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Òwe Yorùbá

“Òwe Yorùbá jê gbólóhùn örö «ókí«ókí tí ó kún fún ìjìnlë ægbôn àti òye, tí ó sì jê ìrírí tí àwæn àgbààgbà ilë wa ti fi ÷nu kó jæ gêgê bí ëkô fún àwæn æmæ lêhìn wæn. Àwæn gbólóhùn örö «ókí«ókí wönyí kún fún ìtumö púpö, bí a bá sì lò wôn níbi tí ó y÷ kí a lò wôn, ìtumö ohun tí à bá fi örö púpö sæ yóò tètè yé ni yékéyéké.”

“Òwe l’÷«in örö, bí örö bá sænù, òwe ni a fi ñ wá a.”
“Amöràn mæ òwe níí làjà öràn.”

òwe - proverb
gbólóhùn – sentence
«ókí«ókí – very short
ìjìnlë ægbôn – deep wisdom
ìrírí - experience
àgbààgbà – elders
ilë – land
÷nu - mouth
kó jæ – gather together
ëkô – lessons
æmæ lêhìn wæn – descendants
lò – use
níbi – in the place
y÷ - to be proper
örö – word
tètè – quickly
yékéyéké - completely

Òtítô inú kìí sin 'ni ràjò k'á pàdánù.

Truthfulness does not join someone on a journey that we should suffer loss.

Öb÷ t'ó mú kìí gbê èèkù ara rë.

A knife that is sharp (nevertheless) does not carve its own handle.

"Igi gogoro má gún mi l'ójú" láti òkèèrè l'a ti ñ fæhùn.

"Sharp stick don't stick me in the eye", we say while it's still far away.
(Variation: "Igi gogoro má gún mi l'ójú" láti òkèèrè l'a ti ñ wò. (from a distance we look at it)

Oníyangí má ba tèmi jê, epo ni mo rù.

Owner of small stones, don't spoil mine, I'm carrying red palm oil.

Wôn fê sun ún j÷ têlë, ó ñ fepo para.

They already wanted to roast him and he's rubbing palm oil on himself.

Örê ò gb÷lëta, Elèjì lörê gbà.

Friends do not make space for three. Two is what friends allow.

(From Èjì Ogbè, ÷s÷ ëk÷ta)

Æmæ ÷ni ò «èdí jëõlëkë;
Ká fìlëkë sí tæmæ ÷lòmìíràn;
Æmæ ÷ni læmæ ÷ni jê

The backside of one's child is never so jacked up
That we would put Ileke onto that of someone else's child
One's child is who one's child is.

(From Èjì Ogbè, ÷s÷ ëk÷fà)

¿nìkan ò gbædö na babaláwo.

One must not beat up a Babaláwo.

(From Öyëkú Méjì - ¿s÷ ëk÷fà)

¿nu ÷y÷ ní í p÷y÷, ÷nu òfòrò ní í pòfòrò, òfòrò bímæ mêfà, ó ní ilé òun kún «ô«ô«ô:

It is the mouth of the bird that kills the bird, it is the mouth of the Squirrel, that kills the Squirrel, the Squirrel gives birth to 6, he brags that his house is completely full.

Wôn ní, “Afôjú, æmæ ë p÷ran.” Ó ní kò dá òun lójú, àfi bí òún bá tô æ wò.

They said to the blind man, “Blind man, your son has killed a game.” He responds that he cannot believe them until he has tasted the meat.
(Always insist on proof positive.)

E se pupo for the proverbs. I truly appreciate the ones concerning the Odu. Also, it is funny I was just exlplaining to someone about how the squirrel is talked about in the Odu. The squirrel is ALWAYS talking and getting her/himself into trouble in the Odu Ifa.

QuoteAwotunde wrote: E se pupo for the proverbs. I truly appreciate the ones concerning the Odu. Also, it is funny I was just exlplaining to someone about how the squirrel is talked about in the Odu. The squirrel is ALWAYS talking and getting her/himself into trouble in the Odu Ifa.

Kò tôpê rárá! Òótô ni. Òfòrò sábà máa ñ forí jálé agbôn! It's true. The squirrel often runs his head into the wasps' nest!

Æbádélé

Bí onígbàá bá fi ìgbá rë dá àìkàràgbá, æmæ aráyé á bá a fi kó ilë.

When the owner of the calabash makes her or his calabash into a cracked calabash, the citizens of the world will join her or him in using it to gather dirt.
(If you don't value your own things, neither will anyone else)

Bí oore bá pö lápöjù, ibi ní í dà.

When generosity becomes too much, it often begets ingratitude (wickedness).

Àgbôìgbôtán Ègùn ti ñ dìjà sílë.

Half knowledge of Ègùn language causes quarrel between two persons. (By one person mistaking one statement for something else)

A bímæ kò gbôn, a ní k'ó sáà má kú; kí ni ñ pa æmæ bí àìgbôn?

A child lacks wisdom, and some say that what is important is that the child does not die; what kills more surely than lack of wisdom?
(A foolish child is not much better than a dead child.)

Ìwön eku, ìwön ìtê.

The size of the rat determines the size of it's burrow.

Jê kí æwô r÷ t÷ èèkù idà ki o tó béèrè irú ikú t’ó pa baba r÷.

Let your hand be touching the handle of the sword before you inquire about who killed (the type of death that killed) your father.

Ohun t'ójú wá l'ojú á rí.

What the eye looks for is what it will see.

Iná kú, ó feérú bojú

When fire goes out, it leaves ashes in its place.

Òtítô dôjà ó kùtà, owó bíñtín l'à ñ ra èké.

Truth came to market and could not be sold, we buy lies with ready cash.

Bí irô bá sáré fún ogún ædún, æjô kan ni òótô máa bá a.

If lies run for twenty years, in one day, truth will catch it.

¿nu l’á«÷, örö l’à«÷.

The mouth has power to make things happen (aka à«÷), The word is the power to make things happen.

Jagunjagun kò jê ayé ó gún, Jagunjagun yóò jê ayé ó gún

When warriors do not allow the world to be peaceful, warriors will make the world to be peaceful.

Ikú ogun ní í pa akíkanjú, ikú odò ní í pa òmùwë, ikú àlè ní í pa afênilóbìnrin; òwò tí àdá bá mö ní í ká àdá léhín.

The brave meet their death in battle, swimmers meet their death in water, and adulterers meet their death in women; it's the trade a cutlass knows best that breaks it.

A kì í bínú orí ká fi fìlà dé ìbàdí.

One does not get angry with one's head and therefore use one's cap to cover one's buttocks.

A kìí walë fún adì÷ j÷

One does not scratch the ground for the chicken to find food.
(Each person is responsible for his/her own welfare.)

Kí òyìnbó tó dé l'a ti ñ wæ a«æ.

Long before the white man came we were wearing clothes.

Kò sí ohun tí ñ ti òkè bö tí ilë ò gbà.

There is nothing dropping from above that the earth cannot withstand.

A kì í du orí olórí kí àwòdì gbé t÷ni læ.

One does not fight to save another person's head only to have a hawk carry one's own away.

A kì í fi gbèsè sôrùn «ö«ô.

One does not carry debt around one's neck as a medallion.
(One should not buy extravagant things that will only lead to debt just to show off.)

A kì í fi ìka ro etí, ká fi ro imú, ká wá tún fi ta ehín.

One does not use one's finger to clean one's ear passages, use it to pick one's nose, and then use it to pick one's teeth.
(One should always behave with decorum.)

A kì í fini joyè àwòdì ká má lè gbádì÷.

One cannot be given the title "eagle" and yet be incapable of snatching chickens.
(One should be able to live up to expectations.)

A kì í pëlú öbæ jáko.

One does not join a monkey in roaming the bush.
(Do not join others in their madness.)

A kì í mú oko lônà ká «èmêlê; taját÷ran níí ñ búni.

One does not farm a plot by the road and neglect its care; every dog and animal would ridicule one.
(Never expose yourself to insult by behaving badly in public view.)

A ò lóbìnrin à ñ dá oóyô sí; bí a bá dá oóyô sí ewúrê ni yóò j÷ ê.

Without having a wife a person spares oóyô [7] to grow; if it flourishes it is destined to be food for goats.
(The vegetable is used in stews, and stews are for wives to cook.)

À ñ sunkún Awúgbó, Awúgbó ò sunkún ara-a ë.

We lament Awúgbó's plight; Awúgbó does not lament his own plight.
(The person the proverb is aimed at is too stupid to realize his/her sorry plight.)

¿ni t'ó ñ «e rere, k'ó múra sí rere, »ìkà«ìkà k'ó múra síkà rë...àtoore àtìkà, ökan kìí gbé.

A person who does good, let him/her prepare for good, Do-wicked-do-wicked should prepare for his/her wickedness...Goodness and wickedness, neither goes unpaid.

Bí òní «e rí kô ni öla yóò ti rí l'ó jê kí babaláwo dífá l'ójoojúmô.

The way today is like is not how what tomorrow will be like is what makes the Babaláwo divine with Ifá every morning.

Bí òní «e rí kô ni bí öla yóò ti rí l'ó jê kí Babalawo dífá l'ôræærún

The way today is like is not how what tomorrow will be like is what makes the Babaláwo divine with Ifá every five days.

Màálù tí kò nírù, Ælôrun l'ó máa ñ bá a lé ÷«in«in.

The cow that doesn't have a tail, Ælôrun helps him/her chase away flies.

Kí a fi æwô w÷ æwô ni æwô fi mô.

That the hand washes the (other) hand is how the hands get clean.

Oorun l'a fi ñ dán ikú wò.

Sleep is what we use to test out what death is like.

Bí örö bá pê nílë gbígbôn níí gbôn.

If an issue lasts for a long time in the land, wisdom will become wise.

Ahôn àti eyín máa ñ jà lêëköökan

The tongue and the teeth be fightin' every so often.

Æmæ tí ó mæ æwô wë l’ó bá àgbà j÷un

A child who knows how to wash his or her hands joins the elders in eating.

Lásán àjèjì lójú, kò fi ríran tó æmæ onílë

For no reason the stranger/visitor has eyes, he or she doesn't use them to see up to the standard of the citizen of the country.

Nõkan tí a bá ní l'à á gbé lárug÷

The things that we have are what we can be proud of.

Æmæ tí a kò bá kô, ni yóò gbé ilé tí a bá kô tà

A child who we do not teach will end up selling the house that we have built.
(A play on the word kô, which translates to "to teach" and "to build (a house)".

O l'ôgbôn, o ò jìyà? Ta ní olùkô r÷?

You have wisdom, (but) you haven't suffered? (Then) who is your teacher???

A kì í fá orí lêhìn olórí.

One does not shave a head in the absence of the owner of the head.
(One does not settle a matter in the absence of the person most concerned.)

Bí æmædé bá «ubú á wo ìwájú, bí àgbà bá «ubú á wo ëhìn.

When a child falls down he/she will look forward, when an elder falls down he/she will look back.

Bí æmædé bá ní a«æ ju àgbàlagbà læ, kò lè ní àkísà tó o.

When a child has more clothes than an elder, he/she can not have as many rags.

A kìí mæ önà ægbà ju ælôgbà læ.

We don't know the garden path better than the gardener.

Ælôkö l'ó mæ ibí t'ó ñ kêrù sí.

The owner of the vehicle knows where he/she is carrying his or her load to.

Bí onígbá bá fi igbá rë «e àìkàràgbá, æmæ aráyé á bá a fi kó ilë.

If the owner of the calabash makes his or her calabash into a broken one, the residents of the world will help him or her to use it to gather filth.
(If you don't value your possessions, no one else will.)

Bí o bá «í ìdí r÷ sókè, æmæ aráyé á ræ omi gbígbôná sí i fún æ.

If you expose your buttocks up in the air to moon people, the residents of the world with pour hot water into it for you.
(If you disrespect people, people will be disrespectful to you)

Ìwà l'ësìn.

Character is religion

Ìwà rere l'ë«ô ènìyàn.

Good character is the guardian of the human being.

Ìwà l'òrì«à, bí a bá ti hù ú sí ní í fi í gbe ni sí.

Character is an Òrì«à, the way in which we manifest it determines how it will support a person

Öràn sàn jöràn, kókó ìdí sàn jùpá læ, öràn sàn jöràn.

One problem is better than another, having hemorrhoids is better than having swollen testicles, one problem is better than another.
(Your situation is bad, but it could be worse, so be thankful)

Öb÷ t'ó mú kìí gbê eekù ara rë.

No matter how sharp the knife is, it can not carve its own handle

Àgbò méjì kìí mu omi nínú kòtò kan náà.

Two rams do not drink from the same puddle of water.

Àgbàlagbà ñ sáré láàrin ëkan, bí kò bá ñ lé nõkan, nõkan ñ lé e.

An elder is running through spear-grass, if he/she is not chasing something, something is chasing him/her.
[Even unusual events must have a reason.]

A kì í fi ìtìjú kárùn.

One does not because of shyness expose oneself to a disease.
(Never be too shy to speak out on your own behalf.)

Ikú yá jësín

Death is quicker than disgrace/ridicule.

Kí a wá omi tí a fi pa òungb÷ kí a tó wá ÷mu tí a fi «e fàájì.

We should look for water that we can use to quench our thirst before we should look for palmwine that we can use for enjoyment.

Owe Yoruba (Yoruba Proverbs) [Owe Yoruba] - $25.00 : :: Abibitumi Market ::, For Kmtyws who are serious about learning Kmtyw Languages :: (http://abibitumikasa.com/market/index.php?main_page=product_info&cPath=1&products_id=11)

Yoruba

A kìí t´ojú ogun w´ é̟fó̟n

We don't at the warfront look for arrows.

A bímæ kò gbôn, a ní kó má kú; kí ní ñ pa æmæ bí àìgbôn?

We give birth to a child who is not wise, we say may the child not die; what kills more surely than lack of wisdom?

Bí ó pé̟̟ títí, akólòlò á pe baba
It may take longer, but the stammer will eventually call "father"
( Persistence will lead to succes)

Nígbà tí àáké wænú igbó, àwæn igi ní "Wòó! Èèkù rë jê ökan nínú wa."

When the ax entered the forest, the trees said, "Look, the handle is one of us!"

A kì í fi ìtìjú kárùn.

One does not because of shyness expose oneself to a disease.
(Never be too shy to speak out on your own behalf.)

Igi tí a fi na ìyáálé ñ b÷ l'ájà fún ìyàwó

The stick used to beat the first wife is there in the rafters for the new wife.

À-gbàbæ «òkòtò, bí kò fúnni lêsë á «oni; rêmúrêmú ni ohun ÷ni ñ báni mu.

Borrowed trousers: if they are not too tight around the legs, they will be too loose; one's own things fit one exactly.

¿ni t'á fê sun j÷ têlë kò gbædö fepo para kí ó læ jókòó l'êbàá iná.

A person who they wanted to roast and eat anyway had better not rub palm oil on and go sit by the fire.

Ewúrê kò «e é fi«u «ô.

The goat is not left to guard the yam.

Ögëdë kú, ó fômæ rôpò

When the banana tree dies, its children replace it.

Jê kí æwô r÷ t÷ èèkù idà ki o tó béèrè irú ikú t’ó pa baba r÷.

Let your hand be touching the handle of the sword before you inquire about who killed (the type of death that killed) your father.

¿ni da eérú l’eérú ñ tö.

It is the one who throws ashes that the ashes follow.

Gbogbo nõkan l'ó l'êsan.

Everything has its repayment.

Ohun t'êni bá ñ gbìn níí ká.

What a person plants, [he or she] will pluck.

Bí irô bá sáré fún ogún ædún, æjô kan ni òótô máa bá a.

If lies run for twenty years, in one day, truth will catch it.

Òwe l’÷«in örö, bí örö bá sænù, òwe ni a fi ñ wá a.

The proverb is the horse of conversation, if an issue (conversation) gets lost, a proverb is what we use to look for it.

Amöràn mæ òwe níí làjà öràn.

A wise person who knows proverbs will resolve difficulties.

K’á má kúkú joyè, ó sàn jù ÷nu mi ò ká ìlú.
To not even have a chieftaincy title is better than "my words are not heeded by the townspeople."

Ìfê tí a fê àkùkæ kò ju ibí tí omitoro læ.
The love that we have for the rooster goes no further than love of soup.

Part 1: On humility, self-control, self-knowledge, self-respect, and self-restraint

(https://www.abibitumikasa.com/proxy.php?request=http%3A%2F%2Fcdrh.unl.edu%2Fyoruba%2Flheads%2FA.gif&hash=bd7ad8f51e1cd11d614b1a2168012d53e40d3ead)
A di gàárì sílẹ̀ ewúrẹ́ ńyọjú; ẹrù ìran rẹ̀ ni?
We prepare the saddle, and the goat presents itself; is it a burden for the lineage of goats?
(Goats that know their place do not offer their backs to be saddled.)
This is a variant of A gbé gàárì ọmọ ewúrẹ́ ńrojú . . .

A fi ọ́ jọba ò ńṣàwúre o fẹ́ jẹ Ọlọ́run ni?
You have been crowned a king, and yet you make good-luck charms; would you be crowned God?
(Being crowned a king is about the best fortune a mortal could hope for.)

A fijó gba Awà; a fìjà gba Awà; bí a ò bá jó, bí a ò bá jà, bí a bá ti gba Awà, kò tán bí?
By dancing we take possession of Awà; through fighting we take possession of Awà; if we neither dance nor fight, but take possession of Awà anyway, is the result not the same?
(Why make a huge production of a matter that is easily taken care of?)

A gbé gàárì ọmọ ewurẹ ńrojú; kì í ṣe ẹrù àgùntàn.
We lift a saddle and the goat (kin) scowls; it is no burden for a sheep.
(The goat has no cause to scowl, because no one will condescend to ride it anyway.)
This is a variant of A di gàárì sílẹ̀ . . .

A kì í bá ọba pàlà kí ọkọ́ ọba má ṣàn-ánni lẹ́sẹ̀.
One does not share a farm boundary with a king without getting one's feet gashed by the king's hoe.
(One should be cautious in dealing with people in authority.)

A kì í bínú ààtàn ká dalẹ̀ sígbẹ̀ẹ́.
One does not get angry with the rubbish dump and discard one's rubbish into the bush.
(One should not act in unreasonable and harmful ways because of anger.)

A kì í bínú orí ká fi fìlà dé ìbàdí.
One does not get angry with one's head and therefore use one's cap to cover one's buttocks.
(Do not cut your nose to spite your face.)

A kì í bẹ̀rù ikú bẹ̀rù àrùn ká ní kí ọmọ ó kú sinni.
One does not so fear death and disease that one asks that one's child die before one.
(One should not be more concerned with saving oneself than with saving one's dependents.)

A kì í bọ òrìṣà lójú ọ̀fọ́n-ọ̀n; bó bá dalẹ́ a máa tú 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.)

A kì í dàgbà má làáyà; ibi ayé bá báni là ńjẹ ẹ́.
One does not become an adult and yet lack courage; one lives life as it finds one.
(One should do what is fitting for one's station in life.)

A kì í dá ọwọ́ lé ohun tí a ò lè gbé.
One does not lay one's hands on a load one cannot lift.
(One should not overreach.)

A kì í dájọ́ orò ká yẹ̀ ẹ́.
One does not set the day for an orò rite and then ignore it.
(One must not let important matters slide.)

A kì í dákẹ́ ká ṣìwí; a kì í wò sùn-ùn ká dáràn.
One does not keep quiet and yet misspeak; one does not silently contemplate the world and yet get into trouble.
(A careful and cautious person seldom gets into trouble.)

A kì í dé Màrọ́kọ́ sin ẹlẹ́jọ́.
One does not arrive at Màrọ́kọ́ ahead of the litigant.
(One should not take charge of other people's business.) [1] (http://javascript%3cb%3e%3c/b%3E:ShowNote%28%221a%22,%20%220%22,%20%22nYPDPPc1a1%22%29)

A kì í fi gbèsè sọ́rùn ṣọ̀ṣọ́.
One does not carry debt around one's neck and live like a dandy.
(One should discharge one's obligations before one indulges in extravagance.)

A kì í fi ìka ro etí, ká fi ro imú, ká wá tún fi ta ehín.
One does not use one's finger to clean one's ear passages, use it to pick one's nose, and then use it to pick one's teeth.
(One should always behave with decorum.)

A kì í fi orí wé oríi Mokúṣiré; bí Mokú kú láàárọ̀ a jí lálẹ́.
One does not liken one's fortune to Mokúṣiré's; if Mokú dies in the morning. he resurrects at night.
(Never emulate people who know tricks you don't.) [2] (http://javascript%3cb%3e%3c/b%3E:ShowNote%28%221a%22,%20%220%22,%20%22nYPDPPc1a2%22%29)

A kì í fi pàtàkì bẹ́ èlùbọ́; ẹní bá níṣu ló ḿbẹ́ ẹ.
One does not come by yam-flour because of one's importance; only people who have yams can make yam flour.
(One cannot eat one's importance.)

A kì í fini joyè àwòdì ká má lè gbádìẹ.
One cannot be given the title "eagle" and yet be incapable of snatching chickens.
(One should be able to live up to expectations.)

A kì í gbé sàráà kọjá-a mọ́ṣáláṣí.
One does not carry alms beyond the mosque.
(Excess brings disgrace.)

A kì í gbọ́ "Lù ú" lẹ́nu àgbà.
One never hears "Beat him/her up" in the mouth of an elder.
(Elders resolve disputes; they do not goad disputants on.)

A kì í gbọ́n ju ẹni tí a máa dÍfá fún.
One cannot be wiser than the person for whom one will consult the Ifá oracle.
(It is better to listen to the supplicant rather than put words in his/her mouth.)
Compare the two that follow.

A kì í gbọ́n tó "Èmi-lóni-í."
One cannot be as wise as "I-am-the-owner."
(One should not presume to know as much about something as the owner.)
Compare the preceding two entries.

A kì í gbọ́n tó ẹni tí ńtannijẹ.
One is never as wise as the person deceiving one.
(The deceiver always has the advantage of the dupe.)

A kì í gbọ́n tó Báyìí-ni-ngó-ṣe-ǹkan-àn-mi.
One cannot be as wise as "Thus-will-I-do-my-thing."
(Never impose your preferences on other people in their own affairs.)
Compare the foregoing and the following entries.

A kì í jayé ọba ká ṣu sára.
One does not so luxuriate in one's majesty that one shits on oneself.
(Lack of moderation and decorum will bring disgrace to even the most elevated person.)

A kì í jẹ oyè ẹnu ọ̀nà kalẹ́.
One does not bear the title of gatekeeper even until night time.
(As one advances in age, so should one's responsibilities advance in gravity and importance.)

A kì í kó èlé ṣẹ̀ṣọ́.
One does not live fashionably on borrowed money.
(Live within your means.)

A kì í kórira ọ̀fọ́n-ọ̀n ká finá bọ ahéré.
One does not so hate the bush rat that one sets one's farm hut alight.
(One should not destroy oneself simply to get at one's enemy.)

A kì í kọ́ àgbàlagbà pé bó bá rún kó rún.
One does not teach an elder that what has been crushed should remain crushed.
(An elder should know when a matter should end.)

A kì í kọ ẹlẹ́ṣin ká tún lọ fẹ́ ẹlẹ́sẹ̀.
One does not divorce a horse rider and go marry a pedestrian.
(One should ever progress, never regress.)

A kì í lé èkúté ilé ẹni ká fọwọ́ ṣẹ́.
One does not shoosh the mouse in one's house and break one's hand.
(One should be safe from hazards in one's own home.)

A kì í mọ́ egbò fúnra ẹni ká sunkún.
One does not treat one's own sore and yet cry from the pain.
(One should know one's own pain threshold.)

A kì í mọ ìyá Òjó ju Òjó lọ.
One does not presume to know Òjó's mother better than Òjó himself does.
(Never claim to know a thing better than the people closest to it.)
Compare A kì í mọ ọ̀nà ọgbà ju ọlọ́gbà lo . . .

A kì í mọ ọ̀nà ọgbà ju ọlọ́gbà lọ; ẹní múni wá là ńtẹ̀lé.
One does not presume to know the way to or around a garden better than the owner of the garden; one always follows the person who brought one.
(Never presume to have a better knowledge of a matter than has the person most intimately involved.)
Compare A kì í mọ ìyá Òjó ju Òjó lọ.

A kì í mọ̀-ọ́ rò bí ẹlẹ́jọ́.
One never knows how to present it like the owner of the case.
(No one can know better than the person itself where it hurts most and what relief is needed.)

A kì í mú oko lọ́nà ká ṣèmẹ́lẹ́; tajá tẹran ní ḿbúni.
One does not farm a plot by the road and neglect its care; every dog and goat would ridicule one.
(Never expose yourself to insult by behaving badly in public view.)

A kì í ní agbára kékeré ṣe èkejì.
One does not offer to second a combatant in spite of one's negligible strength.
(Never attempt more than you have the power to accomplish.)

A kì í ní ọ̀kánjúwà ká mọ̀; ará ilé ẹni ní ńsọ fúnni.
One does not know that one has covetousness; it is one's kin who so inform one.
(Often, only those close to one can recognize one's flaws and alert one to them.)

A kì í pe ìyàwó kó kan alárẹnà.
One does not summon the wife and so involve the go-between.
(People should mind their own business.)

A kì í peni lákọ ẹran ká ṣorí bòró.
One does not enjoy the designation "He Goat" and yet sport a smooth (horn-less) head.
(A person should live up to his/her billing.)

A kì í pẹ̀lú ọ̀bọ jáko.
One does not join a monkey in roaming the bush.
(Do not join others in their madness.)

A kì í ṣíwájú ẹlẹ́èẹ́dẹ́.
One does not conclude for the person who says "Ẹ̀ẹ́dẹ́ . . ."
(Never presume to know what someone else intends to say.) [3] (http://javascript%3cb%3e%3c/b%3E:ShowNote%28%221a%22,%20%220%22,%20%22nYPDPPc1a3%22%29)

A kì í yàgò fún "Mo gun ẹṣin rí o!"
One does not get out of the way for "I used to ride a horse!"
(People should not expect to live on past glory.)
The following entry is a variant.

A kì í yàgò fún ẹlẹ́ṣin àná.
One does not get out of the way for a person who rode a horse yesterday.
(Past glory avails little in the present.)

A léṣu sílẹ̀ páńdọ̀rọ̀-ọ́ já lù ú; èlé mbénì?
We group yams in lots and the fruit of the saunited snakesge tree drops among them; does it count as complement to a lot, or as gratuity?
(The fruit might look somewhat like a yam, but it does not belong with yams.)

À ḿbáni mú adìẹ à ńforúnkún bó; bọ́wọ́ bá ba òkókó, a ò ní fún aládìẹ?
One helps to catch a chicken and scrapes one's knees; having laid one's hands on the chick will one not hand it over to the owner?
(One should not be overzealous in helping others, especially when no benefit will accrue to one from the effort.)

À ḿbẹ̀rù alájá, ajá ṣebí òun là ḿbẹ̀rù.
One shows deference to the dog's owner, and the dog thinks the deference is to it. [4] (http://javascript%3cb%3e%3c/b%3E:ShowNote%28%221a%22,%20%220%22,%20%22nYPDPPc1a4%22%29)
(A person who has a powerful patron mistakenly believes that the respect he enjoys from others is due to his or her own qualities, whereas it is reflected from the patron.)

À ńgé e lọ́wọ́, ó ḿbọ òrùka.
His hand is being severed, yet he is slipping on a ring.
(The person has been judged undeserving of a hand; it is an affront, therefore, for him or her to adorn his or her fingers-an indication of heedlessness.)

A ní ká wá ẹni tó lẹ́hìn ká fọmọ fún, abuké ní òun rèé; ti gànnàkù ẹ̀hìn-in rẹ̀ là ńwí?
One seeks a person with a prominent back as suitor for one's daughter, and the humpback presents himself; who spoke of protruding back?
(The expression that translates as "prominent back" is an idiom meaning a proud pedigree. The humpback makes a rather embarrassing mistake.)

A ní Tanlúkú ò mọ̀-ọ́ jó, Tàǹlukú wá gbè é lẹ́sẹ̀.
People say that Tanlúkú is a poor dancer, and Tanlùkù comes to his aid.
(A person who is as helpless as the person in trouble should not offer to rescue him/her.) [5] (http://javascript%3cb%3e%3c/b%3E:ShowNote%28%221a%22,%20%220%22,%20%22nYPDPPc1a5%22%29)

À ńjá ìbàǹtẹ́ ẹ̀ lẹ́hìn, ó ńjá tará iwájú.
His loincloth is being stripped from behind, yet he is stripping those of the people ahead of him.
(Attacks on him do not stop him from belaboring his enemies.) [6] (http://javascript%3cb%3e%3c/b%3E:ShowNote%28%221a%22,%20%220%22,%20%22nYPDPPc1a6%22%29)

À ńsọ̀rọ̀ olè, aboyún ńdáhùń; odiidi èèyàn ló gbé pamọ́.
We speak of stealing and a pregnant woman intervenes; she herself is concealing a whole person.
(Her condition makes her guilty of concealment.)

À ńsunkún Awúgbó, Awúgbó ò sunkún ara-a ẹ̀.
We lament Awúgbó's plight; Awúgbó does not lament his own plight.
(The person the proverb is aimed at is too daft to realize his/her sorry plight.)

À ńwá ẹni tí a ó fọmọ fún, olòṣì ńyọjú.
We seek a person to give a child to (in marriage) and a worthless person presents himself.
(People should know their place and not over-rate themselves.)
This is a variant of A ní ká wá ẹni tó lẹ́hìn ká fọmọ fún . . .

À ńwọ́nà àti fi aṣiwèrè sílẹ̀, ó ní bí a bá dé òkè odò ká dúró de òun.
People are scheming to shake an imbecile from their company, and he asks that they wait for him on reaching the bank of the river.
(If people are seeking ways of getting rid of a person, that person should not lay down his conditions for remaining with them.)

A ò lóbìnrin à ńdá oóyọ́ sí; bí a bá dá oóyọ́ sí ewúrẹ́ ni yó jẹ ẹ́.
Without having a wife a person spares oóyọ́ [7] (http://javascript%3cb%3e%3c/b%3E:ShowNote%28%221a%22,%20%220%22,%20%22nYPDPPc1a7%22%29) to grow; if it flourishes it is destined to be food for goats.
(The vegetable is used in stews, and stews are for wives to cook.)

A ò mọ ohun tí eléwé-e gbégbé ńtà kó tó sọ pé ọjà ò tà.
One does not know what the seller of gbégbé leaves was selling before she started complaining about the slow market.
(The seller of goods nobody wants blames her fortune on the slow market.) [8] (http://javascript%3cb%3e%3c/b%3E:ShowNote%28%221a%22,%20%220%22,%20%22nYPDPPc1a8%22%29)
This is a variant of Kí ni eléwé-e-gbégbé . . .

A ò mọ ohun tí Dárò-ó ní kó tó wí pé olè-é kó òun.
One does not know what Dárò owned before he claimed to have been robbed.
(The poor person conveniently blames his poverty on thieves.)
This is a variant of Kí ni Dáàró ní . . .

A pè ọ́ lọ́mọ erín-màgbọn ò ńyọ̀; ìwọ pàápàá ló mì í?
You are described as the child of the elephant that swallows coconuts, and you rejoice; are you the one who swallows coconuts?
(The description honors the father, not the person being addressed.)

A rí èyí rí ni tonílé; a ò rí èyí rí ni tàlejò; bónílé bá ní ká jẹ ẹ́ tán, àlejò a ní ká jẹ ẹ́ kù.
"Its likes have been seen before," is what the host says; "No one has ever seen its likes before," is what the guest says; if the host says that we should empty the plate, the guest should argue for leaving a little.
(A host might minimize his hospitality, but the guest should praise it; if the host is lavish, the guest should not be greedy.)

A rígi lóko ká tó fi ọ̀mọ̀ gbẹ́ ìlù.
We saw other trees in the bush before we settled on ọ̀mọ̀ [9] (http://javascript%3cb%3e%3c/b%3E:ShowNote%28%221a%22,%20%220%22,%20%22nYPDPPc1a9%22%29) for making drums.
(One should never presume to be the only possible answer to every challenge.) [10] (http://javascript%3cb%3e%3c/b%3E:ShowNote%28%221a%22,%20%220%22,%20%22nYPDPPc1a10%22%29)

A sìnkú tán, alugbá ò lọ́ ó fẹ́ ṣúpó ni?
The funeral is over, but the calabash beater does not take his leave; does he want to inherit a wife?
(This proverb has the same import as, A kúnlẹ̀, a pàgbò . . . ) [11] (http://javascript%3cb%3e%3c/b%3E:ShowNote%28%221a%22,%20%220%22,%20%22nYPDPPc1a11%22%29)

Àbá ni ikán ńdá; ikán ò lè mu òkúta.
The termite is only striving; it can never eat a rock.
(Termites may make their tunnels on a rock; the rock will be safe.)

A-báni-gbé kì í yáná; a-bọ̀rìṣà kì í sun òtútù; ẹyin gẹ́gẹ́ kì í gbé àwùjọ́; ilé kannáà ni wọ́n kọ́ fún àwọn mẹ́tẹ̀ẹ̀ta.
A guest does not warm himself by the fire; a priest or priestess does not sleep in the cold; a delicate egg does not live in a crowd; the same house was built for all three.
(Know yourself and your place.) [12] (http://javascript%3cb%3e%3c/b%3E:ShowNote%28%221a%22,%20%220%22,%20%22nYPDPPc1a12%22%29)

A-bánijẹun-bí-aláìmọra, ó bu òkèlè bí ẹ̀gbọ́n ìyá ẹ̀.
He-who-eats-with-one-without-self-restraint; he breaks off morsels like his mother's senior.
(When eating in company one should be restrained. A man eating with the child of his younger sister need show no such restraint.)

A-bèèrè kì í ṣìnà.
He who asks the way does not lose his way.
(One should admit one's weaknesses.)

À-bí-ì-kọ́; à-kọ́-ì-gbà; òde ló ti ńkọ́gbọ́n wálé.
A-child-that-was-never-taught-how-to-behave; a-child-that-was-taught-but-that-refused-to-heed-instruction; it is from outside the home that he will learn wisdom.
(Look well to your child's upbringing.)

A-binú-fùfù ní ńwá oúnjẹ fún a-binú-wẹ́rẹ́-wẹ́rẹ́.
A volatile-tempered person secures food for a mild-tempered person.
(Whatever good fortune might have been meant for the volatile person will wind up in the lot of the mild-mannered person.)

Aboyún kì í jó bẹ̀m̀bẹ́; a-bodò-ikùn-kẹ̀rẹ̀bẹ̀tẹ̀.
A pregnant woman does not dance to bẹ̀m̀bẹ́ music; pendulous-stomached woman.
(One should match one's actions to one's circumstances.) [13] (http://javascript%3cb%3e%3c/b%3E:ShowNote%28%221a%22,%20%220%22,%20%22nYPDPPc1a13%22%29)

Àbọ̀ ejò kì í gbé isà.
Half a snake does not live in a burrow.
(One should act according to one's circumstances.)

Abùlàǹgà kì í ṣasán; bíyàá ò lọ́rọ̀, baba a lówó lọ́wọ́.
The arrogant person is not arrogant for nothing; if his mother is not wealthy, his father must be rich.
(There is, or should be, some basis for one's strutting.)

Abùléra ọ̀fọ́n-ọ̀n; ó ní ọjọ́ tí ológbò-ó ti bí òun ò ìtí-ì dá a ní báríkà.
Mouse-that-does-not-know-its-place; it says that since the day the cat delivered (a baby) it has not gone to offer congratulations.
(Never forget your vulnerabilities and limitations.)

Àbúrò kì í pa ẹ̀gbọ́n nítàn.
The younger person does not give the older person history lectures.
(One should not exceed one's station.)

Àbúrò rẹ ńdáṣọ fún ọ, o ní o ò lo elékuru; ta ní ńlo alákàrà?
Your junior brother (or sister) buys clothing for you, and you say you will not wear anything with bean-grits patterns; who has the right to opt for clothing with a bean-fritter patterns?
(One should act in accordance to one's station in life.) [14] (http://javascript%3cb%3e%3c/b%3E:ShowNote%28%221a%22,%20%220%22,%20%22nYPDPPc1a14%22%29)
Compare Ẹni tí a bá ńdáṣọ fún kì í ka èèwọ̀.

A-dá-má-lè-ṣe àdàbà tí ńdún bẹ̀m̀bẹ̀.
Start-something-it-cannot-finish dove that makes bombastic noises.
(Bombast often masks fickleness.)

Adìẹ funfun ò mọ ara ẹ̀ lágbà.
The white chicken does not recognize itself as an elder.
(One should act one's age always.) [15] (http://javascript%3cb%3e%3c/b%3E:ShowNote%28%221a%22,%20%220%22,%20%22nYPDPPc1a15%22%29)

Adìẹ ò bí yọyọ kú yọ̀.
A chicken does not give birth to a multitude of chicks and die of the exertion.
(Children should not be the death of their parents.) [16] (http://javascript%3cb%3e%3c/b%3E:ShowNote%28%221a%22,%20%220%22,%20%22nYPDPPc1a16%22%29)

Adìẹ́ tó ṣu tí kò tọ̀, ara-a rẹ̀ ló kù sí.;
The chicken that shits and does not piss retains the rest in its body.
(Self-deprivation hurts the person concerned, not anyone else.)

A-dìtan-mọ́ èsúó; ó ní èkùlù ló bí ìyá òun.
The red-flanked duiker, desperate to claim relationship, says that its mother was born of a crested duiker.
(Never make preposterous claims of kinship.)

Adígbọ́nránkú ńfikú ṣeré.
Death-feigning-beetle flirts with death.
(If one persists in flirting with disaster, disaster is liable to befall one.) [17] (http://javascript%3cb%3e%3c/b%3E:ShowNote%28%221a%22,%20%220%22,%20%22nYPDPPc1a17%22%29)

Adẹ́tẹ̀ẹ́ ní òun ò lè fún wàrà, ṣùgbọ́n òún lè yí i dànù.
The leper says he may not be able to squeeze out milk, but he can spill it.
(Even feckless people can cause some damage.)

Adẹ́tẹ̀-ẹ́ rí wèrè, ó kán lùgbẹ́.
The leper sees a mad person and dashes into the bush.
(A person who should be ostracized ostracizes others.)

Adẹ́tẹ̀-ẹ́ sọ̀rọ̀ méjì, ọ́ fìkan purọ́; ó ní nígbàtí òún lu ọmọ òun lábàrá, òún já a léèékánná pàtì.
The leper said two things, one of them being a lie; he said after he had struck his child with his palm, he also pinched him severely with his nails.
(One fools only oneself when one claims to have done the impossible.)

Adití ò gbọ́, "Yàgò!"
The deaf does not hear,"Make way!"
(Cautionary words are lost on reckless people.)

À-fà-tiiri ni tìyàwó; bí a bá fà á tí kò tiiri, ó ní ohun tó ńṣe é.
Resisting-while-being-pulled is the proper behavior for a bride; if she is pulled and she does not resist, something is the matter with her.
(However eager the bride, she must appear coy and shy; one should behave with decorum appropriate to one's position.)

