Owe Yoruba - Yoruba Proverbs

[Obadele Kambon]

art 2: On perspicaciousness (good judgment, perceptiveness), reasonableness, sagacity, savoir-faire, wisdom, and worldly wisdom


Baba-ìsìnkú ò fọmọ-ọ rẹ̀ sọfà; alábàáṣe ńfọmọ-ọ rẹ̀ kówó.
The executor does not pawn his child; his helper pawns his own.
(The obligated person holds back, while the helper risks his all.)

Baálé àìlọ́wọ̀ ni àlejò àìlọ́wọ̀.
An unsolicitous host makes for a visitor with no deference.
(The visitor responds according to his reception.) [47]

Baálẹ̀ àgbẹ̀-ẹ́ ní òun ò ní nǹkan-án tà lọ́run, kí owó ọkà òún ṣáà ti pé.
The chief of farmers says he has nothing to go to heaven to sell; all he cares about is fair payment for his corn.
(If one does not ask for too much, one will not have to die to get it.)

“Báyìí là ńṣe” níbìkan, èèwọ̀ ibòmínìn.
“This is what we do” in one place is taboo in another.
(Different people, different ways.)

Bí a bá bá aṣiwèrè gbé, a ó gba odì ọlọgbọ́n; bí a bá bá ewé iyá ṣọ̀tẹ̀, a ó ṣẹ ẹlẹ́kọ.
If one lives with a maniac one incurs the enmity of the wise; if one shuns iyá leaves one offends the corn-gruel seller.
(If one keeps bad company one alienates good people; if one shuns a person one shuns that person's friends.)

Bí a bá bá ẹrán wí, ká bá ẹràn wí.
As one castigates ẹrán, one should also castigate ẹràn.
(If both sides in a dispute deserve blame, one should apportion it accordingly.)
Compare: Bí a bá kìlọ̀ fólè, ká kìlọ̀ fóníṣu ẹ̀bá ọ̀nà. [48]

Bí a bá fi ọwọ́ ọ̀tún na ọmọ, à fi ọwọ́ òsì fà á mọ́ra.
If one whips a child with the right hand, one embraces it with the left.
(A child deserving punishment yet deserves love.)

Bí a bá jẹ̀wọ́ tán ẹ̀rín là ńrín; bí a bá yó tán orun ní ńkunni.
After a joke one gives way to laughter; after satiation one gives way to sleep.
(The action should match the occasion.)
Compare: Bí a bá sọ̀rọ̀ tán, ẹrín là ńrín . . .

Bí a bá kìlọ̀ fólè, ká kìlọ̀ fóníṣu ẹ̀bá ọ̀nà.
As one warns the thief, one should also warn the owner of the wayside yams.
(The offender and the tempter both deserve blame.)
Compare: Bí a bá bá ẹrán wí, ká bá ẹràn wí.

Bí a bá ní mọ̀, ọ̀mọ̀ràn a mọ̀ ọ́.
If one says “Know,” the knowledgeable will know it.
(The perceptive person can detect meaning in the slightest of signs.)

Bí a bá ńsunkún, à máa ríran.
While one weeps, one can still see.
(However accommodating one is, one should never take leave of one's good judgement.)

Bí a bá ránni níṣẹ́ ẹrú, à fi jẹ́ tọmọ.
If one is sent on an errand like a slave, one carries it out like a freeborn.
(The well-bred person removes the flaws in a message sent through him, or a task given him to perform.)

Bí a bá rántí ọjọ́ kan ìbálé, ká rántí ọjọ́ kan ìkúnlẹ̀ abiyamọ, ká rántí kan abẹ́ tí ńtani lára.
If one remembers the day of (the loss of) virginity, one should also remember the day of a woman's delivery, and one should remember the vagina that smarts.
(As one takes one's pleasures, one should be mindful of the pains that make them possible.)

Bí a bá rí èké, à ṣebíèèyàn rere ni; à sọ̀rọ̀ ságbọ̀n a jò.
When one sees a devious person one mistakes him for a good person; one talks into a basket and it leaks.
(It is easy to mistake a bad person for a good person, and to place one's trust in that person.)

Bí a bá rí òwúrọ̀, alẹ́ ńkọ́?
Although one has seen the morning, what about night time?
(Nobody should be judged until he or she has reached the end of his or her days.)

Bí a bá sọ̀rọ̀ tán, ẹrín là ńrín; bí a bá yó tán orun ní ńkunni.
When one is done discussing a matter one laughs, when one is satiated sleep claims one.
(When a matter has been taken care of, one turns one's attention in the appropriate direction.)
Compare: Bí a bá jẹ̀wọ́ tán ẹ̀rín là ńrín . . .

Bí a bá ṣe ohun ńlá, à fi èpè gba ara ẹni là.
If one has committed a great offense, one frees oneself by swearing (innocence).
(One's greatest duty is one's self-preservation.)

Bí a bá ta ará ilé ẹni lọ́pọ̀, a kì í rí i rà lọ́wọ̀n-ọ́n mọ́.
If one sells a member of one's household cheap, one will not be able to buy him back at a great value.
(Once one has besmirched the name of a person one is close to, one cannot later wipe it clean.)

Bí a kò bá gbé ọ̀pọ̀lọ́ sọ sínú omi gbígbóná, ká tún gbé e sọ sí tútù, kì í mọ èyí tó sàn.
If one does not throw a toad into hot water, and then throw it into cold water, it does not know which is better.
(It takes a change in circumstances to make one appreciate one's good fortune.)

Bí a kò bá gbọ́n ju àparò oko ẹni lọ, a kì í pa á.
If one is not more clever than the partridge on one's farm, one cannot kill it.
(To succeed one must be more clever than one's adversary.)

Bí a kò bá rádànán, à fòòbẹ̀ ṣẹbọ.
If one cannot find a bat, one sacrifices a housebat.
(One makes do with what one can find.)
See also the next entry.

Bí a kò bá rígún a ò gbọdọ̀ ṣebọ; bí a ò bá rí àkàlà a ò gbọdọ̀ ṣorò.
If we cannot find a vulture we may not offer a sacrifice; if we cannot find a ground hornbill we may not carry out a ritual.
(Nothing can be accomplished in the absence of the requisite materials.)
Compare the previous entry.

Bí a kò bá torí iṣu jẹ epo, à torí epo jẹṣu.
If one does not eat oil because of yams, one will eat yams because of oil.
(If one does not perform a duty because one likes it, one performs it because it is the right thing to do.)

Bí a kò bímọ rí, a kò ha rọ́mọ lẹ́hìn adìẹ?
If one has never had a child, has one not seen chicks flocking after chickens?
(Children are no novelty that any person does not know about.)

Bí a kò ránni sọ́jà, ọjà kì í ránni sílé.
If one does not send a message to the market, the market does not send a message to one at home.
(Unless one makes an effort, one cannot expect rewards.)

Bí a kò ṣe ọdẹ rí, a kò lè mọ ẹsẹ̀-ẹ kò-lọ-ibẹ̀un.
If one has never hunted, one would not know the tracks of “it-did-not-go-that-way.”
(One is an ignoramus in a trade that is not one's own.)

Bí alẹ́ bá lẹ́, à fi ọmọ ayò fún ayò.
When night comes, one gives the ayò seeds to ayò.
(When the time comes, one puts an end to whatever one is doing.) [49]

Bí alẹ́ bá lẹ́, bọnnọ-bọ́nnọ́ a rẹ̀wẹ̀sì.
When night falls, bọnnọ-bọ́nnọ́ goes limp.
(There must be an end to every struggle and every exertion.) [50]

Bí alẹ́ kò lẹ́, òòbẹ̀ kì í fò.
If night does not fall, the house bat does not fly.
(All actions must await their auspicious moments.)

Bí apá ò ká àràbà, apá lè ká egbò ìdí-i rẹ̀.
If the arms cannot encompass the silk-cotton tree, they may encompass its root.
(If one is no match for the father, one may be more than a match for the child.)

Bí àrùn búburú bá wọ̀lú, oògùn búburú la fi ńwò ó.
If a terrible epidemic descends on a town, it is confronted with a terrible medicine.
(One matches the medicine to the disease.)

Bí eégún ó bàá wọlẹ̀, orò ni ńṣe.
If a masquerader wishes to disappear into the ground, it cries “Orò!”
(A person intending to do something extraordinary should give prior warning.)

Bí eré bí eré, àlàbọrùn-ún dẹ̀wù.
Like play, like play, the makeshift cape became a dress.
(Imperceptibly, a stop-gap arrangement has become the status quo.)

Bí ẹlẹ́rẹ̀kẹ́ régérégé bá ro ẹjọ́-ọ tirẹ̀ tán, kó rántí pé ẹlẹ́rẹ̀kẹ́ mẹ́kí á rí rò.
After the person with smooth cheeks has stated his or her case, he or she should remember that the person with blemished cheeks will have something to say.
(The person who looks good owing to the efforts of his or her subordinates should remember that they also deserve some credit.)

Bí igí bá wó lu igi, tòkè là ńkọ́ gbé.
If trees fall atop one another, one removes the topmost one first.
(One should attend to affairs according to their urgency.)

Bí ikún bá jẹ, bí ikún bá mu, ikún a wo oòrùn alẹ́.
When the squirrel has eaten, when the squirrel has drunk, the squirrel looks at the setting sun.
(Whatever one does, one should mind the passing of time.)

Bí ilẹ̀-ẹ́ bá laná, ọ̀pọ̀lọ́ á fò gun igi.
If the earth catches fire, the toad will hop on a tree.
(If one's position becomes untenable, one seeks refuge elsewhere.)

Bí ilú bá dá sí méjì, tọba ọ̀rún là ńṣe.
If the town is split into two, one does the will of the heavenly king.
(If there is a division in one's group, one takes the side God would favor.)

Bí iṣẹ́ kò pẹ́ ẹni, a kì í pẹ́ iṣẹ́.
If a task does not delay one, one does not drag it out.
(Tasks that are easy should be finished promptly.)

