Yorùbá
Proverbs
(Òwe
Yorùbá)
Introduction
Proverbs
are the simple truths of life that contain the moral values of a society
(Taylor 2003: 13).
Aside
the aesthetic and figurative value judgment pervasive in proverbs; it also
presents a graphic statement
that expresses a truth of experience. Its beauty and some delight is that what
it says is readily perceived and accepted as an incontrovertible truth. The
truth presented in the proverbs is not logical, a priori, or intuitive truth:
it is often an empirical fact based upon and derived from the people’s
experience of life, human relationship, and interaction with the world of
nature (Yisa 1997: 120).
Moreover,
scholars are agreed that traditional proverbs are the prismatic verbal
expression of the
essence
of folk culture (Shimkin and Sanjuan 1953; Taylor 1981; Oladeji 1988; Yusuf
1997, Nicolaisen 1994: 197). This perception of proverbs is related to Seitel’s
(1981: 124) definition of
proverbs
as “short, traditional statements used to further some social end” (Egbemogbe
1980; Meider 1989). Adeyemi (2005: 60) also noted that proverbs remain a very
powerful and effective
instrument
for the transmission of culture, philosophy, social morality and values and the
sensibility of the people.
In essence, the values of proverbs do not lie only
in what they reveal of
the
thoughts of the people, they are also models of compressed or forceful language
that make
people
behave according to norms and mores of the land. Other than their powerful
verbal expression, proverbs have proved to be of great relevance/benefit to
modern man (Ademowo
2014;
Oladeji 1998; Makamani 2012). This is due to the fact that users with gifts of
creativity
who are
familiar with its techniques may create new ones to avoid hackneyed expression.
This point of
view explains, perhaps, Chomskyan view that all normal native speakers are
capable of
generating
novel sentences that they have never generated before. The above reference to
proverb is contextualized in metaphor, although the reference is more literary
than linguistic, the import of the interactional nature of proverbs, its
universal and experiential relevance is notable. Thus, Yoruba proverbs are thus
seen as: products of people’s socio-cultural, historical, philosophical and
geographical experience.
Proverbs are used by the Yoruba people not only as
‘‘owe l’esin oro, oro l’esin owe, bi oro ba nu, owe [ni a fi wa’, meaning ‘a proverb
is a horse which can carry you swiftly to the discovery of ideas sought: this
‘horse’ is being constantly pressed into the service of elders during
deliberations in council and at home settling disputes as a relevant proverbs
throws light on the subject and drives points home: that proverb is not only
the vehicle of the expression of truth, religion, morality, but also dominant
occupation, and other practices which reflect their day-today living (Adeyemi
2005: 61).
Fifty (50)
Yoruba Proverbs with translation and interpretations
1.
Ọ̀wọ́n
là ńra ògo, ọ̀pọ̀ là ńra ọ̀bùn, iyekíye là ńra ìmẹ́lẹ́.
Honor is always bought dear, filthiness cheap, and
idleness at an indifferent price.
(Nothing is more
difficult to come by than honor.)
2.
Ọ̀kánjúwà
alágbaà ní ńgarùn wo eégún.
It is an insatiable chief of the masquerader’s cult that
stands on tiptoes to watch a performing masquerader.
(It is unseemly
to be too greedy, especially when everything is at one's disposal anyway.)
3.
Ọkùnrin
kì í ké, akọ igi kì í ṣoje.
A man does not cry; hardwood does not ooze sap.
(Fortitude is
the mark of a man.)
4.
Ọlọgbọ́n
ò tẹ ara ẹ̀ nÍfá; ọ̀mọ̀ràn ò fi ara ẹ̀ joyè; abẹ tó mú ò lè gbẹ́ èkù ara ẹ̀.
The wise person does not consult the Ifá oracle for
himself; the knowledgeable person does not install himself a chief; the sharp
knife does not carve its own handle.
(The strongest
and wisest of men still would need the service of other people some time.)
