá ńrìn lóko ẹ̀pà, ọ̀kọ̀ọ̀kan a máa bọ́ sóun lẹ́nu.
Literal: Àjàpá ní Tortoise says kò sí ohun tó dà bí ohun tí a mọ̀ ọ́ṣe there-is-nothing like a-thing one knows-how-to-do; ó ní bí òún bá ńrìn lóko ẹ̀pà he-says when he walks through a-peanut-farm, ọ̀kọ̀ọ̀kan a máa bọ́ sóun lẹ́nu one-by-one they pop into-his mouth.
Idiomatic: "Tortoise says there is nothing quite like what one knows how to do; it says when it walks through a peanut farm, peanuts keep popping one by one into its mouth."
Meaning: When person really master work, wetin e dey do dey look easy, almost like say e no need any effort at all.
Used when: Owomoyela: "When person dey do wetin im be real expert for inside, e dey look like magic"
Notes: Àjàpá, di tortoise, na trickster character for all dis proverb tradition, so wetin im dey brag about for here dey favor am as usual, even though di point wey e make say expertise dey look like magic still stand on its own.
31. Ìdí òwò ni òwòó gbé tà.
Literal: Ìdí òwò the-base/foundation of-a-trade ni òwòó gbé tà is-where the-trade thrives-and-sells.
Idiomatic: "It is at its home base that a company or trade prospers."
Meaning: Business dey do well pass for where im root dey, among di customers and connection dem wey establish am.
Used when: Owomoyela: "E make sense make person protect im base"
Notes: Ìdí, wey mean base or foundation, na di same word dem use for oda places inside dis corpus for di support of building or relationship; dis one dey show say business home market na solid foundation wey carry di load, no be ordinary by-the-way thing.
32. Elékuru kì í kiri lóko.
Literal: Elékuru the-seller-of-steamed-bean-cakes kì í kiri lóko does-not hawk-her-wares on-a-farm.
Idiomatic: "The seller of steamed ground beans does not hawk her wares on a farm."
Meaning: Seller no dey waste energy go offer market for where people already dey produce dat same market by demselves.
Used when: Owomoyela: "Person dey waste im time if e dey try sell market to people wey dey produce am"
Notes: Beans na major farm crop, so person wey dey sell bean-cake for farm dey try sell to people wey e no likely say dem go need buy, and na dat exact economic mistake di proverb dey point out.
33. Ẹ̀ni tí a bá ḿbá nájà là ńwò, a kì í wo ariwo ọjà.
Literal: Ẹ̀ni tí a bá ḿbá nájà the-person one is-bargaining-with-at-market là ńwò is-what-we watch, a kì í wo ariwo ọjà one does-not watch the-noise of-the-market.
Idiomatic: "One pays attention to the person with whom one is bargaining, not to the commotion of the market place."
Meaning: When person dey negotiate or price market, make e focus on di person wey im dey deal with, no be di distraction wey dey around.
Used when: Owomoyela: "Make person put im mind for im business and leave oda matter aside"
Notes: Di market, wey be place where people dey look social life inside oda parts of dis corpus, na business transaction alone dem focus on for here, and di proverb insist say make person keep dat sharp focus when negotiation dey go on.
34. Òwò tí a ó ṣe là ńtọ́jú; Òjí fabẹ họra.
Literal: Òwò tí a ó ṣe the-trade one will practise là ńtọ́jú is-what-one takes-care-of; Òjí fabẹ họra Òjí uses-a-razor to-scratch-his-body.
Idiomatic: "The trade one will pursue is the one one protects; Òjí scratches his body with a razor."
Meaning: People dey maintain and keep close di tools of di trade wey dem really get mind to do.
Used when: Owomoyela: "Di kind tools wey people like dey show di kind work wey dem dey do"
Notes: Òjí, wey likely be barber because of di razor matter, na concrete example of di general point: wetin person keep sharp and ready dey reveal wetin im real work be, even if na simple thing like to use di work tool scratch body where dey bite am.