Àfi ohun tí a kì í tà lọ́jà lẹrú kì í jẹ.
The only thing a slave cannot eat is something not available in the market.
(A slave has no choice.)

Afínjúu Ààré; ó fi àkísà dí orùbà; ó ńwá ẹniire-é bá sú epo.
Fashionable woman of Ààre, she cocks her oil jar with a rag, and she expects good people to buy oil from her.
(Never compromise on cleanliness and good character.)

Afínjú ní ńjẹ iwọ; ọ̀mọ̀ràn ní ńjẹ obì; màrí-màjẹ ní ńjẹ awùsá.
It is a finicky person that eats iwọ; [18] (http://javascript%3cb%3e%3c/b%3E:ShowNote%28%221a%22,%20%220%22,%20%22nYPDPPc1a18%22%29) it is a sagacious person that eats kolanut; it is someone not squeamish about what he eats that eats awùsá. [19] (http://javascript%3cb%3e%3c/b%3E:ShowNote%28%221a%22,%20%220%22,%20%22nYPDPPc1a19%22%29)
(People are what they eat; each to his/her own taste.)

Afínjú-u póńpólà, ogé kun osùn láìwẹ.
Unusual-fashionable-person, the preener anoints herself with camwood without taking a bath.
(Cleanliness should be more than a matter of appearance.)

Afínjú wọ ọjà ó rìn gbẹndẹ́kẹ ọ̀bún wọ ọjà ó rìn ṣùẹ̀ṣùẹ̀; ọ̀bùn ní ó ru ẹrù afínjú relé.
The fashionable person enters the market and walks in a leisurely manner; the filthy person enters the market and walks in a sluggish manner; it is the filthy person that will carry the fashionable person's load to the house for him or her.
(Good breeding confers great advantages.)

Àfòpiná tó fẹ́ paná-a súyà: ẹrán pọ̀ sí i.
The moth (that) tries to put out the barbecue fire: the meat becomes more plentiful.
(A person who foolishly attempts dangerous tasks courts destruction.)
This is a variant of Àfòpina tó ní òun ó pa fìtílà . . .

Àfòpiná tó ní òun ó pa fìtílà, ara ẹ̀ ni yó pa.
The moth that attempts to kill (put out) the oil lamp will kill itself.
(It is unwise to take on an adversary one knows can destroy one.)

Afọ́jú tó dijú, tó ní òún sùn, ìgbàtí kò sùn ta ló rí?
The blind person who shuts his eyes and says he is asleep, when he was not asleep whom did he see?
(The deceiver deceives him/herself.)

A-fọ́nú-fọ́ra ní ńfi òṣì jó bàtá.
It is a person who is both incapable of thought and shameless that dances to bàtá music while in poverty.
(Know your place and live according to your circumstances.) [20] (http://javascript%3cb%3e%3c/b%3E:ShowNote%28%221a%22,%20%220%22,%20%22nYPDPPc1a20%22%29)

Àgó tó gbó ṣáṣá, ẹ̀bìtí pa á, áḿbọ̀sì olóósè a-bara-kùọ̀kùọ̀.
The nimble, sprightly rat fell victim to the trap, how much more the sluggish, sickly mouse.
(If the green wood is consumed, the dry wood has no prayer.)

Àgùnbánirọ̀ ní ńfojúdini.
It is the person taller than another who shows no respect for the other.
(Even in a company, each person should know his/her relative station.)

Àgbà ajá kì í bàwọ̀jẹ́.
A grown dog does not deface its skin.
(Decorum goes with age.)

Àgbà ìmàle kì í káṣọ kọ́rùn.
A muslim elder does not throw a sheet over his shoulder for clothing.
(One should behave as is proper for one's position.)

Àgbà kán ṣe bẹ́ẹ̀ lÓgùn; Yemaja ló gbé e lọ.
An elderly person tried it "something" in the river Ògùn; the river goddess carried him away.
(Thoughtless emulation of others could be disastrous.)

Àgbà kì í fàárọ̀ họ ìdí kó má kan funfun.
A grown person does not scratch his buttocks in the early morning without showing some whiteness.
(Improper behaviour brings disgrace.) [21] (http://javascript%3cb%3e%3c/b%3E:ShowNote%28%221a%22,%20%220%22,%20%22nYPDPPc1a21%22%29)

Àgbà kì í ṣerée kí-ló-bá-yìí-wá?
An elderly person does not engage in the type of play that provokes the comment, "What brought all this about?" [22] (http://javascript%3cb%3e%3c/b%3E:ShowNote%28%221a%22,%20%220%22,%20%22nYPDPPc1a22%22%29)
(Elders should show decorum.)
See Àgbàlagbà kì í yọ ayọ̀-ọ kí-ló-báyìí-wa?

Àgbà kì í ṣorò bí èwe.
An elderly person does not perform rituals like a youth.
(The elder's performance should be commensurate with his station and status.)

Àgbà kì í wà lọ́jà kórí ọmọ titun wọ́.
An elder is not present at a market and permit a child's head to rest askew.
(Elders must not permit untowards happenings in their presence.) [23] (http://javascript%3cb%3e%3c/b%3E:ShowNote%28%221a%22,%20%220%22,%20%22nYPDPPc1a23%22%29)

Àgbá òfìfo ní ńpariwo; àpò tó kún fówó kì í dún.
It is an empty barrel that is noisy; a sack full of money makes no sound.
(Empty barrels make the most noise.)

Àgbà tí kò lẹ́sẹ̀ nílẹ̀ a lọ́gbọ́n nínú.
An elder that has no substance should have cunning.
(One should know one's limitations and how to compensate for them.) [24] (http://javascript%3cb%3e%3c/b%3E:ShowNote%28%221a%22,%20%220%22,%20%22nYPDPPc1a24%22%29)

Àgbà tí kò mọ ìwọ̀n ara-a rẹ̀ lodò ńgbé lọ́.
It is an elder who does not know his limitations that is washed away by a river.
(Elders who cannot swim will be cautious near rivers.)

Àgbà tí kò nítìjú, ojú kan ni ìbá ní; ojú kan náà a wà lọ́gangan iwájú-u rẹ̀.
An elder without self-respect might as well have only one eye, that one eye being in the center of his forehead.
(Shamelessness does not become an elder.)

Àgbà tí yó tẹ̀ẹ́, bó fárí tán, a ní ó ku járá ẹnu.
An elder courting disgrace, after his head has been shaved he says, "Now, how about shaving the beard (as a gratuity)?"
(One should know how far one may go before one suffers disgrace.)

Àgbà tó bú ọmọdé fi èébú-u rẹ̀ tọrọ.
An elder who insults a youth makes a present of his own insult.
(Only those who show respect for others may expect respect in return.)
Compare the preceding entry and the following.

Àgbà tó fi ara-a rẹ̀ féwe lèwe ḿbú.
It is an elder who delivers himself unto youths that the youth will insult.
(If one wants to be respected, one should respect oneself.)
Compare the preceding two entries.

Àgbà tó mọ ìtìjú kì í folè ṣeré.
An elder who is wary of disgrace will not play at stealing.
(Anything that smacks of stealing will disgrace an elder.)

Àgbà tó torí ogójì wọ ìyẹ̀wù; igbawó ò tó ohun à-mú-ṣèyẹ.
The elder who escapes into his inner chamber because of forty cowries: two hundred cowries are not enough for casual spending.
(One must act as one's station demands.)
Compare Àìsí owó là ńtìlẹ̀kùn . . .

À-gbàbọ̀-ọ ṣòkòtò, bí kò fúnni lẹ́sẹ̀ a ṣoni; rẹ́múrẹ́mú ni ohun ẹni ḿbani mu.
Borrowed trousers: if they are not too tight around the legs, they will be too loose; one's own things fit one exactly.
(Borrowed articles are never like one's own.)

Àgbààgbà ìlú ò lè péjọ kí wọn ó jẹ ìfun òkété, àfi iyán àná.
The elders of the town will not assemble and eat the intestines of a bush-rat, only stale pounded yams.
(People should behave in ways that befit their station.) [25] (http://javascript%3cb%3e%3c/b%3E:ShowNote%28%221a%22,%20%220%22,%20%22nYPDPPc1a25%22%29)

Àgbà-ìyà tí ńmùkọ ọ̀níní, ó ní nítorí omi gbígbóná orí-i rẹ̀ ni.
Worthless elderly person who is eating corn gruel worth one tenth of a penny, he says he only wants the hot water on top of it.
(One should act according to the demands of one's status.)

Àgbàlagbà akàn tó kó sí garawa yègèdè, ojú tì í.
The elderly crab that enters into a bucket; it is thoroughly disgraced.
(One should avoid potentially disgraceful actions.)

Àgbàlagbà kì í ṣe lágbalàgba.
An elder should not behave in an unbecoming manner.
(One should behave according to one's status.)

Àgbàlagbà kì í wẹwọ́ tán kó ní òun ó jẹ si.
An elder does not wash his hand and then decide to eat more.
(An elder should know his mind.) [26] (http://javascript%3cb%3e%3c/b%3E:ShowNote%28%221a%22,%20%220%22,%20%22nYPDPPc1a26%22%29)

Àgbàlagbà kì í yọ ayọ̀-ọ kí-ló-báyìí-wá?
An elder does not rejoice in a manner that would provoke, "What brought all this about?"
(Moderation and decorum in everything.) [27] (http://javascript%3cb%3e%3c/b%3E:ShowNote%28%221a%22,%20%220%22,%20%22nYPDPPc1a27%22%29)
Compare Àgbà kì í ṣerée kí-ló-bá-yìí-wá?

Àgbàlagbà tí ò kí Ààrẹ ńfi okùn sin ara-a rẹ̀.
An elder who does not greet the Ààrẹ tries a "hanging" rope for size.
(One must avoid actions that will place one at grave risk.)
Compare: Ààrẹ ńpè ọ́ ò ńdÍfá . . .

Àgbàlagbà tó ńgun ọ̀pẹ, bó bá já lulẹ̀ ó dọ̀run.
An elder who climbs palm-trees: if he crashes from the tree he will find himself in heaven.
(An elder should know better than to climb palm-trees; one should not court danger.)
Compare: Bí a bá dàgbà à yé ogunún jà.
See also, Ẹni tó mọ ayé-é jẹ kì í gun àgbọn.

Àgbàlagbà tó wẹ̀wù àṣejù, ẹ̀tẹ́ ni yó fi rí.
An elder who wears the garment of immoderation will find disgrace because of it.
(Immoderation brings disgrace.)

Àgbàrá ba ọ̀nà jẹ́, ó rò pé òún tún ọ̀nà ṣe.
The rain flood ruins the path believing that it is repairing it.
(Ignorance or incompetence in tackling a task often leads to unintended results.)

Agbára wo ló wà lọ́wọ́ igbá tó fẹ́ fi gbọ́n omi òkun?
What strength does the calabash have at its disposal that makes it attempt to scoop up all the water in the ocean?
(People should not overreach.)

Àgbéré àwòdì ní ńní òun ó jẹ ìgbín.
It is an overreaching kite that proposes to eat snails.
(Know your limits.) [28] (http://javascript%3cb%3e%3c/b%3E:ShowNote%28%221a%22,%20%220%22,%20%22nYPDPPc1a28%22%29)
See Àwòdì òkè tí ńwòkaraun kọ̀rọ̀ . . .

Àgbéré laáyán gbé tó ní òun ó jòó láàárín adìẹ.
The cockroach overreaches itself when it says it will dance in the company of chickens.
(The chickens will eagerly peck it to death.)
Compare: Aáyán fẹ́ jó. . . , and, Aáyán fẹ́ gẹṣin . . .

Àgbéré lẹyẹ ńgbé; kò lè mu omi inú àgbọn
The bird only attempts the impossible; it cannot drink the milk in a coconut.
(One should know one's limits.)

Àgbéré-e ṣìgìdì tó ní ká gbé òun sójò; bí apá ti ńya nitan ńya; kidiri orí ò lè dá dúró.
The overreaching mud idol that asked to be put in the rain; as the arms fell off, so did the thighs; the rounded head could not support itself.
(One should know one's limitations.)

Ahọ́n ni ìpínnlẹ̀ ẹnu.
The tongue is the border of the mouth.
(There is a limit to everything.)

Àì-jọnilójú lọ́sàn-án ní ḿmúni jarunpá luni lóru.
Lack of regard for a person during the day makes one kick the person during the night as one tosses restlessly in sleep.
(Familiarity breeds contempt.) [29] (http://javascript%3cb%3e%3c/b%3E:ShowNote%28%221a%22,%20%220%22,%20%22nYPDPPc1a29%22%29)

Àì-kúkú-joye, ó sàn ju, "Ẹnuù mi ò ká ìlú" lọ.
Not-assuming-the-position-of-ruler-at-all is far better than, "My word is not heeded by the people."
(A person who does not assume a responsibility is better off than a person who takes it on and fails to fulfill it.)

Àì-lápá làdá ò mú; bí a bá lápá, ọmọ owú to-o gégi.
It is a deficiency of biceps that blunts the machete; if one has strong biceps one can cut trees with a cudgel.
(One should not blame one's deficiencies on one's tools.)

Àì-lè-jà ni à ńsọ pé "Ojúde baba-à mi ò dé ìhín."
It is inability to fight that prompts one to say, "My father's front yard does not extend this far."
(A coward will find any excuse to avoid a just fight.)

Àì-mọ̀-kan, àì-mọ̀-kàn ní ḿmú èkúté-ilé pe ológbò níjà.
It is severe ignorance that prompts a mouse to challenge a cat to a fight.
(Never taunt an adversary you cannot handle.)

Àìsí èèyàn lóko là ḿbá ajá sọ̀rọ̀.
It is the absence of people on the farm that brings one to conversing with a dog.
(But for unfortunate circumstances one would not deign to associate with certain people.)

Àìsí-ńlé ẹkùn, ajá ńgbó.
The leopard being away from home, the dog barks.
(When the master is away the minion will strut.)
See the following entry, and also Ajá kì í gbó níbojì ẹkùn.

Àìsí-ńlé ológbò, ilé dilé èkúté.
The cat being away from home, the house becomes a domain for mice.
(People will take advantage of any relaxation of supervision.)
See the previous entrry.

Àìso àbà ló mẹ́yẹ wá jẹ̀gbá; ẹyẹ kì í jẹ̀gbá.
The failure of the àbà tree to fruit brought the bird to eating garden egg; ordinarily birds would not eat bitter tomato.
(But for unavoidable misfortune one would not have been reduced to the demeaning circumstance in which one finds oneself.)

Ajá kì í gbó níbojì ẹkùn.
A dog does not bark in the leopard's lair.
(One must defer to one's superiors.)
See also Àìsíńlé ẹkùn . . .

Ajá kì í lọ ságinjù lọ ṣọdẹ ẹkùn.
A dog does not go into the wild to hunt a leopard.
(One should not attempt feats one is unqualified to accomplish.)

Ajá kì í rorò kó ṣọ́ ojúlé méjì.
A dog is never so fierce that it can guard two doorways.
(One cannot serve two masters simultaneously. )

Ajá mọ ìgbẹ́; ẹlẹ́dẹ̀-ẹ́ mọ àfọ̀; tòlótòló mọ ẹni tí yó yìnbọn ìdí sí.
A dog knows excrement; a pig knows a mud pit; a turkey knows to whom to direct its fart.
(People should know who are their peers and who are not.)

Ajá ò gbọdọ̀ dé mọ́ṣáláṣí ìkókò ṣàlùwàlá.
A dog dares not go to a wolf's mosque to make ablutions.
(One should not exceed one's station.) [30] (http://javascript%3cb%3e%3c/b%3E:ShowNote%28%221a%22,%20%220%22,%20%22nYPDPPc1a30%22%29)

Ajá rí epo kò lá; ìyá-a rẹ̀ẹ́ ṣu ihá bí.?
The dog sees palm-oil but does not lick it; did its mother excrete palm-nut pericarp?
(One should not be unreasonably squeamish.)

Ajá tó ńlépa ẹkùn, ìyọnu ló ńwá.
A dog that chases a leopard is seeking trouble.
(One should not overreach oneself.)

Ajá tún padà sí èébì-i rẹ̀.
The dog returns to its vomit.
(To accept what one has once rejected is to lose face.)

Àjàjà ṣoge àparò, abàyà kelú.
The uncharacteristically spruced up partridge swells its chest.
(The nouveau riche always goes to extremes in consumption.) [31] (http://javascript%3cb%3e%3c/b%3E:ShowNote%28%221a%22,%20%220%22,%20%22nYPDPPc1a31%22%29)

Àjànàkú ò tu lójú alájá; o-nígba-ajá ò gbọdọ̀ tọ́pa erin.
The elephant does not break and run at the sight of dogs; a person with two hundred dogs dares not stalk an elephant.
(Two hundred dogs are no match for an elephant.)

Àjàpá ní kò sí oun tó dà bí oun tí a mọ̀ ọ́ṣe; ó ní bí òún bá ju ẹyìn sẹ́nu, òun a tu èkùrọ́ sílẹ̀.
Tortoise says there is nothing quite like expertise in one's calling; it says if it puts a palm-fruit into its mouth, it spits out a palm-nut.
(Nothing succeeds like expertise.)

Àjàpá ní òun tí ìbá só ló sùn yí, bẹ́ẹ̀ni ẹní bá sùn kì í só.
Tortoise argues that it that might have farted is sound asleep, and, surely, those that sleep do not fart!
(Some defenses are so transparent as to be frivolous.)

Àjàpá ńlọ sájò, wọ́n ní ìgbà wo ni yó dèé, ó ní ó dìgbàtí òún bá tẹ́.
Tortoise set out on a journey and it was asked when it would return; it replied that it would be after it had earned disgrace.
(Certain people will not change course until they are disgraced.)
See Ahun . . .

Àjátì àwọ̀n ní ńkọ́ òrofó lọ́gbọ́n.
It is a loosely hung net that teaches the fruit pigeon a lesson.
(The careless, imprudent person has his/her nemesis waiting for him/her.)

À-jẹ-ì-kúrò ní ńpa ẹmọ́n; à-jẹ-ì-kúrò ní ńpa àfè; à-jẹ-ì-kúrò ní ńpa máláàjú.
Feeding-without-leaving kills the Tullberg's rat; feeding-without-departing kills the spotted grass mouse; feeding-without-departing kills the máláàjú rat.
(Lack of moderation leads to death.)

À-jẹ-pọ̀ ni tàdán.
Eating-until-vomiting is the trait of the bat.
(An observation on a being with no self-restraint. This could also be a wish that a person does not benefit from something he/she has appropriated.)

À-jẹ-tán, à-jẹ-ì-mọra, ká fi ọwọ́ mẹ́wẹ̀ẹ̀wá jẹun ò yẹ ọmọ èèyàn.
Eating-absolutely-everything, eating-with-abandon, eating with all ten fingers is unworthy of human beings.
(People should not be slaves to food.)

À-jókòó-àì-dìde, à-sọ̀rọ̀-àì-gbèsì, ká sinni títí ká má padà sílé, àì-sunwọ̀n ní ńgbẹ̀hìn-in rẹ̀.
Sitting-without-getting-up, speaking-without-waiting-for-responses, walking people on their way and not turning back, unpleasantness is what they breed.
(Excess and self-forgetfulness in anything bring unpleasant results.)

Aaka ò gbé ọ̀dàn; igbó ní ńgbé.
The hedgehog does not live in the grassland, only in the forest.
(Certain things are proper; certain things are not.)

Àkàtàm̀pò ò tó ìjà-á jà; ta ní tó mú igi wá kò ó lójú?
The bow cannot fight, but who dares confront it with a stick?
(A stick is no match for a bow.)

Àkíìjẹ́ mú òrìṣà níyì.
Refunited snakesl-to-acknowledge-salutations enhances the god's dignity.
(Distancing oneself from ordinary people lends one prestige.)

Àkísà-á mọ ìwọ̀n ara-a rẹ̀, ó gbé párá jẹ́.
The rag knows its place; it remains quietly on the rafters.
(A person of low standing should not call attention to himself or herself.)

Àkókó inú igbó ní àwọ́n lè gbẹ́ odó; ọ̀pọ̀lọ́ lódòó ní àwọ́n lè lọ́ ìlẹ̀kẹ̀; awúrebé ní àwọ́n lè hun aṣọ.
Woodpeckers in the forest say they can carve mortars, frogs in the stream say they can string beads, and awúrebe say they can weave cloth.
(Misplaced self-confidence leads the creatures into empty boasts.) [32] (http://javascript%3cb%3e%3c/b%3E:ShowNote%28%221a%22,%20%220%22,%20%22nYPDPPc1a32%22%29)

Akórira ò ní ǹkan; ọ̀dùn ò sunwọ̀ fún ṣòkòtò.
An overly squeamish person owns nothing; raffia cloth is no good for trousers.
(Excessive squeamishness renders one helpless and destitute.)

Akú, nkò ní omitooro-o rẹ̀ ẹ́ lá; àìkú, nkò níí pè é rán níṣẹ́.
Dead, I will not eat its broth; alive, I will not send it on an errand.
(One needs pay no mind to a person who can in no way affect one's fortune.)

Àkùkọ̀ adìẹ́ fi dídájí ṣàgbà; ó fi ṣíṣu-sílẹ̀ ṣèwe.
The rooster shows its maturity by its early rising; it shows its lack of maturity by defecating on the floor.
(Nobody is free of some blemish.)

Aládàá lo làṣẹ àro.
It is the owner of the machete who exercises authority over mutual laborers.
(One yields authority to one's host, or the owner of the property.) [33] (http://javascript%3cb%3e%3c/b%3E:ShowNote%28%221a%22,%20%220%22,%20%22nYPDPPc1a33%22%29)

Aláìnítìjú lọ kú sílé àna-a rẹ̀.
A shameless person goes to die in his relative-in-laws' house.
(One should never demean oneself with unbecoming actions.)

Alákòró kì í sá fógun.
A wearer of a battle-helmet does not flee from war.
(A warrior does not run from battle.)

Aláǹgbá kì í lérí àti pa ejò.
A lizard does not boast that it will kill a snake.
(People should not propose what they cannot accomplish.)

Aláàńtètè: ó jí ní kùtùkùtù ó ní òun ó dàá yànpọ̀n-yànpọ̀n sílẹ̀.
The cricket arises in the morning and vows to perform wonders.
(The puny person's boasts are always empty.)

Aláṣejù ajá ní ńlépa ẹkùn.
It is an overreaching dog that chases leopards.
(One should not challenge people one cannot match.)

Aláṣejù, baba ojo.
The immoderate person, greatest of cowards.
(Immoderation is a cloak for cowardice.)

Aláṣejù ní ńgbẹ́bọ kọjá ìdí èṣù; a-gbé-sàráà-kọjá-a-mọ́ṣáláṣí.
It is an immoderate person who carries his offering past Èṣù's shrine; one-who-carries-his-alms-past-the-mosque.
(It is a grievous fault not to observe discreet limits.)

Aláṣejù, pẹ̀rẹ̀ ní ńtẹ́; àṣéjù, baba àṣetẹ́.
The immoderate person easily finds disgrace; immoderation is the father of disgrace.
(Immoderation brings disgrace.)

Aláṣejù tí ńpọkọ ní baba.
Overzealous wife that calls her husband "father."
(The wife who calls her husband "father" carries respect beyond reasonable limits; one should not be overzealous in one's observance of proprieties.)

Aláṣọ àlà kì í jókòó sísọ̀ elépo.
A person dressed in white does not sit at the stall of a palm-oil seller.
(One should not expose oneself to abuse or danger.)

Aláṣọ-kan kì í ná ànárẹ.
A person who has only one set of clothing does not bargain until he is wet.
(A person with meagre resources should husband them judiciously.)
See also the following entry.

Aláṣọ-kan kì í ṣeré òjò.
A person who has only one set of clothing does not play in the rain.
(See the preceding entry.)

Alátiṣe ní ḿmọ àtiṣe ara-a rẹ̀.
The person who must settle his/her affair knows best how he/she plans to go about doing so.
(One should not second guess others, or try to make their decisions for them.)

Àlejò kì í lọ kó mú onílé dání.
The visitor does not take his/her leave and take the host along.
(Each person must confront his/her destiny by him/herself.

Àlejò kì í pìtàn ìlú fónílé.
The visitor does not recount the history of the town for the host.
(Never presume to know more than the custodian of knowledge.)

Àlémú ò yẹ àgbà; àgbà kì í ṣe ohun àlémú.
To be pursued does not become an elder; an elder does not cause himself to be pursued.
(Elders should always behave in ways that would cause them no disgrace.)

A-lu-dùndún kì í dárin.
The dùndún player does not lead a song.
(A subordinate does not set policy.) [34] (http://javascript%3cb%3e%3c/b%3E:ShowNote%28%221a%22,%20%220%22,%20%22nYPDPPc1a34%22%29)

Àmọ̀tẹ́kùn-ún fara jọ ẹkùn, kò lè ṣe bí ẹkùn.
The àmọ̀tẹ́kùn looks like a leopard, but it cannot do what a leopard can do.
(Looking a part does not indicate an ability to play the part.) [35] (http://javascript%3cb%3e%3c/b%3E:ShowNote%28%221a%22,%20%220%22,%20%22nYPDPPc1a35%22%29)

Amùrín ò sunwọ̀n, ó yí sáró.
The lizard is not good-looking to start with, and it slips into indigo dye.
(A person who has enough flaws should not seek ways to add to them.)

Ànán-mánàán ẹtú jìnfìn; oní-mónìí ẹtú jìnfìn; ẹran mìíràn ò sí nígbó lẹ́hìn ẹtu?
Yesterday the antelope was caught in a pit-trap; today the antelope is caught in a pit-trap; is there no other animal in the forest besides the antelope?
(If the same person repeatedly finds himself or herself in difficulties others are able to avoid, one should look to the person's character for the explanation.

Apá èkúté-ilé ò ká awùsá; kìkìi yíyíkiri ló mọ.
The mouse cannot get a grip on the awùsá nut; all it can do is roll it around.
(Some people are beyond any schemes by their enemies.)

Àpárá ńlá, ìjà ní ńdà.
Excessive ribbing unfailingly leads to a fight.
(Jokes should know limits.)

Àpárá ńlá ni iná ńdá; iná ò lè rí omi gbéṣe.
The fire is being most overbearing; there is nothing fire can do to water.
(This entry has the same application as the preceding one.)

Àpárá ńlá nikán ńdá; ikán ò lè mu òkúta.
The termite is being most overbearing; a termite cannot eat a rock.
(Certain people do not know their place; certain people are beyond the reach of their adversaries.)
Compare: Àbá nikán ńdá . . ., and also the following entry.

Àpọ́nlé ni "İyá-a Káà"; ìyá kan ò sí ní káà tí kò lórúkọ.
Calling a person "Mother of the Compound" is only a mark of respect; there is no mother in the compound who does not have a name.
(People in a position of respect should not forget that respect can be withdrawn.)
See the following entry.

Àpọ́nlé ni "Fọ́maàn"; ẹnìkan ò lè ṣe èèyàn mẹ́rin.
Calling a person a foreman is only a mark of respect; nobody can be four men.
(People whose positions earn them respect should not forget themselves, or people would forget their positions.)
See the preceding entry. [36] (http://javascript%3cb%3e%3c/b%3E:ShowNote%28%221a%22,%20%220%22,%20%22nYPDPPc1a36%22%29)

Ara okó ní òún gbọ́ fínrín fínrín; ta ló sọ fun bí kò ṣe ará ile?
The bush dweller says he heard a rumour; who told him, if it was not a town dweller?
(People should not presume to instruct those who know better than they.)

Ara-àìbalẹ̀, olórí àrùn.
Restlessness, father of all diseases.
(No disease is greater than hyper-action.)

À-rí-ì-gbọdọ̀-wí, baálé ilé ṣu sápẹ.
Something-seen-but-unmentionable, the man of the house shits in the sauce-pan.
(When an illustrious person does the unmentionable, no one dares speak.)
See the following entry also.

Àrí-ì-gbọdọ̀-wí, baálé ilé yọkun lémú.
Something-seen-but-unmentionable, the man of the house walks around with mucus dripping from his nose.
(When a venerable person acts like a fool, few dare tell him so.)
See the preceding entry also.

Àrífín ilé ò jẹ́ ká jẹ òròmọ adìẹ.
Fear of losing face within one's home dissuades one from eating day-old chicks.
(A person who would retain his esteem among his peers must not act beneath himself or herself.)

Arọ̀lẹ̀kẹ̀ ò rọ bàtà; gbẹ́dó-gbẹ́dó ò rọ ojúgun.
The bead maker cannot fashion a shoe; the mortar carver cannot manufacture a shinbone.
(People should stick to what they are qualified to do.)

Àṣá kì í rà kádìẹ gbé kòkòrò dání.
When a kite hovers, a chicken does not hang on to an insect.
(When a great danger threatens, one does not wait for small favors.)

A-ṣe-bọ̀rọ̀kìnní-má-kìíyè-sábíyá, gbogbo abíyá dọ́ṣẹ.
He-who-lives-in-style-but-pays-no-attention-to-his-armpits, both armpits are taken over with foamy filth.
(Attention to detail is integral to good character or breeding.)

Àṣejù baba àṣetẹ́; ẹ̀tẹ́ ní ńgbẹ̀hìn àṣejù; àgbàlagbà tó wẹ̀wù àṣejù ẹ̀tẹ́ ni yó fi rí.
Lack of moderation is the father of disgrace; disgrace comes of immoderation; a grown person who clothes himself in immoderation will find disgrace.
(Immoderation leads to disgrace.)
This is a more elaborate form of the earlier entry, which is the same as the last clause in this one.

À-sẹ́-kú làgbàlagbà ńsẹ́ ọ̀ràn.
Denying-until-death is the way a venerable person denies a matter.
(One must never admit to doing something unworthy of one's position.)

Àṣẹ̀ṣẹ̀yọ màrìwò, ó ní òun ó kan ọ̀run; àwọn aṣáájúu rẹ̀-ẹ́ ṣe bẹ́ẹ̀ rí?
The newly emerged palm frond says it will touch the sky; did those that came before it do so?
(Ambition should be tempered with realism.)

Àṣẹ̀ṣẹ̀yọ ọ̀gọmọ̀ ó ní òun ó kan ọ̀run; àwọn aṣáájú ẹ̀-ẹ́ ṣe bẹ́ẹ̀ rí?
This is a variant of the previous entry, using a different name, ọ̀gọmọ̀, for palm frond.

Aṣiwèrè èèyàn ní ńsọ pé irú òun ò sí; irúu rẹ̀-ẹ́ pọ̀ ó ju ẹgbàágbèje lọ.
Only an imbecile says there is no one else like himself; the likes of him are many more than several thounited snakesnds.
(There is no one the likes of whom the world has never seen.)

Aṣọ à-fọ̀-fún ò jẹ́ ká mọ olówó.
Clothes washed clean make identifying the rich person impossible.
(A poor person who looks to his or her appearance looks rich.)

Aṣọ tó kuni kù ní ńjẹ́ gọgọwú.
Whatever clothing one is left with is one's best.
(One makes the most of what one has.)

A-ṣúra-mú ò tẹ́ bọ̀rọ̀.
A person who is mindful of his/her image is not easily disgraced.
(People take one as one presents oneself.)

À-tẹ́-ẹ̀-ká ni iyì ọlọ́lá; sálúbàtà ni iyì ọlọ̀tọ̀; bá a bá gbéra lágbèéjù ọba ni wọ́n ńfini íṣe
Spreading-the-mat-without-rolling-it-back-up is the mark of the wealthy; sandals are the mark of the illustrious; if one sings one's praise too loudly one is liable to be made a king.
(People take one as one presents oneself.)

À-wín-ná-wó ò yẹni; à-gbà-bọ̀-ọ ṣòkòtò ò yẹ ọmọ èèyàn; bí kò fúnni lẹ́sẹ̀ a dòrògí; ohun ẹni ní ńyẹni.
Borrowing-money-to-spend does not speak well of one; borrowed trousers do not become a person; if it is not tight around the legs it is difficult to remove; it is one's thing that fits one.
(One should not live beyond one's means.)

Àwòrò tí a ò bá lù kì í luni.
A priest one does not hit does not hit one.
(A person who wants to be respected must respect others.)

A-wọ̀lú-má-tẹ̀ẹ́, ìwọ̀n ara-a rẹ̀ ló mọ̀.
One-who-enters-a-town-and-maintains-his/her-reputation does because he/she knows his/her place.
(Self-knowledge guarantees one's reputation.)

Àwúrèbeé ní òún lè yẹ̀nà; ta ní jẹ́ tọ ọ̀nà àwúrèbe?
Àwúrebe says it can make a path; who would wish to follow a path it makes?
(One should not offer one's services where one's abilities are inadequate.) [37] (http://javascript%3cb%3e%3c/b%3E:ShowNote%28%221a%22,%20%220%22,%20%22nYPDPPc1a37%22%29)

Àáyá yó níjọ́ kan, ó ní ká ká òun léhín ọ̀kánkán.
The Colobus monkey ate its fill one day, and asked that his front teeth be knocked out.
(Excessive happiness made the animal careless.)

Aáyán ati eèràá ṣígun, wọ́n ní àwọ́n ńlọ mú adìẹ àlọ la rí, a ò rábọ̀.
Cockroach and ant make ready for war and say they are off to capture chicken; we see their departure, but not their return.
(Never forget your limitations.)

Aáyán fẹ gẹṣin; adìẹ ni ò gbà fún un.
The cockroach would ride a horse; it is the chicken that does not allow.
(A cockroach that stirs in the presence of a chicken is as good as dead.)
Compare: Aáyán fẹ́ jó . . . , and Àgbéré laáyán gbé . . .

Aáyán fẹ́ jó; adìẹ ni ò jẹ́.
The cockroach would dance; it is the chicken that does not allow.
(This is a variant of the previous entry.)
Compare also: Àgbéré laáyán gbe . . .

Aáyán kì í yán ẹsẹ̀ erin; èèyàn kì í yán ẹsẹ̀ irò.
A cockroach does not trip an elephant; a human being does not trip a chimpanzee.
(One should not take on adversaries one cannot match.)

Ayọ̀ àyọ̀jù làkèré fi ńṣẹ́ nítan.
It is excessive rejoicing that breaks the frog's thigh.
(Immoderate happiness breeds unhappiness.)

Àyọ̀-yó ni bàtá à-jó-fẹ-ehín.
Dancing to bàtá music and exposing one's teeth is excessive happiness.
(Happiness should know moderation.)

http://cdrh.unl.edu/yoruba/yoruba.php?text=1a&view=0&uni=0&l=1 (http://cdrh.unl.edu/yoruba/yoruba.php?text=1a&view=0&uni=0&l=1)

Part 1: On humility, self-control, self-knowledge, self-respect, and self-restraint

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Babaaláwo kì í bèrè ẹbọ àná.
The diviner does not ask for yesterday's sacrifice.
(One should not demean oneself by demanding piddling favors.) [38]

Bẹbẹlúbẹ ò ì tíì débẹ̀; ibẹ̀ ló ḿbọ̀.
The busybody is not there yet; but he is on his way.
(There is no keeping a nosy person off others' affairs.)

Bí a bá dàgbà à yé ogun-ún jà.
When one becomes old, one stops warring.
(An elder should leave off things that are a mark of youth.)

Bí a bá fi inú wénú; iwọ là ńjẹ.
If we compare notes with others, we wind up eating bile.
(Comparing fortunes with others is liable to leave a bitter taste in one's mouth.)

Bí a bá ḿbá ọmọdé jẹun lóko, gànmùganmu imú ẹni ní ńwò.
If one eats with a youth on the farm he stares at the protrusion of one's nose.
(Too much familiarity with youth breeds contempt.)

Bí a bá ńgúnyán, kòmẹsẹ̀ á yọ.
If one prepares pounded yams, the uninvited should depart.
(The well-bred visitor should make his/her exit when the hosts turn to intimate affairs.)

Bí a bá ti lè ṣe là ńwí; a kì í yan àna ẹni lódì.
One admits to one's limits; one does not cease speaking to one's relatives-in-law.
(One should not let one's inability to fulfil a formal obligation prevent one from fulfilling essential obligations.)

Bí a bá ti mọ là ńdé; a-láì-lẹ́ṣin kì í dé wọ̀nwọ̀n.
One arrives according to one's worth; a horseless person does not arrive with the noise of hoofs and stirrups.
(One should act according to one's worth.)
See also the following entry.

Bí a bá ti mọ là ńkú; olongo kì í kú tìyàntìyàn.
One dies according to one's weight; the robin does not die and make a resounding noise “on hitting the ground.”
(One acts according to one's worth.)
See also the previous entry.

Bí a bá tọ̀ sílé, onípò a mọ ipò.
If someone wets the bed, each person should know where he or she slept.
(In the event of a crime, the guilty should not attempt to shift the blame to others.)

Bí a bá wí pé ó dọwọ́-ọ babaláwo, babaláwo a ló dọwọ́ Ifá; bí a bá ní ó dọwọ́ àgbà ìṣègùn, àgbà ìṣègùn a ló dọwọ́ Ọ̀sanyìn; bí a bá ní ó dọwọ́ ààfáà tó gbójú, a ní ó dọwọ́ Ọlọ́run ọ̀gá ògo.
If one says that a matter now lies in the hands of the Ifá priest the Ifá priest says it lies in the hands of Ifá; if one says that it lies in the hands of the venerable medicine man the venerable medicine man says it rests in the hands of the god of herbs; if one says it rests in the hands of the formidable moslem priest he says it is in the hands of God the most glorious.
(All achievements are creditable to the powers that make them possible, not to the agents.)

Bí a kò bá dáṣọ lé aṣọ, a kì í pe ọ̀kan lákìísà.
If one has not acquired one garment after another, one does not call one a rag.
(One may not disdain an old tool until one is able to replace it.)

Bí a kò bá lè dá Tápà, Tápà kì í dáni.
If one cannot throw a Nupe man in a wrestling match, he should not throw one.
(If one fails, one should at least avoid disgrace.)

Bí a kò bá lọ sóko irọ́, a kì í pa á mọ́ni.
If one does not go to the farm of lies, lies are not told against one.
(If one does not lay oneself open to lies, one is not lied about.)

Bí a kò bá ṣèké, a kì í fi ẹ̀tẹ́ kú.
If one has not been false, one does not die in disgrace.
(One's honesty is one's vindication.)

Bí a kò bá tíì jókòó, a kì í nasẹ̀.
If one has not yet sat down, one does not stretch one's legs out.
(Until one has thoroughly secured one's position, relaxation is premature.)

Bí a kò bá tíì lè kọ́lé, àgọ́ là ńpa.
If one is yet unable to build a house, one makes a tent.
(One should neither overreach oneself, nor refrain from striving.)

Bí a kò bá tó baba ọmọọ́ ṣe, a kì í pe alákàrà.
If one lacks the wherewithal to act like a father to a child, one does not summon the seller of bean fritters.
(If one has no means of offering hospitality, one should not invite visitors.)

Bí a kò bá tó ìyà-á kọ̀ tí à ńkọ̀ ọ́, àjẹkún ìyà là ńjẹ.
If one lacks the means to reject suffering and attempts to reject it, one's suffering simply multiplies.
(Whoever cannot defend himself or herself must learn forebearance.)