Bí kò bá tíì rẹ ìjà, a kì í là á.
If a fight is not yet spent, one does not intervene to end it.
(One cannot end a fight that is not yet willing to end.)

Bí kókó bá dáni, a kì í jẹ orí ìmàdò; bí a bá jẹ orí ìmàdò, a kì í lọ sí àwùjọ póńpó; bí a bá lọ sí àwùjọ póńpó, ìwọ̀n ara ẹni là ńmọ̀.
(If one is tripped by a protruding object one should not eat a wart-hog's head; if one eats a wart-hog's head, one should not go to a gathering of cudgels; if one goes to a gathering of cudgels, one should know one's place and act accordingly.
(If unforseen circumstances force one to engage in risky behavior, one should be that much more careful.)

Bí nǹkán bá tán nílẹ̀, ọmọ ẹbọ a bọ́ síjó, àwọn tó wà níbẹ̀ a múra àti lọ.
At the conclusion of a ceremony the acolyte commences to dance, and the onlookers prepare to make their exit.
(One should not hang around after one's business is done.)

Bí o bá já ng ó so ọ́, kókó yó wà láàárín-in rẹ̀.
“If you break I will retie you”; there will be a knot in it.
(Something repaired is seldom the same as something unspoilt.)

Bí o kò gbọ́ Ègùn, o kò gbọ́ wọ̀yọ̀-wọ̀yọ̀?
If you do not understand Ègùn, do you not recognize signs that someone is speaking?
(One may not understand what a person says, but one will be able to tell that the person is speaking.)

Bí o máa ṣe aya Olúgbọ́n ṣe aya Olúgbọ́n; bí o máa ṣe aya Arẹsà ṣe aya Arẹsà, kí o yéé pákọ̀kọ̀ lẹ́gbẹ̀ẹ́ ògiri; ẹni tí yó ṣe aya Olúfẹ̀ a kógbá wálé.
If you will be a wife to the Olúgbọ́n be a wife to him; if you will be a wife to the Arẹsà be a wife to him, and stop sneaking around hugging walls; a person who would be the wife of the Olúfẹ̀ must gather her affairs into the house.
(Once one has chosen a course, one should commit oneself completely to it.) [51]

Bí obìnrin ò bá gbé ilé tó méjì, kì í mọ èyí tó sàn.
If a woman has not lived in at least two homes, she never knows which is better.
(Unless one has tasted some adversity, one does not appreciate one's good fortune.)

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.
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.
(When morning comes, everybody should embark on something useful.)

Bí ojú bá rí ọ̀rọ̀, a wò ó fín.
When the eyes come upon a matter, they must look hard and well.
(Imperfect understanding of a matter causes difficulties.)

Bí ojú ọmọdé ò tó ìtàn, a bá àwígbọ́.
If a youth's eyes do not witness a story, they should be good for hearsay.
(If one does not witness something, one learns from those who did.)

Bí olósùn-ún bá lọ osùn, ara-a rẹ̀ ní ńfi dánwò.
When the camwood powder seller grinds the powder, she tests it on her own body.
(One tries one's remedy on one's self before offering it to others.)

Bí òrìṣá bá mú ẹlẹ́hìn, kí abuké máa múra sílẹ̀.
If the gods take a person with a protruding back, the humpback should make ready.
(If a person like one suffers a certain fate, one is at risk.)

Bí òwe bí òwe là ńlùlù ògìdìgbó; olọgbọ́n ní ńjó o; ọ̀mọ̀ràn ní ńsìí mọ̀ọ́.
Like proverbs, like proverbs one plays the ògìdìgbó music; [52] only the wise can dance to it, and only the knowledgeable know it.
(Only the wise can follow subtle discourses.)

Bí òwe bí òwe nIfá ńsọ̀rọ̀.
Like proverbs, like proverbs are the pronouncements of Ifá. [53]
(The most profound speech is indirect and subtle.)

Bí ọ̀bùn ò mọ èrè, a mọ ojú owó.
If the filthy person does not know profit, he should know his capital.
(If a person cannot improve a matter, he should not worsen it.)

Bí ọkùnrín réjò, tóbìrín pa á, à ní kéjò má ṣáà lọ.
If a man sees a snake, and a woman kills it, what matters is that the snake does not escape.
(One should not be a stickler about roles.)

Bí Ọlọ́run-ún bá ti fọ̀tá ẹni hanni, kò lè pani mọ́.
Once God has revealed one's enemy to one, he can no longer kill one.
(Knowledge neutralizes dangers.)

Bí ọlọgbọ́n bá ńfi wèrè se iṣu, ọ̀mọ̀ràn a máa fi gègé yàn án.
If a wise person is cooking yams in an insane way, a knowing person picks them with stakes.
(If a person tries to mislead one, one finds one's own direction.)

Bí ọmọ́ bá jágbọ́n-ọn kíké, ìyá-a rẹ̀ a jágbọ́n-ọn rírẹ̀ ẹ́.
If a child learns the trick of crying, the mother learns the trick of consoling him or her.
(One must be ready to adapt to cope with any situation.)
See the next entry also.

Bí ọmọ́ bá jágbọ́n-ọn kíkú, ìyá ẹ̀ a jágbọ́n-ọn sísin.
If a child learns the trick of dying, his mother should learn the trick of burying.
(One should learn to meet wiles with wiles.)
See also the preceding entry.

Bí ọmọ́ bá yó, a fikùn han baba.
When a child is full, he shows his stomach to his father.
(When one accomplishes one's goals, one feels like celebrating; also, one should show one's appreciation to one's benefactor.)

Bí ọmọdé bá dúpẹ́ ore àná, a rí tòní gbà.
If a child expresses gratitude for yesterday's favor, he will receive today's.
(The grateful person encourages others to do him more favors.)

Bí ọmọdé bá ḿbẹ́ igi, àgbàlagbà a máa wo ibi tí yó wòó sí.
If a youth is felling a tree, an elder will be considering where it will fall.
(Unlike the youth, the elder is mindful of consequences.)

Bí ọmọdé bá mọ ayò, ẹyọ la ó fi pa á.
If a child is an adept ayò player, one defeats him with single seeds.
(A precocious child may be almost as accomplished as an adult, but will not be quite as accomplished.)

Bí ọmọdé bá ṣubú a wo iwájú; bí àgbá bá ṣubú a wo ẹ̀hìn.
When a youth falls he looks ahead; when an elder falls he looks behind.
(The youth is mindful of what his superiors think of him, while the elder is mindful of what the young think of him.)
Compare: Bí ọmọdé bá máa só a wo iwájú . . .

Bí ọmọdé ò bá rí oko baba ẹlòmíràn, a ní kò sí oko baba ẹni tó tó ti baba òun.
If a youth has never seen another person's father's farm, he says no body's father's farm is as large as his father's.
(Until one has seen other people's great accomplishments, one is overly impressed by one's own.)

Bí ọmọdé kọ iyán àná, ìtàn la ó pa fún un.
If a child refuses yesterday's pounded yams, it is stories one treats the child to.
(A person who boycotts a meal or some entitlement simply deprives him/herself of some benefits.)

Bí ọ̀rán bá pẹ́ nílẹ̀, gbígbọ́n ní ńgbọ́n.
If a problem remains long enough, it becomes clever.
(If one keeps at it long enough, one will find the solution for any problem.)

Bí ọwọ́ ò bá ṣeé ṣán, à ká a lérí.
If the arms cannot be swung, one carries them on one's head.
(If one cannot do as one would, one does what one can.)

Bí sòbìyà yó bàá degbò, olúgambe là á wí fún.
If guinea worm is becoming an ulcer, one should inform olúgambe.
(When a problem arises, one must consult those who can solve it.) [54]

Bí túlàsí bá di méjì, ọ̀kan là ḿmú.
When emergencies number two, one concentrates on one.
(One concentrates on one problem at a time.)

“Bùn mi níṣu kan” kì í ṣáájú “Ẹkú oko òo.”
“Give me one yam” does not precede “Greetings to you on the farm.”
(One does not ask a favor of, or transact any business with any person without first exchanging pleasantries with the person.)
Compare “Ṣe mí níṣu” ní ńṣíwájú “ẹ kúuṣẹ́” bí?
Yoruba Proverbs: The Good Person

[Obadele Kambon]

art 2: On perspicaciousness (good judgment, perceptiveness), reasonableness, sagacity, savoir-faire, wisdom, and worldly wisdom


Baba-ìsìnkú ò fọmọ-ọ rẹ̀ sọfà; alábàáṣe ńfọmọ-ọ rẹ̀ kówó.
The executor does not pawn his child; his helper pawns his own.
(The obligated person holds back, while the helper risks his all.)

Baálé àìlọ́wọ̀ ni àlejò àìlọ́wọ̀.
An unsolicitous host makes for a visitor with no deference.
(The visitor responds according to his reception.) [47]

Baálẹ̀ àgbẹ̀-ẹ́ ní òun ò ní nǹkan-án tà lọ́run, kí owó ọkà òún ṣáà ti pé.
The chief of farmers says he has nothing to go to heaven to sell; all he cares about is fair payment for his corn.
(If one does not ask for too much, one will not have to die to get it.)

“Báyìí là ńṣe” níbìkan, èèwọ̀ ibòmínìn.
“This is what we do” in one place is taboo in another.
(Different people, different ways.)

Bí a bá bá aṣiwèrè gbé, a ó gba odì ọlọgbọ́n; bí a bá bá ewé iyá ṣọ̀tẹ̀, a ó ṣẹ ẹlẹ́kọ.
If one lives with a maniac one incurs the enmity of the wise; if one shuns iyá leaves one offends the corn-gruel seller.
(If one keeps bad company one alienates good people; if one shuns a person one shuns that person's friends.)

Bí a bá bá ẹrán wí, ká bá ẹràn wí.
As one castigates ẹrán, one should also castigate ẹràn.
(If both sides in a dispute deserve blame, one should apportion it accordingly.)
Compare: Bí a bá kìlọ̀ fólè, ká kìlọ̀ fóníṣu ẹ̀bá ọ̀nà. [48]

Bí a bá fi ọwọ́ ọ̀tún na ọmọ, à fi ọwọ́ òsì fà á mọ́ra.
If one whips a child with the right hand, one embraces it with the left.
(A child deserving punishment yet deserves love.)