35. Bí kò bá sí oníṣẹ́ iṣẹ́ ò leè lọ; bí kò bá sí ọlọ́wẹ̀ a kì í ṣọ̀wẹ̀; àkẹ̀hìnsí ọlọ́wẹ̀ là ńṣípá.
Literal: Bí kò bá sí oníṣẹ́ if the-owner-of-the-job is-absent iṣẹ́ ò leè lọ work cannot proceed; bí kò bá sí ọlọ́wẹ̀ if the-one-who-engaged-help is-absent a kì í ṣọ̀wẹ̀ no communal-help is-rendered; àkẹ̀hìnsí ọlọ́wẹ̀ the-moment-the-back-is-turned of-the-one-who-engaged-help là ńṣípá is-when-we lift-our-hands from-the-work.
Idiomatic: "If the owner of the job is absent the job does not progress; if the person who engaged the help is absent no help is given; when the back of the person who engaged help is turned, one lifts one's hands from the job."
Meaning: Hired work or communal labour dey move forward only when dem dey supervise am directly, and e dey stop di moment di supervisor look another place.
Used when: Owomoyela: "Worker dey put body for work pass when im employer dey supervise am"
Notes: Di proverb dey describe one specific labour arrangement, ọ̀wẹ̀, communal or reciprocal work group, no be ordinary wage labour generally, and wetin e observe about supervision na just plain fact about how dat kind arrangement dey function, no be say e dey praise di workers wey dey involved.
36. Èrò kì í jẹ́wọ́-ọ "Mo tà tán."
Literal: Èrò kì í jẹ́wọ́-ọ the-trader does-not confess "Mo tà tán." "I have sold everything."
Idiomatic: "The trader never confesses, 'I sold all my wares.'"
Meaning: Trader no go open mouth admit say market favor am pass normal.
Used when: Owomoyela: "People no dey ever like disclose how their good fortune take plenty reach"
Notes: Di reluctance wey dem describe na normal market etiquette dem take present am, no be say na dishonesty, and e dey in line wit di broader Yorùbá warning say make person no attract jealousy through showing off success.
37. Ọ̀wọ́n yúnlé, ọ̀pọ̀-ọ́ yúnjà.
Literal: Ọ̀wọ́n yúnlé the-scarce-and-costly heads-to-the-home, ọ̀pọ̀-ọ́ yúnjà the-plentiful-and-cheap heads-to-the-market.
Idiomatic: "Expensive commodities come to the home; inexpensive ones go to the market."
Meaning: Market wey cost pass normal no dey see buyer for open market; na for corner or inside house dem dey sell am, if dem even sell am at all.
Used when: Owomoyela: "If person put heavy price on top im market, e no go see buyer"
Notes: Di proverb dey talk di direct result of to overprice goods without to judge am: di goods no dey disappear, dem just dey move enter smaller place wey competition no dey much.
Diligence, hard work and di reward for effort
38. Ẹ̀ni tí ó bá ní ìtara ló ní àtètèbá.
Literal: Ẹ̀ni tí ó bá ní ìtara whoever has enthusiasm/eagerness ló ní àtètèbá is-who has the-early-arrival's-share.
Idiomatic: "It is the industrious person that wins the spoils."
Meaning: Na eagerness and serious work, no be luck, dey determine who go benefit.
Used when: Owomoyela note explain di general principle say: "Hard work dey bring success"
Notes: Àtètèbá, wey im direct meaning na "wetin person wey early reach see," dey point out di clear advantage of to arrive first, so di proverb connect diligence to say make person reach ground early instead of just counting di long hours wey dem take work.
39. "Bùn mi níṣu kan" kì í ṣáájú "Ẹ̀kú oko òo."
Literal: "Bùn mi níṣu kan" "give me one yam" kì í ṣáájú does-not precede "Ẹ̀kú oko òo." "greetings to you on the farm."
Idiomatic: "'Give me one yam' does not precede 'Greetings to you on the farm.'"
Meaning: E no proper make person ask for favor until dem first give proper greeting.
Used when: Owomoyela: "Person no dey ask for favor, or do any business wit person without to first exchange greetings wit di person"
Notes: Di farm greeting Ẹ̀kú oko, "well done for farm," na standard polite greeting for anybody wey dem meet for work, and di proverb use di correct order, greeting before request, as model for every proper social interaction, including business.
40. Orí iṣẹ́ laago ńkú lé.
Literal: Orí iṣẹ́ at-the-head-of work laago ńkú lé is-where the-clock dies upon.
Idiomatic: "It is while at work that a clock dies."
Meaning: Make dem see person still dey work when time finish, no be say make di person fold hand dey do nothing.