Bí a ó ti tó kì í jẹ́ ká hùwà búburú; bí a ó ti mọ kì í jẹ́ ká hùwà rere.
The heights one will reach keeps one from evil deeds; the ordained limit to one's greatness keeps one from doing good deeds.
(A person's achievements are enhanced or limited by the person's character.)

Bí àgbà kò bá ṣe ohun ẹ̀rù, ọmọdé kì í sá.
If an elder does not do something fearful, the youth do not flee.
(Youth responds to age according to how age acts.)

Bí àjànàkú ò bá rí ohun gbémì, kì í ṣe inú gbẹndu sọ́dẹ.
Unless an elephant had swallowed something, it would not turn its bloated stomach to the hunter.
(Unless a person has some resource to rely on, he or she does not tempt fate.)

Bí ajá rójú ẹkùn, a pa rọ́rọ́.
When the dog sees the eyes of the leopard, it keeps very still.
(In the presence of one's betters, one keeps one's place.)

Bí ayá bá mojú ọkọ, alárìnnà a yẹsẹ̀.
When the wife has got to know the husband, the marriage broker makes way.
(Once one's task is done, one removes oneself.)

Bí ayé bá ńyẹni, ìwà ìbàjẹ́ là ńhù.
If life is being good to one, one is liable to act disgracefully.
(Prosperity breeds temptations to misbehave.)

Bí baálẹ̀-ẹ́ bá ńtàkìtì, òrógi là ḿbá ẹmẹsẹ̀.
If the chief is turning somersaults, the messenger should be found standing erect.
(The great may indulge themselves, but the lowly must keep their heads.)

Bí èèyán bá ní kò sí irú òun, àwọn ọlọgbọ́n a máa wòye.
If a person says there is no one like him/her, wise people maintain a contemplative silence.
(A person who thinks he/she is peerless fools no one but him/herself.)

Bí eegbọ́n bá so mọ́ ajá lẹ́nu, akátá là ńní kó já a?
If a tick fastens on to a dog's mouth, does one ask a jackal to dislodge it?
(A person of great substance is not asked to minister to a person of no substance.)
See also the next entry.

Bí eegbọ́n bá ṣo ayínrín nímú, adìẹ kọ́ ni yó ja.
If a tick clings to a fox's nose, it is not a chicken that will remove it.
(The prey is not the one one sends to minister to a predator.)
See also the preceding entry. Compare Eegbọ́n so mọ́ àyìnrín lẹ́nu . . .

Bí ẹkùn ò bá fẹ̀, èse là ńpè é.
If a leopard does not act mighty, one refers to it as a cat.
(A person who acts beneath his station loses some respect.)

Bí ẹlẹ́bọ ò bá pe ẹni, àṣefín ò yẹni.
If the person offering a sacrifice does not invite one, intruding is not proper for one.
(It is bad form to intrude into other people's affairs.)

Bí ìlàrí bá fẹ́ tẹ́, a ní kí lọba ó ṣe?
When a courtier seeks disgrace, he asks, “What can the king do?”
(If one does not show respect for one's patron, one courts disgrace.)

Bí iná bá dun ọbẹ̀, a dá ọ̀rọ̀ sọ.
If the fire gets at the stew, the stew will burst into speech.
(If the excitement is strong enough, coyness disappears.)

Bí kò sí àkópọ̀, kí lewúrẹ́ wá dé ìsọ̀ adìẹ?
Were it not for the fact that they were brought transported together, what would a goat want in the chicken's stall?
(Necessity brings together people who would otherwise have nothing to do one with another).

Bí kò sí tọ̀bùn èèyàn, ta ni ìbá jí lówùúrọ̀ tí kò bọ́jú ṣáṣá?
But for a person of filthy habits, who would wake in the morning and not wash his or her face clean?
(Antisocial people betray themselves by their habits.)

Bí mo bá torí oko kú ng ó rò fáhéré; bí mo bá torí ọ̀gẹ̀dẹ̀ kú ng ó rò fódò; bí mo bá torí alábàjà òkíkí kú, ng ó rò fórí-ì mi.
If I die on account of a farm, I will lay my case before the hut; if I die on account of bananas, I will lay my case before the river; if I die on account of the famous woman with facial scarification, I will lay my case before my head.
(Were I to die for a woman, the forces ordering my fortune would know why.) [39]

Bí ó di ọdún mẹ́ta tí ẹkùn-ún ti ńṣe òjòjò, olugbe la ó ha rán lọ bẹ̀ ẹ́ wò?
If it has been three years since the leopard took ill, is it a monkey that one sends to ask its condition?
(Even though one may be down on one's luck, there are yet certain propositions one would consider insulting.)

Bí òfé ti ńfò la ti ḿmọ̀ ọ́ lákọ ẹyẹ.
It is by its flight that the parrot proves itself a formidable bird.
(One shows one's quality through one's accomplishments.)

Bí òkú fẹ̀, bí kò fẹ̀, ká bi ọmọ olókùú léèrè.
Whether the corpse is distended or is not, one should ask the heir of the dead.
(Only those most intimately concerned know the close truths of an affair, and should be asked about them.)

Bí ojú bá rí, ẹnu a dákẹ́.
When the eyes see, the mouth remains quiet.
(The mouth does not reveal everything the eyes see.)

Bí ojú kò bá rí, ẹnu kì í sọ nǹkan.
If the eye does not see, the mouth says nothing.
(The mouth can tell only what the eye sees.)

Bí ojú kò bá ti olè, a ti ará ilé ẹ̀.
If the thief feels no shame, members of his household should.
(A person's disgrace must concern his relatives.)

Bí ojú onílé bá mọ tíntín, tí ojú àlejòó tó gbòǹgbò, onílé ní ńṣe ọkọ àlejò.
Even though the host's eyes are tiny, and the guest's eyes are huge, it is the host who holds sway over the guest.
(The host is lord over the guest.)

Bí olóde ò kú, òdee rẹ̀ kì í hu gbẹ́gi.
If the owner of a yard does not die, his yard is not overgrown with wild grass.
(If one does not die one is able to look after one's affairs.)

Bí olóúnjẹẹ́ bá rojú à fi àìjẹ tẹ́ ẹ.
If the owner of the food is reluctant to share, one disgraces him by refusing to eat.
(The best way to treat a miser is to refuse anything from him.)

Bí ọdún bá dún, bọnnọnbọ́nnọ́n a pàwọ̀ dà.
When the year is done, the bọnnọbọ́nnọ́n tree changes its color.
(When the seasons change, one changes one's habits.)

Bí ọjàá bá tú tán, a ku olórí-i pàtẹpàtẹ, a ku àgbààgbà sà-ǹkò sà-ǹkò lọ́jà; bÍfá bá pẹ̀dí tán, ìwọ̀-ǹwọ̀ a dìde.
When the market disperses, only the head of the market women remains; only the venerable elders remain; when Ifá has had his say, the genius that consults him arises.
(When a matter is done, those involved should disperse.)

Bí ọjọ́ ewúrẹ́ bá pé, a ní kò sí ohun tí alápatàá lè fi òun ṣe.
When a goat's day “to die” arrives, it says there is nothing a butcher can do to it.
(A person who does not recognize and heed danger courts death.)

Bí ọ̀lẹ́ ò lè jà, a lè kú tùẹ̀.
If a lazy man cannot fight, he should be able to die disgracefully.
(A person who cannot defend his rights should yield to death.)

Bí Ọlọ́run ò ṣe ẹni ní baba, à fi ìyànjú ṣe bí àgbà.
If God does not make one a father, one strives to act like an elder.
(Even if one has no influence, one strives to act responsibly.)

Bí ọmọdé bá fẹ́ ṣìṣe àgbà, ọjọ́ orí-i rẹ̀ ò níí jẹ́.
If a youth attempts to act like an elder, his age will stop him.
(A youth does not have what it takes to be an elder.)

Bí ọmọdé bá gun òkè àgbà, ó ńláti gbọ́n.
If a child ascends the height of maturity, he/she must become wise.
(Wisdom goes with age.)

Bí ọmọdé bá ńṣe ọmọdé, àgbà a máa ṣe àgbà.
When a child is being a child, an elder must remain an elder.
(One should not permit other people's misbehavior to deflect one from the proper course.)

Bí ọmọdé ńlérí bébé, tí kò ní baba, ti baba là ńṣe.
If a child brags a great deal, but has no father, one acts the part of a father.
(One should not deal too harshly with a child who has no one to direct him or her.)

Bí Ọya ńkọ lọ́run, bí Ṣàngó ńjó láyé, kò níí burú fún baba kó ní ó dọwọ́ ọmọ òun lọ́run.
Even if the goddess Ọya sings in heaven and the god Ṣango sings on earth, matters cannot be so bad for the father that he will say it is all up to his dead child in heaven.
(Even in suffering one should never disgrace oneself.) [40]

.Yoruba Proverbs: The Good Person (http://cdrh.unl.edu/yoruba/yoruba.php?text=1a&view=0&uni=0&l=2)

Part 1: On humility, self-control, self-knowledge, self-respect, and self-restraint

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Dìgbòlugi-dìgbòlùùyàn ò jẹ́ ká mọ ajá tòótọ́.
The mad dog, and the person who behaves like a mad dog, both make it impossible for one to know the real dog.
(He who acts like a dog makes himself the equal of a dog.)

Dídákẹ́ lerín dákẹ́; àjànàkú ló lẹgàn.
The elephant has only chosen to remain silent; to the elephant belongs the forest.
(The mighty need not proclaim their importance.)

Part 1: On humility, self-control, self-knowledge, self-respect, and self-restraint

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Eégún ju eégún; òrìṣá ju òrìṣà; Pààká lé oníṣàngó wọ̀gbẹ́.
Some masqueraders are greater than others; some gods are greater than others; the masquerader Pààká chases the Ṣàngó worshipper into the bush.
(Every company has its hierarchy; each person should know his or her place.)

Eégún ò na obìnrin lágọ̀; obìnrín tú kíjìpá ìdí-i rẹ̀, ó fi na eégún.
The masquerader did not hit a woman with his shroud, but the woman unwraps her home-woven wrapper and hits the masquerader with it.
(A person is fortunate to have been overlooked by trouble, but he/she goes to deliberately provoke it.) [41]

Eégún pẹ́ lóde, ó fètè òkè dáhùn; wọ́n ní, “Baba kú àbọ̀,” ó ní, “Hì ìì.”
The masquerader stayed too long on parade and is reduced to speaking with his upper lip. They said, “Welcome, father,” and he responded, “He-e-e-e.”
(A person who has disgraced himself speaks softly.)

Eégún wọlé, ó ní òun ò rí Ejonto; Ejontó ní, “Àkísà ni, àbí kíní wọlé?”
The masquerader enters a house and claims he did not see Ejonto; Ejonto asked, “Is that a rag that entered the house, or what?”
(A person who disregards one earns one's disregard.)

Eegun àjànàkú: ó há ìkokò lẹ́nu.
An elephant's bone: it sticks in the wolf's mouth.
(A person has overreached him/herself and is paying the price of folly.)

Eegbọ́n so mọ́ àyìnrín lẹ́nu, a ní kí adìẹ wá yán an jẹ; adìẹ́ mọ̀ pé òun náà oúnjẹ àyìnrín.
A tick fastens on a fox's mouth and a chicken is asked to peck it off; the chicken, though, knows that it itself is food for a fox.
(One wastes one's time inviting others to endanger themselves.)
Compare Bí eegbọ́n bá ṣo ayínrín nímú;.. .

Ejò kì í ti ojú Ààrẹ gun ọgbà lọ.
A snake does not escape over the fence while a warrior [42] watches.
(One does not permit disaster on one's watch; one must live up to the expectations of one's position.)

Èmí dákọ okòó, ìwọ́ dákọ okòó, ò ńpèmí ní mùkọ-mùkọ.
I bought twenty cowries worth of corn pap and you bought twenty cowries worth of corn pap, and you call me a corn pap addict.
(One should not criticize others for flaws that are also one's lot.)
Compare Ṣágo ḿbúgò, ó ló ṣẹnu gbáṣọ́rọ́.

Èmi ìwọ̀fà, ìwọ ìwọ̀fà, o ní babá ní ká gbowó wá; o dá tìrẹ sílẹ̀ ná?
I am a pawn, you are a pawn, and you tell me the creditor sent you to collect his money; have you repaid yours?
(Whoever will correct others should first take care of his/her own failings.)

Epo ni mo rù; oníyangí má ba tèmi jẹ́.
It is palm oil that I am carrying; sandman, do not ruin my fortune.
(I am cautiously going about my own business; let no one bring trouble my way.)

Erin kì í fọn kọ́mọ-ọ rẹ̀ ó fọn.
An elephant's trumpeting is never answered by its young's trumpeting.
(Lowly people should not emulate illustrious ones.)

Èrò ọ̀nà ni yó ròhìn ọkà tó gbó.
It is people who use the path that will spread the word about mature corn.
(A noteworthy accomplishment need not advertise itself.)

Èsúrú ṣe fújà ó tẹ́ lọ́wọ́ oníyán; aláǹgbá ṣe fújà ó tẹ́ lọ́wọ́ ògiri; Ọlámọnrín àjàpá ṣe fújà ó tẹ́ lọ́wọ́-ọ̀ mi.
Èsúrú yam [43] forgets itself and loses favor with the maker of pounded yams; the lizard forgets itself and falls into disfavor with the wall; tortoise-like He-who-will-remain-nameless forgets himself and loses all regard with me.
(A person who does not know his or her place soon suffers disgrace.)

Etí lobìnrín fi ńgbọ́ ohùn orò.
It is only with the ears that a woman hears the voice of Orò.
(One must not intrude into affairs that do not concern one; undesirable people should be kept in the dark about important or delicate matters.) [44]

Èwo ló tó ẹ̀kọ-ọ́ gbà nínú ewé ìrúgbàá?
Which among the leaves of the locust-bean tree is adequate to receive corn-loaf?
(Certain feats are beyond certain people; people should not presume to do things beyond their capabilities.) [45]

Èwo ni ti Síkírá nílùú Ìwó.
What business does Sikirat have in the town of Ìwó?
(One should not intrude into matters that do not concern one.) [46]

Ewújù tí yóò tú ọ̀pẹ: gbogbo ehín ẹ̀ ni yóò kán tán.
The cane-rat that attempts to uproot a palm-tree will lose all its teeth in the attempt.
(One should not attempt a task for which one is not qualified.)

Ewúrẹ́ ò wí pé òun ò ṣọmọ àgùntàn; àgùntàn ló wí pé òun ò ṣọmọ ewúrẹ́.
The goat did not say it was not sired by the sheep; it was the sheep that said it was not sired by the goat.
(The goat would like to associate with the sheep; but the sheep would not associate with the goat; “superior” people reject association with “inferior” people; not the other way around.)

Ewúrẹ́ kì í bíni ká lọ sísọ̀ àgùntàn lọ jẹ̀.
If sired by a goat, one does not go foraging in the realm of sheep.
(One should keep to one's proper company.)

Èèyàn bí ọ̀bọ lọ̀bọ ńya láṣọ.
Only people like monkeys have their clothing torn by monkeys.
(Those who consort with undesirables are liable to have their reputation soiled.)

Èèyàn ò ríbi sùn, ajá ńhanrun.
Humans have no place to sleep, and a dog is snoring.
(A Lowly person lays claim to what his/her betters lack.)

Èèyàn tí ò nítìjú ojú kan ni ìbá ní; a gbórín a tó tẹṣin.
A shameless person deserves to have only one eye, that one as large as a horse's.
(Human endowments are wasted on graceless people.) [47]
Yoruba Proverbs: The Good Person (http://cdrh.unl.edu/yoruba/yoruba.php?text=1a&view=0&uni=0&l=4)

Part 1: On humility, self-control, self-knowledge, self-respect, and self-restraint

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“Ẹ fà á wọlé” ló yẹ ẹlẹ́ṣin.
“Lead it into the stable” is what becomes a horseman.
(To be able to afford a horse but not a groom is something of a disgrace.)

Ẹ jẹ́ ká mí, ẹ jẹ́ ká simi; èèyàn ní ńfìdí èèyàn jókòó; èèyàn ìbá ṣe bí Ọlọ́run kò níí jẹ́ ká mí.
Let us breathe, leave us in peace; the fashion is for people to sit on their behinds; were humans in the position of God they would not permit people to breathe.
(People are wont to be too full of their authority; it is a good thing they have less power over others than God does.)

“Ẹ kú-ulé” ò yẹ ará ilé; “Ẹ kú atìbà” ò yẹni tí ńtàjò bọ̀; ẹni tí ò kí ẹni, “Kú atìbà”-á pàdánù “Ẹ kú-ulé.”
“Greetings to you, house-bound ones” is improper for the house-bound to utter; “Welcome home” is not proper for the person arriving from a trip; whoever fails to give “welcome” to the person returning does himself or herself out of “greetings, house-bound.”
(Whoever does not extend courtesies cannot expect to receive courtesies.) Compare Ẹni tí kò kíni “Kú àbọ̀ . . .”

Ẹ̀bìtì ẹnu ò tàsé.
The mouth-trap never misses.
(The mouth easily accomplishes even impossible feats.)

Ẹgbẹ́ ẹni là ńgúnyán ewùrà dè.
It is for one's peers that one makes pounded yam with ewùrà yams.
(One may take liberties only with one's peers.)

Ẹ̀gbẹ̀rì ò mọ̀ pé arẹwà kì í gbé ẹ̀kú; gbogbo ehín kin-kìn-kin lábẹ́ aṣọ.
The novice does not know that a good-looking person does not wear a masquerade; all his perfectly white teeth are concealed beneath the cloth.
(It is a foolish person who conceals his or her endowments.)

Ẹ̀gbọ́n ṣíwájú ó so aṣọ kọ́; àbúrò-ó kẹ́hìn ó wẹ̀wù; bí a ò mọ̀lẹ, ọ̀lẹ ò mọ araa rẹ̀?
The elder walks in front, a loincloth draped over his shoulder; the younger walks behind, wearing a garment; if people cannot tell which one is shiftless, does he not know himself?
(The shiftless person cannot hide his shiftlessness either from himself or from others.)

Ẹlẹ́ẹ̀ẹ́dẹ́ ńlọ ẹ̀ẹ́dẹ́, o ní “Ẹ̀ẹ́dẹ́gbẹ̀ta ni àbí ẹ̀ẹ́dẹ́gbẹ̀fà?”; èwo lo gbé níbẹ̀?
A person says he has lost an unspecified amount of money, and you ask if the amount is five hundred cowries or eleven hundred cowries; which amount did you steal?
(A person who is too inquisitive about other people's affairs raises suspicions about his or her motives.)

Ẹlẹ́dẹ̀ ńpàfọ̀, ó rò pé òún ńṣoge.
The pig wallows in mud, but thinks it is being a dandy.
(People who lack good judgement are never aware of their own misbehavior.)

Ẹlẹ́dẹ̀ ò mẹ̀yẹ.
A pig does not know what is becoming.
(Some people do not know fitting behavior.)

Ẹlẹ́ẹ́fà kì í lọ ẹẹ́fàa rẹ̀ ká sọ pé o di ìjẹfà tí a ti jẹun.
When a person proclaims the loss of six articles, one does not respond by saying one has not eaten in six days.
(If one can offer no help to a person in trouble, one should not complicate the person's plight.)

Ẹni à bá fi sóko kó dàparò, ó ní òun ẹni ilé.
The person one would leave on the farm hoping he would become a partridge boasts that he is the indispensable presence of the household.
(An unwanted person believes himself to be indispensable.) [48]
See the following three entries also.

Ẹni à bá tà ká fowó-o rẹ̀ ra àdá: ó ní ìyà àdá ńjẹ òun.
A person who should be sold for money to purchase a machete bemoans his lack of a machete.
(A person who is only most grudgingly tolerated in a company complains about his lack of privileges.)
This is a variant of the preceeding and the following two entries.

Ẹni à bá tà ká fowó-o rẹ̀ ra àtùpà: ó ní òun à-jí-tanná-wò-lóru.
A person who should be sold for money to purchase a lamp boasts that he is one-people-light-lamps-to-admire-at-night.
(A person most unwanted in a company regards himself/herself as the soul of the party.)
This is a variant of the preceeding two and the following entries.

Ẹni à bá tà ká fowó-o rẹ̀ ra èbù: ó ní èlé òún kó ọ̀ọ́dúnrún.
A person one would sell for money to purchase quartered yams for planting: he claims that he has enough earnings to buy three hundred yam pieces.
(A person considered worthless and expendable makes claims to equal rights.)
This is a variant of the preceeding three entries.

Ẹni à ńgbé gẹ̀gẹ̀ ni yó ba ara-a rẹ̀ jẹ́.
It is the person who is revered that will disgrace himself or herself.
(People who are placed on pedestals have ample opportunities to topple themselves.)

Ẹní bá dẹ ojú-u rẹ̀ sílẹ̀ á rímú-u rẹ̀.
Whoever gazes downwards with will see his or her nose.
(Whoever comports himself or herself indecorously will be disgraced.)

Ẹní dádé ti kúrò lọ́mọdé.
The person who wears a crown has outgrown childhood.
(A high office carries high responsibilities with it.)

Ẹni tí a bá ńdáṣọ fún kì í ka èèwọ̀.
The person who is clothed by others does not list what he will not wear.
(Those who depend on the charity of others must be satisfied with whatever they can get.)
Compare Àbúrò rẹ ńdáṣọ fún ọ . . .

Ẹni tí a fẹ́ yàtọ̀ sí ẹni tó ní kò sí irú òun.
A person one loves is different from a person who says there is no one like him/herself.
(One's worth is more a matter of what other people think of one than what one thinks of oneself.)

Ẹni tí a gbé gun ẹlẹ́dẹ̀, ìwọ̀n ni kó yọ̀ mọ; ẹni tó gẹṣin, ilẹ̀ ló ḿbọ̀.
The person whom people have seated on a pig should moderate his or her strutting; even a horse rider will eventually come down to earth.
(One should not let one's good fortune go to one's head; circumstances do change.)

Ẹni tí a lè gbé kì í dawọ́.
A person who can be lifted does not hang limp.
(There is no point in resisting the irresistible.)

Ẹni tí à ńwò láwò-sunkún ńwo ara-a rẹ̀ láwò-rẹ́rìnín.
A person whose appearance moves one to tears is moved to laughter by his own appearance.
(The miserable person has no notion of his own miserableness.) [49]

Ẹni tí a ò fẹ́, àlọ́ ò kàn án.
A person whose company is not desired gets no turn at riddling.
(A person not wanted in a group should not press his or her rights.)
Compare the following entry.

Ẹni tí a ò fẹ́ nílùú kì í jó lójú agbo.
A person not welcome in the town does not take a turn in the dancing circle.
(A person not wanted in a group should keep a low profile.)
Compare the preceding.

Ẹni tí ìbá hùwà ipá ò hùwà ipá; ẹni tí ìbá hùwà ẹ̀lẹ̀ ò hu ẹ̀lẹ̀; ọ̀kùn tó nígba ọwọ́, tó nígba ẹsẹ̀ ńhùwà pẹ̀lẹ́.
The person one would expect to be reckless is not reckless; the person one would expect to be cautious is not cautious; the millipede with two hundred arms and two hundred legs behaves very gently.
(Even though one has a great deal of weight, one should still tread lightly.)

Ẹni tí kò lè gbé eèrà, tí ńkùsà sí erin, títẹ́ ní ńtẹ́.
A person who lacks the strength to lift an ant but rushes forward to lift an elephant ends in disgrace.
(One should know one's capabilities and limit oneself to what one can accomplish.)

Ẹni tí kò rí ayé rí ní ńsọ pé kò sẹ́ni tó gbọ́n bí òun.
It is a person with limited experience of life who thinks there is none as wise as he.
(No wise person claims he or she is the best there is.)

Ẹni tó tan ara-a rẹ̀ lòrìṣà òkè ńtàn: àpọń tí ò láya nílé, tó ní kí òrìṣà ó bùn un lọ́mọ.
It is the person who deceives himself that the gods above deceive: a bachelor who has no wife at home but implores the gods to grant him children.
(It is self-deceit to expect the gods to do everything for one, when one has not lifted a finger on one's behalf.)

Ẹni tí kò tó gèlètè kì í mí fìn-ìn.
A person who is not huge in stature does not breathe heavily.
(One should match one's strutting to one's accomplishment.)

Ẹni tó tijú tì í fún ara-a rẹ̀.
The person who is self-aware protects his or her own reputation thereby.
(Good character benefits the owner more than others.)

Ẹnìkan kì í jẹ́ “Àwá dé.”
Nobody is entitled to say, “Here we come.”
(However mighty, a person is still only one person.)

Ẹran kí la ò jẹ rí? Ọ̀pọ̀lọ́ báni lábàtà ó ba búrúbúrú.
What sort of meat is it, the likes of which one has never tasted? A toad comes upon one at the swamp and cowers in fright.
(A person for whom one has no use wastes his or her time if he or she goes to great lengths to hide from one.)

Ẹ̀rúkọ́ ńṣe bí ọkọ́.
The haft of the hoe is behaving like a hoe.
(A certain person is putting on airs to which he or she is not entitled.)

Ẹ̀ṣọ́ kì í gba ọfà lẹ́hìn; iwájú gangan ní ńfi-í gba ọgbẹ́.
A palace guard does not receive arrows on his back; he suffers wounds only on his front.
(One must act in a manner that befits one's station.)

Ẹ̀wọ̀n tó tó ọ̀pẹ ò tó-ó dá erin dúró; ìtàkùn tó ní kí erin má ròkè ọ̀dàn, tòun terin ní ńlọ.
A chain as thick as a palm-tree cannot stop an elephant; the vine that proposes to stop the elephant from going to the grassland will go with the elephant.
(Whoever attempts to stop an irresistible force will be swept along by it.)

Ẹ̀yá ló bí mi, ẹkùn ló wò mí dàgbà, ológìnní gbà mí tọ́; bí kò sẹ́ran lọ́bẹ̀ nkò jẹ.
I was born of a monkey; I was raised by a leopard, I was adopted by a cat; if there is no meat in the stew I will not eat it.
(I will not act in a way inconsistent with my upbringing.)

Ẹyẹ akòko-ó ní òún le gbẹ́ odó; ta ní jẹ́ fi odó akòko gúnyán jẹ?
The woodpecker boasts that it can carve a mortar; who ever used a mortar carved by the woodpecker to make pounded yam?
(The puny person's best efforts cannot amount to much.)

Ẹyẹ ò lè rí omi inú àgbọn bù mu.
A bird cannot get at the liquid inside a coconut to drink.
(One should not attempt the impossible.)

Ẹyẹ tó fi ara wé igún, ẹ̀hìn àdìrò ní ńsùn.
Whatever bird emulates the vulture will find itself behind the cooking hearth.
(People who have everything to lose should not emulate those who have nothing to lose.)
Yoruba Proverbs: The Good Person (http://cdrh.unl.edu/yoruba/yoruba.php?text=1a&view=0&uni=0&l=5)

Part 1: On humility, self-control, self-knowledge, self-respect, and self-restraint

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Fálànà gbọ́ tìrẹ, tara ẹni là ńgbọ́.
Falana, look to your own affairs; one's attention should be focused first on one's own affairs.
(People should keep their noses out of others' affairs.) [50]

Fáàárí ọ̀bọ ò ju inú ìgbẹ́ lọ.
The monkey's showing off is limited to the confines of the forest.
(One may be esteemed in one's locality and be quite unknown in another.)
Yoruba Proverbs: The Good Person (http://cdrh.unl.edu/yoruba/yoruba.php?text=1a&view=0&uni=0&l=6)

Part 1: On humility, self-control, self-knowledge, self-respect, and self-restraint

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Gànràn-gànràn ò yẹ ẹni a bí ire.
Unrestrained and thoughtless behavior does not befit a well-born person.
(One should behave in a manner that reflects well on one's family.)
Yoruba Proverbs: The Good Person (http://cdrh.unl.edu/yoruba/yoruba.php?text=1a&view=0&uni=0&l=7)

Part 1: On humility, self-control, self-knowledge, self-respect, and self-restraint

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“Gbà jẹ” ò yẹ àgbà.
“Take this and eat it” does not become an elder.
(It better becomes an elder's to give than to go begging.)

“Gbà mí, gbà mí!” ò yẹ àgbà; àgbà kì í ṣe ohun àlémú.
“Save me, save me!” does not become an elder; an elder should not do something that will make him the object of pursuit.
(One should behave in a manner that befits one's station.)
Compare the entry that follows.

“Gbà mí, gbà mí!” ò yẹ eégún; “ẹran ńlémi bọ̀” ò yẹ ọdẹ.
“Save me, save me!” does not befit a masquerader; “An animal is chasing me!” does not befit a hunter.
(One should act in ways that become one's station.) [51]
Compare the preceding entry.

“Gba wèrè,” “Ng ò gba wèrè” lọjà-á fi ńhó.
“Accept imputation of imbecility,” “I will accept no imputation of imbecility” is the explanation for market noise.
(One may have no means of avoiding insult from others, but it is always in one's power to reject insults.) [52]

Gbogbo èèyàn ní ńsunkún-un Bánjọ; ṣùgbọ́n Bánjọ ò sunkún ara ẹ̀.
Everybody laments Banjọ's fate, but Banjọ does not lament his own fate.
(Some people remain blissfully unaware of their own misfortune, even though the misfortune is obvious to others.)

Gbogbo ẹgbẹ́ ńjẹ Má-yẹ̀-lóyè, ò ńjẹ Sáré-pẹgbẹ́.
Everybody is taking the title Máyẹ̀lóyè (May-you-never-lose-the-title), but the title you receive is Sáré-pẹgbẹ́ (Run-and-assemble-the-associations' members; in other words, Courier or Messenger).
(The addressee is backsliding among his/her peers, but believes he/she is doing rather well.)

Gbogbo ọ̀rọ̀ ní ńṣojú èké.
The busybody is privy to all matters.
(There is nothing the busybody will say he/she does not know about.)

Gbọ̀n-ọ́n-gbọ̀n-ọ́n kan ò sí, àfi ẹni tó bá ńti ara ẹ̀.
There is no cause for staggering about, except for the person pushing himself/herself.
(Some people make more trouble for themselves than others can ever make for them.)
Yoruba Proverbs: The Good Person (http://cdrh.unl.edu/yoruba/yoruba.php?text=1a&view=0&uni=0&l=8)

Part 1: On humility, self-control, self-knowledge, self-respect, and self-restraint

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Ìbàjẹ́ ọjọ́ kan ò tán bọ̀rọ̀.
The disgrace one incurs in one day does not disappear that soon.
(Reputations are easy to destroy but most difficult to repair.)

Ibi tí a bá pè lórí, a kì í fi tẹlẹ̀.
Whatever one names as the head, one does not tread the floor with it.
(Never misuse or abuse your prized possessions or attributes.)

Ibi tí a fi ara sí lara ńgbé.
Wherever one situates the body, there it inhabits.
(One should confine oneself and one's activities to the appropriate spheres.)
See Ibi tí a fi iyọ̀ sí...

Ibi tí a fi iyọ̀ sí ló ńṣomi sí.
Salt dampens only the place where it is placed.
(One should confine one's activities to the proper arena.)
See Ibi tí a fi ara sí . . .

Ibi tí a pè lórí ní ńhurun.
The part one names the head is the one that grows hair.
(One should act in accordance to one's station.)

Ibi tí a ti mú ọ̀lẹ ò kúnná; ibi tí a ti mú alágbáraá tó oko-ó ro.
The place where a lazy person was apprehended bears no marks; the place where a powerful man was apprehended is broad enough to plant a farm.
(A worthy person, even if eventually vanquished, will leave signs of powerful resistance behind.)

Ibi tí a ti ńpìtàn ká tó jogún, ká mọ̀ pé ogún ibẹ̀ ò kanni.
Where one must recite genealogies in order to establish one's claim to inheritance, one should know that one really has no claim to patrimony there.
(One need not go to great lengths to establish one's claim if it is legitimate.)

Ibi tí ayé bá ẹni ni a ti ńjẹ ẹ̀.
Where life catches up with one, there one lives it.
(One lives according to the conditions one finds oneself in.)

Ìbọ́n dídá olówó ló ní kíwọ̀fà rín rín rín kó sọ àdá nù.
It is the master's engaging in silly antics that affords the pawn the opportunity to laugh so hard that he tosses his cutlass away.
(If the person in charge behaves irresponsibly, then those over whom he/she has charge have an excuse for irresponsible behavior also.)

Idà ahun la fi ńpa ahun.
It is with its own sword that one kills the tortoise.
(Each person carries his/her own bane around with him/her.) [53]
Compare Ìdí nikú ìgbín . . .

Idà ńwó ilé ara ẹ̀ ó ní òún ḿba àkọ̀ jẹ́.
The sword is destroying its own home, and it says it is ruining the scabbard.
(Said of a person whose actions will eventually recoil on him/her, even though the person thinks that he/she is hurting others.)

Ìdí méjèèjìí tó olúwa rẹ̀-ẹ́ jókòó.
The two buttocks are sufficient for their owner to sit on.
(One should be satisfied with one's own resources.)

Igúnnugún bà lé òrùlé; ojú tó ilé ó tó oko.
The vulture perches on the roof; its eyes see the homestead as well as the farm.
(Said of a busybody whose eyes get into everything.)

Ìgbà tí ṣìgìdìí bá fẹ́ ṣe eré ẹ̀tẹ́ a ní kí wọ́n gbé òun sójò.
When the clay statue hankers for disgrace it asks to be placed in the rain.
(A person who so forgets himself/herself and overreaches himself/herself will wind up in disgrace.) [54]

Ìgbà wo ni Mákùú ò níí kú? Mákùú ò mọ awo ó ḿbú ọpa; Mákùú ò mọ ìwẹ̀ ó ḿbọ́ sódò.
When will (or how can) Maku avoid the danger of dying? Maku does not know the mysteries of the cult yet he joins in its vows; Maku does not know how to swim and yet he jumps into the river.
(A person who will not cooperate in safeguarding himself/herself frustrates the efforts of others.) [55]

Ihò wo lèkúté ńgbé tó ní iṣẹ́ ilé ńdíwọ́?
What sort of hole does the rat live in that makes him say that household work preoccupied it?
(One should not oversell oneself.)

Ìjàkùmọ̀ kì í rin ọ̀sán, ẹni a bí ire kì í rin òru.
The wild cat never roams in daylight; a well-bred person does not wander around in the night time.
(People who care about their reputation should stay away from questionable actions.)

Ìjàlọ ò lè gbé òkúta.
The brown ant cannot lift a boulder.
(One should not attempt a task that is beyond one's capability.)

Ìjokòó ẹni ní ḿmúni da ewé ẹ̀kọ nù.
How one sits causes one to carry the leaves used to wrap corn-meal to the dump.
(People treat one the way one presents oneself.) [56]

Ìjọba ńpè ọ́ o ní ò ḿmu gààrí lọ́wọ́; ta ní ni ọ́, ta ní ni omi tí o fi ḿmu gààrí?
The government summons you and you say you are busy eating cassava grains soaked in water; who owns you, and who owns the water with which you are eating the cassava?
(When the law summons, one has no option but to heed the summon.)

Ilè-ni-mo-wà kì í jẹ̀bi ẹjọ́.
“I-was-in-my-home” is never the guilty party in a dispute.
(One does not get into trouble by minding one's own business.)

Ilé kì í jó kí baálé ilé tàkakà.
A house does not burn while the landlord lounges with indifference.
(One must not ignore matters of grave concern to one.)
Compare the following entry)

Ilé kì í jó kí oorun kun ojú.
A house does not burn and fill the eyes with sleep.
(One must not ignore grave matters.)
Compare the previous entry.

Ìlù kan ò tó Ègùn jó; bí a bá lù fún un a máa lu àyà.
One drum is not enough for an Ègùn person to dance to; if one drums for him he too will play a rhythm on his chest.
(Said of a person who is never satisfied with whatever other do for him/her, but must make some adjustment him/herself.)

Iná ńjó ògiri ò sá, ó wá ńgbá gẹẹrẹ gẹẹrẹ sómi.
Fire burns and the wall does not run from it; now it moves threateningly towards water.
(A person who is powerless against others should not make threatening moves.)

Inú burúkú làgbà ńní, àgbà kì í ní ojú burúkú.
An unpleasant inside is what a venerable elder should have; a venerable elder should not have an unpleasant mien.
(One should not permit the way one really feels to push one into unseemly behavior.)

Ipa ọgbẹ́ ní ńsàn; ipa ohùn kì í sàn.
The wound left by a cutlass may heal, but the wound left by speech does not heal.
(Injury inflicted through speech is impossible to heal.)

Ìpàkọ́ onípàkọ́ là ńrí; eniẹlẹ́ni ní ńrí tẹni.
One sees only other peoples' occiputs; only others can see one's own.
(One usually pays closer attention to other people's faults than to one's own, while others are quite aware of one's faults.)

Ìpéǹpéjú ò ní enini; àgbàlagbà irùngbọ̀n ò ṣe òlòó.
The eyelashes do not make dew; a venerable old beard does not behave like an ingenue.
(Some habits are fitting for one's station, while others are not.)

Ìrẹ́jẹ ò sí nínúu fọ́tò; bí o bá ṣe jókòó ni o ó bàá ara-à rẹ.
There is no cheating in photography; it is just as you sit that you will find your image.
(One's public perception depends ultimately on one's self-presentation.)

Irú aṣọ ò tán nínu àṣà.
The likeness of a particular type of cloth is not lacking among those in fashion.
(No one has a monopoly of certain qualities.)
Compare the following entry.

Irú erin ò tán ní Àlọ́.
The likeness of an elephant is not scarce in Alọ. [57]
(Nobody is one of a kind.)
Compare the preceding entry.

Ìrùkẹ̀rẹ̀ kì í yan Ifá lódì; oge, dúró o kí mi.
The horse-tail whisk does not shun Ifá; high-fashion maiden, pause awhile and give me a greeting.
(One should not neglect to say hello to other people.) [58]

Ìsáǹsá ò yọ ẹ̀gún; ìsáǹsá kì í káwo ọbẹ̀.
The fugitive does not stop to pull a thorn “from his/her feet”; the fugitive does not stop to clear dinner dishes.
(A person who has committed a crime would not wait around to be caught.)

Ìṣẹ̀ ò ti ibìkan mú ẹni; ìyà ò tibìkan jẹ èèyàn; bí o bá rìnrìn òṣì, bí o bá ojú ìṣẹ́ wọ̀lú, igbá-kúgbá ni wọn ó fi bu omi fún ẹ mu.
Destitution does not attach to one at a particular place; suffering does not attack a person at a particular place; if one walks like a wretch into a town, if one looks like a loser when one enters a town, it is with a miserable calabash that the people will offer one water to drink.
(People treat one the way one presents oneself.)

Ìtàkùn tó tó ọ̀pẹ kò tó pé kérin má lọ; ìtàkùn tó pé kérin má lọ Àlọ́, tòun terin ní ńlọ.
A vine as thick as a palm-tree trunk will not stop an elephant; whatever vine attempts to stop an elephant from going to Alọ will go with the elephant instead.
(A powerless person will not stop a mighty person from doing what he wants; if he attempts to he invites suffering for himself.)