Bí a bá jẹ̀wọ́ tán ẹ̀rín là ńrín; bí a bá yó tán orun ní ńkunni.
After a joke one gives way to laughter; after satiation one gives way to sleep.
(The action should match the occasion.)
Compare: Bí a bá sọ̀rọ̀ tán, ẹrín là ńrín . . .

Bí a bá kìlọ̀ fólè, ká kìlọ̀ fóníṣu ẹ̀bá ọ̀nà.
As one warns the thief, one should also warn the owner of the wayside yams.
(The offender and the tempter both deserve blame.)
Compare: Bí a bá bá ẹrán wí, ká bá ẹràn wí.

Bí a bá ní mọ̀, ọ̀mọ̀ràn a mọ̀ ọ́.
If one says “Know,” the knowledgeable will know it.
(The perceptive person can detect meaning in the slightest of signs.)

Bí a bá ńsunkún, à máa ríran.
While one weeps, one can still see.
(However accommodating one is, one should never take leave of one's good judgement.)

Bí a bá ránni níṣẹ́ ẹrú, à fi jẹ́ tọmọ.
If one is sent on an errand like a slave, one carries it out like a freeborn.
(The well-bred person removes the flaws in a message sent through him, or a task given him to perform.)

Bí a bá rántí ọjọ́ kan ìbálé, ká rántí ọjọ́ kan ìkúnlẹ̀ abiyamọ, ká rántí kan abẹ́ tí ńtani lára.
If one remembers the day of (the loss of) virginity, one should also remember the day of a woman's delivery, and one should remember the vagina that smarts.
(As one takes one's pleasures, one should be mindful of the pains that make them possible.)

Bí a bá rí èké, à ṣebíèèyàn rere ni; à sọ̀rọ̀ ságbọ̀n a jò.
When one sees a devious person one mistakes him for a good person; one talks into a basket and it leaks.
(It is easy to mistake a bad person for a good person, and to place one's trust in that person.)

Bí a bá rí òwúrọ̀, alẹ́ ńkọ́?
Although one has seen the morning, what about night time?
(Nobody should be judged until he or she has reached the end of his or her days.)

Bí a bá sọ̀rọ̀ tán, ẹrín là ńrín; bí a bá yó tán orun ní ńkunni.
When one is done discussing a matter one laughs, when one is satiated sleep claims one.
(When a matter has been taken care of, one turns one's attention in the appropriate direction.)
Compare: Bí a bá jẹ̀wọ́ tán ẹ̀rín là ńrín . . .

Bí a bá ṣe ohun ńlá, à fi èpè gba ara ẹni là.
If one has committed a great offense, one frees oneself by swearing (innocence).
(One's greatest duty is one's self-preservation.)

Bí a bá ta ará ilé ẹni lọ́pọ̀, a kì í rí i rà lọ́wọ̀n-ọ́n mọ́.
If one sells a member of one's household cheap, one will not be able to buy him back at a great value.
(Once one has besmirched the name of a person one is close to, one cannot later wipe it clean.)

Bí a kò bá gbé ọ̀pọ̀lọ́ sọ sínú omi gbígbóná, ká tún gbé e sọ sí tútù, kì í mọ èyí tó sàn.
If one does not throw a toad into hot water, and then throw it into cold water, it does not know which is better.
(It takes a change in circumstances to make one appreciate one's good fortune.)

Bí a kò bá gbọ́n ju àparò oko ẹni lọ, a kì í pa á.
If one is not more clever than the partridge on one's farm, one cannot kill it.
(To succeed one must be more clever than one's adversary.)

Bí a kò bá rádànán, à fòòbẹ̀ ṣẹbọ.
If one cannot find a bat, one sacrifices a housebat.
(One makes do with what one can find.)
See also the next entry.

Bí a kò bá rígún a ò gbọdọ̀ ṣebọ; bí a ò bá rí àkàlà a ò gbọdọ̀ ṣorò.
If we cannot find a vulture we may not offer a sacrifice; if we cannot find a ground hornbill we may not carry out a ritual.
(Nothing can be accomplished in the absence of the requisite materials.)
Compare the previous entry.

Bí a kò bá torí iṣu jẹ epo, à torí epo jẹṣu.
If one does not eat oil because of yams, one will eat yams because of oil.
(If one does not perform a duty because one likes it, one performs it because it is the right thing to do.)

Bí a kò bímọ rí, a kò ha rọ́mọ lẹ́hìn adìẹ?
If one has never had a child, has one not seen chicks flocking after chickens?
(Children are no novelty that any person does not know about.)

Bí a kò ránni sọ́jà, ọjà kì í ránni sílé.
If one does not send a message to the market, the market does not send a message to one at home.
(Unless one makes an effort, one cannot expect rewards.)

Bí a kò ṣe ọdẹ rí, a kò lè mọ ẹsẹ̀-ẹ kò-lọ-ibẹ̀un.
If one has never hunted, one would not know the tracks of “it-did-not-go-that-way.”
(One is an ignoramus in a trade that is not one's own.)

Bí alẹ́ bá lẹ́, à fi ọmọ ayò fún ayò.
When night comes, one gives the ayò seeds to ayò.
(When the time comes, one puts an end to whatever one is doing.) [49]

Bí alẹ́ bá lẹ́, bọnnọ-bọ́nnọ́ a rẹ̀wẹ̀sì.
When night falls, bọnnọ-bọ́nnọ́ goes limp.
(There must be an end to every struggle and every exertion.) [50]

Bí alẹ́ kò lẹ́, òòbẹ̀ kì í fò.
If night does not fall, the house bat does not fly.
(All actions must await their auspicious moments.)

Bí apá ò ká àràbà, apá lè ká egbò ìdí-i rẹ̀.
If the arms cannot encompass the silk-cotton tree, they may encompass its root.
(If one is no match for the father, one may be more than a match for the child.)

Bí àrùn búburú bá wọ̀lú, oògùn búburú la fi ńwò ó.
If a terrible epidemic descends on a town, it is confronted with a terrible medicine.
(One matches the medicine to the disease.)

Bí eégún ó bàá wọlẹ̀, orò ni ńṣe.
If a masquerader wishes to disappear into the ground, it cries “Orò!”
(A person intending to do something extraordinary should give prior warning.)

Bí eré bí eré, àlàbọrùn-ún dẹ̀wù.
Like play, like play, the makeshift cape became a dress.
(Imperceptibly, a stop-gap arrangement has become the status quo.)

Bí ẹlẹ́rẹ̀kẹ́ régérégé bá ro ẹjọ́-ọ tirẹ̀ tán, kó rántí pé ẹlẹ́rẹ̀kẹ́ mẹ́kí á rí rò.
After the person with smooth cheeks has stated his or her case, he or she should remember that the person with blemished cheeks will have something to say.
(The person who looks good owing to the efforts of his or her subordinates should remember that they also deserve some credit.)

Bí igí bá wó lu igi, tòkè là ńkọ́ gbé.
If trees fall atop one another, one removes the topmost one first.
(One should attend to affairs according to their urgency.)

Bí ikún bá jẹ, bí ikún bá mu, ikún a wo oòrùn alẹ́.
When the squirrel has eaten, when the squirrel has drunk, the squirrel looks at the setting sun.
(Whatever one does, one should mind the passing of time.)

Bí ilẹ̀-ẹ́ bá laná, ọ̀pọ̀lọ́ á fò gun igi.
If the earth catches fire, the toad will hop on a tree.
(If one's position becomes untenable, one seeks refuge elsewhere.)

Bí ilú bá dá sí méjì, tọba ọ̀rún là ńṣe.
If the town is split into two, one does the will of the heavenly king.
(If there is a division in one's group, one takes the side God would favor.)

Bí iṣẹ́ kò pẹ́ ẹni, a kì í pẹ́ iṣẹ́.
If a task does not delay one, one does not drag it out.
(Tasks that are easy should be finished promptly.)

Bí kò bá tíì rẹ ìjà, a kì í là á.
If a fight is not yet spent, one does not intervene to end it.
(One cannot end a fight that is not yet willing to end.)

Bí kókó bá dáni, a kì í jẹ orí ìmàdò; bí a bá jẹ orí ìmàdò, a kì í lọ sí àwùjọ póńpó; bí a bá lọ sí àwùjọ póńpó, ìwọ̀n ara ẹni là ńmọ̀.
(If one is tripped by a protruding object one should not eat a wart-hog's head; if one eats a wart-hog's head, one should not go to a gathering of cudgels; if one goes to a gathering of cudgels, one should know one's place and act accordingly.
(If unforseen circumstances force one to engage in risky behavior, one should be that much more careful.)

Bí nǹkán bá tán nílẹ̀, ọmọ ẹbọ a bọ́ síjó, àwọn tó wà níbẹ̀ a múra àti lọ.
At the conclusion of a ceremony the acolyte commences to dance, and the onlookers prepare to make their exit.
(One should not hang around after one's business is done.)

Bí o bá já ng ó so ọ́, kókó yó wà láàárín-in rẹ̀.
“If you break I will retie you”; there will be a knot in it.
(Something repaired is seldom the same as something unspoilt.)

Bí o kò gbọ́ Ègùn, o kò gbọ́ wọ̀yọ̀-wọ̀yọ̀?
If you do not understand Ègùn, do you not recognize signs that someone is speaking?
(One may not understand what a person says, but one will be able to tell that the person is speaking.)

Bí o máa ṣe aya Olúgbọ́n ṣe aya Olúgbọ́n; bí o máa ṣe aya Arẹsà ṣe aya Arẹsà, kí o yéé pákọ̀kọ̀ lẹ́gbẹ̀ẹ́ ògiri; ẹni tí yó ṣe aya Olúfẹ̀ a kógbá wálé.
If you will be a wife to the Olúgbọ́n be a wife to him; if you will be a wife to the Arẹsà be a wife to him, and stop sneaking around hugging walls; a person who would be the wife of the Olúfẹ̀ must gather her affairs into the house.
(Once one has chosen a course, one should commit oneself completely to it.) [51]

Bí obìnrin ò bá gbé ilé tó méjì, kì í mọ èyí tó sàn.
If a woman has not lived in at least two homes, she never knows which is better.
(Unless one has tasted some adversity, one does not appreciate one's good fortune.)