5.
Ọmọdé
dáwọ́tilẹ̀, ó ní òún tó ọ̀bọ; bó tó ọ̀bọ, ó tó gẹ̀gẹ̀ àyàa ẹ̀?
A child rests
his hand on the earth and claims it is as big as a monkey “read chimpanzee”;
even if the child is as big as a monkey, is its chest as big as the monkey's?
(Equality is
more than mere physical resemblance.)
6.
Ọ̀ràn
ò dun ọmọ ẹṣin; a mú ìyá ẹ̀ so, ó ńjẹ oko kiri.
Problems make hardly any impression on the foal of a
horse; its mother is tied down but it grazes nonchalantly about.
(Said of people
who show no concern for the afflictions of those close to them.)
7.
Ọ̀ṣìn
ò lè mú àwòdì òkè; Bámidélé lọ̀ṣín lè mú.
The fish-eagle cannot catch the kite flying on high; it
can only catch Bamidele.
(Said of people
who will confront only weaklings rather than people who match them I strength.)
8.
Ọ̀ṣọ́
ọlọ́ṣọ̀ọ́ ò yẹni; ṣòkòtò àgbàbọ̀ ò yẹ́ ọmọ èèyàn.
One never looks good in other people's finery; borrowed
trousers do not fit the borrower.
(One should not
be a habitual borrower.)
9.
Pẹ̀lẹ́
larẹwà ńrìn; jẹ́jẹ́ lọmọ ọlọ́jà ńyan.
Carefully is the manner in which a beautiful person walks;
gently is the manner in which a prince steps.
(Gently and
carefully is the best manner to take life.)
10. Ọwọ́ àìdilẹ̀ ní ńyọ koríko lójú àna ẹ̀.
Idle hands are the ones obliged to remove grass specks
from their in-law's eyes.
(People who are unemployed
can expect to be asked to perform all sorts of belittling tasks.)
11. Pátápátá alágbẹ̀dẹ ò ju ilé àrọ lọ.
The most one can expect of the blacksmith is confined to
the smithy.
(There is a
limit to a person's bragging.)
12. Láká-ǹláká ò ṣéé fi làjà; ọmọ eégún ò ṣéé gbé ṣeré.
A limp is no great asset for a person wishing to stop a
fight; a masquerader's child is no easy playmate.
(One should know
one's limits and also what one would be ill advised to attempt.)
13. Lásán kọ́ là ńdé ẹtù; ó ní ẹni tórí ẹ̀ ḿbá ẹtù mu.
One does not wear ẹtù cap as a matter of course; only
certain people have heads suited for such a cap.
(Not every
person is made for greatness.)
14. Mo dàgbà tán èwé wù mí.
Having grown old I miss youthfulness.
(One does not
appreciate one's youth until one has lost it.)
15. “Mo mọ̀-ọ́ tán” lOrò-ó fi ńgbé ọkùnrin.
I know it all” is the reason for Orò's carrying a man
away.
(Knowing it all
leads to disaster)
16. Mo mỌ̀bàrà mo mỌ̀fún ti kì í jẹ́ kí àwòko kọ́
ọ̀pẹ́ẹ̀rẹ́ nÍfá.
I am versed in Ọ"bàrà and versed in Ọ̀fún, the boast
that discourages àwòko from teaching ọ̀pẹ́ẹ̀rẹ́ Ifá verses.
(Disdain for
advice or instruction leaves a person in ignorance.)
17. Labalábá fi ara ẹ̀ wẹ́yẹ, kò lè ṣe ìṣe ẹyẹ.
The butterfly likens itself to a bird, but it cannot do what
a bird can do.
(Attempts to
emulate those better endowed and qualified than oneself always prove futile.)
18. Lágbájá ìbá wà a di ìjímèrè; ẹni tó bá níwájú di oloyo?
Were So-and-So alive he would transform himself into a
brown monkey; did the person who preceded him ever transform himself into any
kind of monkey?