Ìwà ní ńjọ oníwà lójú.
Character is always remarkable (or good) in the opinion of its owner.
(One naturally approves of one's own character.)

Ìwọ̀fà ní ḿmú ìwọ̀fà jó.
A pawned person always dances with a pawned person.
(People should know who share their station and confine their dealings with them.)

Ìwọ̀n eku nìwọ̀n ìtẹ́; olongo kì í gbé tìmùtìmù.
The measure of the rat is the measure of the nest; a robin does not live on a cushion.
(One should cut one's garment according to one's size.)

Ìwọ̀sí ní ńba ilé àgbà jẹ́.
Trading insults brings ruin to an elder's home.
(An elder who fails to maintain harmony among the members of his household will see it destroyed.)

Ìyàwó tó na ọmọ ọbàkan, ọ̀rọ̀ ló fẹ́ gbọ́.
The wife who whips a relative of her husband is asking for stern rebuke.
(One should not engage in inappropriate actions.) [59]

Part 1: On humility, self-control, self-knowledge, self-respect, and self-restraint

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Jẹ́jẹ́ leégún àgbà ńjó.
Sedately is the way an elderly masquerader dances.
(Grown-up people should behave in a decorous manner.)

Jòkùmọ̀-ọ́ ṣe bí ẹ̀lú, aró la bẹ̀ lọ́wẹ̀.
The jòkùmọ̀ plant looks like the indigo plant; it is the indigo dye, though, we have use for.
(One should know and employ the appropriate materials for one's tasks.)
Yoruba Proverbs: The Good Person (http://cdrh.unl.edu/yoruba/yoruba.php?text=1a&view=0&uni=0&l=11)

Part 1: On humility, self-control, self-knowledge, self-respect, and self-restraint

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Ká ríni lóde ò dàbí-i ká báni délé.
To see a person in the streets is not the same as going home with the person.
(To really know a person one must see the person where he/she lives.)

Ká ríni sọ̀rọ̀ fúnni ò dàbí-i ká sọ̀rọ̀ fúnni ká gbà.
Having people to advise one is nothing like knowing how to take advice.
(Nobody can help anyone who will not help himself or herself.)

Ká wí fún ẹni ká gbọ́; ká sọ̀rọ̀ fúnni ká gbà; kà bèrè ọnà lọ́wọ́ èrò tó kù lẹ́hìn kàyè baà lè yẹni.
If one is spoken to one should listen; if one is advised one should heed the advice; one should seek direction from straggling wayfarers in order than one's life might be pleasant.
(It is wise to heed advice, and it is wise to seek direction from those who have greater experience than one does.)
Compare the preceding and the following entries.

Ká wí fúnni ká gbọ́; ká sọ̀rọ̀ fúnni ká gbà; à-wí-ìgbọ́, à-gbọ́-ìgbà ní ńfi igbá àdánù bu omi mu.
If one is spoken to one should listen; if one is advised one should accept the advice; refunited snakesl to listen to speech and refunited snakesl to accept advice leads to using the calabash of deprivation as a drinking cup.
(Refunited snakesl to heed advise leads to deprivation.)
Compare the following two entries.

Ká wí ká gbà ló yẹ ọmọ èèyàn.
To heed advice is what best becomes a human being.
(One should heed advice.)
Compare the preceding two entries.

Ká wí ogún, ká wí ọgbọ̀n, “Ng ò fẹ́, ng ò gbà” laṣiwèré fi ńpẹ̀kun ọ̀ràn.
Whether one speaks twenty times or speaks thirty times, “I do not like it, and I will not accept it” is how the imbecile ends the discussion.
(The incorrigible person will never listen to reason.)

Kàkà ká dọ̀bálẹ̀ fún Gàm̀bàrí, ká rọ́jú ká kú.
Rather than prostrate oneself in homage or obeisance to a Haunited snakes person, one should rather die.
(An expression of Yoruba superciliousness towards the Haunited snakes.)

Kàkà kí àgbò ké, àgbò a kú.
Rather than cry out, the ram will die.
(A grown man must know how to hide his pain.)

Kàkà kí bàbá ran ọmọ ní àdá bọ oko, oníkálukú a gbé tiẹ̀.
Rather than the father carrying the son's cutlass home from the farm, each will carry his own.
(People may withhold their respect from one, but one should not abet their insolence.) [60]
Compare Kàkà kí kìnìún ṣe akápò ẹkùn . . .

Kàkà kí iga akàn ó padà sẹhìn, a kán.
Rather than bend backwards, the crab's claws will break.
(Death is to be preferred to retreat.)

Kàkà kí kìnìún ṣe akápò ẹkùn, ọlọ́dẹ a mú ọdẹ ẹ̀ ṣe.
Rather than the lion serving as carrier for the leopard, each will hunt separately.
(One would rather leave a company that remain in it and be subordinate to those one considers inferior.)
Compare Kàkà kí bàbá ran ọmọ ní àdá bọ oko . . .

Kékeré lọ̀pọ̀lọ́ fi ga ju ilẹ̀ lọ.
The toad is only slightly taller than the earth.
(Said of people who behave as though they are superior to others while they have little reason to believe so.)

Kí ẹrú mọ ara ẹ̀ lẹ́rú; kí ìwọ̀fà mọ ara ẹ̀ níwọ̀fà; kí ọmọlúwàbí mọ ara ẹ̀ lẹ́rú Ọlọ́run ọba.
Let the slave know him/herself as a slave; let the pawn know him/herself as a pawn; let the well born person know him/herself as the child of God.
(Everybody should know himself/herself and his/her station in the scheme of things.)

Kì í dọwọ́-ọ baba kó ló di ọwọ́ ọmọ.
Responsibility does not devolve on the father only for him to say it is his son's duty.
(An elder must do his/her duty and not shove it on the youth.)

Kí ni àǹfàníi kẹ̀tẹ̀kẹ̀tẹ̀ lára kẹ́tẹ́kẹ́tẹ́ à-gùn-fẹsẹ̀-wọ́lẹ̀?
What is the point of bragging on account of an ass which when one rides on it one's feet drag on the ground?
(It is pointless to make too much of a virtually worthless thing.)

Kí ni apárí ńwá ní ìsọ̀ onígbàjámọ̀?
What does a bald man want in the stall of the barber?
(One should stay out of places where one has no business.)
Compare Kí ni ìbá mú igún . . .

Kí ni Dáàró ní kó tó sọ pé olè-é kó òun?
What did Dáàró own before he claimed he was robbed?
(Said of a person who could no nothing in the best of circumstances but blames his/her lack of success on certain eventualities.)
This is a variant of A ò mọ ohun tí Dáròó . . .

Kí ni eléwé-e-gbégbé ńtà tí ó ńsọ pé ọjà ò tà?
What is it that the seller of gbégbé leaves has to sell that she complains that the market is slow?
(Said of people who have fundamental problems but complain only of the symptoms.) [61]
This is a variant of A ò mọ ohun tí eléwé-e-gbégbé . . .

Kí ni ìbá mú igún dé ọ̀dọ̀-ọ onídìrí?
What would take the vulture to the stall of the hair dresser?
(One should stay away from places where one has no business.)
Compare Kí ni apárí ńwá . . .

Kí ni ó yá àpọ́n lórí tó fiṣu síná tó ńsúfèé pé “bí a ti ńṣe ni inú ḿbí wọn”?
What has the bachelor to feel superior about, such that while he is roasting yams he is whistling the song, “What one does fills them with jealousy”?
(Said of people who are arrogant even though they have no basis for pride.)

Kí ni onígbá ńṣe tí aláwo ò lè ṣe?
What is the calabash owner doing that the china plate owner cannot do?
(Whatever one can accomplish, those better placed or better endowed than one can accomplish also.)

Kí ni orí ńṣe tí èjìká ò lè ṣe? Èjìká ru ẹrù ó gba ọ̀ọ́dúnrún; orí ta tiẹ̀ ní ogúnlúgba.
What can the head do that the shoulder cannot do? The shoulder carried a load and earned three hundred cowries; the head sold its own for two hundred and twenty cowries.
(If a person has more power and standing than one, one should not be foolish enough to think the person cannot accomplish what one has accomplished.)

Kí ni wọ́n ti ńṣe Àmọ́dù nÍlọrin? Ewúrẹ́ ńjẹ́ bẹ́ẹ̀.
What use do the people of Ilorin have for Ahmadu? Even goats are so named.
(Said to express the overabundance of some commodity being discussed.) [62]

Kíjìpá laṣọ ọ̀lẹ; òfì laṣọ àgbà; àgbà tí ò ní tòfì a rọ́jú ra kíjìpá.
Durable hand-woven cloth is the material for shiftless people; loom-woven cloth is the material for the elders; whichever elder cannot afford loom-woven cloth should strive for durable hand-woven cloth.
(If one cannot have the perfect thing, one should strive to have at least something.)

Kò rà, kò lówó lọ́wọ́, ó ńwú tutu níwájú onítumpulu.
He does not buy, he has no money, yet he sits sulkily before the seller of bean fritters.
(Said of people reluctant to accept the fact that they cannot have what they wish.)

Kò sí ẹni tó dùn mọ́ àfi orí ẹni.
There is no one pleased “by one's success” except one's head.
(Few people genuinely wish that one should succeed.)

Kò sí mi lájọ àjọ ò kún: ara ẹ̀ ló tàn jẹ.
Without-me-in-an-assembly-the-assembly-is-not-complete deceives only himself/herself.
(Whoever thinks he or she is indispensable is self-deceived.)

Kò sí ohun tí Ṣàngó lè ṣe kó jà lẹ́ẹ̀rùn.
There is nothing Ṣango can do to enable itself to rage in a drought.
(One cannot transcend one's nature.) [63]

Kò-sí-nílé kì í jagun ẹnu tì.
He-was-not-at-home never fails to prove his valor with his mouth.
(Said of a person who vows that had he been around when something happened he would have performed wonders.)

Kó-tán-kó-tán lajá ńlá omi.
Swiftly-consumed-swiftly-consumed is the way a dog laps up water.
(Said of people who attack good things with excessive greed.)

.Yoruba Proverbs: The Good Person (http://cdrh.unl.edu/yoruba/yoruba.php?text=1a&view=0&uni=0&l=12)

Part 1: On humility, self-control, self-knowledge, self-respect, and self-restraint

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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.)
Compare Lábúlábú fara wé aró . . .

Lábúlábú [64] fara wé aró, kò lè ṣe bí aró; pòpòǹdó [65] fara wé àgbàdo.
Ash mixed with water likens itself to indigo dye, but it cannot do what the dye can do; the large red bean likens itself to corn.
(One should know better than to attempt to overreach one's capabilities.)
Compare Labalábá fi ara ẹ̀ wẹ́yẹ . . .

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.) [66]

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.)

Lásán kọ́ là ńdé ẹtù; ó ní ẹni tórí ẹ̀ ḿbá ẹtù mu.
One does not wear ẹtù [67] cap as a matter of course; only certain people have heads suited for such a cap.
(Not every person is made for greatness.)

Lékèélékèé ò yé ẹyin dúdú; funfun ni wọ́n ńyé ẹyin wọn.
Cattle egrets never lay black eggs; only white eggs do they lay.
(Only certain types of behavior are suitable for people in certain positions.)

.Yoruba Proverbs: The Good Person (http://cdrh.unl.edu/yoruba/yoruba.php?text=1a&view=0&uni=0&l=13)

Part 1: On humility, self-control, self-knowledge, self-respect, and self-restraint

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Má tẹ̀ẹ́ lọ́wọ́ oníle, má tẹ̀ẹ́ lọ́wọ́ àlejò; lọ́wọ́ ara ẹni la ti ńtẹ́.
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.)

Màlúù ò lè lérí níwájú ẹṣin.
A cow may not boast in the presence of a horse.
(One should acknowledge and defer to those better able than oneself.)

Mànàmáná ò ṣéé sun iṣu.
Lightning is no good for roasting yams.
(Many instances of boasting lack the substance to back them.)

“M̀bá wà lỌ́yọ̀ọ́ mà ti so ẹṣin”; àgùntàn-an rẹ̀ á níye nílẹ̀yí.
“Were I at Ọ̀yọ́ I would own a horse by now”: he should have numerous sheep to his name in this town.
(What a person accomplished in his/her present circumstances is a good indication of what the person has the potential to do in more favorable circumstances.)

Mélòó lÈjìgbò tí ọ̀kan ẹ̀ ńjẹ́ Ayé-gbogbo?
How large a community is Ejigbo that one of its settlements is named Ayegbogbo “The whole world”?
(One should be modest in one's claims.)

Mo dàgbà mo dàgó, aré ọmọdé ò tán lójúù mi.
I have become old and wise, but childish play has not ceased to appeal to me.
(There is something of the youth that lingers even in age.)
Compare the following proverb.

Mo dàgbà tán èwé wù mí.
Having grown old I miss youthfulness.
(One does not appreciate one's youth until one has lost it.)
Compare the preceding entry.

“Mo dára, mo dára,” àìdára ní ńpẹ̀kun 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.)

“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.) [68]
Compare “Mo mọ̀-ọ́ gùn” . . .
and also “Mo mọ̀-ọ́ gún,” . . .
“Mo mọ̀-ọ́ tán,” . . .
and “Mo mỌ̀bàrà . . .”

“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.)
Compare “Mo gbọ́n tán, . . . ”
“Mo mọ̀-ọ́ tan,”. . .
“Mo mỌ̀bàrà . . .”
and the following entry.

“Mo mọ̀-ọ́ gún, mo mọ̀-ọ́ tẹ̀” niyán ewùrà-á fi ńlẹ́mọ.
“I know how to pound and I know how to marsh” is what causes pounded yam made with wateryam to be lumpy.
(Knowing it all can be disastrous.)
Compare the preceding entry,
also “Mo gbọ́n tan, . . . ”
“Mo mọ̀-ọ́ tán,” . . .
and “Mo mỌ̀bàrà . . .”

“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.) [69]
Compare “Mo gbọ́n tán, . . . ”
and “Mo mỌ̀bàrà...”

“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 advise or instruction leaves a person in ignorance.)
Compare “Mo gbọ́n tan, . . . ”
“Mo mọ̀-ọ́ gùn, . . .”
and “Mo mọ̀-ọ́ tán,” . . .

“Mo mọ̀wọ̀n ara-à mi” kì í ṣẹ̀rẹ̀kẹ́ èébú.
“I am jealous of my dignity” does not hurl insults at others.
(A person who wishes to maintain his dignity must not by his/her actions invite insults.)

“Mo yó” ńjẹ́ “mo yó,” “mo kọ̀” ńjẹ́ “mo kọ̀”; jẹun ǹṣó, àgbà ọ̀kánjúwà ni.
“I am full” means “I am full”; “I decline” means “I decline”; eating with abandon, that is the father of all greediness.
(One should not accept every invitation to the table.)
Yoruba Proverbs: The Good Person (http://cdrh.unl.edu/yoruba/yoruba.php?text=1a&view=0&uni=0&l=14)

Part 1: On humility, self-control, self-knowledge, self-respect, and self-restraint

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“Ng óò gba owó-ò mi lára ṣòkòtò yìí”; ìdí làgbàlagbà ńṣí sílẹ̀.
“I will get my money's worth out of these trousers”; the grown man only winds up exposing his bare buttocks to the world.
(One should not insist on squeezing every last once of use out of a perishable article.)

N:láńlá lọmọ abuké ńdá: ó ní “Ìyá, ìyá, òun ó pọ̀n.”
The humpback's child has presented a formidable dilemma: he cries, “Mother, mother, carry me on your back!”
(A dependent who demands of one what one cannot provide is intent on showing one up.)

Níbo lo forúkọ sí tí ò ńjẹ́ Làm̀bòròkí?
Where did you discard all other names and picked for yourself the name Làm̀bòròkí?
(Where did you leave good manners and picked up unbecoming and unacceptable behavior?) [70]

Nígbàtí à ńto ọkà a ò to ti ẹmọ́ si.
When we were stacking the corn we did not stack some for the brown rat.
(People should keep their hands off other people's property unless they have been asked to help themselves.)

Nígbàtí o mọ̀-ọ́ gùn, ẹṣin ẹ-ẹ́ ṣe ṣẹ́ orókún?
Since you claim to be a seasoned rider, how come your horse has gone lame?
(An expert does not produce flawed goods.)

Nígbàwo làpò ẹkùn-ún di ìkálá fọ́mọdé?
Since when did a tiger-hide sac become a thing a child uses to harvest okro?
(People should not presume to lay claim to things or functions that are far beyond their station.)
Yoruba Proverbs: The Good Person (http://cdrh.unl.edu/yoruba/yoruba.php?text=1a&view=0&uni=0&l=15)

Part 1: On humility, self-control, self-knowledge, self-respect, and self-restraint

(https://www.abibitumikasa.com/proxy.php?request=http%3A%2F%2Fcdrh.unl.edu%2Fyoruba%2Flheads%2FO.gif&hash=b0745957cca14feb37ea925823c79c3bf9966167)
Ó bọ́ lọ́wọ́ iyọ̀ ó dòbu.
Salt loses its good quality and becomes like saltpeter.
(A person who has been written off loses all regard.) [71]
See the next entry.

Ó bọ́ lọ́wọ́ oṣù ó dàràn-mọ́jú.
The moon loses its esteem and shines all night long.
(A person who overstays his/her welcome ceases to be valued.)
See the previous entry.

O dájú dánu, o ò mọ ẹ̀sán mẹ́sàn-án.
Your eyes flinch not and your mouth is unstoppable, but you do not know nine times nine.
(Too much mouth often indicates too little substance.)

Ó di àwùjọ ṣòkòtò kí ládugbó tó mọ ara rẹ̀ Lábèṣè.
Not until the gathering of trousers will Ládugbo know itself as a miscreant.
(Some people will not learn the truth about themselves until they are openly disgraced.)

Ó di ọjọ́ alẹ́ kábuké tó mọ̀ pé iké kì í ṣọmọ.
It will not be until the end of days before the humpback realizes that a hump is not a child.
(People seldom learn wisdom until it is too late.)

O kò mọ ẹ̀wà lóńjẹ à-jẹ-sùn.
You do not know what black eyed peas are like for dinner.
(Addressed to a person who is not mindful of the repercussions of his/her behavior.) [72]

Ò ńjàgbọ̀nrín èṣín lọ́bẹ̀, o ní o ti tó tán.
You are reduced to eating last year's antelope in your stew, and yet you claim to have attained the height of good fortune.
(A hard-up person who claims to be prosperous deceives him/herself.)

O ru ládugbó ò ńrerá; kí ni ká sọ fẹ́ni tó ru Òrìṣà-a Yemọja?
Because you are carrying a huge pot you strut; what would one say to the person carrying the divinity Yemoja?
(Never assume to be more important than you are, especially when there are really more important people around.)

Ó tọ́ kí eégún léni lóko àgbàdo, èwo ni ti Pákọ̀kọ̀ láàrin ìlú?
It might be seemly for a masquerader to chase one off a corn farm, but it is not seemly for Pákọ̀kọ̀ to chase one in the middle of town.
(A person who is in no position to exercise authority over another should not presume to do so.) [73]

Ó yẹ ẹni gbogbo kó sọ pé iṣu ò jiná, kò yẹ alubàtá.
Everybody has a right to say the yams are not well cooked, but not the bàtá drummer.
(People should not be too quick to complain about conditions they helped to engineer.)74
Compare the preceding entry.

Ó yẹ ẹni gbogbo kó dínwó aró, kò yẹ atọ̀ọ́lé.
It is fitting for everybody to bargain to reduce the cost of dyeing clothes, but not the bed wetter.
(The person in desperate need of a thing cannot afford to be finicky.)

Ó yẹ ẹni gbogbo kó sọ pé “Ọlọ́run a-ṣèkan-má-kù,” kò yẹ akúkó.
Everyone can justifiably say, “God, who has left nothing undone,” but not a eunuch.
(People should not act as though they are unaware of their flaws.)

Odò kékeré lalákàn-án ti lè fọ́ epo; bó bá di àgàdàm̀gbá tán, odò a gbé alákàn lọ.
It is only in a small stream that the crab can make its oil; when it becomes huge and swift the river sweeps the crab away.
(When times are easy there is little one cannot attempt.)

Òfin ni yó sọ ara ẹ̀; ìyàwó tí ńna ọmọ ìyálé.
The law will assert itself, “as in the case of” a junior wife flogging the child of the senior wife.
(Whoever transgresses should expect more or less automatic repercussions.

Ogun tí olójúméjìí rí sá ni olójúkan-án ní òún ńlọ jà.
The war that the two-eyed person saw and fled is the same the one-eyed person vows he will join.
(A comment on overreaching people who attempt feats that have defeated their betters.)

Ohun méjì ló yẹ Ẹ̀ṣọ́: Ẹ̀ṣọ́ jà, ó lé ogun; Ẹ̀ṣọ́ jà ó kú sógun.
Only two things are proper for a warrior: the warrior goes to war and drives the enemy off; the warrior goes to war and dies in battle.
(One should not act in a way that is not proper or becoming.)

Ohun tí à ńtà là ńjẹ; kì í ṣe ọ̀rọ̀ oní-kẹrosíìnì.
What one sells is what one eats; that does not apply to the kerosene seller.
(One should be mindful of the peculiarities of one's situation.)

Ohun tí eèrá bá lè gbé ní ńpè ní ìgànnìkó.
Whatever the ant is able to carry is what it says is its full measure.
(One should match one's desires to what one can afford.)

Ohun tí ìrẹ̀-ẹ́ ṣe tó fi kán lápá, aláàńtèté ní kí wọ́n jẹ́ kí òun ó ṣe è.
That which the cricket attempted and broke a thigh, the aláàńtètè asks to be permitted to attempt.
(Some fools never learn from others' mistakes.) [75]

Ohun tí kò tó okòó kì í jẹ àgbà níyà.
A thing that is not worth the least amount of money should not prove a hardship for an elder.
(One should not be defeated by insignificant problems.)

Ohun tí wèré fi ńse ara ẹ̀, ó pọ̀ ju ohun tó fi ńṣẹ ọmọ ẹlòmíràn lọ.
What the imbecile does to himself is far worse than what he does to others.
(Said what a person intending to injure others in fact does himself or herself greater injury.)

Ohun tó ṣeé faga là ńfaga sí; èwo ni,“Ìwòyí àná mo ti na ànaà mi fága-fàga”?
One boasts only about things proper to boast about; whoever heard of the boast, “By this time yesterday I had given my parent-in-law the beating of his life.”?

Ohun tó yẹni ló yẹni; okùn ọrùn ò yẹ adìẹ.
Whatever is becoming for a person is what is becoming; a noose is not becoming for a chicken.
(One should always confine one's actions to those that are proper and becoming.) [76]

Ojú àlejò la ti ńjẹ gbèsè; ẹ̀hìn-in ẹ̀ là ńsan án.
It is in a visitor's presence that one gets into debt; it is in her absence that one repays the debt.
(One does not estimate how much hospitality is costing one until the visitor has departed.)

Ojú baba ara; awọ́n bí ojú; aṣòró dà bí àgbà.
The eye, father of the body; nothing is as valuable as the eye; nothing is as difficult to achieve as the status of elder.
(The status of elder is most precious, and most difficult to achieve.)

Ojú iná kọ́ lewùrà ńhurun.
It is not in the presence of the flame that water-yam grows hair.
(One dares not strut when one's bane is around.)
Compare Oju àwòdì kí ladìẹ . . .

Ojú kì í pọ́n ẹdun kó dẹni ilẹ̀; ìṣẹ́ kì í ṣẹ́ igún kó di ojúgbà adìẹ.
The colobus monkey is never so reduced in circumstances that it becomes a land-hugging creature; the vulture is never so badly off that it becomes the equal of a chicken.
(No matter one's misfortune one should maintain one's dignity.)

Ojú kì í pọ́n baálé ilé kó fọwọ́ gbálẹ̀ ilé ẹ̀.
A head of a household is never so hard up that he sweeps his compound with his bare hands.
(However desperate one might be, there are certain things one must not stoop to do.)

Ojú kì í pọ́n babaláwo kó bèrè ẹbọ àná.
An Ifá diviner-priest is never so hard up that he asks for yesterday's sacrifice.
(One should not permit one's hardship to lead one to demeaning behavior.)

Ojú kì í pọ́n òkú ọ̀run kó ní kí ará ayé gba òun.
A dead person cannot be so desperate as to appeal to a living person for deliverance.
(However bad one's circumstances might be, one should use good sense in determining where one can turn for help.)

Ojú kì í pọ́nni ká fàbúrò ẹni ṣaya.
One should not become so desperate that one takes one's younger sister as wife.
(Desperation should not preempt propriety.)

Ojú kì í pọnni ká fàkísà bora.
One should never be so benighted that one covers oneself in rags.
(Despite adverse circumstances, one should strive to maintain one's dignity.)

Ojú kì í pọ́nni ká pọ́n léhín.
One's circumstances do not so deteriorate that one becomes red in teeth.
(Adverse circumstances should not keep one from attending to essential matters.)

Ojú ò rọ́lá rí; ó bímọ ẹ̀ ó sọ ọ́ ní Ọláníyọnu.
A person only newly acquainted with wealth; he has a son and names him Ọlaniyọnu.
(The nouveau riche will always call attention to themselves with their ostentatious consumption.)77

Ojú ò ti oníṣègùn, ó ní àna òun ńkú lọ.
The medicine man lacks all shame, he announces that his parent-in-law is dying.
(If one cannot do what is expected of one, one should at least not broadcast one's shame.)

Ojú ti agbọ́ń agbọ́n láfà kò léro.
Shame upon the wasp; the wasp has a nest but no honey.
(There is a limit to how much one can emulate others). [78]

Òkété pẹ̀lú ọmọ ẹ̀-ẹ́ di ọgbọọgba sínú ihò; nígba tí ìyá ńfehín pàkùrọ́, ọmọ náà ńfehín pa pẹ̀lú.
The giant bush rat and its child become equals in their hole; the mother cracks palm-nuts with its teeth, and the child does the same thing.
(Too much familiarity makes comrades of people who are quite distant from each other in standing.)

Òkùnkùn ò mẹni ọ̀wọ̀; ó dÍfá fún “Ìwọ́ tá nìyẹn”?
Darkness does not know who deserves deference; it consulted the oracle Ifá for “Who might you be?”
(People who wander about in darkness cannot expect to be treated with deference.)
See note at Ojúlé ló bá wá . . . This is a variant of Òru ò molówó . . .

Olóbìnrin kan kì í pagbo ìja.
A person who has only one wife does not form a circle for a fight.
(A person who does not have enough helping hands should not embark on ventures that are too ambitious.)

Olójúkan kì í tàkìtì òró.
A one-eyed person does not attempt standing somersaults.
(One should limit one's ambition to one's capability.)

Olómele kì í sọ pé igi yó dàá lóde lọ́la.
The omele drummer does not vow that there will be an earth-shaking performance on the morrow.
(If one has no say, one should avoid making projections or promises.) [79]

Olówó jẹun jẹ́jẹ́; òtòṣì jẹun tìpà-tìjàn; òtòṣì tí ḿbá ọlọ́rọ̀ rìn, akọ ojú ló ńyá.
The rich man eats slowly and at leisure; the poor person eats fast and with anxiety; the poor man who keeps company with a wealthy man is exceeding his station.
(One should keep to comrades whose station is similar to one's.)

Olówó ní ḿbá ọlọ́rọ̀-ọ́ rìn; ẹgbẹ́ ní ḿbá ẹgbẹ́ ṣeré.
It is a rich person that keeps company with a wealthy person; only people of equal standing play together.
(One should associate with one's equals.)

Olówó ní ńjẹ iyán ẹgbàá.
It is a rich person that eats pounded yams worth two thounited snakesnd cowries.
(One's level of consumption is a reflection of the depth of one's pocket.)

Olóyè kékeré kì í ṣe fáàárí níwájú ọba.
A minor chief should not act garrulously in the presence of a king.
(One should know one's station and act accordingly.)

Òní, ẹtú jìnfìn, ọ̀la, ẹtú jìnfìn; ẹtu nìkan lẹran tó wà nígbó?
Today, the antelope falls into the ditch; tomorrow, the antelope falls into the ditch; is the antelope the only animal in the forest?
(If a person is the only one misfortune always visits, there is probably something the person is doing to invite it.)
See Ònímónìí, ẹtú jìnfìn . . .

Oníbàjẹ́ ò mọra; oníbàjẹ́ ńlọ sóko olè ó mú obìnrin lọ; ọkọ́ kó akọṣu, ìyàwó kó ewùrà.
The shameless person does not know what is fitting; the shameless person is off to raid a farm, and he takes his wife along; the husband steals staple yams, the wife steals wateryams.
(A man who involves his family in his questionable ventures has sunk to the lowest depths.)

Oníbàtá kì í wọ mọ́ṣáláṣí kó ní “Lèmámù ńkọ́?”
The bàtá drummer does not enter a mosque and ask “Where is the Imam?”
(One should know just where one is welcome, and how to behave therein.) [80]

Onífunra àlejò tí ńtètè ṣe onílé pẹ̀lẹ́.
The excessively attentive visitor “who” extends hospitality greetings to the host.
(One should not assume other people's functions.)

Onígẹ̀gẹ́ fìlẹ̀kẹ̀ dọ́pọ̀; onílẹ̀kẹ̀ ìbá gbowo, ko rọ́rùn fìlẹ̀kẹ̀ so.
The person with goitre offers a ridiculously low price for beads; were the beads seller to accept her offer she would have no neck to string the beads around.
(One can always find a ruse to get one out of embarrassing situations.)

Onílé ńjẹ èso gbìngbindò; alèjò-ó ní kí wọ́n ṣe òun lọ́wọ́ kan ẹ̀wà.
The host is eating the fruits of the gbìngbindo tree; the visitor asks to be treated to some black-eyed peas.
(When one's benefactor is experiencing hardship, one should be realistic in one's requests of him.)

OníṢàngó tó jó tí kò gbọn yẹ̀rì: àbùkù-u Ṣàngó kọ́; àbùkù ara ẹ̀ ni.
The Ṣàngó worshipper who dances and does not shake his skirt: he does not disgrace Ṣàngó but himself.
(A person who does not live up to his potential disgraces only himself.) [81]
See the following entry.

OníṢàngó tó jó tí kò tàpá, àbùkù ara ẹ̀.
The Ṣàngó worshipper who dances and does nor kick his legs disgraces himself.
(A person who skimps on what is expected of him disgraces himself.)
See the preceding proverb and the note.

On-íṣẹ̀ẹ́pẹ́-igí bímọ ó sọ ọ́ ní Ayọ̀-ọ́-kúnlé; ayọ̀ wo ló wà lára ìṣẹ́pẹ́ igi?
The seller of twigs for firewood has a child and names him Ayọ̀ọ́kúnle[Joy fills this home]; what sort of joy is to be found in firewood twigs?
(One should not make too much of nothing.)

Oǹpè ní ńfa ọlá; òjípè kì í fa ọlá.
It is the person who does the summoning that assumes airs; the person subject to summons does not assume airs.
(One should know one's place, especially in the company of more illustrious people.)

Orí àgbà-á níyì, ó sàn ju orí àgbà-á fọ́ lọ.
The-elderly-person's-head-deserves-respect is better than The-elderly-person's-head-is-damaged.
(An elder who enjoys respect is better off than one who is insulted by others.) [82]
Compare Ọjọ́ àgbà-á kú sàn ju ọjọ́ àgbà-á tẹ́.

Orí awọ là ḿbágbà.
It is on the hide that one finds the elder.
(One should always live up to what others expect of one.) [83]

Orí-i kí ní ńyá àpọ́n tó ńsúfèé? Nítorí pé yó gùn-ún-yán fúnra ẹ̀ yó nìkan jẹ́?
What is the cause of the bachelor's elation that makes him whistle? That he will make pounded yams for himself and eat it by himself?
(A bachelor with no one to share his life and his meals has nothing to be cheerful about.

Orogún ìyá ẹ-ẹ́ dáṣọ fún ọ o ní kò balẹ̀; mélòó nìyá ẹ-ẹ́ dá fún ọ tó fi kú?
Your mother's co-wife made a garment for you and you complain that it is not long enough; how many did your mother make for you before she died?
(People dependent on charity should rather be grateful than difficult to please.) [84]

“Òru ò molówó” nIfá tí à ńdá fún “Ìwọ ta nìyẹn?”
“The dark of night knows not who is a wealthy person” is the oracle one delivers to “Who might that be?”
(Night-time wanderers should be prepared for indignities.)
This is a variant of Òkùnkùn ò mẹni ọ̀wọ̀ . . .

Oòrùn, kó tìẹ wọ̀ ká má bàá Ọlọ́jọ́ wí.
Sun, go set so one does not blame the owner of the day.
(Subordinates should not behave in a manner that would bring their superior to disrepute.) [85]

Òtòlò-ó jẹ, òtòlò-ó mu, òtòlò-ó fẹsẹ̀ wé ẹsẹ̀ erin.
The water-buck ate, the water-buck drank, the water-buck compared its limbs to an elephant's.
(Satiation leads to excess.)

Oúnjẹ ọmọ kékeré a máa wọ àgbà nínú; òrùka ọmọ kékeré ni kì í wọ ágbá lọ́wọ́.
A youth's food can enter the stomach of an elder; it is only a youth's ring that cannot slip unto an elder's finger.
(An elder may take advantage of the youth in certain respects, but in some others an elder must respect his status.)

Owó ẹ̀yẹ ò sú ẹni-í san; tọ̀ràn ni ò súnwọ̀n.
People have no difficulty paying the money for glorious events; it is the money for trouble that is unpleasant to pay.
(The trouble one goes into for honorable purposes are really a pleasure, not so the trouble to extricate oneself from problems.)
Yoruba Proverbs: The Good Person (http://cdrh.unl.edu/yoruba/yoruba.php?text=1a&view=0&uni=0&l=16)

Part 1: On humility, self-control, self-knowledge, self-respect, and self-restraint

(https://www.abibitumikasa.com/proxy.php?request=http%3A%2F%2Fcdrh.unl.edu%2Fyoruba%2Flheads%2FOdot.gif&hash=3e983d0059c86ffd93064498948898447c388b0b)
Ọbẹ̀ kì í gbé inú àgbà mì.
A stew does not slush around once inside an elder.
(An elder should know how to keep confidences.)

Ọ̀bún ríkú ọkọ tìrànmọ́; ó ní ọjọ́ tí ọkọ òún ti kú òun ò fi omi kan ara.
The filthy person takes advantage of her husband's death for blame; she says since her husband died she has not violated her person with water.
(Shiftless people will latch on any excuse to shirk duties.)

Ọ̀gà-ǹ-gà lọmọ-ọ̀ mi ńjẹ́, ẹ má pe ọmọ-ọ̀ mi ní Ògò-ǹ-gò mọ́! Èwo lorúkọ rere níbẹ̀?
My child's name is Ọ̀gàǹgà; don't you call my child Ògòǹgò any more! Which of the two is a good name.
(A choice between two bad things is no choice at all.)

Ọ̀gẹ̀gẹ́ ò lẹ́wà; lásán ló fara wéṣu.
The poisonous cassava has no attraction; it resembles a yam only in vain.
(No imitation can be as good as the real thing.)

Ọjọ́ àgbà-á kú sàn ju ọjọ́ àgbà-á tẹ́.
The day an elder dies is far better than the day an elder is disgraced.
(Death is preferable to disgrace.)
Compare Orí àgbà-á níyì, ó sàn ju orí àgbà-á fọ́ lọ.

Ọjọ́ kan là ḿbàjẹ́, ọjọ́ gbogbo lara ńtini.
Only one day brings disgrace to a person; the shame is felt every day.
(The thoughtless act of a moment mars one's reputation for a long time.)
See the following entry.

Ọjọ́ kan ṣoṣo là ńtẹ́; ojoojúmọ́ lojú ńtini.
It takes one day only for one to disgrace oneself; the shame is a daily affair.
(Fleeting indiscretion have lasting effects.)
See the preceding entry.

Ọjọ́ tí alákàn-án ti ńṣepo, kò kún orùbà.
In all the days the crab has been making oil, it has not filled a pot.
(Said of people who have labored long but have nothing to show for all their effort.)

“Ọjọ́ tí mo ti ḿbọ̀ ng ò rírú ẹ̀ rí”: olúwa ẹ̀-ẹ́ mọ ìwọ̀n ara ẹ̀ ni.
“In all the days I have walked this earth I have never seen the like”: that person knows his place.
(If one knows one's place one will be spared humiliation.)

Ọ̀kánjúwà àgbà ní ńsọ ara ẹ̀ dèwe.
It is an avaricious elder that turns himself into a child.
(An elder who cannot control his appetite asks to be treated like a child.)

Ọ̀kánjúwà alágbaà ní ńgarùn wo eégún.
It is an insatiable chief of the masqueraders 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.)

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.)

Ọlọgbọ́n kan ò ta kókó omi sáṣọ; ọ̀mọ̀ràn kan ò mọ oye erùpẹ̀ ilẹ̀.
No wise man ever ties water in a knot in his cloth; no knowledgeable person can tell the number of grains of sand on the earth.
(There are certain feats that are beyond even the most accomplished of men.)

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.)

Ọmọ àì-jọbẹ̀-rí tí ńja epo sáyà.
A child new to eating stews: he shows himself by dripping palm-oil on his chest.
(Upstarts will betray themselves by their misuse of their new-found fortune.)

Ọmọ onílẹ̀ á tẹ̀ ẹ́ jẹ́jẹ́.
The owner of the earth treads gently on it.
(Responsible people do not always do as they can, but behave as is proper.)

Ọmọ ọba Ọ̀nà Ìṣokùn ńfi ehín gé ejò, ọmọ ọba kan-án ní òun kì í jẹ ẹ́; ìlú wo lọmọ ọba náà-á ti wá?
The prince of Ọ̀na Ìṣokùn is sharing out snake meat with his teeth, and another prince says he does not eat such a thing; where did that prince come from?
(If your betters are reduced to an expedient, you would be foolish to say it is beneath you.)

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.)

Ọmọdé ní ẹẹ́ta lọ́wọ́, ó ní kí Èṣù wá ká ṣeré owó; ẹẹ́ta-á ha tó Èṣùú sú epo lá?
A child has three cowries in hand and challenges Èṣù to a game played for money; will three solitary cowries suffice for Èṣù to purchase palm-oil to lick?
(People who come into some money for the first time are wont to overestimate their sudden worth.) [86]

Ọ̀mùtí gbàgbé ìṣẹ́, alákọrí gbàgbé ọ̀la.
The drunkard ignores his misery; the ill-fated person forgets tomorrow.
(Irresponsible people often indulge themselves instead of taking care of their pressing problems.)

Ọ̀nà ọ̀fun ò gba egungun ẹja.
The throat cannot accommodate fish-bone.
(Everybody and everything has some limitation.)

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.)

Ọ̀rọ̀ bọ̀tí-bọ̀tí ò yẹ àgbàlagbà.
Speech like drunken babble does not befit a venerable person.
(Responsible adults should be very careful about what they say.)

