Yorùbá Proverbs as a Wise Word of Expression for every Situation:
By Blessing Adegbite
When you get to understand the literal translation of Yoruba proverbs and the meaning derived, you would see that the Yoruba culture is very rich. It could cause a good laugh and give you an Insight in to how deep the culture is.
According to google Wikipedia, The Yoruba people (Yoruba: Ọmọ Káàárọ̀-oòjíire, Ọmọ Oòduà) are an ethnic group that inhabits western Africa, mainly the countries of Nigeria, Benin, and Togo. The Yoruba constitute around 35 million people in Africa. The vast majority of the Yoruba population is from Nigeria, where the Yoruba make up 15.5% of the country's population, making them one of the largest ethnic groups in Africa. Most Yoruba people speak the Yoruba language, which is the Niger-Congo language with the largest number of native speakers.
According to the oxford dictionary proverb is a short, well-known pithy saying, stating a general truth or piece of advice. In other words it is a saying that can’t be taken in its literal meaning rather it helps buttress a point.
Speaking with a Boss Mr. Tijani Olajide in the ancient city of Ibadan on moral decadence affecting families, societies and the nation at large, in our cause of discussion it was discovered that long time ago, the Yorubas has propanded theories, inform of Proverbs to serve as guide line, caution and norms in our daliy activities to make the society a better place. Unfortunately the teaching of proverbs and it's morals has gone in extinction.
Yorùbá Proverbs are wise sayings passed through generations to teach historical lessons, highlight good morals, and instil social values. The use of a Yorùbá Proverb by a younger person is prohibited in the presence of an older person, without prior permission to do so.
The Nature of Yoruba Proverbs are one of the many kinds of socio-cultural use of language although the sociolinguistic significance of proverbs in Africa is brought about by their close connections with other forms of language use.
However, in Yoruba language, a distinction does exist in terminology between proverbs and other linguistic forms and expressions. But even here there is often a practical connection between proverbs and other literary forms of language.
Some Yoruba proverbs are connected with stories while other are closely related to anecdote, so much that anecdotes are sometimes just illustration of a proverbs and vice-versa.
The Yoruba also have their own definitions of a proverb. And according to them “a proverb is the horse which is used in tracing lost words”. The literary quality of this proverb is enhanced by the metaphor “a proverb is the horse”. As a horse is a reliable means of communication: Conveyance to battle fields and long distance. So is proverb is a suitable means of verbal communication.
Most Yoruba proverbs are “Marked by „shortness, sense and salt‟…”athese tripartite qualities distinguish proverbs from other verbal arts. The „shortness‟, meaning brevity involves from the Yoruba belief that: „Half a word is spoken to a wise man, when it gets into his „inside‟ it becomes whole” which has an English equivalent in „a word is enough for the wise‟. The „sense‟ in a proverb is derived from the total meaning. The allusive nature of proverbs gives rise to the need for a sharp perception to understand and grasp their intended message. This is well illustrated in a Yoruba proverb which says “It is proverb by proverb that „agidigbo‟s drum is beaten, only the wise can dance to it and only the knowledgeable can understand. The saltiness of Yoruba proverb is enhanced by the elaborate use of figurative language which include: metaphors, similes, personifications, symbols etc. It is in the proverbs that the Yoruba‟s fondness for imagery, symbols and allusions is most typically realized. As salt is an essential ingredient in a soup in adding sweetness to taste, so is proverbs in the art of speech making, adding poetic flavour to the statements.
Characteristics, Importances and Forms of Yoruba Proverbs:
1.The Role of the Elders: Among the Yoruba, the ability to use proverbs appropriately is an evidence of wisdom and intelligence. This however, is often associated with elders who through their past years have acquired a lot of experience. This may account for the fact that only elders are usually accorded the position of an orator during an important discussion. One curious aspect is the customary homage that one pays to the Elders in the process of telling a proverb. The norm is to make a little bow and such statements as “It is the Elders who make a proverb that, as the elders say or as the Yoruba say…” before the proverb is delivered. And at the end of the proverb, one may say “Toto‟, it sounds like a proverb, if I have trespassed, may the elders forgive me.” Then the audience will respond, “You will tell another” (proverb) implying that the speaker‟s foundation of proverbs will never become dry.
The importance of this dramatic aspect lies in the fact that it enhances the audience‟s alertness and participation in the on going address or discussion.The Yoruba accord great respect to their elders because they are the custodians of their socio-cultural heritage. “An elder cannot be in the market and a child‟s head will be allowed to droop”.