(One should not
make excessive claims when there is no basis for them
19. A ki i bọ orisa loju ọfọn-ọn; bo ba dale a maa tu
pẹpẹ.
One does not sacrifice to a god in the presence of a
house rat; otherwise, when night falls it invades the rafter shelves.
(Do not do
things that might constitute temptation to others.)
20. Mo dára, mo dára, àìdára ní ń pẹ̀kun ẹ̀.
I am beautiful, I am beautiful! has ugliness as its
conclusion.
(Whoever is
infatuated with his or her attractiveness will end up being despised by all.)
21. “Mo gbọ́n tán, mo mọ̀ràn tán” kì í jẹ́ kí agbọ́n lóró
bí oyin.
I am all-wise, I am all-knowing” kept the wasp from
having as much venom as the bee.
(Whoever will
not listen to instruction will learn nothing.)
22. Pẹ̀lẹ́-pẹ̀lẹ́ nijó àgbà; ara gbogbo ló di àkísà tán.
An elderly person's manner of dancing must be very
gentle, because the whole body has become worn to a rag.
(Elderly people
should not over-exert themselves.)
23. Mo mọ̀-ọ́ gùn” lẹṣin ńdà.
I am an expert horseman” is usually the one thrown by a
horse.
(Assuming that
one knows it all it causes one grief.)
24. A nsoro ole, aboyun ndahun; odiidi eyan lo gbe pamo.
We speak of stealing and a pregnant woman intervenes; she
herself is concealing a whole person.
(Her condition
makes her guilty of concealment.)
25. Adigbonrankun n fikú seré.
Death-feigning-beetle flirts with death.
(If one persists
in flirting with disaster, disaster is liable to befall one.)
26. A ki i fi ona ikun han ifun.
One does not show the throat the way to the stomach.
(Do not presume
to know better than the expert.)
27. A n fotun teni, a n fosi tu sokoto, obinrin ni a ko ba
oun gbo tọmọ.
One spreads a mat with the right hand while removing
one's pants with the left hand; yet the woman complains that one is not helping
her quest for a child.
(Some people are
incapable of recognizing and acknowledging favors.)
28. Adiẹ n jeka, o n mumi, o n gbe okuta pe-pe-pe mi, o ni
oun o lehin; ideregbe to lehin n gbe irin mi bi?
The chicken eats corn, drinks water, even swallows small
pebbles, and yet complains that it lacks teeth; does the goat that has teeth
swallow steel?
(One should be
content with one's lot.)
29. Bi ajanaku o ba gbẹkẹlẹ fùrọ̀, kì í mi odu àgbọn
If an elephant is not sure of its anus, it does not
swallow whole coconuts.
(Unless one can
cope with the consequences, one does not engage in an action.)
30. Òbò ní ìtìjú
lo mu oun sapamọ sabẹ inu, sùgbọ́n bi oko ba de, oun a ṣina fun un.
The vagina says its coyness that caused it to hide below
the belly, but if a penis shows up, it will open the way for it.
(Modesty does
not indicate a lack of ability or willingness to act decisively.)
31. Òkò àbínújù kì í peye.
A stone thrown in anger does not kill a bird.
(Whatever one
does in anger is liable to go awry.)
32. Òkóbó ò le fi alatọsi ṣẹsín.
The eunuch cannot make fun of the person with gonorrhea.
(A person with a
blemish of his/her own should not make fun of other people's blemishes.)
33. Òkú àjànàkú la n yo ogbo si; ta ni jẹ yọ agada
seerin?
It is a dead elephant one approaches with a cutlass; who
would dare draw a machete to attack an elephant that is alive?
(One dares taunt
a powerful adversary when he has been neutralized.)
34. Ònímòní, etù-ù jìnfìn ọlamọla, ẹtu-u jinfin;
ẹran miiran o si nigbo ni?