Used when: Owomoyela note interpret am as "promise say person no go ever stop to work until death"
Notes: Di clock wey "die" mean say di time wey dem give don finish or say life don end, and di proverb different small for dis file because na personal vow dem use am talk instead of to describe or blame another person.
41. A níṣẹ́ iṣẹ́ ẹ, o ní ò ńlọ sóko; bó o bá lọ sóko ò ḿbọ̀ wá bá a nílé.
Literal: A níṣẹ́ iṣẹ́ ẹ one-is-told a-job is-yours, o ní ò ńlọ sóko you say you-are-going to-the-farm; bó o bá lọ sóko even-if you go to-the-farm ò ḿbọ̀ wá bá a nílé it will-come to-meet you at-home.
Idiomatic: "You are told that a job is your responsibility and you say you are on your way to the farm; you may be on your way to the farm, but the job will be there on your return."
Meaning: Person no fit escape duty by just waka commot; di duty go just dey wait for di person make e return.
Used when: Owomoyela: "Person fit arrange plan to delay im duty, but e no likely say other people go do di work for am"
Notes: Di farm here dey act as excuse instead of genuine work wey dey compete for time, so di proverb really dey talk about plan to delay duty in general, wey use farm as sensible excuse for dat moment.
42. A kì í mú oko mú ẹjọ́ kí ọ̀kan má yẹ̀.
Literal: A kì í mú oko one does-not take-up the-farm mú ẹjọ́ and-take-up a-court-case kí ọ̀kan má yẹ̀ such-that neither is-neglected.
Idiomatic: "One does not opt to work on the farm and also opt to go argue one's case and avoid neglecting one or the other."
Meaning: Person no fit put full attention for two heavy work wey tight and wey no match each other at di same time.
Used when: Owomoyela: "Person no fit do two work wey require full attention at di same time"
Notes: Dem choose farm work and court case as example wey go together because people understand say both of dem need full attention for long time; one close variant, A kì í múlé móko kọ́kan má yẹ̀ ("Person no fit dedicate imself to house and still dedicate imself to farm without leaving one behind"), make di exact same point wit house and farm instead of farm and court case .
43. Ẹ̀rúkọ́ ńṣe bí ọkọ́.
Literal: Ẹ̀rúkọ́ the-haft-of-the-hoe ńṣe bí ọkọ́ is-behaving like the-hoe.
Idiomatic: "The haft of the hoe is behaving like a hoe."
Meaning: Small part or person wey dey under dey act like say na im be di main, important thing.
Used when: Owomoyela: "One particular person dey carry body pass wetin e suppose carry"
Notes: Na di blade make hoe dey useful; di handle na just wetin hand dey hold, so di image dey clear about which part of di tool actually dey do di farm work and which part dey claim credit.
44. Ọkọ́ ọlọ́kọ́ la fi ńgbọ́n èkìtì.
Literal: Ọkọ́ ọlọ́kọ́ another-person's hoe la fi ńgbọ́n èkìtì is-what-we-use to-clear a-mound-of-rubbish.
Idiomatic: "It is other people's hoe that one uses to clear a mound of rubbish."
Meaning: People dey careless wit tools and effort wey no be dia own pass as dem dey handle dia own property.
Used when: Owomoyela: "Person dey normally take care of im own property pass person own"
Notes: Dis proverb dey describe normal human behaviour instead of to give instruction, and e dey indirectly warn anybody wey dey borrow people working tool make dem know wetin to expect.
45. Kí a máa re tábà ká máa wòkè, kọ́jọ́ tó kanrí ká wo oye ìka tí yó kù.
Literal: Kí a máa re tábà let-us keep cutting tobacco-leaves ká máa wòkè while looking-up, kọ́jọ́ tó kanrí until-the-day reaches-its-head ká wo oye ìka tí yó kù and-we-see how-many fingers will-remain.
Idiomatic: "Let us keep on cutting tobacco leaves to pieces while looking up, and let us see at day's end how many fingers will be left."
Meaning: To dey do work wey dangerous and need serious attention while person mind dey anoda place fit bring injury, wey dem show clearly as dem talk say make person imagine di fingers wey e go lose dat day.
Used when: Owomoyela: "Person suppose pay close attention when e dey do work wey dey dangerous"
Notes: Dis picture dey very practical pass make e just be ordinary imagination: to cut taba with blade na work wey really dangerous and close to hand, and di way dem talk say "make you count your fingers at the end of the day" turn safety warning to something wey resemble gallows humour.