2. Form, Style and Structure: Proverbs are picked out first and most obviously as being short; and secondly by the fact that even where the wording itself is not absolutely fixed, at least the main structural pattern is accepted in the society concerned as an appropriate one for this purpose. This is particularly true of Yoruba proverbs. In addition to terseness and relative fixity, most „Yoruba‟ sayings classed as proverbs are also marked by some kind of poetic quality in style or sense and are in this way set apart in form, from more straight forward maxims.
In the analysis of the style and structure of Yoruba proverbs, one immediately notices the poetic form in which many of them are expressed. This, in addition to their figurative mode of expression, serves to some degree in setting them apart from everyday speech. Yoruba proverbs however can be conveyed in many other ways such as simile and metaphor.
Another important aspect of Yoruba proverbs is the Figurative form they appear. Here direct similes occur frequently. In fact there are many examples of direct comparism that could be cited in Yoruba proverbs. “A fruitful woman is an arch-enemy of a barren woman, so is a hard-working person to a lazy one “. This proverb
is comparing two people. Here the proverbs suggest that a fruitful woman is like a hard-working person while a barren woman is nothing but a lazy one. However, this is to say that the figurative meaning is brought out vividly by direct comparison. Another one goes thus:
“Restless efforts are not criteria for one to be rich, working like a slave does not make one become important”. The simile is expressed in working like a slave…..”Another says “He who fails to pay gratitude to those who helped him is like a thief who robs one of our property”.
a. Metaphorical Form:However comparison is also evoked metaphorically. In Yoruba proverbs: “A proverb is the horse which is used in tracing lost words”. The figurative quality of this proverb is enhanced by the metaphor “A proverb is the horse”. Thus “a dish takes soup in its own face” comments on egotism and another “Until Ekiri dies, its skin is never used for gbedu drum”. Generalizations about animal such as „Ekiri‟ abound in Yoruba proverbs.
b. Concrete form: Perhaps even more common than the metaphorical generalization is the form in which a general or abstract idea is conveyed not through any direct generalization at all but through a single concrete solution which provides only one simple example (kekere) of the general point. This is true of Yoruba proverbs “it is in the presence of a kolanut dealer that worms enter his kolanuts” and another that says “There is no use for cloth, Omoye has entered the market place naked” express general idea about man‟s helplessness or inability to reverse certain things in nature by mentioning specific situations. Thus “he whose head is used to break a coconut doesn‟t eat it” well illustrates this.
c. Hyperbolic and exaggerated forms: are also frequent often found. Thus “a knotty problem is difficult to solve as three pieces of yam are difficult to tie”28 and “He who waits to see a crab wink will tarry long upon the shore” are examples of exaggerated forms of Yoruba proverbs. It should be noted here, however that the forms of Yoruba Proverbs treated in this paper are inexhaustible and the more general ones. Unlike stories and songs, the performance does not generally seem to be of importance. Rather “Yoruba” proverbs rely for their socio-pragmatic effect on the aptness with which they are used in a particular situation and on the style and form of words in which they are used.
3. Pithiness and Economy are usually noticeable in the Yoruba proverbs and these are well summed up in their proverb which says “Half a word is spoken to a wise man when it gets into his „inside‟ it becomes whole”. There is wide spread evidence of balanced proposition in Yoruba proverbs for instance they may come in couplets with antithesis between the two lines, nouns answering to noun verb to verb: “Adetu” head longs for an „Aran‟, the head of Aran seller longs to become a kings.and “worthless persons are more than forest, good persons are dearer than the eye.” and he that is bellyful flattens his stomach while he that is hungry expands his”.
There is also the use of syllogism which is well explained in “a witch cried yesterday, and a child died today, who does not know that it was the witch that kills the child” though the logic of this proverb appears unsound, owing to its sweeping generalization and imperfect grasp of the nature of connection and invalid conclusion, its general use is a reflection of Yoruba‟s belief about witch craft. There is also the use of pun and Alliteration in Yoruba Proverbs. This is evident in Yoruba proverb that says;
„Agbalagba ki ise langbalangba‟ „An old man does not make fun of himself‟.