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.
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.
(When morning comes, everybody should embark on something useful.)

Bí ojú bá rí ọ̀rọ̀, a wò ó fín.
When the eyes come upon a matter, they must look hard and well.
(Imperfect understanding of a matter causes difficulties.)

Bí ojú ọmọdé ò tó ìtàn, a bá àwígbọ́.
If a youth's eyes do not witness a story, they should be good for hearsay.
(If one does not witness something, one learns from those who did.)

Bí olósùn-ún bá lọ osùn, ara-a rẹ̀ ní ńfi dánwò.
When the camwood powder seller grinds the powder, she tests it on her own body.
(One tries one's remedy on one's self before offering it to others.)

Bí òrìṣá bá mú ẹlẹ́hìn, kí abuké máa múra sílẹ̀.
If the gods take a person with a protruding back, the humpback should make ready.
(If a person like one suffers a certain fate, one is at risk.)

Bí òwe bí òwe là ńlùlù ògìdìgbó; olọgbọ́n ní ńjó o; ọ̀mọ̀ràn ní ńsìí mọ̀ọ́.
Like proverbs, like proverbs one plays the ògìdìgbó music; [52] only the wise can dance to it, and only the knowledgeable know it.
(Only the wise can follow subtle discourses.)

Bí òwe bí òwe nIfá ńsọ̀rọ̀.
Like proverbs, like proverbs are the pronouncements of Ifá. [53]
(The most profound speech is indirect and subtle.)

Bí ọ̀bùn ò mọ èrè, a mọ ojú owó.
If the filthy person does not know profit, he should know his capital.
(If a person cannot improve a matter, he should not worsen it.)

Bí ọkùnrín réjò, tóbìrín pa á, à ní kéjò má ṣáà lọ.
If a man sees a snake, and a woman kills it, what matters is that the snake does not escape.
(One should not be a stickler about roles.)

Bí Ọlọ́run-ún bá ti fọ̀tá ẹni hanni, kò lè pani mọ́.
Once God has revealed one's enemy to one, he can no longer kill one.
(Knowledge neutralizes dangers.)

Bí ọlọgbọ́n bá ńfi wèrè se iṣu, ọ̀mọ̀ràn a máa fi gègé yàn án.
If a wise person is cooking yams in an insane way, a knowing person picks them with stakes.
(If a person tries to mislead one, one finds one's own direction.)

Bí ọmọ́ bá jágbọ́n-ọn kíké, ìyá-a rẹ̀ a jágbọ́n-ọn rírẹ̀ ẹ́.
If a child learns the trick of crying, the mother learns the trick of consoling him or her.
(One must be ready to adapt to cope with any situation.)
See the next entry also.

Bí ọmọ́ bá jágbọ́n-ọn kíkú, ìyá ẹ̀ a jágbọ́n-ọn sísin.
If a child learns the trick of dying, his mother should learn the trick of burying.
(One should learn to meet wiles with wiles.)
See also the preceding entry.

Bí ọmọ́ bá yó, a fikùn han baba.
When a child is full, he shows his stomach to his father.
(When one accomplishes one's goals, one feels like celebrating; also, one should show one's appreciation to one's benefactor.)

Bí ọmọdé bá dúpẹ́ ore àná, a rí tòní gbà.
If a child expresses gratitude for yesterday's favor, he will receive today's.
(The grateful person encourages others to do him more favors.)

Bí ọmọdé bá ḿbẹ́ igi, àgbàlagbà a máa wo ibi tí yó wòó sí.
If a youth is felling a tree, an elder will be considering where it will fall.
(Unlike the youth, the elder is mindful of consequences.)

Bí ọmọdé bá mọ ayò, ẹyọ la ó fi pa á.
If a child is an adept ayò player, one defeats him with single seeds.
(A precocious child may be almost as accomplished as an adult, but will not be quite as accomplished.)

Bí ọmọdé bá ṣubú a wo iwájú; bí àgbá bá ṣubú a wo ẹ̀hìn.
When a youth falls he looks ahead; when an elder falls he looks behind.
(The youth is mindful of what his superiors think of him, while the elder is mindful of what the young think of him.)
Compare: Bí ọmọdé bá máa só a wo iwájú . . .

Bí ọmọdé ò bá rí oko baba ẹlòmíràn, a ní kò sí oko baba ẹni tó tó ti baba òun.
If a youth has never seen another person's father's farm, he says no body's father's farm is as large as his father's.
(Until one has seen other people's great accomplishments, one is overly impressed by one's own.)

Bí ọmọdé kọ iyán àná, ìtàn la ó pa fún un.
If a child refuses yesterday's pounded yams, it is stories one treats the child to.
(A person who boycotts a meal or some entitlement simply deprives him/herself of some benefits.)

Bí ọ̀rán bá pẹ́ nílẹ̀, gbígbọ́n ní ńgbọ́n.
If a problem remains long enough, it becomes clever.
(If one keeps at it long enough, one will find the solution for any problem.)

Bí ọwọ́ ò bá ṣeé ṣán, à ká a lérí.
If the arms cannot be swung, one carries them on one's head.
(If one cannot do as one would, one does what one can.)

Bí sòbìyà yó bàá degbò, olúgambe là á wí fún.
If guinea worm is becoming an ulcer, one should inform olúgambe.
(When a problem arises, one must consult those who can solve it.) [54]

Bí túlàsí bá di méjì, ọ̀kan là ḿmú.
When emergencies number two, one concentrates on one.
(One concentrates on one problem at a time.)

“Bùn mi níṣu kan” kì í ṣáájú “Ẹkú oko òo.”
“Give me one yam” does not precede “Greetings to you on the farm.”
(One does not ask a favor of, or transact any business with any person without first exchanging pleasantries with the person.)
Compare “Ṣe mí níṣu” ní ńṣíwájú “ẹ kúuṣẹ́” bí?
Yoruba Proverbs: The Good Person

[Obadele Kambon]

Part 2: On perspicaciousness (good judgment, perceptiveness), reasonableness, sagacity, savoir-faire, wisdom, and worldly wisdom


Dà-á-sílẹ̀-ká-tun-pín, ogún ijọ́un, a ò pín in re.
The recent throw-it-all-on-the-floor-that-we-may-redistribute-it inheritance was not well distributed the first time around.
(Whatever needs to be done again must not have been done well the first time.)

Dídì ní ḿmú abẹ mú.
It is wrapping that makes a knife sharp.
(Only by taking great care of them does one keep one's possessions in good shape.)

Díẹ̀-díẹ̀ nimú ẹlẹ́dẹ̀ẹ́ fi ńwọgbà.
It is bit by bit that the nose of the pig enters the fence.
(A small problem, if not attended to, becomes unmanageable.)

DÍfá-dÍfá ò fIfá ṣeré.
The diviner does not take Ifá lightly.
(One should not be careless about one's livelihood.)

Dùgbẹ̀-dùgbẹ̀ kì í fi ẹyin rẹ̀ sílẹ̀.
The egg-bearing spider never leaves its eggs behind.
(One does not turn one's back on one's treasure.)

Dúró o kíkà; bí o ò dúró kíkà, ìkà a ba tìrẹ jẹ́.
Stop and say hello to the wicked; if you do not say hello to the wicked, the wicked will find problems for you.
(One's best defence against the wicked is ingratiation.)
Yoruba Proverbs: The Good Person

[Obadele Kambon]

Part 2: On perspicaciousness (good judgment, perceptiveness), reasonableness, sagacity, savoir-faire, wisdom, and worldly wisdom


Ebi ńpa mí ọlọ́ṣẹ ńkiri; ìgbà tí ng ò wẹnú ng ó ṣe wẹ̀de?
I am hungry and the soap seller hawks her wares; when I have not washed my inside, how can I wash my outside?
(One must order one's priorities sensibly.)

Ebi ò pàJèṣà ó lóun ò jẹ̀kọ Ọ̀yọ́; ebí pa ọmọ Obòkun ó jẹ ori.
The Ijeṣa person is not hungry and he rejects corn-loaf prepared by an Ọ̀yọ́ person; when hunger gripped the son of Obokun (an apellation for Ijeṣa people) he ate ori(the Ọ̀yọ́ name for corn-loaf.)
(It is when one is not desperate that one is choosy.)

Ebi ò pàmọ̀le ó ní òun ò jẹ àáyá; ebí pa Súlè ó jọ̀bọ.
The muslim is not hungry and he vows he will not eat a red Colobus monkey; hunger gripped Suleiman and he ate a monkey.
(A desperate person is seldom finicky.)

Eégún Ẹ̀gbá, Ẹ̀gbá ní ńfọ̀.
The Ẹ̀gbá masquerader must needs speak Ẹ̀gbá. [55]
(One should speak to others in a manner that befits one, and that will facilitate one's business with them.)

Eégún tí yó gbeni là ńdáṣọ fún; òrìṣà tí yó gbeni là ńsìn; bi igí bá gbè mí mà kó obì mà bọ igi.
It is the masquerader that succors one that one makes shrouds for; it is the god that succors one that one worships; if a tree succors me, I will take kolanuts and worship the tree.
(One should confine one's efforts to profitable ventures, and one's service to appreciative people.)

Eégún tí yó ṣe bíi Lébé, Lébé ni yó dà; èyí tí yó tàkìtì bí Olúfolé, òfurugbàdà ni yó ta á.
The masquerader that will perform like Lébé must become like Lébé; the one that will sumersault like Olúfolé (meaning “Great-One-Jumps-A-House”) must perform his feat in the open spaces.
(One must prepare oneself and gather one's resources before one attempts momentous tasks.) [56]

Ejò-ó rí ihò tó há ó kó wọ̀ ọ́; ìyá-a rẹ̀-ẹ́ lọ́wọ́ àti fà á yọ?
A snake sees a tight hole and crawls into it; has its mother hands to pull it out?
(One had better be certain that one would be able to extricate oneself before one ventures into tight spots.)