46. Bí a kò ṣe ọdẹ rí, a kò lè mọ ẹsẹ̀-ẹ kò-lọ-ibẹ̀un.
Literal: Bí a kò ṣe ọdẹ rí if one has-never been-a-hunter, a kò lè mọ ẹsẹ̀-ẹ kò-lọ-ibẹ̀un one cannot know the-tracks-of it-did-not-go-that-way.
Idiomatic: "If one has never hunted, one would not know the tracks of 'it-did-not-go-that-way.'"
Meaning: To understand di special signs of one trade na skill wey only people wey dey do di work get.
Used when: Owomoyela: "Person no go know anything about trade wey no be im own"
Notes: Di short noun phrase ẹsẹ̀-ẹ kò-lọ-ibẹ̀un, "di footprint of e-no-pass-dat-side," dey call di name of one particular knowledge for hunting work, wey be to read footprints wey show say animal no pass dat direction, and di main power of di proverb dey on top how person wey no be hunter no even know say dat kind sign dey at all.
47. Ọ̀ràn-an-yàn ò sí nínúu iyánrán.
Literal: Ọ̀ràn-an-yàn the-matter-of-choosing ò sí nínúu iyánrán is-not present in-voluntary-work.
Idiomatic: "There is no compulsion in voluntary work."
Meaning: Work wey person do with free mind, dem no fit come treat am later like debt wey di person must pay.
Used when: Wetin Owomoyela write dey direct: "To volunteer no mean say na must"
Notes: Dis proverb get interesting contrast with entry 35 and 4, wey describe work as something wey dey strictly under control and social position; for here di proverb bring out one category, wey be work wey person do with free will, wey those heavy expectations no fit reach.
48. Ṣiṣe-é rorò, jíjẹ ọ̀fẹ́.
Literal: Ṣiṣe-é rorò working is-harsh, jíjẹ ọ̀fẹ́ eating for-free.
Idiomatic: "Working is difficult; one would rather freeload."
Meaning: Work hard, and di temptation to dey chop from anoda person hand without to contribute anything na real thing wey common well well.
Used when: Owomoyela: "No be plenty people dey enjoy hard work; everybody go like to enjoy life for free"
Notes: Unlike most proverbs for inside dis file wey dey condemn laziness straight, dis one first agree say di temptation na normal thing wey almost everybody dey feel, before di rest of di collection come condemn person wey follow di temptation.
49. Bí a kò bá gbọ́n ju àparò oko ẹni lọ, a kì í pa á.
Literal: Bí a kò bá gbọ́n if one is-not clever ju àparò oko ẹni lọ surpassing the-partridge of-one's-farm, a kì í pa á one does-not kill it.
Idiomatic: "If one is not more clever than the partridge on one's farm, one cannot kill it."
Meaning: To succeed against challenge need make person get sense pass di challenge, no be just to dey stand against am.
Used when: Owomoyela: "To succeed, person must get sense pass di person wey e dey face"
Notes: Partridge dey appear many times for inside dis collection as farm pest wey get sense reach to escape trap, so to mention am specifically, instead of any common pest, dey use animal wey di audience already know say e dey test who get sense pass.
50. Bí a kò ránni sọ́jà, ọjà kì í ránni sílé.
Literal: Bí a kò ránni sọ́jà if one does-not send-word to-the-market, ọjà kì í ránni sílé the-market does-not send-word to-one at-home.
Idiomatic: "If one does not send a message to the market, the market does not send a message to one at home."
Meaning: Better opportunity and reward no dey go look for person wey just dey fold hand; na person must first make move go meet dem.
Used when: Owomoyela: "Except person put effort, e no fit expect reward"
Notes: Dem treat market like person wey no go first send message, wey come opposite di common picture for inside dis collection wey show money or wealth like something wey dey come find im owner.
Source-dem wey no get tone mark
Di three proverbs for inside dis section come from source wey print Yorùbá without tone mark, wey use apostrophe spelling. Dem copy dem as dem dey. Dem no add any tone mark, because to add am go mean to give meaning wey di original source no approve.
51. Oju Oloko ni agbado se Igbo.
Literal: Oju Oloko in-the-sight-of the-farmer ni agbado se Igbo is-where corn ripens fully.
Idiomatic: "Corn becomes ripe while the farmer is yet living."