Although this stylistic device is altogether lost in translation, pun or alliteration is in the use of „agbalagba‟ and „langbalangba‟ to drive home the message vividly. The question of the actual style of proverbs appears to demand further research. However, from the details of Yoruba proverbs it is obvious that some sort of heightened speech, in one form or the other is frequently used. And this makes them distinct from ordinary speech.
4. Content: Sociolinguistically, the content of Yoruba proverbs can be classified under various categories and headings. Two major headings (although there are many more) have been identified in this study. These are “Educational Role” and “The Rhetorical Role”. Under the former, the content of Yoruba proverbs includes beliefs and philosophy, moral, individual and collective roles. And under the latter, the content includes warning and advice, allusions and anecdotes, private ends, settlement of disputes/conflicts and entertainment. The preliterate Ife society relies on proverbs as one of the means to educate youth on their religions beliefs, philosophy and morality. This is well illustrated in the content of “He who witnesses how Sango (god of thunder) enters the ground will never abuse Oba Koso (the king did not hang himself).” And “The only way to avoid a pointed stick from piercing into one‟s eyes is to walk away from it, at a distance”. And another says “Manner is the beauty of man” There is moral in “to remove the pot, the kolanut tree is cut, to remove the bead, a child‟s head is cut”.
A good number of Yoruba Proverbs, in which the didactic aspect is secondary, serve as Rhetoric and are commonly used to win an argument to establish a fact. There are those with domestic instruments and other elements in its content. Consider “When a log gatherer collects his logs, it is on his head that he carries them” or “As long as there are lice on the head, there will be blood on the tip of fingernail”.
Thus constant references are made to inanimate objects, like food-yam, water, and keg, needle, log and animates hen, dog and tortoise, “if we don‟t because of yam take palm oil, let us because of palm-oil eat yam” or “it is water that splits, the keg has not broken” and for political end may say “small as the needle is, it is not something the hen could swallow”. Also the content of Yoruba Proverbs, Religion, Moral philosophy, human activity, Anecdotes, advice, animals, or the frequent reminder that even power must bow some times express by “The river carries away an elderly person who does not know his weight” or to show that nobody is indispensable or co-operation or collective roles in “The hand of a child cannot reach the ceiling; the hand of an adult cannot enter a gourd” or emphasis the role of woman “we are talking about pumpkins. A woman asks, „what are we talking about we say “This is man‟s talk‟. But when we gather the fruit who will cut them up and cook them?” or in “A man sees a snake, a woman kills it what is important is that the snake is killed” or the importance of money “Money says “I am not at home let no one deliberate in my absence” or concerning animals” The young chicken makes a short fly and we say „this is meet‟ he replies „should I not come to this world at all?: “All are samples of the contents of Yoruba Proverbs used.
5. Context, Occasion and Situation: There are two themes that one encounters particularly in any discussion of the uses and contexts of proverbs. First, there is the sense of detachment and generalization in „Yoruba‟ proverbs. And secondly, there is oblique and allusive nature of expression through „Yoruba‟ proverbs which makes it possible to use them in a variety of effective ways. Among Ife people Yoruba proverbs are used to settle internal or external disputes. It is believed that „a counselor who understands proverbs will soon set matters right‟ such disputes may be on family or land matters or chieftaincy tussle. If, for instance, a man quarrels with his wife to the extent that the former resolves to send her away: for the sake of the children, the elders will pacify the man with a proverb „if we don‟t because of Yam take palm oil, let us because of palm oil eat yam‟. And peace will be restored, though it may be temporary, in that family.
A disobedient child in Ife society is likened to “A dog that will be lost will never heed the hunter‟s whistle”. This implies that a child who fails to heed the advice of his elders will be lost.
The importance attached to morals in the society cannot be over-stressed. To them “A beautiful woman without manners has nothing but vanity”. And a well behaved person is called „Omoluwabi‟. This is a compressed word for „Omo ti Noa bi‟ which means literally „the child whom Noah gives birth to‟. This a biblical allusion to Noah, a man of God, who was saved with seven members of his family after the great flood that destroyed the world. Youths are therefore warned and admonished to keep good company because “A sheep that walks with dog will eat shit”. And if a persons likes to interfere in other people‟s affairs he may be cautioned by”. He whose head is used to breaks a coconut doesn‟t eat it”.
The context of the Yoruba proverbs for their full understanding depends on occasion and situation. Thus in the analysis of the context we see them interwoven. It is quite impossible to appreciate the proverbs in term of context without discussing the occasion and situation.