Elékuru kì í kiri lóko.
The seller of steamed ground beans does not hawk her wares on a farm.
(One wastes one's time attempting to sell things to those who produce them.)

Èló là ńra adìẹ òkókó, tí à ńgba ọmọ-ọ rẹ̀ sìn?
How much does a hen cost that one would contract to raise chicks for the owner?
(Certain obligations are not worth the trouble.) [57]

Èmi-ò-níí-fẹ́-obìnrin-tẹ́nìkan-ńfẹ́, olúwarẹ̀ ò níí fẹ́ obìnrin ni.
I-will-court-no-woman-being-courted-by-another-man will court no woman at all.
(A person who wants exclusive rights to a woman (or anything) will look for a long time and in vain.)

Èmi-ò-níí-ṣu-imí-le-imí, olúwarẹ̀ ó rìn jìnnà ààtàn.
I-will-not-defecate-on-existing-excrement will walk a good distance into the bush.
(People who are too finicky will pay in effort and delay for their habits.)

Èpè la fi ńwo èpè sàn.
Curses are the antidote for curses.
(One matches the remedy to the affliction.)

Epo ló ṣeé jẹṣu; àkàsọ̀ ló ṣeé gun àká; obìnrín dùn-ún bá sùn ju ọkùnrin lọ.
It is palm oil that goes best with yams; it is a ladder that is best for climbing granaries; a woman is more pleasant to make love to than a man. [58]
(Certain things are fit for certain purposes; not anything will do anytime.)

Epo lojú ọbẹ̀.
Palm-oil is the countenance of stew.
(One should be particularly attentive to that one ingredient or thing whose absence mars the entire project.) [59]

Eré là ńfọmọ ayò ṣe.
All one does with ayò seeds is play.
(One should take time for pleasure when one may.)

Èrò kì í mọ ibùsọ̀ kọ́rùn ó wọ̀ ọ́.
A wayfarer does not know the location of the rest stop and yet have his neck crushed from the weight of a heavy load.
(One measures one's exertions to suit one's capacity.)

Ète lẹ̀gbọ́n; ìmọ̀ràn làbúrò; bí-a-ó-ti-ṣe lẹ̀kẹta wọn.
Intention is the eldest, contemplation is the next, and plan of action is the third.
(First there is the goal, next a contemplation of it, and finally a plan for attaining it.)

Ètò lòfin kìn-ín-ní lóde ọ̀run.
Order is the first law in heaven.
(Whatever one does, one must be orderly.)

Ewúrẹ́ ò ṣe-e fiṣu ṣọ́.
A goat is not a wise choice as the guard over yams.
(Do not entrust your affairs to your enemy.)

Èyí tó yẹ ará iwájú, èrò ẹ̀hìn fiyè sílẹ̀.
(To) what turned out favorably for those going ahead, you coming behind, pay close attention.
(Learn from the examples of others.)
Yoruba Proverbs: The Good Person

[Obadele Kambon]

Part 2: On perspicaciousness (good judgment, perceptiveness), reasonableness, sagacity, savoir-faire, wisdom, and worldly wisdom


Ẹ̀bẹ̀ là ḿbẹ òṣìkà pé kó tún ìlú-u rẹ̀ ṣe.
One can only remonstrate with a wicked person to urge him or her to improve his or her town.
(Gentle pleas are the only likely means of getting contrary people to do what is right.)

Ẹbọ díẹ̀, oògùn díẹ̀, ní ńgba aláìkú là.
A little sacrifice, a little medicine, is what keeps the one who does not die alive.
(One should not place all of one's faith in a single solution to a problem.)

Ẹbọ ẹnìkan là ńfi ẹnìkan rú.
It is a sacrifice on behalf of only one person that demands only one person as offering.
(Extraordinary problems demand extraordinary solutions.)

Ẹ̀fẹ̀-ẹ́ dẹ̀fẹ̀ iyán; a paláwẹ́ ẹ̀kọ baálé ilé ní ẹ̀ ńpèun bí?
The teasing involves pounded yams; the corn-loaf is unwrapped, and the father of the household asks, “Did someone call me?”
(A person who wants something badly will not let a little teasing put him or her off taking it.)
See the next entry also.

Ẹ̀fẹ̀-ẹ́ dẹ̀fẹ̀ iyán; ò báà gbémi lulẹ̀ ng ó bàá ọ jẹun.
The teasing involves pounded yam; even if you throw me on the ground I will eat with you.
(No amount of teasing will stop me from doing what I have in mind.)
Compare the preceding entry.

Ẹgbẹ́ ẹni kì í wọ́n láyé ká wá a lọ sọ́run.
One does not upon failing to find suitable company in this world go looking in heaven.
(If one cannot find what one wants, one should learn to do without it.)

Ẹjọ́ a-fẹ́ni-lóbìnrin là ńwí; a kì í wíjọ́ a-fẹ́ni-lọ́mọ.
One may complain about a person who courts one's wife, but one does not complain about a person who courts one's daughter.
(One should not pursue causes without good grounds.)

Ẹ̀ẹ̀kan lejò ńyánni.
One gets bitten by a snake only once.
(The same disaster does not befall one more than once; after the first time one learns to avoid it.)

Ẹlẹ́nu-ú tóó rí sá.
An overly loquacious person is someone to flee from.
(Be wary of loquacious people.)

Ẹlẹ́dẹ̀ẹ́ ní ọjọ́ tí òún ti jágbọ́n-ọn hùn, ọjọ́ náà ni ọ̀rọ̀ ò ti nìun lára mọ́.
The pig says since the day it learned to reply to every statement with a grunt it has not got into any trouble.
(A person who says nothing seldom gets in trouble.)
This is a variant of Àjàpá ní ọjọ́ tí òún ti jágbọ́nọn òo . . . and Ẹrùu òo kì í wọni lọ́rùn.

Ẹlẹ́jọ́ ṣa èyí tó wù ú wí.
The person with complaints selects the most pressing ones to press.
(One should concentrate on one's most pressing problems.)

Ẹni a óò gbé òkú-u rẹ̀ sin, a kì í sọ pé ó ńrùn pani.
One does not complain that a corpse one will have to bury stinks.
(One should not run down a person or thing that will eventually devolve to one's care.)

Ẹni a pé kó wáá wo kọ̀bì: ó ní kí nìyí kọ́bi-kọ̀bi?
The person invited to take a look at the palace stateroom: he exclaims, “What a maze of apartments!”
(One should not waste one's breath expressing the obvious.) [60]

Ẹni à ńwò kì í wòran.
The person people have gathered to watch should not himself or herself be a spectator.
(One should not ignore one's problems to dwell on others'.)

Ẹni a wí fún ko gbọ́; ẹni a fọ̀ fún kó gbà; èyí tí ò gbọ́ yó filẹ̀ bora.
Whoever people speak to should listen; whoever people instruct should accept instruction; the one who does not listen will be covered by the earth.
(Refusal to heed advice can be deadly.)

Ẹni àìgbọ́n pa ló pọ̀; ẹni ọgbọ́n pa ò tó ǹkan.
People killed by folly are innumerable; people killed by wisdom are few.
(Few things kill more surely than folly.)

Ẹní bá ríkun nímú ọlọ́jà ní ńfọn ọ́n.
Whoever sees mucus in the nose of the king is the one who cleans it.
(Tactless or indiscreet people usually rue their bad judgement.)
Compare Ẹni tí ó bá sọ pé ẹsè eeégún ńhàn . . .

Ẹní bá tó ẹni-í gbà là ńké pè.
One appeals only to those capable of helping one.
(One should not seek the aid of feckless people.)

Ẹní du ara-a rẹ̀ lóyè Apènà: kó tó jẹ ẹran ọ̀fẹ́, ó dọ̀run.
Whoever deprives himself of the title of Apena will wait until he dies before tasting free meat.
(If one does not grab opportunities when they present themselves, one is in for a difficult life.) [61]

Ẹní gbọ́n juni lọ ní ńtẹni nÍfá.
It is someone wiser than one who consults the oracle for one.
(One receives advice only from those qualified to offer it.)

Ẹní léku méjì á pòfo.
Whoever chases after two rats will catch neither.
(If one pursues two or more objectives at once one is liable to achieve neither.)

Ẹní máa ké ìbòsí á pa baba rẹ̀ jẹ.
Whoever wishes to raise an alarm will have to murder his father.
(Whoever acts without cause will have to justify his action by manufacturing some cause.)

Ẹní rúbọ òrìṣà-á gbọ́dọ̀ rú ti èèyàn kí ẹbọ-ọ́ tó gbà.
Whoever offers a sacrifice to a deity must also offer a sacrifice to humans in order for the sacrifice to be efficacious.
(One can please the gods and yet run afoul of humans.)

Ẹni tí a bá fi orí-i rẹ̀ fọ́ àgbọn ò níí jẹ níbẹ̀.
The person on whose head a coconut is broken will not share in eating it.
(Whoever takes foolhardy risks in pursuit of an end seldom lives to enjoy it.)

Ẹni tí a bá ḿbá nájà là ńwò, a kì í wo ariwo ọjà.
One pays attention to the person with whom one is bargaining, not to the commotion of the market place.
(One should keep one's mind on one's business and leave extraneous matters aside.)

Ẹni tí a wífún kó gbọ́; ẹni tí kò gbọ́, tara-a rẹ̀ ni yó dà.
Let the person one advises heed one; the heedless person places himself at risk.
(Those who refuse instruction lay the foundation for their own ruin.)

Ẹni tí ẹ̀gún gún lẹ́sẹ̀ ní ńṣe lákáǹláká tẹ̀lé alábẹ́rẹ́.
It is the person with a thorn in his foot who limps to the person with a needle.
(The person in need of help should make some effort in his own behalf, and not expect his helper to make all the necessary effort.)

Ẹni tí kò gbọ́n lààwẹ̀ ńgbò.
Only the unwise hungers while fasting.
(The resourceful person can find a way around any difficulty.)