Meaning: Farmer see im crops grow reach harvest time, wey dem bring out as small statement about worker wey live reach to see di fruit of im own labour.
Used when: Osoba mention dis one alongside anoda proverb wey resemble am about knife wey no dey carve im own handle wey dem don already fix, as example of proverbs wey dey literal wey "present di thought in a simple, direct and straightforward way"
Notes: Wetin Osoba explain treat dis proverb mainly as example of how proverb form dey stand (di literal type wey no be figurative) instead of to explain how dem dey use am for society well well, so di usage note wey dey here show wetin di compiler understand from di plain meaning of di text, no be say na direct explanation from di source. Level of confidence on usage: medium.
52. Gidigidi ko m'ola, ka sise bi eru ko da nkan.
Literal: Gidigidi restless-scurrying-effort ko m'ola does-not know-tomorrow's-prosperity, ka sise bi eru to work like a-slave ko da nkan does-not amount-to-anything.
Idiomatic: "Restless efforts are not criteria for one to be rich, working like a slave does not make one become important."
Meaning: To dey run up and down or do hard labour by itself no dey guarantee say person go get wealth or high position.
Dem dey use am when: Dem dey cite am as warning make person no think say because somebody dey visibly busy, e mean say person don get real wealth or importance.
Notes: Dis proverb resemble Owomoyela toned Gìdì-gìdì ò mọ́là; ká ṣiṣẹ́ bí ẹrú ò da nǹkan well well, "Scurrying around does not ensure prosperity; working like a slave results in nothing," wey dem record with di usage note say "One does not necessarily prosper by working oneself to death" Dem treat am here as separate evidence wey dem collect independently from field, instead of to just silently join am with di toned version, since Osoba text no get tone mark and dem never verify say di two match letter for letter. Dem also cite dis entry for owe-wealth-poverty-money because of how e touch matter of wealth specifically; e show face again here because e directly touch matter of labour and effort too.
53. Alagbara ma mero baba ole.
Literal: Alagbara the-strong-and-capable-person ma mero who-does-not-think/plan baba ole is-no-better-than a-lazy-person.
Idiomatic: "A thoughtless hardworking man is not better than a lazy man."
Meaning: Body power or capacity to work, if person use am without sense, e result no better pass laziness.
Dem dey use am when: Dem dey cite am as warning say ordinary hard work without thinking no be wetin person suppose dey praise on its own.
Notes: Dis proverb put condition for almost every other entry wey dey dis file: where di rest of di collection dey treat hard work as pure good when dem compare am with laziness, dis particular one dey insist say effort wey no get sense no really better pass laziness, and na different position wey no too common inside di source material.
How to read dis set
Three observation wey specific to dis theme.
Dem dey treat farm as place where character dey show, no be just ordinary workplace. Person character dey open up for farm in a way wey e fit no show for other places: entry 20 catch di lazy person through di way e clear say e no dey when morning break wey every other worker don dey ground; entry 2 show how to dey postpone work dey add to di cost of di work; entry 6 use farm as di place where dispute must dey settled with honesty and without delay. Farm dey function inside dis proverbs di way compound dey function inside owe-family-lineage-compound, as place where dem dey use person behavior take get evidence about who di person really be.
Dem dey treat laziness as serious trouble, wey dem dey argue about instead of just to laugh at am. Most entries inside di "Laziness and its wages" section talk di harshest view possible, say lazy person no deserve any pity (entry 17) and say laziness itself na serious and real suffering (entry 16). But entry 48 agree say di inner wish to avoid hard work na normal thing wey almost everybody get, and entry 53 go further, dey deny say hard work wey no get sense even better pass laziness. Di collection no try force dis matter enter one single rule about labour; e provide set of tools for different situation, exactly as owe-iwa-character document for proverbs about character generally.
Dem dey describe different trade through dia tools and di particular hour wey dem dey work, no be through abstract praise of "hard work." Dem identify di farmer with hoe, di trader with di sun wey dey e back, di bird wey dey work hard with di door of di dye-seller wey e dey head go for early morning. Di proverbs on work inside dis collection rarely dey preach moral about diligence in di abstract; dem dey point out exactly which tool, which hour, and which clear sign dey show say person dey hardworking or idle, wey match di direct, situation-based nature of Yorùbá proverb speech wey dem document across dis whole file series.