Ọ̀rọ̀ ò dùn lẹ́nu ìyá olè.
Speech is not pleasant in the mouth of the mother of a thief.
(There is little a miscreant can say that will impress people.)

Ọ̀rọ̀ wo ló wà lẹ́nu alaṣọ pípọ́n?
What sort of speech can there be in the mouth of the person whose clothes are brown from dirt?
(People with blemishes should keep a low profile.)

Ọ̀sán pọ́n o ò ṣán ẹ̀kọ; oòrún kan àtàrí o ò jẹ àmàlà; àlejò-ó wà bà ọ ní ìyẹ̀tàrí oòrùn o ò rí ǹkan fún un; o ní “Njẹ́ ng ò níí tẹ́ lọ́wọ́ ẹ̀ báyìí”? O ò tíì tẹ́ lọ́wọ́ ara ẹ, ká tó ṣẹ̀ṣẹ̀ wá wípé o ó tẹ̀ẹ́ lọ́wọ́ ẹlòmíràn tàbí o ò níí tẹ́?
The sun rises and you do not eat corn meal; the sun moves directly overhead and you do not eat yam-flour meal; a visitor arrives for you when the sun is just past the overhead position and you have nothing to entertain him with; and you ask, “Am I not in danger of being disgraced in his eyes”? Aren't you already disgraced in your own eyes? Never mind whether you may be disgraced in others' eyes or not.
(What one thinks of oneself is every bit as important as what others think of one.)

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 in strength.) [87]

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.)

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.)

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.)

Ọ̀yájú-u baálé ní ńpàdé ìbòsí lọ́nà.
It is a reckless home owner who is met with alarms when he ventures outside.
(A patriarch who misbehaves earns disgrace.)
Yoruba Proverbs: The Good Person (http://cdrh.unl.edu/yoruba/yoruba.php?text=1a&view=0&uni=0&l=17)

Part 1: On humility, self-control, self-knowledge, self-respect, and self-restraint

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Pamí-nkú obìnrín ṣorí bẹmbẹ sọ́kọ.
A masochistic woman hardens her head against her husband.
(Obstinacy only invites harsh punishment.)

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.)

Pẹ̀lẹ́ larẹwà ńrìn; jẹ́jẹ́ lọmọ ọlọ́jà ńyan. [88]
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.)

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.)

Pẹ̀tẹ̀pẹ́tẹ̀ Ìjèṣà, ó ta sẹ́ni lára kò wọ́n.
The mud of the Ìjèṣà: it splashes on one and will not be washed off.
(Disgrace is not easily washed away.) [89]
Yoruba Proverbs: The Good Person (http://cdrh.unl.edu/yoruba/yoruba.php?text=1a&view=0&uni=0&l=18)

Part 1: On humility, self-control, self-knowledge, self-respect, and self-restraint

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San là ńrìn; ajé ní ḿmúni pá kọ̀rọ̀.
Straight and upright is the way one would walk; it is money that forces one to sneak about.
(When one is in debt, one's freedom of movement is compromised.)

Sesere ńdá gọ́ọ́bú; oníkamẹ́sàn-án ńgbé ṣíbí.
The insignificant thing is attempting an earth-shaking feat; the person with only nine fingers is lifting a spoon.
(Said of a person overreaching.)

Sún mọ ọ̀hún, sún mọ́ ìhín! Bí a bá kan ògiri ilé-e baba ẹni, ṣe là ńdúró gbọin-gbọin.
Move away, move over here! When one moves until one is against the walls of one's father's house, one stands steadfast.
(There must be a limit to how much one will back down before enemies.)
Yoruba Proverbs: The Good Person (http://cdrh.unl.edu/yoruba/yoruba.php?text=1a&view=0&uni=0&l=20)

Part 1: On humility, self-control, self-knowledge, self-respect, and self-restraint

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Ṣágo ḿbúgò, ó ló ṣẹnu gbáṣọ́rọ́.
The demijohn insults the bottle, saying the latter has a long snout.
(It is silly to pick a blemish one shares as the basis for insulting others; the pot should not call the kettle black.)

Ṣàgbà-ṣàgbà ò níí sé àgbà títí láí.
The elderly person who acts his proper part will always be respected as an elder.
(If responsible people wish to be retain people's respect they must always act like elders.)

Ṣàkì ńṣe bí ọ̀rá, egungun ńṣe bí ẹran.
The tripe presents itself as fat; the bone presents itself as meat.
(One should not pretend to be what one is not.)

Ṣáláporẹ́ ò mọ ẹgbẹ́ ẹ̀ nínú omi.
Ṣáláporẹ́ does not know its peer inside water.
(One should know who one's peers are and not overstep one's bounds.)

Ṣe bóo ti mọ, ẹlẹ́wàa Ṣàpọ́n.
Moderate your preening and strutting, beautiful woman of Ṣàpọ́n.
(Do not overreach, and do not be too full of yourself.)

.Yoruba Proverbs: The Good Person (http://cdrh.unl.edu/yoruba/yoruba.php?text=1a&view=0&uni=0&l=21)

Part 1: On humility, self-control, self-knowledge, self-respect, and self-restraint

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“Ta ní ḿbẹ níbẹ̀?” làgbẹ́ fi ńsán ìbàǹtẹ́ wọ̀lú.
“Who is there whose opinion matters?” is the attitude that makes the farmer come into town dressed only in a loin cloth.
(People who make a spectacle of themselves show no regard for others.)
Compare Àìfinipeni, àìfèèyàn pèèyan . . .

Ta ní mọ Òkolo lÓyọ̀ọ́?
Who knows O'kolo in Ọ̀yọ́?
(Said of people who are of no account but act as though they matter.) [90]

Ta ní ńjájá ní mọ́ṣáláṣí?
What would a dog be doing in a mosque?
(Said to tell off people who are not wanted in a company.)
See the entry that follows also.

Ta ní ńjẹun tájá ńjùrù?
At whose dinner table is the dog wagging its tail?
(Said to tell off people who make their presence felt when they should rather make themselves scarce.) [91]
Compare the preceding entry.

Tẹ̀tẹ̀ kì í tẹ́.
Spinach is never disgraced.
(May one never know disgrace.) [92]

Tòlótòló mọ ẹni tó ńyìnbọn ìdí sí.
The turkey knows towards whom it farts.
(People must be careful how to choose the people they presume to approach with familiarity.)
Compare Ìka tó tọ́ símú là ńnà símú.
Yoruba Proverbs: The Good Person (http://cdrh.unl.edu/yoruba/yoruba.php?text=1a&view=0&uni=0&l=22)

Part 1: On humility, self-control, self-knowledge, self-respect, and self-restraint

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Wèrè èèyàn ní ńwípé irú òun ò sí; irú ẹ̀ẹ́ pọ̀ ó ju ẹgbàágbèje lọ.
Only an imbecile asserts that there is none like him or her; his or her likes are numerous, numbering more than millions.
(No one is incompaAmwle.)

Wọ́n ńpe gbẹ́nàgbẹ́nà ẹyẹ àkókó ńyọjú.
The call goes out for a carpenter and the woodpecker presents itself.
(One should not think too much of one's capabilities.)
Yoruba Proverbs: The Good Person (http://cdrh.unl.edu/yoruba/yoruba.php?text=1a&view=0&uni=0&l=24)

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

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A bímọ kò gbọ́n, a ní kó má ṣàá kú; kí ní ńpa ọmọ bí àìgbọ́n?
A child lacks wisdom, and some say that what is important is that the child does not die; what kills more surely than lack of wisdom?
(A foolish child is not much better than a dead child.)

A dẹ́bọ fún igúnnugún, ó ní òun kò rú; a dẹ́bọ fún àkàlà, ó ní òun kò rú; a dẹ́bọ fún ẹyẹlé, ẹyẹlé gbẹ́bọ, ó rúbọ.
A sacrifice was prescribed for the vulture, but it refused to sacrifice; a sacrifice was prescribed for the ground-hornbill, but it declined to sacrifice; a sacrifice was prescribed for the pigeon, and it gathered the prescribed materials and made the sacrifice.
(The vulture and the ground-hornbill are unfortunate in comparison with the pigeon, because they did not carry out the prescribed sacrifice.) [1]

A fọwọ́ mú ajá o lọ, a ṣẹ̀ṣẹ̀ ńfi ìka méjì pè é.
We grab a dog with the hands and it escapes; thereafter we beckon it with two fingers.
(If both hands cannot detain a dog, two fingers from a distance will not bring it to where it escaped from.)

A fún ọ lọ́bẹ̀ o tami si; o gbọ́n ju ọlọ́bẹ̀ lọ.
You are given some stew and you add water; you must be wiser than the cook.
(Adding water is a means of stretching stew. A person who thus stretches the stew he or she is given would seem to know better than the person who served it how much would suffice for the meal.)

A kì í bọ́ sínú omi tán ká máa sá fún òtútù.
One does not enter into the water and then run from the cold.
(Precautions are useful only before the event.)

A kì í dá aró nÍṣokùń àlà là ńlò.
One does not engage in a dyeing trade in Ìṣokùń people there wear only white.
(Wherever one might be, one should respect the manners and habits of the place.)

A kì í dá ẹrù ikùn pa orí.
One does not weigh the head down with a load that belongs to the belly.
(Responsibilities should rest where they belong.)

A kì í du orí olórí kí àwòdì gbé tẹni lọ.
One does not fight to save another person's head only to have a kite carry one's own away.
(One should not save other's at the cost of one's own safety.)

A kì í duni lóyè ká fọ̀nà ilé-e Baálẹ̀ hanni.
One does not compete with another for a chieftaincy title and also show the way to the king's house to the competitor.
(A person should be treated either as an adversary or as an ally, not as both.)

A kì í fá orí lẹ́hìn olórí.
One does not shave a head in the absence of the owner.
(One does not settle a matter in the absence of the person most concerned.)

A kì í fi àgbà sílẹ̀ sin àgbà.
One does not leave one elder sitting to walk another elder part of his way.
(One should not slight one person in order to humor another.)

A kì í fi àì-mọ̀-wẹ̀ mòòkùn.
One does not dive under water without knowing how to swim.
(Never engage in a project for which you lack the requisite skills.)

A kì í fi ara ẹni ṣe oògun alọ̀kúnná.
One does not use oneself as an ingredient in a medicine requiring that the ingredients be pulverized.
(Self-preservation is a compulsory project for all.)

A kì í fi aṣọ ṣèdìdí yọwó.
One does not leave cloth in a bundle while bargaining over it.
(It is wise to know what one is negotiating to buy.)

A kì í fi ejò sórí òrùlé sùn.
One does not go to bed while a snake is on the roof.
(Never let down your guard while danger still lurks.)
Compare A kì í fi iná . . .

A kì í fi ẹ̀jẹ̀ ìbálé pa tírà; alákoto ò bí abo ọmọ.
One does not smear blood (from a woman's deflowering) on a Muslim charm; a de-virgined woman does not give birth to a "female" child.
(One must not do the forbidden if one does not expect trouble.) [2]

A kì í fi ẹ̀tẹ̀ sílẹ̀ pa làpálàpá.
One does not ignore leprosy to treat a rash.
(More serious problems deserve more immediate attention.)

A kì í fi ẹran ikún gbọn ti àgbọ̀nrín nù.
One does not brush off antelope meat with squirrel meat.
(Never prefer something of little value to something of great value.)

A kì í fi idà pa ìgbín.
One does not use a sword to kill a snail.
(Remedies should be commensurate with the problem.)

A kì í fi ìgbín sọ̀kò sórìṣà.
One does not throw a snail at a god.
(Service to the worthy should be performed with decorum, not with insult.)

A kì í fi iná sórí òrùlé sùn.
One does not go to bed while there is a fire on one's roof.
(Better take care of problems before relaxing.)
Compare A kì í fi ejò . . .

A kì í fi ìtìjú kárùn.
One does not because of shyness expose oneself to a disease.
(Never be too shy to speak out on your own behalf.)

A kì í fi ìyá ẹní dákú ṣeré.
One does not as a joke say one's mother has collapsed.
(Never trifle with serious matters.)

A kì í fi ogun dán ẹ̀ṣọ́ wò.
One does not tease a warrior by saying there is a war (or an invasion.)
(Do not play with a loaded and primed gun.)

A kì í fi ohun sọ́wọ́ búra.
One does not hide something in one's hand and yet swear [that one knows nothing about it].
(It is foolish to tempt fate; the dishonest exposes himself/herself to the possibility of discovery.)

A kì í fi ohun-olóhun tọrẹ bí kò ṣe tẹni.
One does not make a gift of someone else's property when it is not one's own.
(Never be too free with other people's property.)

A kì í fi oko sin fún ìwọ̀fà.
One does not hide the farm from the pawned worker.
(It does not make sense to prevent a servant one has hired from doing what one hired him to do.)

A kì í fi olórí ogun ṣe ìfagun.
One does not position the commander of the army at the rear of the column.
(The best foot is the one to put forward.)

A kì í fi oníjà sílẹ̀ ká gbájúmọ́ alápẹpẹ.
One does not leave the person one has a quarrel with and face his lackey.
(Focus rather on your main problem, not a side-show.)

A kì í fi owó du oyè-e alágbára.
One does not rely on money to contest a chieftaincy reserved for the strong.
(Money won't buy everything.)

A kì í fi ọlá jẹ iyọ̀.
One does not consume salt according to one's greatness.
(Too much of a good thing can be dangerous.)

A kì í fi ọ̀nà ikùn han ọ̀fun.
One does not show the throat the way to the stomach.
(Do not presume to know better than the expert.)
See the following entry.

A kì í fi ọ̀nà odò han ikún.
One does not show the squirrel the way to the river.
(Telling someone what he or she already knows is silly.)
See the preceding entry.

A kì í fi ọ̀rọ̀ sílẹ̀ gbọ́ ọ̀rọ̀.
One does not ignore one matter to attend to another matter.
(Every obligation deserves attention.)

A kì í gbá ẹni tó yọ̀bẹ mú.
One does not grab hold of a person who has pulled a knife.
(Prudence and caution are imperative in dealing with dangerous people.)

A kì í gbé ẹran erin lérí ká máa fẹsẹ̀ wa ihò ìrẹ̀.
One does not carry elephant meat on one's head and dig cricket holes with one's big toe.
(If one is blessed with plenty, one should not keep chasing after trifles.)

A kì í gbé odò jiyàn-an ọṣẹ́ hó tàbí kò hó.
One does not sit by a river and argue whether the soap will foam or will not foam.
(Where the claim can be put to the test, verbal argument is foolish.)

A kì í gbé ọ̀pọ̀lọ́ sọnù ká tún bèrè-e jàǹto.
One does not throw a toad away and inquire after its young.
(Commiseration after injury is hypocritical.)

A kì í gbẹ́ àwòrán gàgàrà ká má fi ọwọ́ ẹ ti nǹkan.
One does not carve a tall statue without resting its hand on something.
(Everybody needs some support.)

A kì í gbójú-u fífò lé adìẹ àgàgà; a kì í gbójú-u yíyan lé alágẹmọ.
One should not expect flight from the flightless chicken; one should not expect striding from a chameleon.
(To expect the impossible is to delude oneself.)

A kì í gbọ́ ẹjọ́ẹnìkan dájọ́.
One does not deliver a verdict after hearing only one side.
(Justice requires impartiality and a full hearing.)

A kì í jẹ "Mo fẹ́rẹ̀-ẹ́" lọ́bẹ̀.
One does not eat "I almost" in a stew.
(What one missed narrowly, one cannot enjoy at all.) [3]

A kì í ka igún mọ́ ẹran jíjẹ.
One does not list vultures among edible meats.
(Certain things one does not stoop to do.)

A kì í ka ilé òrìṣà kún ìlú.
One does not count a god's grove as part of the town.
(Do not list questionable items as part of your wealth.)

A kì í ka oyún inú kún ọmọ ilẹ̀.
One does not count a fetus among living children.
(Never count your chickens before they are hatched.)

A kì í ka ọmọ fún òbí.
One does not enumerate children for the parents.
(Do not presume to know better than those most intimately involved.)

A kì í kọ ọmọ-ọ́ bí ká sọ ọ́ ní Èwolódé?
One does not so resent having a child that one names it What-is-this-that-has-happened?
(Childbirth is always a happy event.)

A kì í léku méjì ká má pòfo.
One does not chase two rats and avoid coming up with nothing.
(Never try to go in two directions at once.)
Also Ẹní bá léku méjì á pòfo.

A kì í lọ́mọ lẹ́hin kọ oúnjẹ.
One does not have children at one's rear and yet refuse food.
(No amount of anger or distress should keep one from looking after one's dependents.)

A kì í mọ ọkọ ọmọ ká tún mọàlè-e rẹ̀.
One does not acknowledge the husband for one's child and also acknowledge her illicit lover.
(Never betray trust or connive at betraying it.)

A kì í mú ìbọn tetere.
One does not hold a gun carelessly.
(Always be careful in handling dangerous matters.)

A kì í mú oko mú ẹjọ́ kí ọ̀kan má yẹ̀.
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.
(One cannot do two mind-absorbing tasks at once.)
Compare A kì í múlé móko . . . and A kì í ṣòwò méjì kẹ́ran má jẹ ọ̀kan.

A kì í mú ọmọ oǹdọ́pọ̀ dè.
One does not chain the child of a person who offers too low a price for one's wares.
(It is not a crime to make an offer that might be unacceptable.)

A kì í mú ọmọ òṣì lọ sí Ìlọ́rọ̀.
One does not take a child destined for poverty to Ìlọ́rọ̀.
(A person cannot transcend his/her destiny.) [4]

A kì í múlé móko kọ́kan má yẹ̀.
One does not devote oneself to the home and devote oneself to the farm and not wind up neglecting one of them.
(One cannot go in two opposite directions at once.)
Compare A kì í mú oko mú ẹjọ́..., And A kì í ṣòwò méjì kẹ́ran má jẹ ọ̀kan.

A kì í ní ẹgbàá nílé wá ẹgbàá ròde.
One does not have a thounited snakesnd cowries (or six pence) at home and go chasing abroad for a thounited snakesnd cowries.
(Only the promise of a greater fortune should tempt one to neglect what one already has.)

A kì í pa asínwín ilé, nítorí ọjọ́ tí tòde yó bàá wá sílé.
One does not kill the imbecile within one's home, because of the day when the one from outside might visit one.
(One should cultivate one's own madness; one might need it to combat others' madness.)

A kì í pa igún, a kì í jẹ igún, a kì í fi igún bọrí.
One does not kill the vulture; one does not eat the vulture; one does not offer the vulture as a sacrifice to one's head.
(Certain behaviors are beyond the pale.)

A kì í pé kí òṣìkà ṣe é ká wò ó.
One does not dare a wicked person to do his worst.
(Never tempt evil people to do their evil.)

A kì í peni lólè ká máa gbé ọmọ ẹran jó.
One does not suffer the reputation of being a thief and yet go seeking to dance with kids (baby goats).
(It is foolish to behave in ways that will confirm people's evil opinion of one.)

A kì í rán ọ̀lẹ wo ojú ọjọ́ àárọ̀.
One does not send a shirker to go see what the morning looks like outside.
(Never rely on the advice of people who have a vested interest in the matter being considered.)

A kì í re nísun lọ dà síbú.
One does not collect water from a spring to dump in the deep.
(Do not rob the poor to further enrich the wealthy.

A kì í rí adìẹ nílẹ̀ ká da àgbàdo fún ajá.
One does not see chickens about and throw one's corn to the dog.
(Always direct help where it will be appreciated and where it will do some good.)

A kì í rí àjẹkù orò.
No one ever sees the leavings of the god Orò.
(What must be consumed must be completely consumed.)

A kì í rí bàtá nílẹ̀ ká fẹnu sín in jẹ.
One does not see a bàtá drum on the ground and use one's mouth to mimic its sound.
(Too much talk about a problem is useless when a practical solution has presented itself. One should not make a person's case for him or her when the person is present.)

A kì í rí ewé nílẹ̀ ká fọwọ́ fámí.
One does not see leaves lying about and scoop up feces with one's bare hand.
(Take advantage of whatever aids are available to you.)

A kì í rí ẹ́ni ranni lẹ́rù ká yọké.
One does not find helpers willing to help with one's load and yet sprout a hump on one's back "from carrying too heavy a load".
(Always avail yourself of offered help.)

A kì í rí ojú ẹkùn ká tọ́ ẹkùn.
One does not see the look on a leopard's face and then taunt the leopard.
(It is foolish to needlessly invite disaster on one's own head.

A kì í sá fún àjíà ká dìgbò lu eégún.
One does not run from the herald of the masquerader and collide with the masquerader himself.
(Never court a greater disaster in an attempt to avert a minor one.)

A kì í sin àlè kọjá odò; ohun tí ńṣe ọṣẹ́ ò tó ǹkan.
One does not walk one's secret lover across a river; the causes of huge disasters are usually insignificant in themselves.
(If one is engaged in a dangerous venture, one should not also cast discretion to the wind.)

A kì í sọ pé abẹ Ọ̀yọ́ mú; nígbà náà ni yó sọ pé bẹ́ẹ̀ ni òun ò tíì pọn.
One does not tell an Ọ̀yọ́ person that his knife is sharp, for only then will he say he has not even honed it yet.
(Offer no braggart any opportunity to resume his bragging.)
Compare A kì í yin ará Ìjẹ́mọ̀ pé ó mọ asẹ́-ẹ́ hun . . .

A kì í sọrọ ìkọ̀kọ̀ lójú olófòófó.
One does not discuss secret matters in the presence of a tattler.
(Be careful with your secrets.)

A kì í sùn jẹ́rìí ìdí.
One cannot be asleep and also be able to vouch for one's anus.
(Assert only those things you know for certain.) [5]

A kì í ṣe fáàárí ẹ̀ṣẹ́ dídì sọ́mọ adẹ́tẹ̀.
One does not flaunt one's ability to make a fist in the face of a leper's child.
(Never make fun of people because of their affliction.)
See also the following entry.

A kì í ṣe fáàárí itọ́ dídà sọ́mọ a-kú-wárápá.
One does not drool in jest in the presence of the child of an epileptic.
(Never make fun of afflicted people by mimicking their affliction.)
Compare the preceding entry.

A kì í ṣoore tán ká lóṣòó tì í.
One does not do a favor and then camp by it.
(Having done some good, do not hang around to compel gratitude.)

A kì í ṣòwò méjì kẹ́ran má jẹ ọ̀kan.
One does not engage in two trades without having one consumed by goats.
(One cannot effectively manage two enterprises at once.)
Compare A kì í mú oko mú ẹjọ́ kí ọ̀kan má yẹ̀, and A kì í múlé móko kọ́kan má yẹ̀.

A kì í ti ojú ogun wẹ́fọ́n.
One does not wait until the heat of the battle to start looking for palm-leaf midrib.
(Always make your preparations well ahead of the event.) [6]

A kì í ti ojú on-íka-mẹ́sàn-án kà á.
One does not count the fingers of a person who has only nine in his/her presence.
(One must be discreet in speaking about other people's flaws and deformities.)

A kì í tijú bá baálé ilé jẹ akátá; bó bá mú, ìwọ náà a mú tìẹ.
One should not be too embarrassed to eat a jackal with one's host; as he helps himself, one also helps oneself.
(Never be too bashful to adopt the ways of the people among whom you find yourself.) [7]

A kì í wá aláṣọ-àlà nísọ̀ elépo.
One should not look for a white-clad person in the stall of palm-oil sellers.
(One should know the likely places to look for whatever one seeks.)

A kì í wà nínú ìṣẹ́ ká perin tọrẹ.
One does not wallow in poverty and yet kill an elephant for public distribution.
(Always live according to your circumstances.)

A kì í wíjọ́ọ wíwò ká jàre.
One does not complain about being looked at and be vindicated.
(One should not complain that other people are doing what one is also doing.)

A kì í yin ọmọdé lójú ara ẹ̀; ìfàsẹ́hìn ní ńkángun ẹ̀.
One does not praise a child in his presence; only backsliding results.
(Children should not be praised too highly; they should always be made aware that they can be even better.)

A kúnlẹ̀ a pàgbò, alubàtá ní "ojú ò fẹ́rakù"; o fẹ́ bá wọn ṣúpó ni?
We kneel and sacrifice a ram, and the bàtá drummer shows reluctance to take his leave. Does he wish to inherit a wife?
(One should always know when to take one's leave.) [8]
See A sìnkú tán . . .

A lé tẹ̀m̀bẹ̀lẹ̀kun jìnnà bí ẹnipé kó bọ́ jù sígbó.
One chases conspiracy away, as though one would have it disappear into the bush.
(No one should want anything to do with conspiracy.)

À nfọ̀tún tẹ́ní, à ńfòsì tú ṣòkòtò, obìnrín ní a kò bá òun gbọ́ 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.) [9]

À ńgba òròmọ adìẹ lọ́wọ́ ikú, ó ní wọn ò jẹ́ kí òun jẹ̀ láàtàn.
One struggles to save the chick from certain death, and it complains that one is preventing it from foraging at the dump.
(Chicks foraging at the dump are easy prey for kites.)

À ńgbèjà Ọ̀jà, Ọ̀já ní ta ní ńjà lẹ́hìnkùlé òun?
We fight in defence of Ọ̀jà, and Ọ̀jà asks who is fighting in his backyard.
(Some people do not acknowledge or appreciate favors.) [10]

A ní ìrókò ni yó pa ọmọdé, ó bojú-wẹ̀hìn; òòjọ́ ní ńjà?
One curses a child that ìrókò will kill him, and he glances at his rear; does the curse take effect immediately?
(The child obviously does not know that the fact that he does not die immediately in no way invalidates the curse.)

A ní kí olókùnrùn ṣe tó, ó ní òun ò lè ṣe tó, tò, tó.
The invalid is asked to say, "Tó," and he complains that he cannot keep saying, "Tó, tò, tó."
(He has expended more effort in his refunited snakesl than he would have in complying.) [11]

A ní kọ́mọ má kùú, o ní kò jọ bàbá kò jọ ìyá.
We strive to keep a child from dying, and you say he resembles neither the father nor the mother.
(The person addressed has his or her priorities reversed.)

"À ńjùwọ́n" ò ṣéé wí lẹ́jọ́; ìjà ìlara ò tán bọ̀rọ̀.
"We are driven by envy of them" is a bad case to make; a quarrel spawned by jealousy is not easy to settle.
(Quarrels whose causes cannot be openly admitted will not readily end.)

À ńkì í, à ńsà á, ó ní òun ò mọ ẹni tó kú; a ní, "Alákàá ẹgbàá, a-biṣu-wọ̀rọ̀-wọ̀rọ̀-lóko, a-bàgbàdo-tàkì-tàkì-lẹ́gàn"; ó ní, "Ọlọ́dẹ ló kú, tàbí ìnájà?"
We recite someone's praise names, we intone his attributes, and a person says he does not know who died; we say, "He of the two hundred granaries, he whose yams are plentiful on the farm, he whose corn is abundant in the fields," and the person asks, "Is the dead person a hunter, or a trader?"
(A person for whom everything must be spelled out, a person who cannot make deductions from the most obvious hints, is daft indeed.)

À ńkì í, à ńsà á, ó ní òun ò mọ ẹni tó kú; ó ńgbọ́, "Ikú mẹ́rù, Ọ̀pàgá, a-biṣu-ú-ta-bí-òdòdó, a-lábà-ọkà, a-roko-fẹ́yẹ-jẹ"; ó ní, "Àgbẹ̀ ló kú, tàbí ọ̀nájà?"
We recite someone's praise names, we intone his attributes, and a person says he does not know who died; he hears, "Death takes a renowned man, a titled man, whose yams spread like petals, who possesses barns of corn, whose fields are a bounty for birds," and he asks, "Is the dead man a farmer or a trader?"
(This is a variant of the preceding entry.)
À ńsọ̀rọ̀ elégédé, obìnrín ḿbèrè ohun tí à ńsọ, a ní ọ̀rọ̀ ọkùnrin ni; bí a bá kó elégédé jọ, ta ni yó sè é?
We are discussing pumpkins, a woman asks what we are discussing, and we respond that it is men's talk; after we have gathered the pumpkins, who will cook them?
(The woman, certainly. There is no point in excluding her from a matter that will eventually involve her anyway.)

À ńsọ̀rọ̀ obìnrin, a ní ká sọ́ bàrà ká lọ gbin bàrà sódò; ta ní máa báni pa á?
We speak of women and someone suggests that we hedge our words and go plant water melon by the stream; who will help in harvesting it?
(This is a variant of the preceding entry.) [12]

A rí i lójú, a mọ̀ ọ́ lẹ́nu; òṣòwò oṣẹ kì í pọ́n-wọ́-lá.
One can tell by looking, and one can tell by taste; a soap seller does not lick her fingers.
(Soap is recognizable as soap, and anyone who has ever tasted it knows that one does not lick fingers caked with soap. Each trade has its don'ts.)
See Aṣòwòọṣẹ kì í pa owó ńlá.

A ta bàbà, a fowó-o bàbà ra baba.
We sell guinea-corn, and with the copper coins we redeem the old man.
(With what one has one seeks one's goals.) [13]
See the following entry.

A ta bàbà a fowó-o bàbà ra bàbà.
We sell guinea-corn, and with the guinea-corn money we buy guinea corn.
(This variant of the previous entry suggests that for all one's efforts and exertions one has not significantly altered one's circumstances.)

Àbá alágẹmọ lòrìṣà ńgbà.
The gods heed what chameleon proposes.
(One should heed the advice of trusted friends and advisers.) [14]

Àbá kì í di òtítọ́; ojo ni kì í jẹ́ ká dá a.
Plans do not automatically bear fruit; only the faint-hearted do not make plans.
(While plans may never bear fruit, people should still make them.)
Compare Àbá ní ńdi òtítọ́ . . .

Àbá ní ńdi òtítọ́; ojo ni kì í jẹ́ ká da.
Attempts result in achievement; it is faint-heartedness that keeps one from making an effort.
(Without striving, one accomplishes nothing.)
Compare: Àbá kì í di òtítọ́ . . .

Àbàtì àlàpà; a bà á tì, a bá a rẹ́.
Unfinished abandoned wall: unable to master it, one befriends it.
(One reconciles oneself to matters one cannot control.)

A-bayé-jẹ́ kò ṣéé fìdí ọ̀ràn hàn.
A treacherous person is not someone to tell profound matters to.
(One should keep one's secrets from treacherous people.)

Abẹ́rẹ́ ò ṣéé gúnyán.
A needle cannot be used to make pounded yams.
(Some tools are inadequate for some tasks.)

Abẹ́rẹ́ tó wọnú òkun ò ṣéé wá.
A needle that drops into the ocean defies finding.
(Some tasks are hopelessly impossible to accomplish.)

Abiyamọ, kàgbo wàrà; ọjọ́ ńlọ.
Nursing mother, make the herbal decoction in good time; the day is waning.
(Attend to duties in time.)

Abiyamọ kì í rìn kó ṣánwọ́ ahá.
A nursing mother does not venture away from home without a cup.
(She must be prepared to nurse the baby.) [15]

Abiyamọ́ purọ́ mọ́mọ-ọ rẹ̀ jẹun.
The nursing mother lies against her child to secure food.
(One uses every ruse available to one in the interest of one's well-being.)

Abiyamọ́ ṣọwọ́ kòtò lu ọmọ-ọ rẹ̀.
A nursing mother cups her palm to strike her child.
(Discretion is the better part of discipline.)

Àbọ̀ṣẹ́ kì í ṣe iṣẹ́ òòjọ́; iṣẹ́-ẹ baba ẹni ní ńgbani lọ́jọ́ gan-an.
Spare-time work is no profession; it is an assignment from one's father that takes all of one's day.
(One does not waste one's time on trifles or hobbies.)

Àbùkún layé gbà.
The world accepts only adding on.
(Supplement rather than deplete.)

Adánilóró fagbára kọ́ni.
He who disappoints one teaches one to be more resourceful.
(Once disappointed or injured, one learns to be self-reliant.)

Adẹ́tẹ̀ ò gbọdọ̀ dúró de eléépín.
A leper must not wait for a bearer of abrasive leaves (eépín [16] ).
(Know your weaknesses.)

Adẹ́tẹ̀-ẹ́ ní òún sẹ́ ọ̀ràn kan de àwọn ará ilé òun; ó ní bí òún bá lọ sídàálẹ̀, wọn ò jẹ́ fi kàn-ìn-kàn-ìn òun wẹ̀.
The leper says that he trusts his relatives on a certain matter; he says when he goes on a journey, they would not dare use his sponge to wash themselves.
(People have a knack for skirting dangerous or distasteful situations.)

Adìẹ ìrànà ní ńṣíwájú òkú.
It is the votive herald-chicken that precedes a dead person.
(Matters must be attended to in their proper sequence.) [17]

Adìẹ ò lè ti ìwòyí sunkún ehín.
Chicken cannot at this late date bemoan its lack of teeth.
(Everything at its proper time.)

Adìẹ ò lórúnkún ẹjọ́.
A chicken has no knees for cases.
(One should steer clear of actionable behavior.) [18]

Adìẹ́ rí aláásáà, ó pa ìyẹ́ mọ́.
The chicken sees the snuff seller and enfolds its wings.
(When one sees potential danger approaching, one should take precautions.) [19]

Adìẹ-odò ò ṣéé bọ ìpọ̀nrí.
Water fowl is no good as a sacrifice to ìpọ̀nrí.
(One should use only tools proper to the task in hand.) [20]

Àdó gba ara ẹ̀ tẹ́lẹ̀, ká tó fi oògùn sí?
Could the small gourd save itself, before we put charms into it?
(Do not seek protection from a helpless person.) [21]

A-fàtẹ́lẹwọ́-fanná kì í dúró.
He-who-carries-live-coals-in-his-palm does not tarry.
(A person who has a pressing problem has no time for socializing.) [22]

A-fasẹ́-gbèjò ńtan ara-a rẹ̀ jẹ.
He-who-would-collect-rain-water-in-a-sieve deceives himself.
(The shiftless person hurts himself more than others.)

Afẹ́fẹ́ ńda ológìì láàmú; oníyẹ̀fun rọra.
The wind is making life difficult for the seller of liquid corn starch; corn flour seller, you had better watch out!
(When those better situated than one are defeated, one must be prepared for tough times.)

Àfẹ́ẹ̀rí kan ò ju ká rí igbó ńlá bọ́ sí lọ; ẹbọ kan ò ju ọ̀pọ̀ èèyàn lọ; "Òrìṣá gbé mi lé àtète" kan ò ju orí ẹṣin lọ.
There is no disappearing trick better than the availability of a dense forest to disappear into; there is no sacrifice more efficacious than having many people on one's side; there is no "The gods have elevated me" that is higher than the back of a horse.
(Practical and realistic moves are more reliable than mysterious expectations.)

A-fi-tiẹ̀-sílẹ̀-gbọ́-tẹni-ẹlẹ́ni, ọ̀gànjọ́ ni wọ́n ńsìnkú-u rẹ̀.
He-who-neglects-his-own-affairs-to-care-for-others'-affairs, it is in the middle of the night that his burial is carried out.
(Do not sacrifice your self-interest to take care of others.)

Àfòmọ́ ńṣe ara-a rẹ̀, ó ní òún ńṣe igi.
The creeper is destroying itself, but it thinks it is destroying its host.
(The host's death will be the parasite's death.)

Àgádágodo ò finú han ara-a wọn.
Padlocks do not share their secrets with one another.
(Some secrets one should not divulge to others.)

Àgùntàn ò jí ní kùtùkùyù ṣe ẹnu bọbọ.
A sheep does not wake in the morning and droop its mouth.
(One should not dawdle in the morning.)

Àgbà òṣìkà ńgbin ìyà sílẹ̀ de ọmọọ rẹ̀.
A wicked elder sows suffering for his children.
(One's character often affects the fortunes of one's children.)
Compare, Àgbà tó gbin èbù ìkà . . .

Àgbà ṣoore má wo bẹ̀.
Elder, do a favor and remove your eyes from it.
(Do not advertize your acts of kindness, or pointedly await acknowledgment of them.)

À-gbà-bọ́ ò di tẹni.
A foster child does not become one's own child.
(There is nothing like having one's own.)
Compare Àgbàtọ́ ò jọ obí . . .

Àgbàdo kì í ṣe èèyàn;ta ní ńrí ọmọ lẹ́hìn eèsún?
The maize plant is not a human being; who ever saw children on the back of elephant grass?
(One should not overestimate the value of things.) [23]

Àgbàká labiyamọ ńgbàjá mọ́ ọmọ-ọ rẹ̀.
It is completely and securely that a mother (bearing her child on her back) supports the child with a strip of cloth.
(One must be thorough in discharging one's responsibility.) [24]

337. Àgbàlagbàá ṣenú kẹrẹndẹn; èyí tó máa ṣe ḿbẹ níkùn-un rẹ̀.
An elder shows a smooth belly to the world; but what he will do is known to him.
(Be a person of thought and action, not of words.) [25]

A-gbé-ọ̀ọ̀dẹ̀ bí òfé, a-mọ-ara-í-ré bí oódẹ;a dẹ́bọ fún òfé, òfé ò rú, agánrán gbẹ́bọ, ó rúbọ; àsẹ̀hìnwá àsẹ̀hìnbọ̀ òfé di ará Ọ̀yọ́, agánrán di ará oko; wọ́n rò pé òfé ò gbọ́n.
Òfé, dweller-in-the-corridor, forward as oódẹ́ a sacrifice was prescribed for òfé, but he did not offer it; agánrán went ahead and offered the sacrifice; in the end òfé became a citizen of Ọyọ, while agánrán became a dweller in the bush; and people thought òfé was foolish.
(Never second guess people who are better informed than you are.) [26]

Àgbẹ̀jẹ ò korò nílé ńlá.
Pumpkin is never bitter in a big household.
(When one is in need, one cannot be too choosy.) [27]

Àgbìgbò, rọra fò, ọdẹ́ ti dé sóko; àgbìgbò tí ò bá rọra fò á bọ́ sápò ọdẹ.
Àgbìgbò, fly warily, for the hunter has arrived in the forest; any àgbìgbò that does not fly warily will wind up in the hunter's bag.
(Conditions are hazardous; it behooves everyone to take care.)

Àgbò dúdú kọjá odò ó di funfun.
The black ram crosses the river and becomes white.
(Propitious events can drastically change a person's fortunes for the better.) [28]

Àgbókan là ńrọ́ Ifá adití.
It is with full voice volume that one recites divination verses for the deaf.
(One cannot be too subtle with the daft.)

Àgbọn kì í ṣe oúnjẹ ẹyẹ.
Coconut is no food for birds.
(Some things and some people are immune to some types of danger; one should not attempt the impossible.)

Ahún dùn;kò tóó jẹ fúnni.
Tortoise meat is delicious, but there is not enough of it to make a meal.
(One should husband one's resources wisely.)

Ahún ńre àjò, ó gbé ilé-e rẹ̀ dání.
Tortoise embarks on a journey and takes his house with it.
(One's dearest possessions deserve one's closest attention.) [29]

Ahun-ún wọnú orù, ó ku àtiyọ.
Tortoise has entered into a narrow-necked pot; now, getting out is a problem.
(One should consider the possible consequences of one's actions before one acts.)