Ẹni tí kò mọ iṣẹ́-ẹ́ jẹ́ ní ńpààrà lẹ́ẹ̀mejì.
It is a person who does not know how to carry out instructions that is forced to repeat his or her efforts.
(One saves time and effort by doing things right the first time.)

Ẹni tí kò mọ ọba ní ńfọba ṣeré.
Only a person who does not know the king trifles with the king.
(The wise person recognizes potential danger and avoids it.)

Ẹni tí ó lè jà ni yóò kúnlẹ̀ kalẹ́.
It is the incorrigible fighter who has to remain on his or her knees until nightfall.
(The person who cannot stay out of a fight will spend his or her time incessantly stating cases.) [62]

Ẹni tí yó bọ Ògún, yó ra ọjà-a tirẹ̀ lọ́tọ̀.
The person who will worship Ògun will keep his or her market purchases separate from those of others.
(If one's priorities are incompatible with those of others, one parts company with them.)

Ẹni tí yó fò yó bẹ̀rẹ̀.
The person who will leap must first crouch.
(One must make adequate preparations for any project.)

Ẹni tí yó mu ẹ̀kọ fòrò, yó bàá ọmọ ẹlẹ́kọ ṣeré.
Whoever wishes to eat steaming corn pap will play with the child of the seller.
(One must ingratiate oneself with the person from whom one expects a favor.)
This is a variant of the next entry.

Ẹni tí yó mu ẹ̀kọ ọ̀fẹ́ yó bàá ọmọ ẹlẹ́kọ ṣeré.
The person who wishes to eat free corn pap will play with the seller's child.
(Nothing comes free.)
Compare the preceding entry.

Ẹni tí yó ṣòwò àlè, ẹní-i rẹ̀ ní ńká; ẹni tí yó ṣòwò-o Ṣàngó, ààjà-a rẹ̀ ní ńrà.
Whoever chooses concubinage as a practice must provide herself with a sleeping mat; whoever chooses Ṣàngò's trade (one to do with metal) must purchase his magical rattle.
(One prepares oneself according to what is proper for one's chosen trade.)

Ẹni tí yó yàáni lówó, tí kò níí sinni, ohùn ẹnu-u rẹ̀ la ti ḿmọ̀.
The person who will lend one money and will not keep pestering one for repayment: one can tell from the tone of his or her voice.
(The way people talk is a good indication of their character.)

Ẹni tó bá da omi síwájú á tẹ ilẹ̀ tútù.
Whoever throws water ahead will step on cool earth.
(The future will look kindly on those who look well to the future.)

Ẹni tó bá fi ojù àná wòkú, ẹbọra a bọ́ ọ láṣọ.
Whoever looks at the dead with yesterday's eyes will be stripped naked by the spirits.
(One behaves towards people according to the heights they have attained, not according to the way they used to be.) [63]

Ẹni tó bá máa jẹ ọ̀pọ̀lọ́ a jẹ èyí tó lẹ́yin.
If one must eat a toad one should eat one with eggs.
(If one must suffer, one might as well do so with panache.)

Ẹni tó bá máa lu òṣùgbó a lu ńlá; kékeré ẹgbẹ̀fà, ńlá ẹgbẹ̀fà.
Whoever will smite a secret-cult priest had better smite an important one; for a lowly one twelve hundred cowries in fines, and for an important one twelve hundred cowries.
(If the penalty for a small offence is the same as that for a grievous one, one might as well throw all caution to the wind.)

Ẹni tó bá máa mú ọ̀bọ a ṣe bí ọ̀bọ.
Whoever wishes to catch a monkey must act like a monkey.
(To succeed against an adversary, or with a person one desires, one must suit one's approach to the other's ways.)

Ẹni tó bá mọ ìdí ọ̀ràn tẹ́lẹ̀ ní ḿbu àbùjá èké.
It is a person who has prior knowledge of the facts of a matter that can foil a devious person's attempts to skirt them.
(Prior knowledge is the surest weapon against lies.)

Ẹni tó bá ní igbà-á lò, bí igbà-á bá já, kó dúró so ó.
If one must use a tree-climbing rope and it breaks, one must pause to repair it.
(One must make the time to attend to chores that must be performed.)

Ẹni tó bá pẹ́ lórí imí, eṣinṣin kéṣinṣin yó ò bá a níbẹ̀.
Whoever prolongs his or her defecating will be visited by a host of flies.
(Nothing good comes of dawdling over what one must do.)

Ẹni tó bá rántí Efuji, kó má fi ore ṣe ẹṣin.
Whoever remembers Efuji should show no kindness to any horse.
(One should remember those who have caused one injury, and remember to show them no favor.) [64]

Ẹni tó bá rántí ọjọ́ ní ńṣe ọmọ òkú pẹ̀lẹ́; ta ní jẹ́ ṣe ọmọ eégún lóore?
Those who gratefully remember past favors extend compassion to the survivors of the deceased; who would rather show compassion to the child of a masquerader?
(When a good person dies, his or her survivors inherit the good will of those who remember him or her well.)

Ẹni tó bá sọ pé ẹsẹ̀ eégún ńhàn ní ńwá abẹ́rẹ́ lọ.
Whoever announces that the legs of the masquerader are showing is the one who goes in search of a needle.
(Some sights the eyes must not acknowledge seeing.) [65]
Compare Bí ojú bá rí, ẹnu a dákẹ́and Ẹní bá ríkun nímú ọba...

Ẹni tó bá yá ìwọ̀fà ẹgbàá, tòun tirẹ̀ ní ńlọ ata kúnná.
Whoever hires a pawn for only sixpence will join the pawn in grinding pepper.
(Whatever comes too cheaply is sure to work unsatisfactorily.) [66]
Compare Ẹni tó fẹ́ni ní àfẹ́ìlówó . . . below.

Ẹni tó dùbúlẹ̀-ẹ́ ṣe oògùn ìjàkadì tán.
The person who remains prone has perfected the charm for wrestling.
(The wise person forestalls problems.)

Ẹni tó fi irun dúdú ṣeré, yó fi funfun sin ẹniẹlẹ́ni.
Whoever plays around with his or her black hair will serve others with his or her white hair.
(If one wastes one's youth, one spends one's old age struggling for a living.)

Ẹni tó fi owó-o rẹ̀ ra ẹṣin, kò níí jẹ́ kó ṣe àrìnjẹ́.
Whoever paid his or her own money for a horse will not let it be sacrificed for a good-luck charm.
(One guards one's treasures jealously.)

Ẹni tó gbajúmọ̀ tí kò mọ èèyàn-án kí, òun òbúrẹ́wà ẹgbẹ́ra.
The dandy who does not know how to extend greetings to people is no different from a boor.
(Good looks without the social graces amount to nothing.)

Ẹni tó máa tẹ́ òkú ọ̀pọ̀lọ́, yó nìí ilé ògbóni tirẹ̀ lọ́tọ̀.
Whoever wishes to lay a dead toad in state will have to build his own cult shrine separately.
(Whoever wishes to do the absurd should not expect the cooperation or approval of others.)

Ẹni tó máa yáni lẹ́wù, ti ọrùn-un rẹ̀ là ńwò.
If a person offers to lend one a dress, one should consider what he or she has on.
(One should be discriminating about those from whom one will accept favors.)

Ẹni tó mi kùkùté, araa rẹ̀ ní ńmì.
The person who shakes a tree stump shakes himself.
(Whoever takes on an invincible adversary fashions his or her own defeat.)

Ẹni tó mọ ẹtu ní ńkì í ní “òbèjé, ẹlẹ́sẹ̀ ọwọ̀.”
It is someone who knows the duiker intimately who can recite its praise, “spindle-legged duiker.”
(Only those deeply involved in a profession are versed in its jargon.) [67]

Ẹni tó ńṣápẹ́ fún wèrè jó, òun àti wèrè ọ̀kan-ùn.
The person who claps for a mad person to dance to is no different from the mad person.
(Whoever joins the imbecile in his or her games is himself or herself an imbecile.)

Ẹni tó pa kẹ́tẹ́kẹ́tẹ́ yó ru káyá ẹrù.
The person who kills the donkey will carry a heavy burden.
(Whoever is careless with his/her resources will pay dearly in the future.)

Ẹni tó ránṣẹ́ sí orò-ó bẹ̀wẹ̀ fún àìsùn.
Whoever sends for Orò is contracting for sleeplessness.
(Whoever deliberately provokes trouble should be prepared for a difficult time.) [68]

Ẹni tó re Ìbàdán tí kò dé ilé Olúyọ̀lé, oko igi ló lọ.
Whoever goes to Ibadan and does not visit Oluyọle's house merely went wood gathering.
(Whoever misses the principal sight of any place might as well not have visited the place at all.). [69]

Ẹni tó rúbọ tí kò gba èèwọ̀, bí ẹni tó fi owó ẹbọ ṣòfò ni.
The person who makes a sacrifice but does not follow the prescribed taboos is just like someone who throws away the money for the sacrifice.
(A person who knows of the remedy but does not apply it is as badly off as the person who does not know the remedy at all.)

Ẹni tó sọ ẹlẹ́dẹ̀ lékùrọ́, oúnjẹ ló fún un.
The person who throws palm-nuts at a pig gives food to it.
(One does not douse a fire by throwing oil on it).

Ẹni tó torí òtútù fi ọmọrí odó yáná ò gbọdọ̀ retí a-ti-jẹyán.
Whoever because of cold weather uses the pestle as kindling to warm him/herself must not expect to eat pounded yams.
(One should not jeopardize one's long-term interests by indulging in immediate gratifications.)

Ẹnu àìmẹ́nu, ètè àìmétè, ní ḿmú ọ̀ràn bá ẹ̀rẹ̀kẹ́.
A mouth that will not stay shut, lips that will not stay closed, are what bring trouble to the cheeks.
(The words that the mouth and lips allow to escape usually bring the slap to the cheek; a person who cannot keep his/her mouth shut often lands in trouble.)

Ẹnu ehoro ò gba ìjánu.
A rabbit's mouth does not accept a leash.
(Do not adopt an inappropriate remedy for a problem.)