6. Educational Role:
It has already been mentioned earlier in this study that the Yoruba people, especially the Ife society, relies on proverbs as one of the means of preserving their culture and educating their youth on their religious belief, tradition, philosophy and moral. However, before we advance further it is necessary to emphasise that “proverbs rely for their effect on the aptness with which they are used in a particular situation”. The Ife people compared words to eggs as expressed in the proverb which says: “words are eggs, when they strikes the ground,they break”. The literary significance of this proverb lies in the metaphor, „words are egg‟/ eggs are fragile and should be handled with care because once they break they cannot be made whole again. So are words: The pitfalls of careless statements are often escaped through apt usage of proverbs. A belief about “Sango”expressed “He who witnesses how Sango enters the ground will never abuse „Obakoso‟” The purpose of this proverb is to make the society reverence the deities. The following proverbs are spoken to express the wisdom and the philosophies of the Ife people. “The head band is not elegant unless it is well tied and even if it is well tied, it is not graceful unless it suits the wearer”. This is a thought provoking message for a fop: for it is not enough that one could buy and wear many elegant dresses but that whether they suit the wearer is what matters. “A thoughtless hardworking man is not better than a lazy man”. These two proverbs serve as checks on anyone with a wrong attitude to things and situations. However, the latter comment on the attitude to work that it is more rewarding to combine handwork with common sense.
7. Rhetorical Role: There are many Yoruba proverbs that mainly serve a pragmatic purpose and are often used to win an argument, establish a fact, settle disputes, express sympathy, caution or warning or entertain. Here, however, the didactic aspect appear (if at all) secondary. Money is highly valued in the society and thus given a praise name, “Owo ape ka nu ko‟ meaning „Money which we have to call with a curved mouth‟. Actually one has to curve one‟s mouth in order to pronounce the Yoruba name for money. And thus to establish a fact and show the importance of money, the elders say: poverty`s name is „„Who knows you‟” while money`s name is “I am your relation”. Poverty andmoney are personified in this proverb. Nobody wishes to befriend poverty, but everybody likes a relationship with money and hence “He who has no money but wants a chieftaincy title, it is „chief shoe carrier‟ that he will become”.
The Yoruba tribe has a rich culture and loves to speak in parables. Below is the list and categories of some Yoruba Proverbs:
(A). Education,Beliefs:
1. Eyin l‟ohun, bi o bale a fo
Words are eggs, when they strike the ground they break.
2. Eni Sango ti oju re wole ko ni b‟Oba Koso.
He who witnesses how Sango (god of thunder) enters the ground will never abuse Oba Koso (the king did not hang himself)
3. Gele o dun bi K‟amowe, ka mo we ko to ko ye ni.
The head-tie is not elegant unless it is well tied and even if it is well tie, it is not graceful unless it suits the wearer.
4. Enikan ki isupo alaye
Nobody marries a woman whose husband is still alive
5. Aje ke lanaa, omo ku lonii, tan ko mo pe aje ana ni o pa omo je.
6. Bi a ba maa lu Osugbo, ka lu nla, nitori kekere egbaaofa nla egbaafa.
If one wants to join Osugbo cult, it is better to join the bigger, since the first rate „egbaafa‟ is the same for joining the smaller as well as the bigger cult.
7. Enu Agba ni obi igbo.
It is in the elders‟ mouth that colanut ripes.
8. Ogbon Ologbon ki ije ki a pe Agba ni were.
Wisdom subscribed by a previous speaker prevents an elderly man from being called a fool.
9. Esin ki ko ere asarele.
A horse takes a return journey home willingly.
10. Eyin ni ndi Akuko.
A cock develops from an egg.
11. Ika ko d‟ogba.
Fingers are not equal.
12. Iku Ogun ni ipa akikanju, Iku odo ni ipa Omuwe.
A brave man perishes in battle atlast, so too, a skilful swimmer often ends his life by drowning in water.
13. Obe ki imu ki o gbo eeku ara re.
A sharp knife does not prepare the handle that is already fixed to it.
14. Oju Oloko ni agbado se Igbo
Corn becomes ripe while the farmer is yet living.
15. Gidigidi ko m‟ola, ka sise bi eru ko da nkan.
Restless efforts are not criteria for one to be rich, working like a slave does not make one become important.
16. Alagbara ma mero baba ole.
A thoughtless hardworking man is not better than a lazy man.