Today, the antelope falls into a ditch; tomorrow, the
antelope falls into the ditch; is there no other animal in the forest?
(If the same
person gets into trouble every time, the person need to look to
himself/herself.)
35. Oyún inu: a ki i ka a kun ọmọ tilẹ̀.
One does not count a pregnancy as a child already
delivered.
(One should not
treat anything hoped for as though it was already in hand.)
36. A ò moyi Olorun yoo ṣe kò jẹ́ ka bínú kú.
We know not what God will do keeps one from committing
suicide.
(Often it is
hope that keeps people going.)
37. Àkùko kọ, ọ̀lẹ pòṣé.
The rooster crows, and the lazy person hisses.
(The coming of
the morning is an annoyance to the lazy person.)
38. Bi màlúù to màlúù, òpá kan ni Fulani fi n da
wọn.
However numerous the cattle might be, it is with only one
staff that the Fulbe man herds them.
(The good
worksperson needs no elaborate tools.)
39. Ẹbọ jíjẹ kì í pa igún.
The consumption of sacrificial offerings will not kill
the vulture.
(One's natural
calling will not hurt one.)
40. Akẹyinjẹ ò mọ pe idi n ro adiẹ.
The person who gathers eggs to eat does not know that the
chicken's orifice hurts.
(One should
never be so preoccupied with one's own pleasures that one does not care what
they cost others.)
41. Bí a bá rí òkú ìkà nílẹ̀, tí a fi ẹsẹ̀ taá;
ìkà di méjì.
If one sees the corpse of a wicked person on the ground
and one kicks it, there are then two wicked people.
(If one returns
evil for evil, one joins the ranks of the evil.)
42. Afọ́jú àjànàkú, kò mọ igi, kò mọ èèyàn.
A blind elephant does not know a man from a tree.
(Fate is no
respecter of persons.)
43. Àjò àìwuniíyun là á dífá si.
It is a journey one does not want to make that one
consults the oracle about.
(Where there is
no desire, excuses are easy to find.)
44. Arúgbó n dágbèsè, o ni mélòó ni òun o dúró san
níbẹ̀?
The old person who incurs debt, he says how much of it will
he be around to repay?
(A person whose
days are numbered can afford to freely take on long-term obligations.)
45. Ará Ìbàdàn ki i ságun; a ó rìn sẹ́hìn ni wọn ń
wí.
Ibadan people do not run from war; what they say is, we
will fall back a little.
(There are ways
of avoiding battle without seeming to do so.)
46. Bí a bá ka okó mọ obìnrin nídìí a ni kùkù ní
If one catches a penis in a woman's vagina she will argue
that it is only corn-cob.
Trust a woman to
deny even the obvious.
47. Ẹ̀tàn kì í ṣọgbọ́n.
Deceit is no wisdom.
(Deceit is not a
reliable strategy to count on.)
48. Òbò ò ṣe sàlejò
The vagina is not a thing for showing hospitality
(Good things are not good for all
purposes)
49. Má tẹ̀ẹ́ lọ́wọ́ oníle, má tẹ̀ẹ́ lọ́wọ́ àlejò;
lọ́wọ́ ara ẹni la ti ń tẹ́.
Save face with members of your household and save face
with complete strangers, such a person loses face with himself/herself.
(A person too
careful about his/her reputation will end up losing regard for himself/herself.
Some situations call for doing away with decorum.)
50. Mànàmáná ò ṣéé sun iṣu.
Lightning is no good for roasting yams.
(Many instances
of boasting lack the substance to back them.)
References
Dr. Oyekan
Owomoyela, The Good Person, Excepts from the Yoruba Proverb Treasury, Ryan
Professor of African Literature at the University of Nebraska Lincoln, 2004
Adeyemi J Ademowo & Noah
Opeyemi Balogun, Proverbs and Conflict Management in Africa: A Study of Selected Yoruba
Proverbs and Proverbial Expressions January 2014
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