Ẹ̀rẹ̀kẹ́ ni ilé ẹ̀rín.
The cheeks are the home of laughter.
(Suit the means to the project.)

Ẹ̀rù bíbà ní ḿmúni pe àjẹ́ ní ará ire.
It is fear that makes one call witches the good people.
(It is wise to curry the favor of fearful or malicious people.)

Ẹrù-u hòo kì í wọni lọ́rùn.
“I agree” is not a load that causes one's neck to shrink.
(Saying one agrees, even when one does not, spares one a great deal of headache.
Compare Àjàpá ní ọjọ́ tí òún ti jágbọ́n-ọn . . .

Ẹ̀sín alátọ̀sí ò sí lọ́wọ́ òkóbó.
The ridiculing of the person with gonorrhea does not belong with the eunuch.
(Do not ridicule a person whose condition is no worse than yours'.)

Ẹyẹ igbó kì í mọ fífò ọ̀dàn.
The bird of the forest does not know how to fly in the grassland.
(When one is in a strange environment, one becomes a dunce.)

Ẹyẹ ńwá àtifò, wọ́ ńsọ òkò sí i.
A bird is preparing for flight, and people throw stones at it.
(One needs little encouragement to do what one is determined to do anyway; being forced to do what one wishes to do anyway is no punishment.)

.
Yoruba Proverbs: The Good Person

[Obadele Kambon]

Part 2: On perspicaciousness (good judgment, perceptiveness), reasonableness, sagacity, savoir-faire, wisdom, and worldly wisdom


Fi ìjà fún Ọlọ́run jà, fọwọ́ lérán.
Leave the fighting to God, sit back and watch.
(One should leave those who have injured one to God's judgement and punishment.)

Fimí-pamọ́-kí-npa-ọ́ làrùn ńjẹ́.
Hide-me-and-I-will-kill-you is the name a disease answers to.
(A concealed disease is a deadly thing.)
Yoruba Proverbs: The Good Person

[Obadele Kambon]

Part 2: On perspicaciousness (good judgment, perceptiveness), reasonableness, sagacity, savoir-faire, wisdom, and worldly wisdom


“Gba ọmọ fún mi kí nrèdí”; bí ìdí ò bá ṣe-é re ká gbọ́mọ fọ́lọ́mọ.
“Hold my child for me so I may wiggle my buttocks”; if one cannot wiggle one's buttocks one should return the child to its mother.
(One should not place oneself in difficulty in order to help others out of difficulty.) [70]

Gbogbo ẹranko ìgbẹ́ pé, wọn ní àwọn ó fi ìkokò ṣe aṣípa; nígbà tó gbọ́ inú ẹ̀-ẹ́ dùn; ṣùgbọ́n nígbà tó ṣe ó bú sẹ́kún; wọ́n ní kí ló dé? Ó ní bóyá wọ́n lè tún ọ̀ràn náà rò kí wọ́n ní kì í ṣe bẹ́ẹ̀ mọ́.
All the animals of the forest assembled and decided to make Hyena their secretary; Hyena was happy, but a short while later it burst into tears. Asked what the matter was, it said perhaps they might reconsider and reverse themselves.
(Some people can be relied upon to find the sad aspect of the most fortunate event.) This is a variant of the proverb with Tortoise as the named character.
Yoruba Proverbs: The Good Person

[Obadele Kambon]

Part 2: On perspicaciousness (good judgment, perceptiveness), reasonableness, sagacity, savoir-faire, wisdom, and worldly wisdom


Ìbéèrè kì í jẹ́ kí ẹni ó ṣìnà; ẹni tí kò lè béèrè ní ńnpọ́n ara ẹ̀ lójú.
Asking “directions” keeps one from losing one's way; the person who refuses to ask is responsible for his/her own difficulties.
(One should not be too obstinate or too proud to seek help when one needs it.)

Ibi tí a bá ńgbé la ti ńgbàwìn; à-rà-àì-san ni ò sunwọ̀n.
One's home is a legitimate place to buy things on credit; what is bad is avoiding payment.
(There is nothing wrong in seeking favors from those close to one; what is bad is not returning favors.)

Ibi tí a gbé epo sí a kì í sọ òkò síbẹ̀.
One does not throw rocks at the place where one has one's palm-oil stored.
(One should always protect one's base or where one's best interests lie.)

Ibi tí a ti gùn, ibẹ̀ la ti ńrọ̀.
Where one began one's climb, there one effects one's descent.
(One must not shift the problems originating in one context to another, unrelated context.)

Ibi tí a ti ńjẹun bí ikun bí ikun, a kì í sọ̀rọ̀ bíi kẹ̀lẹ̀bẹ̀ bíi kẹ̀lẹ̀bẹ̀ níbẹ̀.
Where one is eating food like mucus, one should not bring up matters like phlegm.
(One must be careful not to bring up matters that are too sensitive for present company.)

Ibi tí à ńgbé là ńṣe; bí a bá dé ìlú adẹ́tẹ̀ à di ìkúùkù.
One should live according to the customs and fashions of the place one finds oneself in; if one lands in the city of lepers, one should make a fist, i.e., conceal one's fingers.
(While in Rome, do as the Romans do.)

Ibi tí o máa sùn lo tẹ́ ọmọ sí.
It is precisely where you will eventually have to sleep that you have laid down your child to sleep.
(Said of a person deceiving himself or herself, in the futile hope that a transparent ruse will work to his/her advantage.)

Ibi tí òjò-ó ti ńpa igún bọ̀-ọ́ jìnnà; ta ní rán igún níṣẹ́?
The vulture has endured the drenching rain from a great distance, but who sent the vulture on an errand?
(If one's choices land one in difficulty, one should not blame others.)

Ibi tí òjò-ó bá ọjọ́ ní ńpa á sí.
Wherever the rain catches up with the day, there it drenches it.
(One should do what one has to do as the opportunities present themselves.)

Ibi tí oníyọ̀nmọ̀ntìí ṣubú sí, ibẹ̀ ló ti tà á tán.
Wherever the yọ̀nmọ̀ntì (food made from benniseed) seller falls, there she has sold all her wares.
(It makes no sense to dwell on unrecoverable disasters.) [71]

Ibi tí oyín gbé ńhó, tí àdó ńhó, ìfun ò dákẹ́ lásán.
As the bees hum and the small calabash containing charms hums, the intestine does not keep silent.
(No matter what other people's preoccupations are, one should not ignore one's own problems.) [72]

Ìdí òwò ni òwòó gbé tà.
It is at its home base that a company or trade prospers.
(One would be wise to protect one's base.)

Igún ṣoore ó pá lórí, àkàlà-á ṣoore ó yọ gẹ̀gẹ̀; nítorí ọjọ́ mìíràn kẹni ó má ṣe oore bẹ́ẹ̀ mọ́.
The vulture did others a favor and became bald in return; the hornbill did others a favor and developed a goiter in return; in the future, one should not do those kinds of favor. [73]

Igúnnugún ò torí abẹ párí.
The vulture did not go bald for fear of the razor.
(One's actions are not determined by one's fear of any person.)

Ìgbà ara là ḿbúra.
One swears when it is time to swear.
(Everything in its proper time.)

Igbá là ńpa, a kì í pa àwo.
It is a calabash that one cuts decorative patterns on; one does not cut patterns on china plates.
(What is appropriate treatment for one thing may be inappropriate for another.)

Ìgbà òjò ńlọ, ìgbà ẹ̀rùn ńlọ, a ní ká dí isà eku kó le; ìgbà wo la óò tó wá peku náà?
The rainy season passes, the dry season passes, and the suggestion is that the rat's burrow be sealed up tight; when will the time be ripe to kill the rat?
(One must do what needs to be done while there is still time, rather than resort to transparent temporizing ruses.)

Ìgbà tí a bá dóko làárọ̀ ẹni.
The time of one's arrival on the farm is one's dawn.
(People must not be slaves of time but use time to their own advantage.)
Compare Ìgbà tí a bá rẹ́ni . . .

Ìgbà tí a bá rẹni lòwúrọ̀ ẹni.
Whenever one first sees a person, that is that person's morning.
(One does what one has to do when it is convenient for one to do it.)
Compare Ìgbà tí a bá dóko . . .

Igbá tó gbédè là ḿpè lóṣùwọ̀n.
It is a calabash that understands one's language that one describes as a measure.
(One places one's confidence only in those of the same mind with one.) [74]

Ìgbín ìbá má mọ̀-ọ́ jẹ̀ ìbá ti kú síjù.
Had the snail been careless in its foraging it would have died in the bush.
(However disadvantaged one might be, one could still thrive if one took life easy.)
Compare the following entry.

Ìgbín ìbá má mọ̀-ọ́ jẹ̀ kò tó okòó.
Had the snail been careless in its foraging it would not “have grown large enough to” be worth twenty cowries.
(With caution one can offset the effects of any handicap.)
Compare the previous entry.

Ìgbín kì í pilẹ̀ aró, àfè ìmòjò kì í pilẹ̀ àràn.
The snail never embarks on a dyeing trade, and the spotted grass-mouse never digs for àràn.
(One should stick to habits that are proper for one.) [75]

Igbó lẹranko ńgbé.
The forest is the home for animals to live in.
(Everything in its proper place.)

Ìgbọ̀nwọ́ ti kékeré yọké.
The elbow develops a hump right from its youth.
(Said of a precocious person.) [76]

Ìjà ní ńpa onítìjú; ogun ní ḿpa alágbára.
A street fight is the death of a bashful person; warring is the death of a strong man.
(One should not rather court danger or disaster simply to avoid losing face.)

Ijó ní ḿbọ́ṣọ, ìjà ní ḿbọ́ ẹ̀wù.
It is dance that strips one of one's cloth; it is a fight that takes off one's shirt.
(Different situations call for different responses.)

Ikúdú pa ẹṣin à ńyọ̀; ó ḿbọ̀ wá pa ọmọ èèyàn.
An abandoned well kills a horse and we rejoice; it will in time kill a human being.
(One should take other people's misfortunes as a reminder that one also is not immune to such misfortunes.)