Àìgbọ́n ni yó pa Iṣikan; a ní ìyáa rẹ̀-ẹ́ kú, ó ní nígbàtí òún gbọ́, ṣe ni òún ńdárò; bíyàá ẹní bá kú àárò là ńdá?
Foolishness will be the death of Iṣikań he is told that his mother has died, and he says that when he heard the news he sorely lamented the tragedy; if one's mother dies is it lamentation that is called for?
(The well bred person is always mindful of his/her obligations.)

Àì-gbọ́n-léwe ni à-dàgbà-di-wèrè.
Lack-of-wisdom-in-youth is imbecility in adulthood.
(The man turns out just as the child was; the grown person acquires his traits in childhood.)

Àì-mọ̀-ọ́-gbé-kalẹ̀ leégún fi ńgba ọtí.
It is ineptitude-in-setting-it-down that makes the wine a spoil for the eégún (i.e., that causes the wine to be spilled).
(Ineptitude makes an impossible job of the easiest tasks.) [30]

Àì-mọwọ́-ọ́-wẹ̀ ni àì-bágbà-jẹ; ọmọ tó mọwọ́-ọ́ wẹ̀ á bágbà jẹ.
Not-knowing-how-to-wash-one's-hands is not-eating-with-elders; a person who knows how to wash his hands will eat with elders.
(To qualify to live in society, one must learn the social graces.) [31]

Àìpé, "Tìrẹ nìyí" ní ḿbí ayé nínú.
Neglect to say, "Here is your's" is what incites the earth's anger.
(Failure to take account of people's possible influence on one's affairs incites their anger. As long as one assumes humility, people will let one be.) [32]

Àì-roko, àì-rodò tí ńṣápẹ́ fún eégún jó.
Not-going-to-the-farm, not-going-to-the-river that claps for masqueraders to dance.
(It is an idler who makes music for masqueraders to dance.)

Àì-sọ̀rọ̀ ní ńmú ẹnu rùn.
It is abstention from speaking that makes the mouth smell.
(One should always say one's piece in a discussion.)

Ajá èṣín ò mọdẹ.
A dog born a year ago does not know how to hunt.
(One learns from experience and maturity.)

Ajá là bá kí; èse ò pẹran fúnni jẹ.
One should rather commend the dog; the cat does not kill meat for one to eat.
(Assign commensurate values to your assets.)

Ajá tí ò létí ò ṣé-é dẹ̀gbẹ́.
A dog without ears is no good for stalking prey.
(A person who cannot be instructed is useless.)

Ajá ti eré-e rẹ̀ẹ́ bá dánilójú là ńdẹ sí ehoro.
It is a dog in whose speed one has faith that one sics at a hare.
(One entrusts important tasks only to those one can trust.)
This is a variant of Ajá to lè sáré . . .

Ajá tó gbé iyọ̀, kí ni yó fi ṣe?
A dog that swipes salt, what will it do with it?
(Do not expend your effort on senseless ventures.)

Ajá tó lè sáré là ńdẹ sí egbin.
It is a swift dog that one sends after a Kobe antelope.
(This is a variant of Ajá ti erée rẹ̀ẹ́ bá dánilójú . . . )

Ajàkàṣù ò mọ̀ bí ìyàn-án mú.
The person who eats large helpings does not care that there is a famine.
(Greed knows no thrift.)

A-jí-má-bọ̀ọ́jú, tí ńfi ojú àná wòran.
A-person-who-rises-in-the-morning-without-washing-his-face, one who sees things with yesterday's eyes.
(A person who does not keep his eyes peeled for developments is ever behind times.)

Àjànàkú kúrò lẹ́ran à ńgọ dé.
The elephant is not among the ranks of animals one lies in ambush for.
(The wise person puts some distance between himself and an elephant, or a formidable adversary.)

Àjànàkú ò ṣéé rù.
The elephant is impossible to carry.
(Some tasks are impossible to accomplish.)

Àjàpá ní kò sí oun tó dà bí oun tí a mọ̀ ọ́ṣe; ó ní bí òún bá ńrìn lóko ẹ̀pà, ọ̀kọ̀ọ̀kan a máa bọ́ sóun lẹ́nu.
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.
(When one does what one is a true expert at doing, it seems like performing magic.) [33]

Àjàpá ní ọjọ́ tí òún ti jágbọ́n-ọn òo lọrùn ò ti wọ òun mọ́.
Tortoise says that since the day it learned the trick of saying yes its neck has ceased to shrink.
(One who says yes to every request avoids a great many arguments.) [34]
See Ẹlẹ́dẹ̀ẹ́ ní ọjọ́ tí òún ti jágbọ́nọn hùn . . ., and Ẹrùu òo kì í wọni lọ́rùn.

Àjàpá ńyan lóko, aláìlóye-é ní ó jọ pẹ́pẹ́yẹ.
The tortoise struts on the farm, the senseless person says it resembles a duck.
(It is indeed a fool that cannot discern the obvious.)

Àjẹ́gbà ni ti kọ̀ǹkọ̀.
Croaking-in-relays is the mark of frogs.
(It is in the nature of sheep to follow and to lack initiative.)

Àjẹ́kù là ńmayo.
Leaving-remnants is the indicator of satiation.
(How one lives will show how well off one is.)

Àjẹkù làgbẹ̀ ńtà.
It is the leavings from his table that the farmer sells.
(One takes care of one's needs before one disposes of the excess.)
See, Àjẹkùlóko àgbẹ̀ . . .

Àjẹsílẹ̀-ẹ gbèsè tí ò jẹ́ kí ẹgbẹ̀fà tóó ná.
Long-standing debt, that makes twelve hundred cowries insufficient to spend.
(Existing debts eat new fortunes away.)

Àjímú kì í tí.
The task one takes on waking in the morning does not flounder.
(The task to which one gives the highest priority does not suffer.)

Àjò kì í dùn kódídẹ má rèWó.
The journey is never so pleasant that the parrot does not return to Ìwó.
(The sojourner should never allow the pleasantness of his/her sojourn to obliterate thoughts of returning home.) [35]
See the following entry.

Àjò kì í dùn kónílé má relé.
The journey is never so pleasant that the traveler does not return home.
(The traveler should never forget his or her home.)
See the previous entry.

Àjòjí lójú, ṣùgbọ́n kò fi ríran.
A stranger has eyes, but they do not see.
(A stranger's eyes are blind to the intricacies of his new surroundings.)

À-jókòó-àì-fẹ̀hìntì, bí ẹní nàró ni.
Sitting-without-leaning-the-back-against-something is like standing.
(Never do things by half measures.)

Àkámọ́ ẹkùn-ún níyọnu.
A cornered leopard poses problems.
(One should be wary of what prey to stalk.)

Àkísà aṣọ la fi ńṣe òṣùká.
A rag is what one uses as a carrying pad.
(One's most valuable possessions are not for careless use.)

Àkó balẹ̀, ó fi gbogbo ara kígbe.
Àko hit the ground and cried out with its whole body.
(A person who needs help should not be coy in asking.) [36]

A-ká-ìgbá-tà-á náwó ikú.
He-who-plucks-the-Kmtyw-locustbean-tree-seeds-to-sell spends death's money.
(Whoever engages in a dangerous venture more than earns his/her pay.)

Akọ̀pẹ Ìjàyè ò gbọ́ tiẹ̀, ó ní ogún kó Agboroode.
The palm-wine tapper of Ijaye: instead of looking to his own affairs says Agboroode has been destroyed by invaders.
(The wise person learns from others' misfortunes instead of gawking at them.)

Aláàjàá gbé e sókè, o ní, "Kó ṣẹ!"; o mọ̀ bí ibi lówí tàbí ire?
The wielder of the incantation rattle lifts it, and you respond, "May it be so!"; do you know if he has invoked good or evil?
(One should be certain about what is happening before one intervenes or becomes involved.)

Alágbàfọ̀ kì í bá odò ṣọ̀tá.
A washerman does enter harbor a grudge with the river.
(One does not turn one's back on one's means of livelihood.)

Alákatam̀pòó ṣe bí ọ̀bọ ò gbọ́n; ọ̀bọ́ gbọ́n; tinú ọ̀bọ lọ̀bọ́ ńṣe.
The person with the cross-bow thinks that the monkey is not clever; the monkey is clever, but it is following its own strategy.
(It matters nothing if one is derided, as long as one knows what one is doing and why.)

Alákìísà ní ńtọ́jú abẹ́rẹ́ tòun tòwú.
It is the owner of rags who makes sure that needle and thread are available.
(Each person looks after his/her own interests.)

Aláǹtakùn, bí yóò bá ọ jà, a ta ká ọ lára.
When the spider wants to engage an enemy, it spins its web around it.
(The attentive person can detect signs of hostility before it occurs. Also, one makes good preparations before embarking on a venture.)

Aláǹtakùnún takùn sí ìṣasùn, ṣíbí gbọludé.
The spider has woven its web in the sauce-pan; the spoon takes a holiday.
(In the absence of the proper tools, one cannot fault the laborer for being idle.)

Aláàárù kì í ru ẹṣin.
The porter cannot carry a horse.
(Certain tasks are impossible of accomplishment.)

Aláṣedànù tí ńfajá ṣọdẹ ẹja.
A wastrel "who" uses a dog to stalk fish.
(It is folly to employ an impossible tool for a given task.)

Àlejò bí òkété là ńfi èkùrọ́ lọ̀.
It is a visitor like a giant rat to whom one offers palm-nuts.
(One should approach other people as their stations dictate.)

Àlejò tó bèèrè ọ̀nà kò níí sọnù.
A stranger who asks the way will not get lost.
(One should be willing to admit one's ignorance and seek direction.)
Compare: Abéèrè kì í ṣìnà.

Àlùkò ò ní ohùn méjì; "Ó dilé" lagbe ńké.
The woodcock has but one statement: "Ó dilé" (meaning "Time to head for home") is the cry of the touraco.
(One should know when the time is ripe to head for home.)

Àlùsì ẹsẹ̀ tí ńfa koríko wọ̀lú.
Disaster-causing legs that drag weeds into town.
(It is a person who will bring disaster on others who behaves like the wayward foot that drags weeds into town.)

Amọ̀nà èṣí kì í ṣe amọ̀nà ọdúnnìí.
The person who knew the way last year does not necessarily know the way this year.
(The person whose knowledge does not grow with the times soon becomes ignorant.)

Amọ̀rànbini Ọ̀yọ́, bí o bá gbé kete lérí, wọn a ní oko lò ńlọ tàbí odò.
People who-know-the-answer-yet-ask-the-question, natives of Ọ̀yọ́, if they see you carrying a water-pot they ask whether you are on your way to the farm or the stream.
(If the answer is plain to see, one does not ask the question.)

Amùṣùà àgbẹ̀ tí ńgbin kókò.
A wastrel farmer that plants cocoyams.
(It is a wastrel farmer that plants cocoyams.) [37]

Àpà èèyàn ò mọ̀ pé ohun tó pọ̀-ọ́ lè tán.
A wastrel does not know that what is plentiful can be used up.
(A wastrel knows no thrift.)

Àpà-á fi ọwọ́ mẹ́wẹ̀ẹ̀wá bọ ẹnu; àpà, a-bìjẹun-wọ̀mù-wọ̀mù.
The wastrel puts all ten fingers into his mouth; wastrel, a-person-who-eats-with-abandon.
(A wastrel is immoderate in his feeding.)

Apajájẹẹ́ ní ẹ̀rù adìẹ ḿba òun.
The-person-who-kills-and-eats-dogs claims to be afraid of chickens.
(A hardened criminal pretends to have scruples about mere peccadillos.)

Àpàkòmọ̀rà, tí ńgẹṣin lórí àpáta.
A-shiftless-person-who-knows-not-what-things-cost rides a horse on rocks.
(A person who has no part in paying for a thing is seldom careful in using it.)
Compare: Ẹni à ḿbọ́ ò mọ̀ pé ìyànán mú.

A-pẹ́-ẹ́-jẹ kì í jẹ ìbàjẹ́.
A person who waits patiently for a long time before eating will not eat unwholesome food.
(Those who are patient will have the best of things.)

Àpèmọ́ra là ńpe Tèmídire.
It is in furtherance of one's own fortune that one calls the name Temidire.
(Each person must advance his or her own interests.) [38]

Àpọ́n dògí ó ṣàrò.
When a bachelor becomes old, he makes his own cooking fire.
(One should make provisions for the future in one's youth.)

Ara ẹ̀ lara ẹ̀: ṣòkòtò ọlọ́pàá.
A little bit of it is a little bit of it: the policeman's short pants.
(Leave nothing to waste, for one can always find some use for the smallest remnant.) [39]

Ara kì í rọni ká ṣẹ́gi ta.
If one has the wherewithal to live a life of ease, one does not gather firewood for sale.
(When one has found success, one does not persist in grubbing.)

Ara kì í tu ẹni káká, kí ara ó roni koko, ká má leè jíkàkà dÍfá.
One cannot be so much at ease, or so much in pain, that one cannot wake early to consult the oracle.
(Whatever one's condition, one does what one must do.) [40]

Ará ọ̀run ò ṣẹ́tí aṣọ.
Natives of heaven do not sew their hems.
(The uninitiated do not know the customs of a place.) [41]

Ààrẹ ńpè ọ́ ò ńdÍfá; bÍfá bá fọọre tí Ààrẹ́ fọbi ńkọ́?
The Ààrẹ summons you and you consult the oracle; what if the oracle says all will be well and the Ààrẹ decrees otherwise?
(There is no point in attempting to restrict the action of an absolute authority.) [42]

A-rìn-fàà-lójú-akẹ́gàn, a-yan-kàṣà-lojú-abúni, abúni ò lówó nílé ju ẹnu-u rẹ̀ lọ.
One-who-saunters-in-front-of-detractors, one-who-struts-before-abusers, those who abuse one have no money at home, only their mouths.
(One's best course is to ignore detractors and insulters; all they have is their mouths.)

Arìngbẹ̀rẹ̀ ni yó mùú oyè délé; asárétete ò róyè jẹ.
The person who walks casually is the one who will bear a title home; the person who runs fast has no title to show for his efforts.
(The spoils do not necessarily go to those who exert themselves most.)
Compare: Asárétete ní ńkọjá ilé . . .

À-ró-kanlẹ̀ laṣọ ayaba; à-wà-kanlẹ̀ ni ti yàrà.
Wrapping-from-waist-to-the-floor is the style of the queen's wrapper; digging-down-to-the-deepest-bottom is the requirement of the dry moat, yàrà.
(Whatever one has to do, one must be thorough, and not be satisfied with halfmeasures.)

Arúgbó oǹdágbèsè, ó ní mélòó ni òun óò dúró san níbẹ̀?
The old person who incurs debt, he says how much of it will he be around to pay?
(A person whose days are numbered can afford to freely take on long-term obligations.)

A-sáré-lówó ḿbẹ lọ́nà ogun; A-pọ̀ṣẹ̀ṣẹ̀ ḿbẹ lọ́nà èrò; Bó-pẹ́-títí-ng-ó-là ḿbẹ lábà, ó ńjẹ ẹ̀sun iṣu.
He-who-hurries-after-riches is on his way to battle; He-who-has-in-abundance is off on his travels; Sooner-or-later-I-will-be-rich is back in his hut, eating roasted yams.
(Wealth comes to those who exert themselves, not to those who wait for it to find them.)

À-sìnkú-àì-jogún, òṣì ní ńtani.
Burying-the-dead-without-sharing-in-the-inheritance leads one to poverty.
(One should have something to show for one's efforts.)

Asínwín ní òun ó ti iná bọlé; wọ́n ní kó má ti iná bọlé; ó ní òun ó sáà ti iná bọlé; wọ́n ní bó bá tiná bọlé àwọn ó sọ ọ́ si; ó ní ìyẹn kẹ̀ ìkan.
The imbecile said he would torch the house; he was asked not to torch the house; he said he certainly would torch the house; he was told that if he torched the house he would be thrown in it; he said, "That casts the matter in a different light."
(Even an imbecile becomes sane when his life is at stake.)

A-sọ̀kò-sádìẹ-igba, òkò ní ńsọ tí ilẹ̀-ẹ́ fi ńṣú.
One-who-throws-stones-at-two-hundred-chickens will be engaged in stone throwing until nightfall.
(Tackling a job with inadequate tools makes the job interminable.)

A-sọ-aré-dìjà ní ńjẹ̀bi ẹjọ́.
One-who-turns-play-into-a-fight is always guilty.
(One should take a jest in the spirit of jest.)

Àṣàyá kì í jẹ́ kí ọmọ ọ̀yà ó gbọ́n.
Roughhousing keeps the young of the cane rat from learning wisdom.
(A person who takes life as a jest does not learn to be wary.)

A-ṣe-kó-súni, ẹrú-u Ségbá; ó fọ́ akèrègbè tán ó lọ sóde Ọ̀yọ́ lọ gba onísé wá; bẹ́ẹ̀ni ẹgbàá lowó onísé.
He-who-frustrates-one, Segba's slave; he broke a gourd and went to Ọ̀yọ́town to hire a calabash stitcher; and a stitcher's fee is six pence.
(There is nothing one can do in the face of ingrained folly.) [43]

À-ṣe-sílẹ̀ làbọ̀wábá; ẹni tó ṣu sílẹ̀ á bọ̀ wá bá eṣinṣin.
What-is-put-aside is what-is-there-to-find; he who puts excrement aside will return to find flies.
(One reaps what one sows.)

À-ṣẹ̀ṣẹ̀-tọ́-ọtí-wò okùn-un bàǹtẹ́ já; bí a bá mu àmuyó ńkọ́?
One taste of wine and the belt snaps; what would happen in the event of drunkenness?
(One should match the response to the stimulus.)

Aṣiwèrè èèyàn lòjò ìgboro ńpa.
It is an imbecile who is soaked in the rain in the middle of a town.
(Only an imbecile ignores a refuge when one is available.)

Aṣiwèrè èèyàn ní ńgbèjà ìlú-u rẹ̀.
Only an imbecile gets into a fight in defence of his town.
(A town's cause is no business of any one individual.)

Aṣòroójà bí ìjà ọjà; onítìjú ò níí sá; ẹni tí ńnà án ò níí dáwọ́ dúró.
Difficult-to-fight as the fight of the market place; the self-conscious person will not run, and the person beating him up will not stop.
(Too much concern with appearances exposes one to occasional inconveniences.)

A-ṣòwò-ọṣẹ kì í pa owó ńla.
A trader in soap does not make big money.
(One's success cannot exceed one's enterprise.)
See A rí i lójú, . . .

A-ṣoore-jókòó-tì-í, bí aláìṣe ni.
A-person-who-does-a-favor-and-squats-by-it is like a-person-who-has-done-no-favor.
(One should not dwell on what favor one has done.)

Aṣọ funfun òun àbàwọ́n kì í rẹ́.
White cloth and stains are not friends.
(A person of good breeding does not associate with an ill-bred person.)

Aṣọ ìrókò ò ṣéé fi bora.
Cloth fashioned from the bark of the ìrókò tree cannot be wrapped around one's body.
(Always use the proper material for the job in hand.)

Aṣọ tá a bá rí lára igún, ti igún ni.
Whatever cloth one finds on the vulture belongs to it.
(The vulture may lack feathers, but it does not borrow from other birds.)

A-sọ́-ẹ̀hìnkùlé ba araa rẹ̀ nínú jẹ́; ohun tó wuni là ńṣe nílé ẹni.
He-who-spies-on-others-from-behind-their-walls upsets himself; one does as one pleases in one's home.
(What one does in the privacy of one's home is nobody's business.)

Àtàrí ìbá ṣe ìkòkò ká gbé e fún ọ̀tá yẹ̀wò; a ní ó ti fọ́ yányán.
If one's head was a pot and one gave it to an enemy to inspect, he would say it was irretrievably broken.
(An enemy is not one to trust with one's destiny.)

Atẹ́gùn ò ṣéé gbé.
The wind is impossible to carry.
(Certain propositions are unrealizable.)

Àtẹ́lẹwọ́ ò ṣéé fi rúná.
The palm of the hand is not good for stoking fires.
(One should not attempt difficult tasks without the proper resources.)

Atipo ò mọ erèé; ó ní, "Bàbá, mo réwé funfun lóko."
Atipo does not recognize beans, he says, "Father, I saw white leaves on the farm."
(Ignorance is a curse.)

Àtònímòní ò tó àtànọ́mànọ́.
All-day-long is no match for since-yesterday.
(The person who has endured since yesterday takes precedence over the person who has endured all day.)

A-tọrọ-ohun-gbogbo-lọ́wọ́-Ọlọ́run kì í kánjú.
The-seeker-of-all-things-from-God does not yield to impatience.
(The supplicant must be patient for an answer.)

A-wí-fúnni-kó-tó-dáni, àgbà òmùjà ni.
He-who-alerts-one-before-he-throws-one is a past master of wrestling.
(One would be wise to avoid adversaries confident enough to show their hands beforehand.)

À-wí-ìgbọ́, àfọ̀-ọ̀-gbọ́ tí ńfi àjèjé ọwọ́ mumi.
He-who-will-not-listen-to-talk, he-who-will-not-listen-to-counsel, who drinks water with the bare hand.
(The obstinate child drinks with the bare hand.)

Àwítẹ́lẹ̀ ní ńjẹ́ ọmọ́ gbẹ́nà; ọmọ kì í gbẹ́nà lásán.
Previous-instruction enables a child to understand coded speech; a child does not naturally understand codes.
(A clever child reflects the instruction he/she has received.)

Awo aláwo la kì í dá lẹ́ẹ̀mejì.
It is another person's divination that one does not repeat.
(One might not put oneself out for others, but one will for oneself.)

Àwòdì òkè tí ńwo ìkaraun kọ̀rọ̀, kí ni yó fìgbín ṣe?
The hawk in the sky eyes the snail-shell slyly; what will it do with a snail.
(One should not waste one's time on a task one cannot master.)

Awọ erin ò ṣéé ṣe gángan.
The elephant's hide cannot be used to fashion a gángan drum.
(Employ the proper material to the task in hand.)

Awọ ẹlẹ́dẹ̀ ò ṣéé ṣe gbẹ̀du.
The hide of a pig is no use for making the gbẹ̀du drum.
(Certain materials are of no use in some applications.)

Awọ ẹnu ò ṣéé ṣe ìlù.
The skin of the mouth cannot be used to fashion a drum.
(Employ the proper materials for the task in hand.) [44]

Ààyá bọ́ sílẹ̀, ó bọ́ sílé.
The Colobus monkey jumps to the ground; it runs for home.
(When danger lurks, the wisest course is to run for safety.)

Àáyá gbọ́n, Ògúngbẹ̀-ẹ́ sì gbọ́n; bí Ògúngbẹ̀-ẹ́ ti ḿbẹ̀rẹ̀ ni àáyá ńtiro.
The Colobus monkey is wily, but so is Ogungbẹ́ as Ogungbẹ crouches, so the monkey tiptoes.
(They prey that knows its stalker's tricks is safe.)

Àyàn ò gbẹdùn.
The àyàn tree does not accept an axe.
(Certain approaches one must reject as improper.) [45]

Àyangbẹ ẹjá dùn; ṣùgbọ́n kí la ó jẹ kẹ́já tó yan?
Dry smoked fish is delicious, but what is one to eat before the fish is smoked?
(While one must look to the future, one must also take care of the present.)

Ayé ńlọ, à ńtọ̀ ọ́.
The world goes forth, and we follow.
(One lives according to what life confronts one with.)

Ayé ò ṣé-é bá lérí; wọ́n lè ṣeni léṣe.
The world is not a thing to exchange threats with; it can inflict disaster on one.
(Be wary in dealing with the world.) [46]

Ayé ò ṣé-é finú hàn; bí o lọ́gbọ́n, fi síkùn ara-à rẹ.
The world does not deserve to be trusted; if you have a store of wisdom, keep it in you.
(People of the world are not reliable; whatever wisdom one wishes to pass on one should reserve for one's own use.)
Yoruba Proverbs: The Good Person (http://cdrh.unl.edu/yoruba/yoruba.php?text=1b&view=0&uni=0&l=1)

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

(https://www.abibitumikasa.com/proxy.php?request=http%3A%2F%2Fcdrh.unl.edu%2Fyoruba%2Flheads%2FB.gif&hash=23b028186f25384747691647ef78da68644b345a)
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 (http://cdrh.unl.edu/yoruba/yoruba.php?text=1b&view=0&uni=0&l=2)

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

(https://www.abibitumikasa.com/proxy.php?request=http%3A%2F%2Fcdrh.unl.edu%2Fyoruba%2Flheads%2FB.gif&hash=23b028186f25384747691647ef78da68644b345a)
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 (http://cdrh.unl.edu/yoruba/yoruba.php?text=1b&view=0&uni=0&l=2)

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

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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 (http://cdrh.unl.edu/yoruba/yoruba.php?text=1b&view=0&uni=0&l=3)

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

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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 (http://cdrh.unl.edu/yoruba/yoruba.php?text=1b&view=0&uni=0&l=4)

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

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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.
(Refunited snakesl 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 (http://cdrh.unl.edu/yoruba/yoruba.php?text=1b&view=0&uni=0&l=5)

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

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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 (http://cdrh.unl.edu/yoruba/yoruba.php?text=1b&view=0&uni=0&l=6)

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

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“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 (http://cdrh.unl.edu/yoruba/yoruba.php?text=1b&view=0&uni=0&l=8)

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

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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 (http://cdrh.unl.edu/yoruba/yoruba.php?text=1b&view=0&uni=0&l=10)

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

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“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 (http://cdrh.unl.edu/yoruba/yoruba.php?text=1b&view=0&uni=0&l=11)

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

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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 (http://cdrh.unl.edu/yoruba/yoruba.php?text=1b&view=0&uni=0&l=12)

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

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Lójú òpè, bí-i kọ́lọgbọ́n dàbí ọ̀lẹ.
As far as the dunce is concerned, the wise person should rather be shiftless.
(The worthless person always wishes others were equally worthless.)
Yoruba Proverbs: The Good Person (http://cdrh.unl.edu/yoruba/yoruba.php?text=1b&view=0&uni=0&l=13)

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

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“Máa jẹ́ ǹṣó” lọ̀yà fi ńju ẹmọ́ lọ.
“Go on feeding” is what makes the cane rat fatter than the Tullberg's rat.
(Excessive consideration for others can be disadvantageous.) [81]

“Màá kó ẹrú, màá kó ẹrù” là ḿbá lọ sógun; ọ̀nà lẹnìkẹta ḿbáni.
“I will capture slaves and I will capture loot” is what one has in mind on departure for a war; the third one comes upon one only along the way.
(Too often one is so preoccupied with the good aspects of a proposition that the bad aspects sneak up on one.) [82]

Màjèṣín dóbò àkọ́kọ́, ó sáré yọ okó síta, ó ní Olúwa-á ṣeun.
The tender youth has sex for the first time ever, pulls out his penis prematurely, and says “God be praised!”
(A novice knows not how to relish good things.)

Mójú-kúrò nilé ayé gbà; gbogbo ọ̀rọ̀ kọ́ ló ṣéé bínú sí.
Judicious forebearance is the wise approach to the world; not every matter deserve to be angry at.
(The best way to live is to ignore petty annoyances.)
Yoruba Proverbs: The Good Person (http://cdrh.unl.edu/yoruba/yoruba.php?text=1b&view=0&uni=0&l=14)

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

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Ní ìlú tí a ò ti fẹ́ ẹyẹlé, adìẹ yóò ṣọ̀wọ́n níbẹ̀.
In a town that does not welcome pigeons, chickens will be very scarce there.
(Onerous things will not be countenanced where easy obligations are not.) [83]
See the following variant.

Ní ìlú tí a ò ti fẹ́ ẹyẹlé, tí a ò fẹ́ adìẹ, irú ẹyẹ wo ní yóò jí wọn lójù orun?
In a town that does not tolerate pigeons and does not tolerate chickens, what sort of bird will awaken them from sleep?
(A person who will not be pleased by anything will simply have to do without everything.)

Ní inú Ifá ni Fá-túmọ̀-ọ́ wà.
It is within Ifá that one finds Fátúmọ̀.
(Every problem bears the seeds to its own solution.) [84]

“Níbo ló gbé wà?” nìyájú ẹkùn.
“Where is it?” is a great insult to the leopard.
(One should be smart enough to hide one's ignorance about things one should know.) [85]

Nígbàtí ọwọ́ ò tí ì gbọ́n lojú ńṣepin.
It is when the hands have not learned wisdom that the eyes ooze matter.
(A wise person will know how to manage and conceal his shortcomings.)

Nítorí adití lòjò fi ńṣú; nítorí afọ́jú ló ṣe ńkù.
It is for the benefit of deaf people that rain clouds gather; it is for the benefit of the blind that thunder rumbles.
(The wise person should be able to read portents and take precautions.)

Nítorí èèyàn la ṣe ńní ọwọ́ ọ̀tún; òsì là bá lò.
It is on account of people that one has a right hand; one could do with only a left hand otherwise.
(One must learn the grace that is appropriate for decent company.) [86]

Nítorí-i ká lè ríbi gbé e la ṣe ńṣe ọyàn sódó.
It is so that one would have a means of lifting it that one carves breasts [handles] on the mortar.
(One should anticipate problems and prepare solutions for them.)
Yoruba Proverbs: The Good Person (http://cdrh.unl.edu/yoruba/yoruba.php?text=1b&view=0&uni=0&l=15)

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

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Ó di kan-nu-rin kan-nu-rin, agogo Ògúntólú.
All one hears is noise without pattern, like that of Oguntolu's bell.
(The statements being made are senseless.) [87]

O fẹ́ joyè o ní o-ò ní-í jà.
You aspire to taking a chieftaincy title and you say you will not get into a fight.
(It is self-deceit to wish for something without being prepared for the struggle it demands.)

O fi awọ ẹkùn ṣẹbọ àìkú; ẹkùn ìbá má kùú ìwọ ìbá rawọ ẹ̀ ṣoògùn?
You use a leopard's skin as an ingredient for medicine to hold off death; had the leopard not died would you have had access to its hide for the medicine?
(One should not chase impossible dreams.)

O jó nÍfọ́n Ifọ́n tú, o jó lÓÉjìgbò Èjìgbó fàya bí aṣọ, o wá dé Ìlá Ọ̀ràngún ò ńkàndí; gbogbo ìlú òrìṣà ni wọ́n ní kí o máa bàjẹ́ kiri?
You danced at Ifon town and Ifon became desolate, you danced at Èjìgbò and Èjìgbò was split asunder like a rag, now you came to Ìlà Ọ̀ràngún and you commenced to wiggle your buttocks; were you given a mission to ruin all towns associated with gods?
(A person who has the reputation for causing disasters should not be given freedom of action anywhere.) [88]

O kò bá ìṣín máwo, o ò bá ìrókò mulẹ̀; abẹ́rẹ́ ẹ-ẹ́ bọ́ sómi o ní o ó yọ ọ́.
You made no secret pact with minnows, and you entered into no covenant with the ìrókò tree; yet when your needle dropped into the stream you proposed to retrieve it.
(Unless one has superhuman powers one should not attempt the impossible.)
The following two entries are variants.

O kò bá òkun máwo, o ò bá ọ̀sà mulẹ̀; abẹ́rẹ́ ẹ-ẹ́ bọ́ sódò o ní o ó yọ ọ́.
You made no secret pact with the lagoon and you entered into no covenant with the ocean; yet when your needle dropped into the stream you proposed to retrieve it.
(Unless one has extraordinary means one should not attempt the impossible.)
This and following entry are variants of the foregoing.

O kò bá Ọya máwo, o ò bá Ògún mulẹ̀; abẹ́rẹ́ ẹ-ẹ́ bọ́ sódò o ní o ó yọ ọ́.
You made no secret pact with Ọya, and you made no covenant with Ògún, yet your neddle dropped into the river and you proposed to find it.
(One should not embark on missions for which one has not made adequate preparations.) [89]
Compare the preceding two entries.

O kò lu òmìrán lóru, ò ńlù ú lọ́sàn-án.
You did not hit the giant at night time, but you hit him in daylight.
(One should court trouble only if and when one has some cover.)

O kò wọ bàtà nínù ẹ̀gún ò ńsáré; o lágbára màlúù?
You have no shoes on on the thorny path and yet you are running; do you have a cow's “hoof” power?
(Unless one is well fortified one should not court danger.)

O kò-ì mú ẹrú, o ní Àdó ni ò ó tà á fún.
You have not captured a slave, but you are already saying you will sell him/her only to an Àdò person.
(One should not use a commodity before one has it.) [90]

O ló-o fẹ́ jọba o ní o-ò nìí ṣÒgbóni, o-ò níí pẹ́ lóyè.
You propose to become a king but you refuse to join the Ògbóni society; you will not last long on the throne.
(Whoever wishes to prosper must observe the conditions for prosperity.)

Ò ḿbẹ oníṣègùn, o ò bẹ asínwín; bí oníṣègùn-ún ṣe tí asínwín ò gbà ńkọ́?
You are pleading with the medicine man but not with the demented person; what if the medicine man produces the medicine and the demented person refuses it?
(When two steps are required to accomplish a purpose, one should not take one and slight the other.)

“Ó ḿbọ̀, ó ḿbọ̀!” la fi ńdẹ́rù ba ọmọdé; bó bá dé tán ẹ̀rù a tán.
“It's coming! It's coming!” is what one says to frighten a child; after it has arrived it loses all its terror.
(Looming problems often cause consternation out of all proportion to their real damaging force.)
Compare “Ó ḿbọ̀!” ló yẹ baba; bí babá bá dé, ọ̀rán tán.

O ní kí ará ọ̀run ṣe oore fún ọ; bẹ́ẹ̀ni o rí ẹni tí eégún ńlé, tó fá lọ́bẹ̀ lá.
You pray to the being from heaven to grant you a boon; yet you can see the person being chased by the masquerader and whose stew the masquerader has consumed.
(One should not expect to receive better treatment from a person who is known to be vicious to others.) [91]

Ó ńti ilé bọ̀ kò ra ẹ̀gbẹ; ó dé oko tán ó ní ẹ̀gbẹ ni oníkú ẹ̀kọ.
Leaving the home he did not purchase dried meat; after arriving on the farm he says dried meat is the indispensable thing to eat corn loaf with.
(One should make provisions against one's future needs.)

O rí etí adẹ́tẹ̀ o fi san okòó; kò nípọn tó ni, tàbí kò rẹ̀ dẹ̀dẹ̀ tọ́?
You see a leper's ears and you value it at twenty cowries; does it lack sufficient thickness or is it not red enough?
(Said of someone who applies the wrong value to things.)

O rí ẹsẹ̀-ẹ wèrè o ò bù ú ṣoògùn; níbo lo ti máa rí tọlọgbọ́n?
You see the footprint of an imbecile and you do not take soil from it to make a charm; where will you find the footprint of a wise person?
(One should take advantage of the weak and vulnerable, because one will not be able to take advantage of the strong.) [92]

O rojọ́ láàárọ̀ o ò jàre, ó dalẹ́ o ní kọ́ba dúró gbọ́ tẹnu ẹ; ohun tó o wí láàárọ̀ náà kọ́ lo máa wí lálẹ́?
You state your case in the morning and you are not vindicated, and at nightfall you plead with the king to delay a bit and listen to what you have to say; isn't what you have to say in the evening the same thing you said in the morning?
(Repeated stating will not make a bad case a good one.)

O sá fún ikú, o bọ́ sí àkọ̀ idà.
You run from death and seek refuge in a scabbard.
(Said of a person who has got himself/herself in a worse predicament from the one he/she was fleeing from.)

“Ó ṣe mí rí”; ògbó adìẹ-ẹ́ rí àwòdì sá.
“I have experienced it before”; a grown chicken flees at the sight of a kite.
(One learns to run from danger once one has recognized it for what it is.)

Ó ti ojú orun wá ó ńfọ ẹnà; ó ní “ẹ jẹ́ ká máa ji ní mẹ́mu-mẹ́mu.”
He woke up from sleep and spoke in scrambled language; he said, “Let us wake it in moos.”
(An ignorant person will always make stupid suggestions.)
See Ọmọdé jí tojú orun wá . . .

O wà láyé, mo wà láàyè, ò ḿbi mí bí ọ̀rún ṣe rí.
You are on earth “alive” and I am on earth, and yet you ask me what heaven is like.
(Said of a person seeking information from someone in no better position to know than the seeker.)

Ó yẹ kí eégún mọ ẹni tó mú àgbò so.
It is proper that the masquerader know who tethered the ram.
(One should acknowledge those who have done one some favor.) [93]

Obìnrin ò gbé ibi tó máa rọ̀ ọ́ lọ́rùn.
A woman never remains where her well being rests.
(Women seldom know until it is too late which home would best suit them.)

Òbò ò ṣé ṣe àlejò.
The vagina is not a thing for showing hospitality.
(Good things are not good for all purposes.)

Odídẹrẹ́ dawo, ìkó ìdí ẹ̀-ẹ́ dọ̀gbẹ̀rì.
The parrot becomes fully initiated into the secrets, his tail feather becomes a non-initiate.
(The person being propped up achieves great glory, but his backer loses his standing.) [94]

Odó iyán ò jẹ́ gún ẹ̀lú; odó ẹ̀lú ò jẹ́ gúnyán; àtẹ tá-a fi ńpàtẹ ìlẹ̀kẹ̀, a ò jẹ́ fi pàtẹ ọ̀rúnlá.
The mortar used for pounding yams will not do for pounding indigo leaves; the mortar for pounding indigo leaves will not do for yams; the tray on which beads are displayed for sale will not do for displaying dried okro.
(Each object has its proper uses.)

Òdú kì í ṣe àìmọ̀ olóko.
The òdú vegetable is not something the farmer does not know.
(An indication that a matter under discussion is not such a secret after all.)

Ogún kì í pọ̀ ká pín fún aládùúgbò.
The inheritance is never so abundant that one shares it with neighbors.
(However abundantly one is blessed one should manage one's resources wisely.)

Ogún mbókòó? Òwe aṣiwèrè.
Twenty or a score? An imbecile's puzzle.
(Trust an imbecile to pose stupid questions.)

Ohùn àgbà: bí kò ta ìgún, a ta èbù.
An elder's voice: if it does not yield yams ready for pounding (for food), it will yield yam seedlings ready for planting.
(There is some value in whatever comes out of an elder's mouth.)

Ohun tí a bá pàdé ò jọ ohun tí a rí tẹ́lẹ̀.
That which one comes upon is nothing to compare to what one has always had.
(No new friend or find can be as valuable as that one has had for some time.)

Ohun tí a ni la fi ńkẹ́ ọmọ ẹni.
It is what one has that one uses to spoil one's child.
(One should not go beyond one's means simply to make a good impression on others.)

Ohun tí a ò rí rí lèèwọ̀ ojú.
It is something one has never seen before that is taboo for the eyes.
(Whatever one has encountered before cannot be too much for one to accommodate.)

