Owe Yoruba - Yoruba Proverbs-gctid24538

[Ɔbenfo Ọbádélé]

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

 
    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

[Ɔbenfo Ọbádélé]

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

 
    “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

[Ɔbenfo Ọbádélé]

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

 
    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

[Ɔbenfo Ọbádélé]

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

 
    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

[Ɔbenfo Ọbádélé]

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

 
    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

[Ɔbenfo Ọbádélé]

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

 
    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

[Ɔbenfo Ọbádélé]

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

 
    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

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

 
   “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

[Ɔbenfo Ọbádélé]

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

 
   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

[Ɔbenfo Ọbádélé]

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

 
   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

[Ɔbenfo Ọbádélé]

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

 
    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

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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.

[Ɔbenfo Ọbádélé]

¿ni jìn sí kòtò kô ará ìyókù l'ôgbôn.

One who falls into a hole teaches everyone else wisdom.

[Ɔbenfo Ọbádélé]

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.

[Ɔbenfo Ọbádélé]

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.