Ilé ajá là ńwá ìwo lọ?
Is a dog's house the place to go in search of horns?
(One should not bark up wrong trees.)

Ilé olóńjẹ là ńdẹ̀bìtì àyà sí.
It is in the home of a person who has food that one sets one's chest like a trap.
(People usually position themselves where they imagine there is something to gain.)

Ilẹ̀ nìjòkò ńjókòó de ìdí.
It is on the ground that the stool sits to await the buttocks.
(One should maintain one's place and not, for example, go out of the house to receive a visitor.)

Ìlẹ̀kẹ̀ àmúyọ, a kì í sin kádìí tán.
One does not string decorative beads all around one's waist.
(One should not deploy all one's resources at once.) [77]

Ìloro là ńwọ̀ ká tó wọlé.
One enters the porch first before one enters the house.
(Everything in its proper order.)

Ìlọ-ọ́ ya, oníbodè Atàdí; wọ́n kó o nílé, wọ́n gbà á lóbìnrin, ọ̀pẹ̀lẹ̀ tó ní òun ó fi wádìí ọ̀ràn, ajá gbé e, ọmọ ẹ̀ tó lé ajá láti gba ọ̀pẹ̀lẹ̀, ó yí sí kàǹga; oníbodè Atàdí wá dáhùn ó ní, “Ìlọ-ọ́ yá.”
It is time to get out of here, the gatekeeper of Atadi; his home was burglarized, his wife was taken from him, the divining string he was going to use to investigate matters was snatched by a dog, his son who ran after the dog to retrieve the divining string fell into a well; the gatekeeper of Atadi then spoke up and said, “It is time to get out of here.”
(When a place becomes too hot for a person, he/she should know it is time to get out.)

Iná èsìsì kì í jóni lẹ́ẹ̀mejì.
The fire of the stinging tragia plant does not burn a person twice.
(One should learn a lesson from the first bad experience.)

Iná kúkú ni yó ba ọbẹ̀ ará oko jẹ́.
It is too much fire that will ruin the stew of a bushman.
(An ignorant person will ruin whatever venture he/she embarks on with his/her ignorance.)

Iná tó ńlérí omi á kù sọnù.
The fire that challenges water will die off.
(It is foolhardy to take on a power one is no match for.)

Ìpàṣán tí a fi na ìyálé ḿbẹ láàjà fún ìyàwó.
The whip used on the senior wife is resting on the rafters waiting for the new wife.
(One should not assume that the misfortune that befell those who went before one will pass one over.)

Ìròrẹ́ ò le-è jà ó múlé ti agbọ́n.
Ìròrẹ́ cannot fight, so it makes its home close to the wasp's.
(If one is weak, one should befriend the strong.) [78]

Isó inú ẹ̀kú, à-rá-mọ́ra.
The fart within a masquerader's shroud “is” something to be endured.
(The insult one cannot escape from, one has to endure.)

Ìṣeǹṣe ewúrẹ́, kágùntàn fiyè síi.
The fate that has befallen the goat, the sheep should bear in mind.
(One should learn from the fates of others.)

Iṣú ta iṣu ò ta, ọ̀kọ̀ọ̀kan là ńwúṣu lébè.
Whether the yams are large or not, it is one by one that one extracts them from the heap.
(There is no task that is so small or insignificant that it does not deserve care and attention.)

Ìtórò tó so lóko tí kò fẹ̀hìntì, afẹ́fẹ́ oko ní ńtú u.
The lemon plant that grows in the bush and does not support itself against something will be uprooted by the forest breeze.
(A weak person who has no support will fall victim to puny forces.)

Ìwò-o ọlọgbọ́n ò jọ ti aṣiwèrè.
The way a wise person looks at things is different from the way an imbecile does.
(A wise person considers matter in a more rational way than an imbecile does.)

Ìyàwó mi ò sunwọ̀; nítorí ọmọ ni mo ṣe fẹ́ ẹ; ẹni mélòó la ó wìí fún tán?
“My wife is not good looking, but I married her for the sake of children”; to how many people will one give that explanation?
(One should not embark on the endless and futile task of justifying one's decisions to people.)

Ìyàwó sọ ọ̀rọ̀ kan tán: ó ní ìyálé òun a-bẹnu-funfun-bí-ègbodò.
The junior wife has said what will be her last; she said the senior wife's mouth is as white as the new yam.
(Said of people who have done the unthinkable.)
Compare the following entry.

Ìyàwó ṣe ọ̀ràn kan tán; ọkọ ẹ̀-ẹ́ ṣe ọ̀ràn-an nkò-jẹ-mọ́.
The wife has done the unpardonable; her husband has adopted an I-will-not-eat-any-longer attitude.
(Said of people who have caused unpardonable offence.)
Compare the preceding entry.
Yoruba Proverbs: The Good Person

[Obadele Kambon]

Part 2: On perspicaciousness (good judgment, perceptiveness), reasonableness, sagacity, savoir-faire, wisdom, and worldly wisdom


“Já ilé ẹ̀ kí mbá ẹ kọ́ ọ”; ìtẹ́ èèkàn kan ní ńfúnni.
“Unroof your house and I will help you re-roof it” usually gives one only one bundle of thatching grass.
(One relies on other people's promise of help only at one's risk.)

Jùrù-fẹ̀fẹ̀ jùrù-fẹ̀fẹ̀, ewúrẹ́ wọ ilé àpọn jùrù-fẹ̀fẹ̀; kí làpọ́n rí jẹ tí yó kù sílẹ̀ féwúrẹ́?
Busily wagging tail, busily wagging tail, a goat enters a bachelor's house busily wagging its tail; what does a bachelor have to eat whose left-over the goat can have?
(One wastes one's time expecting some largesse from a destitute person.)
Yoruba Proverbs: The Good Person

[Obadele Kambon]

Part 2: On perspicaciousness (good judgment, perceptiveness), reasonableness, sagacity, savoir-faire, wisdom, and worldly wisdom


Kàkà kí ọmọdé pàgbà láyò, àgbà a fi ọgbọ́n àgbà gbé e.
Instead of permitting defeat by a child in a game, an elder should resort to elderly wiles.
(An elder should protect his face and standing by all means available.)

Kì í jẹ́ kí etí ẹni di kì í jẹ kí inú ẹni dùn.
Whatever keeps one from being deaf to certain things keeps one from being happy.
(One should learn to turn a deaf ear to certain things for the sake of one's peace of mind.)

Kì í ṣe gbogbo ẹni tí ńṣe “Ẹni Ọlọ́rún bùn ó bùn mi” là ńfún ní nǹkan.
It is not to every person who says “Whoever has received some bounty from God should give to me” that one gives alms.
(One should be judicious as to those to whom one shows kindness.)

Kí ni à ńwọ̀ nínú-u ṣòkòtò mẹ́ta ọ̀ọ́dúnrún?
What is there to wear in a pair of trousers bought at three for three hundred cowries, or three a penny?
(Much ado about a worthless thing.)

Kí ni fìlà yó ṣe lórí ògógó? Ata ni yó ṣi.
What would a cap be doing atop the ògógó mushroom? Pepper will remove it.
(Superfluous adornments make no sense when one goes to battle or engages in strenuous work.)

Kí ni ìyá aláṣọ ńtà tó yọ ẹgba lọ́wọ́? Ewúrẹ́ ńjẹ wúlìnì?
What is the cloth-selling woman have to sell that she carries a whip in her hand?
Do goats eat woolen fabrics?
(One should not engage in meaningless or unnecessary activities.)

Kékeré egbò ní ngba ewé iyá; àgbà egbò ní ńgba ẹ̀gbẹ̀sì; tilé-wà-tọ̀nà-wá egbò ní ńgba ìgàn aṣọ.
A small sore calls for the balsam tree leaf; a big sore takes an ẹ̀gbẹ̀sì leaf; a huge ulcer calls for a whole bolt of cloth.
(Remedies must fit the complaint.)

Kíkọ́ ni mímọ̀, òwe àjàpá.
Learning is knowing, Àjàpà's proverb.
(To know, one must learn.) [79]

Kéré-kéré leku ńjawọ; díẹ̀-díẹ̀ leèrà ḿbọ́ ìyẹ́.
Bit by bit the rat consumes the leather; gently gently the ant sloughs its skin.
(One should use caution in all one's enterprises.)

Kò sí alámàlà tí ńsọ pé tòun ò yi; aládàlú nìkan ló sòótọ́.
There is no yam-flower meal seller who will advertise her ware as fluffy; the àdàlú seller alone speaks the truth.
(One puts the best face on one's own affairs.)
Compare Kò sí aláásáà . . . [80]

Kò sí aláásáà tí ńta ìgbokú; gbogbo wọn ní ńta oyin.
There is no snuff seller who will advertise her ware as awful; they all say they are selling honey.
(Everybody presents himself/herself in the best light.)
Compare Kò sí alámàlà . . .

Kò sí ẹni tí kò mọ ọgbọ́n-ọn ká fẹran sẹ́nu ká wá a tì.
There is nobody who does not know the trick of putting meat in the mouth and making it disappear.
(Nobody is a complete fool.)

Kókó ló kọ́kọ́ dé orí, tàbí orí ló kọ́kọ́ dé kókó?
Was it the lump that first got to the head, or the head that first got to the lump?
(A chastisement for someone attempting to reverse the order of precedence.)

Kóǹkólóyo: èyí tó ní tèmi.
A rather small thing: this is enough for me.
(However small it is “usually a child”, one is glad to have it.)

Kóró-kóró là ńdá Ifá adití.
Very loud is the way one consults Ifá for a deaf person.
(One should match one's actions to the circumstances; or one should err on the side of repetitiousness when one cautions an obstinate person.)

Kùbẹ̀rẹ̀, ká roko ìpére. Ó ní èyí tí òún lọ òun òì bọ̀.
“Kubẹrẹ, let us go to the bush where small snails are picked.” He said the last such trip he went on, he has not returned from it.
(When one has not recovered from the consequences of a venture, one is not ready to embark on another one.)
Yoruba Proverbs: The Good Person