17. Igi ganganran ma gun mi l‟oju okere la ti nwo.
The only way to avoid a pointed stick from piercing into one‟s eyes is to walk away from it, at a
distance.
18. Ogun agbotele ki paro to bag bon.
A battle previously announced does not kill a wise cripple.
19. Eni to n‟oka kan si enikeji, merin y‟oku ntoka si.
He who points one finger to his neighbour has the other four fingers pointing back to him.
20. Agbalagba ki se langbalangba.
An old man does not make fun of himself.
21. Agba ki wa l‟oja k‟ori omo titun wo.
An elder cannot be in the market and a child‟s head will be allowed to drop.
22. Omo to ba m‟owo we a ba agba jeun.
A child who knows how to wash his hand will ea with the elders.
23. Omode gbon Agba gbon l‟afi de Ile-Ife.
The youths were wise, the elders were wise on this basis was Ile-Ife founded.
24. Owo omode to to pepe t‟agbalagba ko wo akeregbe.
The hand of a child cannot reach the ceiling, the hand of an adult cannot enter a gourd.
25. Bi owo agba ko ba ja gudu, ani ko si oun ti won nje ti ko ntan.
If an adult does not partake in a scuffle over dishes, he will say, “nothing is eating that does not finish”.
26. A nsoro elegede, obirin ni k‟la nsoro re, ani oro okunrin ni yi, sugbon nigbati a ba ko l‟egede d‟ele, tani yio ge, ti yoo se?
We are talking about pumpkings. A woman asks „what are you talking about? We say „This is man‟s talk‟. But when we gather the fruit who will cut them up and cook them?
27. Okunrin r‟ejo, obirin pa, k‟ejo sati ku ni.
A man sees a snake, a woman kills it, what is important is that the snake is dead.
28. Otun we otun, osi we osi l‟owo eni fi nmo.
If the right hand washes the left and the left washes the right the hands will be clean.
Moral and Philosophy:
29. Iwa l‟ewa omo eniyan
Manner is the beauty of man.
30. Obinrin to dara ti ko niwa asan l‟oni.
A beautiful woman without manners has nothing but vanity.
31. Aguntan to baja rin, a je igbe.
A sheep that walks with a dog will eat shit.
32. Akii fi ina s‟ori ile sun.
One should not go to bed with the roof on fire.
33. Won be obi gba „koko, won be „mo l‟ori gb‟ade.
To remove the pot, the kolanut tree is cut, to remove the bead, a child`s head is cut.
34. Ore pe asiwere gbagbe, Oun lo difa fun Lagere, nigba ti o ma je oye baba re.
“Time lapses and the foolish forgets a past kindness.” This is what Ifa says of Lagere when he wanted to ascend the throne of his father.
35. Eni ta se l‟ore ti ko dupe, bi ole k‟oni l‟eru lo ni.
He who fails to pay gratitude to those who helped him is like a thief who robs us of our property.
36. Panumo, Oruko agutan Ijaroa, gbogbo oun oju ba ri ko l‟enu nso.
Keep your mouth shut, the appellation for Ijaroa‟s sheep, not all that the eyes see should be reported by the mouth.
37. Aso ko ba Omoye, Omoye ti rin ihoho doja.
There is no use for cloth, Omoye has entered the market place naked.
Philosophy:
38. Aki I ba agbonu jija oru.
No one engages in a wrestling contest with a braggart.
39. Bi ebiti ko pa eku, a mu eyi fun eleyin
A trap which does not catch the prey must yield up the bait to the owner.
40. Eniyan l‟asan po, oju igbe, eni rere won ju oju lo.
Worthless persons are more than forest, good persons are dearer than the eye.
41. A ki I ti oju ogun wa efon.
One does not start preparing for battle after the war has begun.
42. A ki igbon ju bayii ni ngo o se nkan mi
One is not wiser than, this is how i am doing my thing.
43. Adaniloro fi abara ko ni.
One who afflicts us gives us experience that makes us wise.
44. Agbato ko jo ti iya, ta ni je se bi ore.
An adopted mother cannot adequately represent one‟s own mother.
45. Asoro di bi isu meta.
A knotty problem is different to solve as three pieces of yam are difficult to tie.
46. Oju olobi ni kokoro se nwo o
It is in the presence of kolanut dealer that worms enter his kolanuts.
47. Ara ki wuwo ki alara ma le gbe.
However, heavy a body may be the owner will move it.