Ohun tí a ṣe nílé àna ẹni, “Ojú ńtì mí” kúrò níbẹ̀.
What one does in the home of one's parents-in-law leaves no room for “I am bashful.”
(One must not be reticent in doing whatever one must do.) [95]

Ohun tí kò jẹ́ káṣọ pé méjì ni ò jẹ́ kó dú.
The same thing that keeps one from having more than one item of clothing also keeps that one from blackening from dirt.
(Misfortune teaches one fortitude; scarcity teaches one to be thrifty.)
Compare Ohun tí ó fọ́ni lójú . . .

Ohun tí kò jẹ́ kí oko pọ̀ ni ò jẹ́ kó mọ́.
Whatever limits the size of a farm is the same thing that makes it overgrown with weeds.
(A basic defect will manifest itself in sundry ways.)
The sentiment here is the opposite of that of the preceding proverb.

Ohun tó fọ́ni lójú ló ńjúwe ọ̀nà fúnni.
Whatever deprives one of one's sight is the same thing that shows one the way.
(Misfortune teaches those its afflicts how to cope with it.)
Compare Ohun tí kò jẹ́ káṣọ pé méjì . . .

Ohun tó jọ oun la fi ńwé ohun; èpo ẹ̀pà ló jọ ìtẹ́ ẹ̀lírí.
It is what resembles a thing that one compares it with; peanut shells are most like the nest of the rodent ẹ̀lírí.
(One should observe propriety in dealing with people respectable people.)

Ohun tó ní òun óò bẹ́ni lórí, bó bá ṣíni ní fìlà, ká dúpẹ́.
If a thing that vows to decapitate one only knocks off one's hat, one shounld be thankful.
(If the misfortune that befalls one turns out to be far milder than one expected, one should give thanks.)
Compare the following entry.

Ohun tó ní òun óò ṣeni lẹ́rú, tó wá ṣeni níwọ̀fà, ká gbà á.
If whatever promised to make one a slave only makes one a pawn, one should accept one's fate.
(One should gratefully accept a fate that turns out more merciful than what could have been.)
Compare the preceding entry.

Ohun-a-lè-ṣe, tó forí sọ àpò òwú; wọ́n ní ṣe bó rí yangí nílẹ̀, ó ní “Ohun a bá lè ṣe là ńlérí sí.”
Ohunalese who dashes his head against a sack of cotton wool; people asked if he did not see the rock nearby; he replied, “One should vow to do only what one can safely accomplish.”
(One should attempt only feats that will cause one no headache.) [96]

Òjò òì dá a ní kò tó tàná.
It has not yet stopped raining and some observe that today's rainfall is not as much as yesterday's.
(One should not arrive at conclusions until one has all the facts.)

Òjòwú ò já gèlè; kooro ló lè já.
The jealous woman does not snatch her head gear off; all she can do is threaten a fight.
(Some people are all mouth and no action.) [97]

Òjòwú ò lẹ́ran láyà.
The jealous woman lacks flesh on her chest.
(Excessive jealousy eats up the jealous.)

Ojú àwo làwó fi ńgba ọbẹ̀.
It is on its face that a plate accepts soup.
(One should not delegate crucial matters for oneself to others.)

Ojú kan làdá ńní.
A cutlass has only one edge.
(One should concentrate on one matter at a time.)

Ojú kì í pọ́nni ká fi pọ́nlẹ̀.
One should not because of one's suffering try honing one's eyes on the ground.
(Difficulties should not lead one to foolish behavior.) [98]

Ojú kì í pọ́nni ká mu ìṣápá; òùngbẹ kì í gbẹni ká mu ẹ̀jẹ̀.
One is never so desperate that one drinks red sorrel juice; one is never so thirsty that one drinks blood.
(Desperation must never push one beyond the bounds of acceptable behavior.)

Ojú kì í ti àgbà lóru; jagun a lóṣòó góńgó.
An elderly person does not become embarrassed under cover of darkness; the stalwart squats nonchalantly.
(One can do whatever one pleased when no eyes are watching.) [99]

Ojú kì í ti eégún kó má mọ̀nà ìgbàlẹ̀.
A masquerader is never so shamed that he cannot find his way to the secret grove.
(One cannot become so shamed abroad that one cannot return to the embrace of one's home.)

Ojú la fi ḿmọ àísí epo; ẹnu la fi ḿmọ àìsíyọ̀; ọbẹ̀ tí ò bá lépo nínú òkèèrè la ti ḿmọ̀ ọ́.
It is with the eyes that one tells the absence of palm-oil; it is with the mouth that one determines the absence of salt; if a stew lacks oil, it is the eyes that will tell.
(In some matters the evidence of the eyes is enough to tell one all one needs to know.)

Ojú tó rọ̀ nirorẹ́ ńsọ.
Pimples attack only faces that are delicate.
(People always take advantage of gentle people.)

“Òkè ìhín ò jẹ́ ká rí tọ̀ún” ò ṣéé pa lówe nílé àna ẹni.
“The nearer hill kept one from seeing the farther one” is not a proverb one uses in one's parents-in-law's home.
(There are some obligations one cannot sidestep with flippant excuses.)

Okó ilé kì í jọ obìnrin lójú, àfi bó bá dó tìta.
(The penis at home never impresses the woman, unless she fucks one outside the home.)
One hardly ever appreciates what one has, until one has flirted with, and has been disappointed by, alternatives.

Oko kì í jẹ́ ti baba àti tọmọ kó má nìí àlà.
Farms do not, by virtue of belonging to a father and his son, lack boundaries.
(Even close relatives may benefit from good fences.)

Oko mímọ́ ṣe-é ro; ọ̀nà mímọ́ dùn-ún tọ̀; gbogbo ìyàwó dùn-ún gbàbálé; aṣọ ìgbà-á ṣe-é yọ.
A clean farm is a pleasure to weed; a clean-swept path is a pleasure to trod; all new wives are a pleasure to deflower; the new fashionable cloth of the season is a pleasure to wear.
(Everybody loves performing the most pleasant of chores.)

Okotorobo-ó tùyẹ́ sílẹ̀ ọmọ titún ńgbe jó; ó ní ó rọ òun lọ́rùn lòún tu ú?
Okotorobo, a bird, casts away a feather, and a young chick picks it up to dance with it; the one who shed the feathers asks, would I have discarded it if it was not a nuisance.
(One should be careful before taking over things that others have rejected.)

Okotorobo-ó yé ẹyin sílẹ̀, àdàbà ńgarùn wo ẹyin ẹlẹ́yin.
Okotorobo the bird lays an egg, and the turtle dove stretches its neck to inspect the egg that does not belong to it.
(One should mind one's own business.)

Òkú ẹran kì í ti ajá lójú.
A dog is never to squeamish to eat a carcase.
(If one's means are limited, one cannot be too choosy.)

Olè tó gbé fèrè ọba ò róhun gbé.
The thief who stole the king's bugle could find nothing to steal.
(There can be no rational explanation for acts of utter senselessness.)

Olé tó jí kàkàkí, níbo ni yó ti fọn ọ́n?
A thief who stole a bugle, where will he blow it?
(One should not waste one's efforts chasing something one can never use.) [100]

Olóògùn ní ńṣe bí a-láigbọ́-mọ̀ràn; bí ogun ó bàá wọ̀lú ọlọgbọ́n là ńfọ̀rọ̀ lọ̀.
The medicine man behaves like a person impervious to wise counsel; if war threatens a town the person to consult for counsel is the sage.
(Trust rather in wisdom than in magical charms.)

Olóhun-ún dolè; “Gbà bù jẹ́” dolóhun.
The owner becomes a thief; “Take this and eat” becomes the owner.
(The tables are turned, such that the rightful owner is displaced by a usurper.)

Olóhun kì í rí ohun ẹ̀ kó pè é lórò.
The owner will not see what he owns and call it a fearful; abomination.
(One cannot be fearful of what one owns.)

Olórìṣà tó da kiriyó: ọjọ́ tó gbọ́ dùrù orí ijó lẹsẹ̀-ẹ́ kán sí.
The idol worshipper who became a Christian; the day he first heard the organ play he lost his legs dancing.
(Old habits die hard.) [101]

Olòṣì ọmọ ní ńfọwọ́ òṣì júwe ilé-e baba-a ẹ̀.
It is a worthless child that points the way to his father's house with his left-hand fingers.
(One should show proper regard for one's own patrimony.)

Olóúnjẹ-ẹ́ tó-ó bá kú.
Someone who has food is worth dying with.
(Food is a good enough reason to cast one's lot with another person's.)

Olówe laláṣẹ̀ ọ̀rọ̀.
A person who knows proverbs has the last word in a dispute.
(There is no authority like proverbial authority.)

Olówó á wá; aláwìn á wá; ìlú tí à ńgbé la gbé ńgbàwìn; à-rà-àì-san ni ò súnwọ̀n.
Those who have money will come, and those who will buy on credit will come; it is in one's town that one buys on credit; failure to eventually pay up is what is bad.
(There is nothing bad about buying on credit, as long as one eventually pays.)

Olówó pèlù o ò jó; ọjọ́ wo lo máa rówó pe tìẹ?
A rich person engages a dance band and you do not dance; when will you have the money to hire your own band?
(One should take advantage of every opportunity to supply one's deficiencies.)

Òmùgọ̀ èèyàn ní ḿbóbìnrin mulẹ̀: ọjọ́ tóbìnrín bá mawo lawó bàjẹ́.
(Only a foolish person enters into a secret pact with a woman: the day a woman knows a cult mystery is the day it is exploded.)
Never trust a woman.

Òmùgọ̀ ní ńgbé ígunnu; ọlọgbọ́n ní ńgbowó.
It is the fool that wears the Nupe masquerade; it is the wise person that collects the monetary gifts.
(The wise person chooses the most profitable option available.)

Onígi ní ńfigi ẹ̀ dọ́pọ̀.
It is the firewood seller who sets a low price for his wares.
(People take their cue from the owner of a thing in placing a value on it.)
Compare the following entry.

Onígbá ní ńpe igbá ẹ̀ ní àíkàrágbá káyé tó fi kólẹ̀.
It is the owner of the calabash who first called it a broken piece of gourd before the world used it for scooping dirt.
(If one does not value what one has, other people will value it even less.)
This is a variant of Bí a bá pe igbá ẹni . . . Compare the foregoing.

Onígbèsè tí ńpa àpatà ẹyẹ́lé.
Habitual debtor who butchers a pigeon for sale.
(The debtor is desperate, because there is not much to a pigeon, and few people eat pigeons anyway.)

Onígẹ̀gẹ́ fìlẹ̀kẹ̀ dọ́pọ̀; adámú fi sàárà san ẹgbẹ̀ta.
The goitered person sets a low price on beads; the person with a blocked nose repays six thounited snakesnd cowries with alms.
(One usually sets little value on what one cannot use.)

Oníṣègùn tó sọ pé díẹ̀ ò tó òun, òfo ni yó fọwọ́ mú.
The medicine man who is dissatisfied with a modest payment will wind up with nothing.
(One should not demand too much from people who are in dire straights.)

Ooré pẹ́, aṣiwèrè-é gbàgbé.
The favor is long past; the imbecile forgets.
(Only an imbecile forgets a favor even long after it was done.)

Orí ọ̀kẹ́rẹ́ popo láwo; bí a wí fọ́mọ ẹni a gbọ́ràn.
The squirrel's head sits in a plate like a lump; if one counsels one's child it should listen.
(Refunited snakesl to listen to counsel leads to disaster.)

Orí tí yó jẹ igún kì í gbọ́; bí wọ́n fun ládìẹ kò níí gbà.
The head that is destined to eat a vulture cannot be saved; if a chicken is offered to it it will refuse.
(The person destined to suffer will manage to succumb to the suffering even in spite of efforts by others to save him/her.)

Orí tó kọ ẹrù, owó ní ńnáni.
A head that refuses “to carry” loads will cost its owner some money.
(It costs money to get others to do for one what one refuses to do for oneself.)

Orin tí ò ṣoro-ó dá kì í ṣòro-ó gbè; bí ó bá ní “héééé,” à ní “háááá.”
A song that is not difficult to lead is not difficult to follow; if the leader sings “haaaay,” one responds “haaaah.”
(One expends on a task only the amount of effort commensurate with it.)

Orín yí, ìlù-ú yí padà.
The song changes, and the drumming changes to suit.
(One should match one's behavior to one's circumstances.)

Òrìṣà tó ní tÒgún kì í ṣe ọ̀nà ò ní rí nńkan jẹ lásìkò tó fẹ́.
The god that says matters pertaining to Ògún are irrelevant will not find anything to eat when he/she wishes.
(One should humor those in a position to punish one.)

Oòrùn kì í jẹ iṣu àgbà kó má mọbẹ̀.
An elder does not lose his yams to the sun without knowing where the event happened.
(A grown up person should know where he went wrong and make amends accordingly.)

Oòrùn kì í là kínú bí olóko.
The sun does not shine and cause displeasure in the farmer.
(Everybody welcomes an auspicious event.)

Òṣùpá lé a ní kò gún; ẹni tọ́wọ́ ẹ̀-ẹ́ bá to kó tún un ṣe.
The moon appears and people say it is not straight; whoever can reach it let him go and right it.
(It is pointless to complain about things one can do nothing about.)

Òtòṣì ò gbọ́ tìṣẹ́ ẹ̀ ó ní ogún kó àparò; ọdẹ́ rorò.
The destitute person does not look to repairing his fortune; he says the partidge has been captured in a war, for the hunter is merciless.
(Rather than deal with their own problems, people sometimes gloat over the troubles of others.) [102]

Owó kì í lóye kọ́mọ kú sẹ́rú.
If the amount of money is known, a child cannot die in slavery.
(One does not endure adverse conditions when one is capable of the effort to escape them.) [103]
The following proverb is something of a variant.

Owó kì í yéye kọ́mọ ó kú.
If money is available in abundance, a child does not die.
(One should spare no expenses to take care of one's children or one's affairs.)
See the previous entry.

Owó la fi ńfíná owó; bí ẹgbẹ̀rún bá so lókè, igbió la fi ńká a.
Money is what one uses to kindle the fire for money; if a thounited snakesnd cowries grow from the branches above, one uses two hundred cowries to pluck them.
(Without some expenditure there can be no profit.)

Owó la fi ńlògbà; ọgbọ́n la fi ńgbélé ayé.
It is with money that we secure pleasures; it is with wisdom that one secures a good life.
(Riches are desirable, but wisdom is more valuable.)

Owó ní ńpa ọjà ọ̀mọ̀ràn.
It is money that brings a knowing person's trading to a conclusion.
(A wise trader knows how to use his money to make his offer successful.)

Owó tọ́mọdé bá kọ́kọ́ ní, àkàrà ní ńfi-í rà.
The first money a youth comes into he spends on bean fritters.
(The youth seldom know how to manage their wealth.)

Òwú kì í là kínú bí olóko.
The cotton seed does not open and thus anger the farmer.
(The success of one's venture does not make one angry.)
See Oòrùn kì í là . . .

Owú pani ju kùm̀mọ̀.
Jealousy kills more surely than a cudgel.
(Jealousy is a dangerous thing.)

Òyìnbó Òkè Eléérú, ó ṣubú sóde Alọ́ba; kùmmọ ni yó gbe dìde.
The white man from Òkè Elérú; he collapses in front of Alọba's compound; cudgels will help him up.
(A person who becomes disabled where he is at his enemy's mercy can expect rough handling.) [104]
Yoruba Proverbs: The Good Person (http://cdrh.unl.edu/yoruba/yoruba.php?text=1b&view=0&uni=0&l=16)

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

(https://www.abibitumikasa.com/proxy.php?request=http%3A%2F%2Fcdrh.unl.edu%2Fyoruba%2Flheads%2FO.gif&hash=b0745957cca14feb37ea925823c79c3bf9966167)
Ó di kan-nu-rin kan-nu-rin, agogo Ògúntólú.
All one hears is noise without pattern, like that of Oguntolu's bell.
(The statements being made are senseless.) [87]

O fẹ́ joyè o ní o-ò ní-í jà.
You aspire to taking a chieftaincy title and you say you will not get into a fight.
(It is self-deceit to wish for something without being prepared for the struggle it demands.)

O fi awọ ẹkùn ṣẹbọ àìkú; ẹkùn ìbá má kùú ìwọ ìbá rawọ ẹ̀ ṣoògùn?
You use a leopard's skin as an ingredient for medicine to hold off death; had the leopard not died would you have had access to its hide for the medicine?
(One should not chase impossible dreams.)

O jó nÍfọ́n Ifọ́n tú, o jó lÓÉjìgbò Èjìgbó fàya bí aṣọ, o wá dé Ìlá Ọ̀ràngún ò ńkàndí; gbogbo ìlú òrìṣà ni wọ́n ní kí o máa bàjẹ́ kiri?
You danced at Ifon town and Ifon became desolate, you danced at Èjìgbò and Èjìgbò was split asunder like a rag, now you came to Ìlà Ọ̀ràngún and you commenced to wiggle your buttocks; were you given a mission to ruin all towns associated with gods?
(A person who has the reputation for causing disasters should not be given freedom of action anywhere.) [88]

O kò bá ìṣín máwo, o ò bá ìrókò mulẹ̀; abẹ́rẹ́ ẹ-ẹ́ bọ́ sómi o ní o ó yọ ọ́.
You made no secret pact with minnows, and you entered into no covenant with the ìrókò tree; yet when your needle dropped into the stream you proposed to retrieve it.
(Unless one has superhuman powers one should not attempt the impossible.)
The following two entries are variants.

O kò bá òkun máwo, o ò bá ọ̀sà mulẹ̀; abẹ́rẹ́ ẹ-ẹ́ bọ́ sódò o ní o ó yọ ọ́.
You made no secret pact with the lagoon and you entered into no covenant with the ocean; yet when your needle dropped into the stream you proposed to retrieve it.
(Unless one has extraordinary means one should not attempt the impossible.)
This and following entry are variants of the foregoing.

O kò bá Ọya máwo, o ò bá Ògún mulẹ̀; abẹ́rẹ́ ẹ-ẹ́ bọ́ sódò o ní o ó yọ ọ́.
You made no secret pact with Ọya, and you made no covenant with Ògún, yet your neddle dropped into the river and you proposed to find it.
(One should not embark on missions for which one has not made adequate preparations.) [89]
Compare the preceding two entries.

O kò lu òmìrán lóru, ò ńlù ú lọ́sàn-án.
You did not hit the giant at night time, but you hit him in daylight.
(One should court trouble only if and when one has some cover.)

O kò wọ bàtà nínù ẹ̀gún ò ńsáré; o lágbára màlúù?
You have no shoes on on the thorny path and yet you are running; do you have a cow's "hoof" power?
(Unless one is well fortified one should not court danger.)

O kò-ì mú ẹrú, o ní Àdó ni ò ó tà á fún.
You have not captured a slave, but you are already saying you will sell him/her only to an Àdò person.
(One should not use a commodity before one has it.) [90]

O ló-o fẹ́ jọba o ní o-ò nìí ṣÒgbóni, o-ò níí pẹ́ lóyè.
You propose to become a king but you refuse to join the Ògbóni society; you will not last long on the throne.
(Whoever wishes to prosper must observe the conditions for prosperity.)

Ò ḿbẹ oníṣègùn, o ò bẹ asínwín; bí oníṣègùn-ún ṣe tí asínwín ò gbà ńkọ́?
You are pleading with the medicine man but not with the demented person; what if the medicine man produces the medicine and the demented person refuses it?
(When two steps are required to accomplish a purpose, one should not take one and slight the other.)

"Ó ḿbọ̀, ó ḿbọ̀!" la fi ńdẹ́rù ba ọmọdé; bó bá dé tán ẹ̀rù a tán.
"It's coming! It's coming!" is what one says to frighten a child; after it has arrived it loses all its terror.
(Looming problems often cause consternation out of all proportion to their real damaging force.)
Compare "Ó ḿbọ̀!" ló yẹ baba; bí babá bá dé, ọ̀rán tán.

O ní kí ará ọ̀run ṣe oore fún ọ; bẹ́ẹ̀ni o rí ẹni tí eégún ńlé, tó fá lọ́bẹ̀ lá.
You pray to the being from heaven to grant you a boon; yet you can see the person being chased by the masquerader and whose stew the masquerader has consumed.
(One should not expect to receive better treatment from a person who is known to be vicious to others.) [91]

Ó ńti ilé bọ̀ kò ra ẹ̀gbẹ; ó dé oko tán ó ní ẹ̀gbẹ ni oníkú ẹ̀kọ.
Leaving the home he did not purchase dried meat; after arriving on the farm he says dried meat is the indispensable thing to eat corn loaf with.
(One should make provisions against one's future needs.)

O rí etí adẹ́tẹ̀ o fi san okòó; kò nípọn tó ni, tàbí kò rẹ̀ dẹ̀dẹ̀ tọ́?
You see a leper's ears and you value it at twenty cowries; does it lack sufficient thickness or is it not red enough?
(Said of someone who applies the wrong value to things.)

O rí ẹsẹ̀-ẹ wèrè o ò bù ú ṣoògùn; níbo lo ti máa rí tọlọgbọ́n?
You see the footprint of an imbecile and you do not take soil from it to make a charm; where will you find the footprint of a wise person?
(One should take advantage of the weak and vulnerable, because one will not be able to take advantage of the strong.) [92]

O rojọ́ láàárọ̀ o ò jàre, ó dalẹ́ o ní kọ́ba dúró gbọ́ tẹnu ẹ; ohun tó o wí láàárọ̀ náà kọ́ lo máa wí lálẹ́?
You state your case in the morning and you are not vindicated, and at nightfall you plead with the king to delay a bit and listen to what you have to say; isn't what you have to say in the evening the same thing you said in the morning?
(Repeated stating will not make a bad case a good one.)

O sá fún ikú, o bọ́ sí àkọ̀ idà.
You run from death and seek refuge in a scabbard.
(Said of a person who has got himself/herself in a worse predicament from the one he/she was fleeing from.)

"Ó ṣe mí rí"; ògbó adìẹ-ẹ́ rí àwòdì sá.
"I have experienced it before"; a grown chicken flees at the sight of a kite.
(One learns to run from danger once one has recognized it for what it is.)

Ó ti ojú orun wá ó ńfọ ẹnà; ó ní "ẹ jẹ́ ká máa ji ní mẹ́mu-mẹ́mu."
He woke up from sleep and spoke in scrambled language; he said, "Let us wake it in moos."
(An ignorant person will always make stupid suggestions.)
See Ọmọdé jí tojú orun wá . . .

O wà láyé, mo wà láàyè, ò ḿbi mí bí ọ̀rún ṣe rí.
You are on earth "alive" and I am on earth, and yet you ask me what heaven is like.
(Said of a person seeking information from someone in no better position to know than the seeker.)

Ó yẹ kí eégún mọ ẹni tó mú àgbò so.
It is proper that the masquerader know who tethered the ram.
(One should acknowledge those who have done one some favor.) [93]

Obìnrin ò gbé ibi tó máa rọ̀ ọ́ lọ́rùn.
A woman never remains where her well being rests.
(Women seldom know until it is too late which home would best suit them.)

Òbò ò ṣé ṣe àlejò.
The vagina is not a thing for showing hospitality.
(Good things are not good for all purposes.)

Odídẹrẹ́ dawo, ìkó ìdí ẹ̀-ẹ́ dọ̀gbẹ̀rì.
The parrot becomes fully initiated into the secrets, his tail feather becomes a non-initiate.
(The person being propped up achieves great glory, but his backer loses his standing.) [94]

Odó iyán ò jẹ́ gún ẹ̀lú; odó ẹ̀lú ò jẹ́ gúnyán; àtẹ tá-a fi ńpàtẹ ìlẹ̀kẹ̀, a ò jẹ́ fi pàtẹ ọ̀rúnlá.
The mortar used for pounding yams will not do for pounding indigo leaves; the mortar for pounding indigo leaves will not do for yams; the tray on which beads are displayed for sale will not do for displaying dried okro.
(Each object has its proper uses.)

Òdú kì í ṣe àìmọ̀ olóko.
The òdú vegetable is not something the farmer does not know.
(An indication that a matter under discussion is not such a secret after all.)

Ogún kì í pọ̀ ká pín fún aládùúgbò.
The inheritance is never so abundant that one shares it with neighbors.
(However abundantly one is blessed one should manage one's resources wisely.)

Ogún mbókòó? Òwe aṣiwèrè.
Twenty or a score? An imbecile's puzzle.
(Trust an imbecile to pose stupid questions.)

Ohùn àgbà: bí kò ta ìgún, a ta èbù.
An elder's voice: if it does not yield yams ready for pounding (for food), it will yield yam seedlings ready for planting.
(There is some value in whatever comes out of an elder's mouth.)

Ohun tí a bá pàdé ò jọ ohun tí a rí tẹ́lẹ̀.
That which one comes upon is nothing to compare to what one has always had.
(No new friend or find can be as valuable as that one has had for some time.)

Ohun tí a ni la fi ńkẹ́ ọmọ ẹni.
It is what one has that one uses to spoil one's child.
(One should not go beyond one's means simply to make a good impression on others.)

Ohun tí a ò rí rí lèèwọ̀ ojú.
It is something one has never seen before that is taboo for the eyes.
(Whatever one has encountered before cannot be too much for one to accommodate.)

Ohun tí a ṣe nílé àna ẹni, "Ojú ńtì mí" kúrò níbẹ̀.
What one does in the home of one's parents-in-law leaves no room for "I am bashful."
(One must not be reticent in doing whatever one must do.) [95]

Ohun tí kò jẹ́ káṣọ pé méjì ni ò jẹ́ kó dú.
The same thing that keeps one from having more than one item of clothing also keeps that one from blackening from dirt.
(Misfortune teaches one fortitude; scarcity teaches one to be thrifty.)
Compare Ohun tí ó fọ́ni lójú . . .

Ohun tí kò jẹ́ kí oko pọ̀ ni ò jẹ́ kó mọ́.
Whatever limits the size of a farm is the same thing that makes it overgrown with weeds.
(A basic defect will manifest itself in sundry ways.)
The sentiment here is the opposite of that of the preceding proverb.

Ohun tó fọ́ni lójú ló ńjúwe ọ̀nà fúnni.
Whatever deprives one of one's sight is the same thing that shows one the way.
(Misfortune teaches those its afflicts how to cope with it.)
Compare Ohun tí kò jẹ́ káṣọ pé méjì . . .

Ohun tó jọ oun la fi ńwé ohun; èpo ẹ̀pà ló jọ ìtẹ́ ẹ̀lírí.
It is what resembles a thing that one compares it with; peanut shells are most like the nest of the rodent ẹ̀lírí.
(One should observe propriety in dealing with people respectable people.)

Ohun tó ní òun óò bẹ́ni lórí, bó bá ṣíni ní fìlà, ká dúpẹ́.
If a thing that vows to decapitate one only knocks off one's hat, one shounld be thankful.
(If the misfortune that befalls one turns out to be far milder than one expected, one should give thanks.)
Compare the following entry.

Ohun tó ní òun óò ṣeni lẹ́rú, tó wá ṣeni níwọ̀fà, ká gbà á.
If whatever promised to make one a slave only makes one a pawn, one should accept one's fate.
(One should gratefully accept a fate that turns out more merciful than what could have been.)
Compare the preceding entry.

Ohun-a-lè-ṣe, tó forí sọ àpò òwú; wọ́n ní ṣe bó rí yangí nílẹ̀, ó ní "Ohun a bá lè ṣe là ńlérí sí."
Ohunalese who dashes his head against a sack of cotton wool; people asked if he did not see the rock nearby; he replied, "One should vow to do only what one can safely accomplish."
(One should attempt only feats that will cause one no headache.) [96]

Òjò òì dá a ní kò tó tàná.
It has not yet stopped raining and some observe that today's rainfall is not as much as yesterday's.
(One should not arrive at conclusions until one has all the facts.)

Òjòwú ò já gèlè; kooro ló lè já.
The jealous woman does not snatch her head gear off; all she can do is threaten a fight.
(Some people are all mouth and no action.) [97]

Òjòwú ò lẹ́ran láyà.
The jealous woman lacks flesh on her chest.
(Excessive jealousy eats up the jealous.)

Ojú àwo làwó fi ńgba ọbẹ̀.
It is on its face that a plate accepts soup.
(One should not delegate crucial matters for oneself to others.)

Ojú kan làdá ńní.
A cutlass has only one edge.
(One should concentrate on one matter at a time.)

Ojú kì í pọ́nni ká fi pọ́nlẹ̀.
One should not because of one's suffering try honing one's eyes on the ground.
(Difficulties should not lead one to foolish behavior.) [98]

Ojú kì í pọ́nni ká mu ìṣápá; òùngbẹ kì í gbẹni ká mu ẹ̀jẹ̀.
One is never so desperate that one drinks red sorrel juice; one is never so thirsty that one drinks blood.
(Desperation must never push one beyond the bounds of acceptable behavior.)

Ojú kì í ti àgbà lóru; jagun a lóṣòó góńgó.
An elderly person does not become embarrassed under cover of darkness; the stalwart squats nonchalantly.
(One can do whatever one pleased when no eyes are watching.) [99]

Ojú kì í ti eégún kó má mọ̀nà ìgbàlẹ̀.
A masquerader is never so shamed that he cannot find his way to the secret grove.
(One cannot become so shamed abroad that one cannot return to the embrace of one's home.)

Ojú la fi ḿmọ àísí epo; ẹnu la fi ḿmọ àìsíyọ̀; ọbẹ̀ tí ò bá lépo nínú òkèèrè la ti ḿmọ̀ ọ́.
It is with the eyes that one tells the absence of palm-oil; it is with the mouth that one determines the absence of salt; if a stew lacks oil, it is the eyes that will tell.
(In some matters the evidence of the eyes is enough to tell one all one needs to know.)

Ojú tó rọ̀ nirorẹ́ ńsọ.
Pimples attack only faces that are delicate.
(People always take advantage of gentle people.)

"Òkè ìhín ò jẹ́ ká rí tọ̀ún" ò ṣéé pa lówe nílé àna ẹni.
"The nearer hill kept one from seeing the farther one" is not a proverb one uses in one's parents-in-law's home.
(There are some obligations one cannot sidestep with flippant excuses.)

Okó ilé kì í jọ obìnrin lójú, àfi bó bá dó tìta.
(The penis at home never impresses the woman, unless she fucks one outside the home.)
One hardly ever appreciates what one has, until one has flirted with, and has been disappointed by, alternatives.

Oko kì í jẹ́ ti baba àti tọmọ kó má nìí àlà.
Farms do not, by virtue of belonging to a father and his son, lack boundaries.
(Even close relatives may benefit from good fences.)

Oko mímọ́ ṣe-é ro; ọ̀nà mímọ́ dùn-ún tọ̀; gbogbo ìyàwó dùn-ún gbàbálé; aṣọ ìgbà-á ṣe-é yọ.
A clean farm is a pleasure to weed; a clean-swept path is a pleasure to trod; all new wives are a pleasure to deflower; the new fashionable cloth of the season is a pleasure to wear.
(Everybody loves performing the most pleasant of chores.)

Okotorobo-ó tùyẹ́ sílẹ̀ ọmọ titún ńgbe jó; ó ní ó rọ òun lọ́rùn lòún tu ú?
Okotorobo, a bird, casts away a feather, and a young chick picks it up to dance with it; the one who shed the feathers asks, would I have discarded it if it was not a nuisance.
(One should be careful before taking over things that others have rejected.)

Okotorobo-ó yé ẹyin sílẹ̀, àdàbà ńgarùn wo ẹyin ẹlẹ́yin.
Okotorobo the bird lays an egg, and the turtle dove stretches its neck to inspect the egg that does not belong to it.
(One should mind one's own business.)

Òkú ẹran kì í ti ajá lójú.
A dog is never to squeamish to eat a carcase.
(If one's means are limited, one cannot be too choosy.)

Olè tó gbé fèrè ọba ò róhun gbé.
The thief who stole the king's bugle could find nothing to steal.
(There can be no rational explanation for acts of utter senselessness.)

Olé tó jí kàkàkí, níbo ni yó ti fọn ọ́n?
A thief who stole a bugle, where will he blow it?
(One should not waste one's efforts chasing something one can never use.) [100]

Olóògùn ní ńṣe bí a-láigbọ́-mọ̀ràn; bí ogun ó bàá wọ̀lú ọlọgbọ́n là ńfọ̀rọ̀ lọ̀.
The medicine man behaves like a person impervious to wise counsel; if war threatens a town the person to consult for counsel is the sage.
(Trust rather in wisdom than in magical charms.)

Olóhun-ún dolè; "Gbà bù jẹ́" dolóhun.
The owner becomes a thief; "Take this and eat" becomes the owner.
(The tables are turned, such that the rightful owner is displaced by a usurper.)

Olóhun kì í rí ohun ẹ̀ kó pè é lórò.
The owner will not see what he owns and call it a fearful; abomination.
(One cannot be fearful of what one owns.)

Olórìṣà tó da kiriyó: ọjọ́ tó gbọ́ dùrù orí ijó lẹsẹ̀-ẹ́ kán sí.
The idol worshipper who became a Christian; the day he first heard the organ play he lost his legs dancing.
(Old habits die hard.) [101]

Olòṣì ọmọ ní ńfọwọ́ òṣì júwe ilé-e baba-a ẹ̀.
It is a worthless child that points the way to his father's house with his left-hand fingers.
(One should show proper regard for one's own patrimony.)

Olóúnjẹ-ẹ́ tó-ó bá kú.
Someone who has food is worth dying with.
(Food is a good enough reason to cast one's lot with another person's.)

Olówe laláṣẹ̀ ọ̀rọ̀.
A person who knows proverbs has the last word in a dispute.
(There is no authority like proverbial authority.)

Olówó á wá; aláwìn á wá; ìlú tí à ńgbé la gbé ńgbàwìn; à-rà-àì-san ni ò súnwọ̀n.
Those who have money will come, and those who will buy on credit will come; it is in one's town that one buys on credit; failure to eventually pay up is what is bad.
(There is nothing bad about buying on credit, as long as one eventually pays.)

Olówó pèlù o ò jó; ọjọ́ wo lo máa rówó pe tìẹ?
A rich person engages a dance band and you do not dance; when will you have the money to hire your own band?
(One should take advantage of every opportunity to supply one's deficiencies.)

Òmùgọ̀ èèyàn ní ḿbóbìnrin mulẹ̀: ọjọ́ tóbìnrín bá mawo lawó bàjẹ́.
(Only a foolish person enters into a secret pact with a woman: the day a woman knows a cult mystery is the day it is exploded.)
Never trust a woman.

Òmùgọ̀ ní ńgbé ígunnu; ọlọgbọ́n ní ńgbowó.
It is the fool that wears the Nupe masquerade; it is the wise person that collects the monetary gifts.
(The wise person chooses the most profitable option available.)

Onígi ní ńfigi ẹ̀ dọ́pọ̀.
It is the firewood seller who sets a low price for his wares.
(People take their cue from the owner of a thing in placing a value on it.)
Compare the following entry.

Onígbá ní ńpe igbá ẹ̀ ní àíkàrágbá káyé tó fi kólẹ̀.
It is the owner of the calabash who first called it a broken piece of gourd before the world used it for scooping dirt.
(If one does not value what one has, other people will value it even less.)
This is a variant of Bí a bá pe igbá ẹni . . . Compare the foregoing.

Onígbèsè tí ńpa àpatà ẹyẹ́lé.
Habitual debtor who butchers a pigeon for sale.
(The debtor is desperate, because there is not much to a pigeon, and few people eat pigeons anyway.)

Onígẹ̀gẹ́ fìlẹ̀kẹ̀ dọ́pọ̀; adámú fi sàárà san ẹgbẹ̀ta.
The goitered person sets a low price on beads; the person with a blocked nose repays six thounited snakesnd cowries with alms.
(One usually sets little value on what one cannot use.)

Oníṣègùn tó sọ pé díẹ̀ ò tó òun, òfo ni yó fọwọ́ mú.
The medicine man who is dissatisfied with a modest payment will wind up with nothing.
(One should not demand too much from people who are in dire straights.)

Ooré pẹ́, aṣiwèrè-é gbàgbé.
The favor is long past; the imbecile forgets.
(Only an imbecile forgets a favor even long after it was done.)

Orí ọ̀kẹ́rẹ́ popo láwo; bí a wí fọ́mọ ẹni a gbọ́ràn.
The squirrel's head sits in a plate like a lump; if one counsels one's child it should listen.
(Refunited snakesl to listen to counsel leads to disaster.)

Orí tí yó jẹ igún kì í gbọ́; bí wọ́n fun ládìẹ kò níí gbà.
The head that is destined to eat a vulture cannot be saved; if a chicken is offered to it it will refuse.
(The person destined to suffer will manage to succumb to the suffering even in spite of efforts by others to save him/her.)

Orí tó kọ ẹrù, owó ní ńnáni.
A head that refuses "to carry" loads will cost its owner some money.
(It costs money to get others to do for one what one refuses to do for oneself.)

Orin tí ò ṣoro-ó dá kì í ṣòro-ó gbè; bí ó bá ní "héééé," à ní "háááá."
A song that is not difficult to lead is not difficult to follow; if the leader sings "haaaay," one responds "haaaah."
(One expends on a task only the amount of effort commensurate with it.)

Orín yí, ìlù-ú yí padà.
The song changes, and the drumming changes to suit.
(One should match one's behavior to one's circumstances.)

Òrìṣà tó ní tÒgún kì í ṣe ọ̀nà ò ní rí nńkan jẹ lásìkò tó fẹ́.
The god that says matters pertaining to Ògún are irrelevant will not find anything to eat when he/she wishes.
(One should humor those in a position to punish one.)

Oòrùn kì í jẹ iṣu àgbà kó má mọbẹ̀.
An elder does not lose his yams to the sun without knowing where the event happened.
(A grown up person should know where he went wrong and make amends accordingly.)

Oòrùn kì í là kínú bí olóko.
The sun does not shine and cause displeasure in the farmer.
(Everybody welcomes an auspicious event.)

Òṣùpá lé a ní kò gún; ẹni tọ́wọ́ ẹ̀-ẹ́ bá to kó tún un ṣe.
The moon appears and people say it is not straight; whoever can reach it let him go and right it.
(It is pointless to complain about things one can do nothing about.)

Òtòṣì ò gbọ́ tìṣẹ́ ẹ̀ ó ní ogún kó àparò; ọdẹ́ rorò.
The destitute person does not look to repairing his fortune; he says the partidge has been captured in a war, for the hunter is merciless.
(Rather than deal with their own problems, people sometimes gloat over the troubles of others.) [102]

Owó kì í lóye kọ́mọ kú sẹ́rú.
If the amount of money is known, a child cannot die in slavery.
(One does not endure adverse conditions when one is capable of the effort to escape them.) [103]
The following proverb is something of a variant.

Owó kì í yéye kọ́mọ ó kú.
If money is available in abundance, a child does not die.
(One should spare no expenses to take care of one's children or one's affairs.)
See the previous entry.

Owó la fi ńfíná owó; bí ẹgbẹ̀rún bá so lókè, igbió la fi ńká a.
Money is what one uses to kindle the fire for money; if a thounited snakesnd cowries grow from the branches above, one uses two hundred cowries to pluck them.
(Without some expenditure there can be no profit.)

Owó la fi ńlògbà; ọgbọ́n la fi ńgbélé ayé.
It is with money that we secure pleasures; it is with wisdom that one secures a good life.
(Riches are desirable, but wisdom is more valuable.)

Owó ní ńpa ọjà ọ̀mọ̀ràn.
It is money that brings a knowing person's trading to a conclusion.
(A wise trader knows how to use his money to make his offer successful.)

Owó tọ́mọdé bá kọ́kọ́ ní, àkàrà ní ńfi-í rà.
The first money a youth comes into he spends on bean fritters.
(The youth seldom know how to manage their wealth.)

Òwú kì í là kínú bí olóko.
The cotton seed does not open and thus anger the farmer.
(The success of one's venture does not make one angry.)
See Oòrùn kì í là . . .

Owú pani ju kùm̀mọ̀.
Jealousy kills more surely than a cudgel.
(Jealousy is a dangerous thing.)

Òyìnbó Òkè Eléérú, ó ṣubú sóde Alọ́ba; kùmmọ ni yó gbe dìde.
The white man from Òkè Elérú; he collapses in front of Alọba's compound; cudgels will help him up.
(A person who becomes disabled where he is at his enemy's mercy can expect rough handling.) [104]
Yoruba Proverbs: The Good Person (http://cdrh.unl.edu/yoruba/yoruba.php?text=1b&view=0&uni=0&l=16)

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

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Ọ̀bẹ ńwólé ara ẹ̀ ó ní òún ḿba àkọ̀ jẹ́.
The knife is destroying its own home, it says it is ruining the sheath.
(Said of people whose actions will hurt them more than they will hurt other people.)
This is a variant of Idà ńwólé ara-a ẹ̀ . . .

Ọbẹ̀ tí baálé kì í jẹ, ìyálé ilé kì í sè é.
The sort of stew the man of the house will not eat, the woman of the house should not cook.
(One should not do what one knows one's comrades hate.)

Ọ̀dẹ̀ ọmọ ńfi ìdò ṣeré.
An idiot child that plays with ìdò flowers.
(A simpleton does not know the value of anything.)

Ọ̀dẹ̀dẹ̀ ò gba òró, àfi abẹ́ ọdán.
The porch does not accommodate standing people; only the shade of the (ọdán) banyan tree does.
(An invitation to repair to another place outside other people's earshot to discuss confidential matters.)

Ọ̀fàfà fohùn ṣakin.
The tree-bear wins renown with its voice.
(The loud person wins attention.)

Ọgbọ́n a-dákọ-kéré ò tó ti a-yọwó-má-rà.
The cunning of the person who skimps on the measure of her corn meal is not as great as that of the would-be purchaser who refuses to buy.
(One does not have to patronize a dishonest trader.)

Ọgbọ́n dùn-ún gbọ́n; ìmọ́ dùn-ún mọ̀.
Wisdom is a good thing to have; knowledge is a good thing to have.
(Always seek wisdom and knowledge.)

Ọgbọ́n ju agbára.
Wisdom is greater than strength.
(Always prefer wisdom to strength.)

Ọgbọ́n kì í tán.
Wisdom is never used up.
(There will always be a place and some use for wisdom.)

Ọgbọn la fi ńgbé ayé.
One needs wisdom to live in this world.
(Wisdom is indispensable.)

Ọgbọ́n lajá fi ńpa ìkokò bọ Ifá.
It is cunning that the dog employs in order to sacrifice a wolf to Ifá.
(A cunning person can get the better of people far more powerful than he.)

Ọgbọ́n ní ńṣẹgun; ìmọ̀ràn ní ńṣẹ́ ẹ̀tẹ̀.
Cunning wins battles; knowledge defeats plots.
(Cunning and knowledge will help one prevail.)

Ọgbọ́n ọlọgbọ́n la fi ńṣọgbọ́n, ìmọ̀ràn ẹnìkan ò tọ́ bọ̀rọ̀.
One learns wisdom from other people's wisdom one person's knowledge does not amount to anything.

Ọgbọ́n ọlọgbọ́n ò jẹ́ ká pe àgbà ní wèrè.
Other people's wisdom saves the elder from being called a lunatic.
(The person who can learn from others will avoid a lot of embarrassment.)

Ọgbọ́n tí ahún gbọ́n, ẹ̀hìn ni yó máa tọ ti ìgbín.
The cunning that the tortoise has will always rank behind that of the snail.
(Some people cannot hope to be more cunning than some others.)

Ọgbọ́n tí ọ̀pọ̀lọ́ fi pa ẹfọ̀n ló fi ńjẹ ẹ́.
The same cunning with which the toad killed the buffalo will show it how to eat the prey.
(If a person has proved himself capable of doing the impossible, one should not doubt that he can accomplish another.)

Ọgbọọgbọ́n làgbàlagbà-á fi ńsá fún ẹranlá.
It is with cunning that a grown man runs away from a bull.
(A grown person should know how to avoid disaster without losing face.)

Ọjọ́ eré là ńjiyàn ohun.
It is on a playful occasion that one argues about matters.
(Arguments conducted in jest conceal some serious import.)

Ọjọ́ tíìlù-ú bá ńlu onílù, iṣẹ́ mìíràn-án yá.
The day the drum begins to beat the drummer is the day he should seek another employment.
(One should know when to abandon an unprofitable proposition.)

Ọjọ́ tí olówó ńṣẹbọ ni à-wà-jẹ-wà-mu ìwọ̀fà.
The day the person who did the hiring makes a sacrifice is the day the hired hand eats and drinks.
(The poor will eat when the rich provide a feast.)

Ọ̀kẹ́rẹ́ ńsunkún agbádá; èyí tí àjàò-ó dá léṣìí kí ló fi ṣe?Ṣebí igi ló fi ngùn.
The squirrel weeps for want of a stately garment; the garment the àjàò bird made last year, what did it do with it? Was it not tree climbing it used the garment for?
(It is silly to hanker for something one cannot use anyway.)

Ọkọ́ ọlọ́kọ́ la fi ńgbọ́n èkìtì.
It is other people's hoe that one uses to clear a mound of rubbish.
(One is usually more respectful of one's own property than of others'.)

Ọ̀kọ̀ọ̀kan là ńyọ ẹsẹ̀ lábàtà.
One at a time is how one extricates one's feet from a mire.
(The best way to approach a problem is systematically.)
Compare Ọ̀kọ̀ọ̀kan là ńyọ ẹsẹ̀ lábàtà. The following entry is a variant.

Ọ̀kọ̀ọ̀kan là ńyọ ẹsẹ̀ lẹ́kù.
One at a time is how one removes one's legs from a masquerade costume.
(The best way to approach a problem is systematically.)
Compare Ọ̀kọ̀ọ̀kan là ńyọ ẹsẹ̀ lábàtà.

Ọkùnrin jẹ́jẹ́ a-bìwà-kunkun.
An easy-going man's gentle mien hides a strong disposition.
(The quiet type is often a tough customer.)

Ọlọ ò lọ ló dé Ìbarà?Ìbarà a máa ṣe ilé ọlọ?
If the grindstone did not move, how did it get to Ìbarà? Is Ìbarà the home of grindstones?
People do not travel from home without some reason.) [105]

Ọlọ́gbọ́n dorí ẹja mú; òmùgọ́ dìrù-u ẹ̀ mú.
The wise person grabs a fish by the head; the fool grabs it by the tail fin.
(The wise person knows better than a fool the best way to handle a situation.)

Ọlọ́gbọ́n jẹni bí ẹmùrẹ́n; aṣiwèré jẹni bí ìgbọ̀ngbọ̀n.
The wise person bites one like a mosquito; the mad person bites one like a gadfly.
(Cautiousness will get one to one's goal far more successfully than brashness.)

Ọlọgbọ́n ló lè mọ àdììtú èdè.
Only a wise person can decipher the meaning of speech.
(The deep meanings and nuances of an utterance are for the wise only to understand.)

Ọlọgbọ́n ńdẹ ihò, ọ̀mọ̀rànán dúró tì í; ọlọgbọ́n ní “Háà, ó jáde!”Ọ̀mọ̀rán ní “Háà, mo kì í!”Ọlọgbọ́n ní “Kí lo kì?” Ọ̀mọ̀rán ní “Kí nìwọ náà-á ló jáde?”
The cunning man is watching a hole, and the knowledgeable person is standing by him; the cunning man exclaims, “Ha, it has sprung out!” The knowledgeable person responds, “Ha, I have grabbed it!” The cunning person asks, “What did you grab?” The knowledgeable person asks in turn, “What did you say sprang out?”
(Two matched wits are in contest.)

Ọlọgbọ́n ni yó jogún ògo; aṣiwèrè ni yó ru ìtìjú wálé.
The wise child will inherit glory; the idiot child will bring shame home with him.
(A wise child is to be preferred to an idiot.)

Ọlọgbọ́n ọmọ ní ḿmú inú-u bàbá ẹ̀ dùn; aṣiwèrè ọmọ ní ḿba inú ìyá ẹ̀ jẹ́.
A wise child gladdens the heart of his father; an imbecile of a child saddens the heart of his mother.
(Every parent would prefer a wise child to an idiot.)

Ọlọ́jà kì í wípé kọ́jà ó tú.
The owner of the market never wishes the market to be disrupted.
(People always want the best outcome for their ventures.)

Ọlọ́tí kì í mọ ọmọ ẹ̀ lólè
The wine seller never realizes that his child is a thief.
(One is always blind to the flaws of those one loves.) [106]

Ọlọ́tọ̀ọ́ ní tòun ọ̀tọ̀; ìyá ẹ̀-ẹ́ kú nílé, o gbé e lọ sin sóko.
Ọlọ́tọ̀ says his ways are different; his mother dies at home and he takes her to the farm for burial.
(The unconventional person will always do things differently.) [107]

Ọmọ atiro tó ra bàtà fún bàbá ẹ̀, ọ̀rọ̀ ló fẹ́ gbọ́.
The child of a cripple who bought shoes for his father is asking for a stern lecture.
(One must not be thoughtless in one's actions.)

Ọmọ ẹní dàra, bí-i ká fi ṣaya kọ́.
One's child may be beautiful, but one cannot make her one's wife.
(Not all attractive propositions can be pursued.)

Ọmọ ẹni ẹlẹni ò jọ ọmọ ẹni; ọmọ eni ì-bá jiyán, ọmọ ẹni ẹlẹ́ni a jẹ̀kọ.
Other people's children are not like one's own; when one's child eats pounded yams, other people's children will eat corn meal loaf.
(One always favors one's own children over those of others.) [108]

Ọmọ ẹni kì í gbọnsẹ̀ ká fi eèsún nù ú nídìí.
One does not, after one's child defecates, wipe the child's anus with the abrasive elephant grass.
(One does not deliberately injure those who look to one for protection.)

Ọmọ iná là ńrán síná.
It is the child of fire that one sends on an errand to fire.
(It is best to match the remedy to the problem.)

“Ọmọ-ọ̀ mi ò yó” la mọ̀; “ọmọ-ọ̀ mí yó, ṣùgbọ́n kò rí sáárá fẹ́,” a ò mọ ìyẹn.
“My child did not have enough to eat,” we understand; “My child had enough to eat but had no snuff to snort,” that we do not understand.
(People should care for their children, not spoil them with over-indulgence.)

Ọmọ tí ò ní baba kì í jìjà ẹ̀bi.
A fatherless child should not engage in an unjust fight.
(Never provoke trouble unless you have strong backers.)
Compare Ọmọ tí ò níyàá kì í dégbò ẹ̀hìn.

Ọmọdé kékeré ò mọ ogun, ó ní kógun ó wá, ó ní bógún bá dé òun a kó síyàrá ìyá òun.
A small child does not know what war is like, hence, he says that war should break out, for when it does he will go hide in his mother's room.
(Ignorance often leads people to bite off much more than they can chew.)

Ọmọdé kì í mọ àkókò tí kúrò-kúròó fi ńkúrò.
A small child never knows when kúròkúrò takes its leave.
(Youth is a stranger to etiquette or protocol.) [109]

Ọmọde kì í mọ ìtàn, kó mọ à-gbọ́-wí, kó mọ ọjọ́ tí a ṣe ẹ̀dá òun.
A child does not know so much history and know so much hearsay that it knows the day of its creation.
(However knowledgeable a youth might be, some deep knowledge would be beyond him.)

Ọmọdé kì í mọ ori-í jẹ kó má rá a lẹ́nu.
A child is never so careful about eating corn meal that it does not smear the meal on its mouth.
(A youth may be clever, but he will inevitably make some mistakes.)

Ọmọdé kì í ní ina níle kí tòde má jòó o.
A child does not have fire at home and therefore escape being burned by the fire abroad.
(Being secure and well respected in one's home does not save one from vicissitudes outside the home.)

Ọmọdé mọ sáárá, ṣùgbọ́n kò mọ àlọ̀yí.
A child knows snuff, but does not know how to grind and turn the tobacco.
(A child is good at consuming, but not at procuring.)

Ọmọdé ní wọ́n ńjẹ igún, bàbá ẹ̀-ẹ́ ní wọn kì í jẹ ẹ́; ó ní ẹnìkán jẹ ẹ́ rí lójú òun; bàbá ẹ̀-ẹ́ ní ta ni? Ó ní ẹni náà ò sí.
A child says that people do eat vultures, and its father says people do not; the child says someone did eat a vulture in its presence; its father asks, who? The child says the person is dead.
(The youth who attempts to challenge the wisdom of the elders will find himself tripped by his own mouth.) [110]

Ọmọdé ò mẹ̀fọ́, ó ńpè é légbògi.
A child does not recognize a vegetable and calls it medicine.
(An uninformed person will inevitably make a fool of him/herself.)
Compare the following two entries.

Ọmọdé ò mọ oògùn, ó ńpè é lẹ́fọ̀o?; kò mọ̀ pé ikú tó pa baba òun ni.
A child does not know medicine and he therefore calls it vegetables; it does not recognize it as what killed its father.
(People may call disasters on their own heads out of ignorance.)
Compare the previous and the following entries.

Ọmọdé ò moògùn ó ńpè é lẹ́gùn-ún.
A child does not know medicine and says it is a thorn.
(The ignorant person knows not the value of anything.) [111]
Compare the previous two entries.

Ọmọdé yìí, máa wò mí lójú, ẹni (tí) a bá lọ sóde là ńwò lójú.
Child, keep your eyes on me; one keeps one's eyes on the person who takes one visiting.
(Always pay attention to what your guide and instructor does and tells you to do.)

Ọ̀mọ̀ràn ní ḿmọ oyún ìgbín.
Only a sage knows the pregnancy of a snail.
(Deep wisdom is the gift of only a select few.)

Ọ̀pá gbóńgbó ní nṣíwájú agbọ́ọni.
It is a small walking-stick that goes before the person who walks a path overhung with foliage that is wet with morning dew.
(One uses the tools or weapons at one's disposal to tackle the challenges that confront one.)

Ọpẹ́ ló yẹ ẹrú.
Gratitude is what befits the slave.
(People should be grateful for whatever charity they receive.)

Ọ̀pẹ̀lẹ̀ èèyàn, bí a ò bá gbé e lulẹ̀, kò níí lè fọhùn ire.
A person who is like the divining string: unless you throw him down he will not talk sense.
(Some people respond only to force.) [112]

Ọ̀pọ̀lọ́ ní kéjò máa kálọ; ìjà òún di ojú ọ̀nà.
The toad tells the snake to follow it, for it does not fight except by the roadside.
(Weaklings always make sure that saviors are around before they get into a fight.)

Ọ̀pọ̀lọ́ ní òún lè sín ìlẹ̀kẹ̀; ta ní jẹ́ fi ìlẹ̀kẹ̀ ọ̀pọ̀lọ́ sídìí ọmọ-ọ ẹ̀?
The toad boasts that it knows how to string beads; who, though, would put a toad's beads around his child's waist?
(Not just anything will do for discriminating people.)

Ọ̀pọ̀lọ̀ ńyan káńdú-kàǹdù-káńdú lóju ẹlẹ́gùúsí; ẹlẹ́gùúsí ò gbọdọ̀ yí i lata.
The toad struts nonchalantly before the person cooking ẹ̀gúsí stew; the person cooking the ẹ̀gúsí stew will never add it to the ingredients.
(A person outside one's jurisdiction may well taunt one.)

Ọ̀pọ̀lọ́ ò mọ̀nà odò, ó dà á sí àwàdà.
The toad does not know the way to the stream and turns matters into a jest.
(When one is stumped, one covers one's embarrassment with laughter.)

Ọ̀pọ̀lọpọ̀ òjò ní ńlé eégún wọlé kẹri-kẹri.
It is a deluge that chases the eégún masquerader indoors indefinitely.
(When problems become overwhelming one has no choice but to succumb to them.)

Ọ̀ràn kan la fi ńṣòfin ọ̀kan.
One problem serves as the basis for a law that will apply to another case.
(Experience serves as a precedence for future occurrences.)

Ọ̀ràn ọlọ́ràn la fi ńkọ́gbọ́n.
From other people's problems one learns wisdom.
(One should learn from other people's vicissitudes.)

Ọ̀ràn tí ò sunwọ̀n, konko ǹṣojú.
A matter that is unpalatable hardens the eyes.
(When one is in the wrong one hides behind braggadocio.)

Ọ̀rọ̀ kì í gbórín ká fi ọ̀bẹ bù ú, ẹnu la fi ńwí i.
A problem is not so formidable that one attacks it with a knife; one tackles it with the mouth.
(The weightiest problem is resolvable through discussion and negotiation.)

Ọ̀rọ̀ la fi ńjẹ omitooro ọ̀rọ̀.
Words are the things with which to savor the delicious broth of words.
(It is with words that one resolves all problems.)

Ọ̀rọ̀-ọ́ ni òun ò nílé; ibi tí wọ́n bá rí ni wọ́n ti ńsọ òun.
Discourse says it has no home; people engage in it wherever they please.
(Any place is a good place for an exchange of views.)

Ọ̀rọ̀ rere ní ńyọ obì lápò; ọ̀rọ̀ búburú ní ńyọ ọfà lápó.
Good talk brings the kola-nut out of the pouch; provocative talk draws the arrow out of th quiver.
(Judicious language defuses problems, while thoughtless talk aggravates them.)

Ọ̀rọ̀ tí ọlọgbọ́n bá sọ, ẹnu aṣiwèrè la ti ńgbọ́ ọ.
Whatever a wiseman says will be heard repeated by the nitwit.
(Romour mongers always distort the news they hear from reliable sources.)

Ọ̀rọ̀ tó dojú rú di ti ọlọ́rọ̀, ayé á dẹ̀hìn.
A problem that is too complicated to resolve becomes the sole responsibility of the person concerned; the world leaves him/her to his/her devices.
(People will help one only so far; in the end each person must confront his/her problems alone.)

Ọsán gbé ojú ọrun le kókó; bó bá wọ odò, a di ọ̀-rọ̀-pọ̀jọ̀-pọ̀jọ̀.
The bow-string is taut while it remains on the bow; dipped into the river it becomes very soft indeed.
(One thrives on one's home ground where conditions are ideal; in hostile territory one becomes helpless.)

Ọ̀sán ọ̀run ò pọ́n; ẹni tó bá yá kó máa bá tiẹ̀ lọ.
It is not yet noon time in heaven; whoever is anxious to get there may go ahead by himself/herself.
(One is not eager to join others in deadly adventures.) [113]

Ọwọ́ aṣiwèrè ni a gbé ḿbá apá yíya.
It is in the hands of an imbecile that one finds a severed arm.
(Simple-minded people do not know how to cover their tracks or get rid of the evidence.)

Ọ̀wọ̀-ọ kókó la fi ńwọ igi; ọ̀wọ̀ òrìṣà la fi ńwọ àfín.
The regard one has for the knob is the one with which one clothes the tree; the regard one has for the gods is the same that one invests the albino with.
(One extends the same regard one has for certain people to those associated with them.) [114]
Yoruba Proverbs: The Good Person (http://cdrh.unl.edu/yoruba/yoruba.php?text=1b&view=0&uni=0&l=17)

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

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Rà á ire, gà á ire; ìpéǹpéjú ni àlà-a fìlà.
Press it well on the head; puff it out; the eyebrow is the limit for the cap.
(One may be free to use one's possession as one pleases, but there are still some conventions one must observe.)

Ràdà-ràdà-á mọ ibi tí ó ńrè.
The meandering person knows where he is headed.
(A person may seem without a purpose, but he or she is engaged in some thing known to himself or herself.)

Rírí tí a rí igún la fi ńta igún lọ́fà.
It is because one sees the vulture that one shoots arrows at it.
(If one does not make oneself available, one would not present a target for people's hostility.)
http://www.abibitumikasa.com/forums/yoruba-language-resources/33768-owe-yoruba-yoruba-proverbs-13.html#post32273 (http://www.abibitumikasa.com/forums/yoruba-language-resources/33768-owe-yoruba-yoruba-proverbs-13.html#post32273)

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

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“Sìn mí ká relé àna,” ó wẹ̀wù ẹtù.
“Go with me to my in-laws' home,” and he wore a garment made from rich hand-woven material.
(Said of a person who attempts to steal other people's glory when he/she is supposed to be helping them.)

Sọ̀rọ̀ kí ọlọ́rọ̀ gbọ́, àbùkù ní ńfi kanni.
Spreading rumors into the ears of the subject of the rumor brings disgrace to one.
(One should refrain from rumor mongering.)
Yoruba Proverbs: The Good Person (http://cdrh.unl.edu/yoruba/yoruba.php?text=1b&view=0&uni=0&l=20)

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

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Ṣàǹgó kì í jà kó mú ilé aró.
Ṣango does not fight and destroy the enclosure for dyeing.
(Some people are beyond the reach of some nemesis.)

Ṣàngó ní òun ní ńkó ọkùnrin suuru bá jà; Èṣù ní bí-i tòun? Ṣàngó ní kí tÈṣù kúrò.
Ṣàngó says he gathers people around him to fight together; Èṣù asks if Ṣàngó includes people like him, and Ṣàngó says Èṣù is the exception.
(No one wants to engage in any venture with an unpredictable trouble maker.)

“Ṣe mí níṣu” ní ńṣíwájú “ẹ kúuṣẹ́” bí?
Does “Give me some yam” go before “Hello there, you working man.”?
(It is bad form to ask people for favors before you say hello to them.)
This is a variant of “Bùn mi níṣu kan” . . .

Ṣẹ̀kẹ̀rẹ̀ ò ṣéé fọ̀pá na.
The beaded musical gourd is not something to play with a stick.
(Always apply the proper tool to the job.)

Ṣẹ́kẹ́-ṣẹkẹ̀-ẹ́ dára, ṣùgbọ́n alágbẹ̀dẹ ò rọ ọ́ fún ọmọ ẹ̀.
Handcuffs are pretty, but the blacksmith does not fashion them for his own child.
(When trouble is being distributed, one always wishes to exempt one's own people.)

Sútà ò nílé; ìkóríta lÈṣù ńgbé.
Perfidy has no home; the home of Èṣù is the crossroads.
(No one makes room in his or her home for an abomination.)
Yoruba Proverbs: The Good Person (http://cdrh.unl.edu/yoruba/yoruba.php?text=1b&view=0&uni=0&l=21)

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

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Ta lèèyàn nínú ẹrú Ààrẹ? A ní Ìdaganna la wá wá, ẹ ní Ìdakolo?
Which of the Ààrẹ́'s slaves is a person of any account? We said we came looking for Ìdaganna, and you ask, “Ìdakolo?”
(Said to indicate that one's auditor is making nonsense out of the sense one is making. Also, there is nothing to choose between two worthless things.)

Ta ní jẹ́ jẹ ọṣẹ kó fògìrì fọṣọ?
Who would eat soap and wash clothes with fermented beans?
(Who would seek unease when ease is available?)

Ta ní mọ̀dí òjò, bí kò ṣe Ṣàngó?
Who can know the secret of the rain if not Ṣàngo?
(Only those privy to mysteries can explain mysterious events.)

Tábà tí ò dùn, ẹnu ò tà á.
Snuff that is not pleasant, the mouth cannot not sell.
(No amount of talk will make something unpleasant become pleasant.)

“Tèmi ò ṣòro,” tí kì í jẹ kọ́mọ alágbẹ̀dẹ ní idà.
“Mine is not urgent.” which prevents the son of the blacksmith from owning a sword.
(The person who always yields to others will never get anywhere.)

Tẹni ní ńjọni lójú; eèrà-á bímọ-ọ ẹ̀ ó sọ ọ́ ní òyírìgbí.
One's own thing is what impresses one; the ant has a child and names it The-one-who-rolls-mightily-around.
(One always tends to overestimate the worth of one's possession.)

Tẹni ntẹni; bí àpọ́n bá sun iṣu a bù fọ́mọ-ọ ẹ̀.
One's own is one's own; when a man without a wife roasts yams he cuts a piece for his child.
(One makes do with what one has.)

Tẹ̀tẹ́ ní ńṣíwájú eré sísa.
A child's learning to walk comes before running.
(One should observe some order in what one does.)

Tìẹ́ sàn, tèmí sàn, lolókùnrùn méjì-í fi ńdìmú.
“Your condition is better; My condition is better,” is what gets two invalids into a fight.
(Fools will fight over the most stupid things.)

Tinú ọ̀lẹ lọ̀lẹ ńjẹ; aṣiwèrè èèyàn ni ò mọ èrú tí yó gbà.
The lazy person eats the products of his native wisdom; only a fool does not know what devious way will be fruitful.
(If one lacks industry, one had better be resourceful.)

http://cdrh.unl.edu/yoruba/yoruba.php?text=1b&view=0&uni=0&l=22

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

(https://www.abibitumikasa.com/proxy.php?request=http%3A%2F%2Fcdrh.unl.edu%2Fyoruba%2Flheads%2FW.gif&hash=9aed3943efee151f10212e0278dfc599e8ffc4db)
Wàrà-wàrà là ńyọ oró iná.
When one is on fire one's reaction is extremely agile.
(One should not delay in exacting vengeance for a wrong.)
Compare Wéréwéré lọmọdé ḿbọ oko èèsì.

Wèrè-é dùn-ún wò, kò ṣé-é bí lọ́mọ.
An imbecile makes an entertaining spectacle, but one would not want one as one's child.
(One might be tolerant of simplicity or irresponsibility in other people, but not in one's own relatives.)

Wèrè-é yàtọ̀ sí wéré; wéré kì í ṣe wèrè; ìjá yàtọ̀ sí eré.
Madness differs from the singing of Islamic songs; the singing of Islamic songs is not madness; fighting is different from playing.
(One should not confuse jesting with quarrelling.)

Wéré-wéré lọmọdé ḿbọ oko èèsì.
A child's journey home from a nettle bush is fast indeed.
(Painful problems enforce quick attention.)
Compare Wàrà-wàrà là ńyọ oró iná.

Wò mí lójú, wò mí lẹ́ẹ̀kẹ́; ẹni a bá lọ sóde là ńwò lójú.
Keep your eyes on my face, and keep your eyes on my cheeks; one keeps one's eyes on the person with whom one goes visiting.
(People should not cultivate wandering eyes.)

“Wo ọmọ-ọ̀ mi dè mí”: ó ńlo kíjìpá mẹ́ta gbó; mélòó ni ọlọ́mọ-ọ́ máa lò gbó?
“Look after the child for me”: she wears three durable hand-loom wrappers to tatters; how many would the mother of the child herself wear out?
(The caretaker should not use up all his own resources for the benefit of his/her employer.)

Wolé-wolé kì í wolé agbọ́n láì tẹ́.
The sanitary inspector does not inspect a wasp's home without coming to grief.
(One should be cautious in performing one's duties.)

Wọ́n ní, “Afọ́jú, o ò tanná alẹ́.” Ó ní àtọ̀sán àtòru, èwo lòún rí níbẹ?
People said, “Blind man, you did not light a lamp.” He asked, night or day, which one would his eyes register?
(One should not waste one's efforts in procuring things one cannot use.)

Wọ́n ní, “Afọ́jú, ọmo-ọ̀ ẹ-ẹ́ pẹran.” Ó ní kò dá òun lójú, àfi bí òún bá tọ́ ọ wò.
They said to the blind man, “Blind man, you son has killed a game.” He responds that he cannot believe them until he has tasted the meat.
(Always insist on proof positive.)
Yoruba Proverbs: The Good Person (http://cdrh.unl.edu/yoruba/yoruba.php?text=1b&view=0&uni=0&l=24)

Æmæ lè ní a«æ tó àgbà, «ùgbôn kò lè ní àkísà tó o.

A child may have as many clothes as his/her elder, but cannot have as many rags.

¿ni jìn sí kòtò kô ará ìyókù l'ôgbôn.

One who falls into a hole teaches everyone else wisdom.

Æjô gbogbo ni t'olè. Æjô kan ni t'olóhun.
All days belong to the thief. One day belongs to the owner of the things.

Ægbôn ælôgbôn ni kìí jê kí a pe àgbàlagbà ni wèrè.

It is the wisdom of others that prevents us from calling the elder crazy.

Æmæ tí kò fê kí ìyá rë sùn, òun náà kò níí fi ojú kan oorun.
A child who doesn't want his/her mother to sleep, his/her eyes also will not touch sleep.

Agbôìgbôtán Ègùn ti ñ dìjà sílë.
Half knowledge of Egun language causes quarrel between between persons. (By one person mistaking one statement for something else)

K'á kí 'ni l'óde kò tó k'á bá 'ni délé.

To greet someone in public is not equal to joining one in going to one's house.

Àìmú tæwô rë wá, kò gba tæwô eni

One who doesn’t bring that of his/her hand (to give) doesn’t receive that which is in the hand of another.

A ñ gbìyànjú láti fi wèrè sílë: ó ní tí a bá dé òkè öhún, k'á dúró de òun.
We're trying to get rid of the lunatic: he says "when we get to the mountain over yonder, we should wait for him."

Àìfi àgbà fún ÷nìkan ni kò jê kí ayé ó gún.
Not taking the elder as anyone of importance is what doesn't allow the world to be peaceful.

¿ni tí ó «u á gbàgbé, ÷ni tí ó kó o kò lè gbàgbé.

The one who defecated will forget, the one who gathered it can not forget.

Hotep,

Please add the meaning of all the proverbs so we defintions are.

Asante Sana,
George

Quotegeorge;34742 wrote: Hotep,

Please add the meaning of all the proverbs so we defintions are.

Asante Sana,
George

You mean the interpretation in addition to the direct translation already provided?

Obadele

Àwárí l'obìnrin ñ wá nõkan æbë.

Seeking-until-finding is how a woman seeks ingredients for stew.

(The dutiful person does not permit difficulties to keep her/him from accomplishing her/his duty.)

Ohun ìtìjú ni, k'á fi ará ayé sílë, k'á máa gbé orí-ìyìn fún ará-örun.

'It is a matter of shame, that we should bypass the living, and begin to commend the efforts of the ancestors.'

Wêrê wêrê nikán ñ j÷lé.

Slowly, slowly is the manner in which termites consume a house.

À«á ñ bá ÷y÷lé «eré, ÷y÷lé ñ yö; ÷y÷lé ñ fikú «eré.

The kite plays with the pigeon and the pigeon rejoices; the pigeon is courting death.

Èéfín nìwà, rírú níí rú.

Smoke is character, rising will rise.

A kìí rí arêmájà, a kìí sì rí ajàmárëê.

We don’t see those who are friends who never fight, we also don’t see those who fight and are never friendly.

A kìí rí arêmájà, a kìí sì rí ajàmárëê.

We don't see those who are friends who never fight, we also don't see those who fight and are never friendly.

Ibí ti o máa jókòó sí nígbà tí o bá di arúgbó, l'ó máa fi hàn ibí tí o dúró sí nígbà tí o wà ní ọmọdé.

Where you sit when you are old, shows where you stood in youth.

Ewúrẹ́ ò ṣe-é fiṣu ṣọ́.
The goat is not left to guard the yams.

Ọmọ tí a kò bá kọ́ ni yóò gbé ilé tí a bá kọ́ tà

A child who we do not teach will end up selling the house that we have built.

(A play on the word kô, which translates to "to teach" and "to build (a house)".

Jẹ́ kí ọwọ́ rẹ tẹ èèkù idà kí o tó bèèrè irú ikú t’ó pa baba rẹ.

Let your hand be touching the handle of the sword before you inquire about who killed (the type of death that killed) your father.

Odò t'ó bá gbàgbé orísun rẹ̀, gbígbẹ l'ó máa gbẹ.
A river that forgets its source, will definitely dry up.

---------- Post added at 11:44 PM ---------- Previous post was at 11:34 PM ----------

Ẹni t'ó bá ya ìgbẹ́ sílẹ̀ kìí rántí, ẹni t'ó máa kó o l'ó máa ń rántí.
The person who defecates doesn't remember, the person who has to clean it up remembers.

A kì í pè é lẹ́rù ká pè é lọ́ṣọ̀ọ́.
One does not call it a burden and also call it an adornment.
(An event is either a boon or a disaster; never both.)

---------- Post added 09-20-2012 at 12:10 AM ---------- Previous post was 09-19-2012 at 10:41 PM ----------

A kì í sọ̀rọ̀ ìkọ̀kọ̀ kó má diyàn ní gba-n-gba.
One does not conspire in secret without the matter eventually causing a public argument.
(Whatever is done in secret soon becomes exposed.)

---------- Post added at 12:12 AM ---------- Previous post was at 12:10 AM ----------

Àbàtá pani; àbàtá pani; ká ṣá sọ pé odò-ó gbéni lọ.
He died in the mire; he died in the mire; let us simply say that the person drowned.
(One should prefer plain talk to euphemisms.)

---------- Post added at 12:28 AM ---------- Previous post was at 12:12 AM ----------

A kì í ró aṣọ ajé sídìí ká dájọ́ òdodo lẹ́bi.
One does not wear the ritual loincloth for presiding over a trial-by-ordeal and judge the righteous guilty.
(One must not violate the oath one is sworn to observe.)

---------- Post added at 12:28 AM ---------- Previous post was at 12:28 AM ----------

A kì í rí i ká tún sọ pé a ò ri mọ́.
One does not see a thing and then say one does not see it.
(Always stand by your word.)

---------- Post added at 12:34 AM ---------- Previous post was at 12:28 AM ----------

Adánu tí ń jẹ ilá: ó ní “Ẹ ò rí ilẹ̀ báyìí?”
Cleft-lipped person eating okro; he complains, “Can you believe what a mess the floor is?”
(The culprit complains about a condition as though he or she had nothing to do with it.)

---------- Post added at 12:35 AM ---------- Previous post was at 12:34 AM ----------

Àdàpè olè ní ńjẹ́ àfọwọ́rá.
It is simply a euphemism for theft to say àfọwọ́rá (literally, causing to disappear through the operations of the hand).
(The use of a euphemism does not change the nature of a thing.)

Àdàpè olè ní ńjẹ́ “ọmọ-ọ̀ mi ńfẹ́wọ́.”
It is a euphemistic description of stealing to say, “My child's hands are uncontrollably nimble.”
(One should face facts and not skirt them.)

---------- Post added at 12:52 AM ---------- Previous post was at 12:35 AM ----------

Afẹ́nilóbìnrin ò ro ire síni.
He-who-has-an-affair-with-one's-wife harbors no good will towards one.
(One knows one's friends by their behavior.)

Kò ṣe é fi ọ̀bẹ t'ó sọnù jẹ iṣu

It's not possible to use a lost knife to eat (cut) a yam.

---------- Post added at 11:14 PM ---------- Previous post was at 11:12 PM ----------

Ìkà ni yóò k'oníkà
Wickedness will befall the wicked.

Ohun kan ladìẹ ń jẹ kágbàdo tó dé.
The chicken had something to eat before there was corn.
(A statement that one does not depend on somebody, since one survived before the arrival of the person.)

Ìwà l'òrisà, bí a bá ti hù ú sí ní í fi í gbe ni sí.
Character is the Òrìsà, how we behave determines its support !

Bí ewé bá pẹ́ l'ára ọṣẹ, á dọṣẹ.
If a leaf stays for a long time on the soap, it becomes soap.

Sent from my Ghana-made rlg L8 Smartphone using tapatalk 2

"Yan àkàrà fún mi wá ká jìjọ jẹ ẹ́": àìtó èèyàn-án rán níṣẹ́ ní ńjẹ́ bẹ́ẹ̀.
"Go buy bean fritters for me so we can eat them together": that spells uncertainly about one's right to send the person concerned on an errand.
(People in authority should not be tentative in asserting their authority.)

Kí á gbé ọkọ́ so sájà ká pète ìmẹ́lẹ́; ojúgun-ún yó tán ó fikùn sẹ́hìn.
Hiding the hoe in the loft and contriving to shirk work; the shin ate its fill and developed a stomach at its back.
(Said of people who shirk work but eagerly partake of the rewards.)

Kì í rẹ òòrẹ̀ kó rẹ sinsin ìdí ẹ̀.
The porcupine may tire, but never the quills at its rear.
(One can never be so tired that one will leave oneself defenseless.)

---------- Post added at 08:14 PM ---------- Previous post was at 07:37 PM ----------

Kì í tán nígbá osùn ká má rìí fi pa ọmọ lára.
The calabash of camwood is never so empty that one does not find enough in it to rub on a baby.
(One may lack many things, but never the means to fulfill one's obligations.)

Ẹni tí a ṣe lóore tí kò dúpẹ́, bí ọlọ́ṣà-á kóni lẹ́rù ni.
A person whom one does a favor but who shows no gratitude is like a robber who has stolen one's goods.
(Ingratitude is compaAmwle to robbery.)

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

Iyán ni oúnjẹ; Ọkà ni Oògùn; àìrí rárá ni à ń jẹ ẹ̀kọ; kí ẹnu má dilẹ̀ ni ti gúgúrú!

Pounded yam is food; flour dumpling is medicine, not having anything is eating cornmeal cakes; that the mouth not starve is popcorn!

---------- Post added at 10:43 AM ---------- Previous post was at 10:29 AM ----------

“Má fẹ̀ẹ́ ọwọ́-ọ̀ mi kù” tí ńyan gúgúrú fún eégún; eégún náàá ní “Má fẹ̀ẹ́ ọwọ́-ọ̀ mi kù”; ó fún un ní ọmọláńgidi.

“Just so you won't find my hand empty” roasted popcorn for the masquerader; the masquerader also responded with “Just so you won't find my hands empty” and gave him a wooden doll.
(Stinginess will not win generosity in return.)

Masqueraders supposed to be the embodiment of ancestors are credited with the power to grant boons, including children, to supplicants. A person who makes lame excuses while offering inadequate gifts to the masquerader will hear lame excuses and receive worthless boons from the masquerader.

Jagajìgì ò mọ ogun; ogun ń pa elégbèje àdó.
Loading the body down with charms has no effect in a war; war kills even the person carrying fourteen hundred juju gourdlets.
(One should trust in one's arms rather than in one's charms.)

A kì í yin ọmọdé l'ójú ara ẹ̀; ìfàsẹ́hìn níí ń kángun ẹ̀.
One does not praise a child in his presence; only backsliding results. (Children should not be praised too highly; they should always be made aware that they can be even better.)

Communiversity

Afrikan Language Institute => Yoruba Language Resources => Topic started by: Ɔbenfo Ọbádélé on Aug 24, 2006, 06:29 AM