48. Bi gbin fa ikarahun a tele.
When the snail moves the shell must follow it.
49. Oju awo ni awo fi ngba obe.
A dish takes soup in its own face.
50. Ara-ile eni nse eni, melomelo ara adugbo.
Close relations often plan evil agaisnt us, talkless of our neigubour.
(B). Proverbs from Tales and Folklores:
51. Alo ti awun, abo ti ana re.
The going is that of the tortoise; the return is that of his father-in-law.
52. Obe awun ni ipa awun, eni ti o yo ida, yoo tiu ida subu.
The tortoise‟s knife is used in killing him, one who draws sword will fall by the sword.
53. Eke otosi ki it oil „l‟ owuro.
A poor man‟s rafter never reaches the ground at down.
54. Oromodiye fo piri, ani, „eran ree‟, Oni se ki ma w‟aye ni?
The young chicken makes a short fly and we say „this is meat‟ he replied „should i not come to this world at all?
55. A doni l‟obirin ko fi oju rere wo ni.
A person who has immoral dealings with one‟s wife does not look at one with good intention.
56. Abani m‟adiye fapa se.
A helper in the process of catching a fowl, had a broken limb.
Proverbs that Emphasis Collective Role
57. Agbajo owo ni a fi i so aaya.
We use closed fist in tapping our chests.
58. Ajeje owo kan to gbe gba d‟ori
A single hand cannot lift up a full calabash to the hand.
59. Ki a rin ki a po, yi yeni nii yeni
To walk in a procession gives dignity.
(C). Proverbs as Rhetoric For private ends:
60. Kikere l‟abere kere, ki ise mimi f‟adiye.
Small as the needle is, it is not something the hen could swallow.
61. Eye to ba f‟ara w‟egun, ehin aro ni yoo sun.
A bird which tries to imitate the vulture will find itself behind the tripod.
62. Aso nla ko ni eniyan nla.
A man is important is not to be measured by his overflowing garment.
63. Osi ni je „tani mo ori?‟ Owo ni mje „mo ba o tan ».
Poverty bears „who knows you ?‟ while money bears „I am your relation‟.
64. Eni ti o l‟owo to fe joye, akobata ni yoo je.
He who has no money but wants a chiefaincy title, it is „chief shoe carrier‟ that he will become. 65. Owo ni bi nko sin le, k‟eni k‟eni ma daba l‟ehin own.
Money says „if i am not at home let no one deliberate in my absence‟.
Settlement of Dispute :
66. Bi a ba tori isu j‟epo, o ye ka tori epo j‟esu.
If we don‟t because of yam take palm oil, let us because of palm oil eat yam
67. Aja ti yoo s‟onu kii gbo fere ode.
A dog destined to be lost will never hear the hunter‟s whistle.
68. Eye to info l‟oke ti ko mo pe ara ile nwo oun.
The bird that flies in the sky does not know that the people living on the land are seeing its ventral part.
69. Foro ro ara re wo lo difa fun a‟la‟so kan nigba ooye;
Babalawo s‟ope aso kan naa to ni ko wa ti ni ebo.
Alaso kan ni ki Babalawo naa fi oro ro ara re wo; knan ti yoo ba de oun yoo fara mo, amo oun to lke fi aso kansoso na ni ebo. Judge yourself with what you suggest to others is what Ifa (oracle) says of the owner of one cloth during harmattan, when Ifa priest told him to sacrifice his only cloth, then the owner of one cloth during harmattan repelied „let what will happen, happen, I will accept, but to use my only cloth as sacrifice, I will not.
(D). Sympathy and Advice:
70. Bi eegun ban le ni k‟ama r‟oju, boti nre ara aye be lo nre ara orun.
If the masquerade chases one, one should not give up because as human beings can get tied, soc an the heavenly beings.
71. Omi l‟o danu, agbe o fo.
It is water that spits, the keg has not broken.
72. Iku ti yoo pani b‟o ba si ni, ni fila k‟ama d‟upe.
The death that should kill us, if it removed our caps, we should be grateful.
73. Ile-Oba t‟ojo, ewa l‟obu si.
When the palace burns, it is only to add more beauty to it.
74. Agba ti o je ajeiwehin ni yoo ru igbo re d‟ele.
An adult who eats all without looking back is doomed to carry home his calabash by himself
75. Agemo ti bi omo re aimojo di own omo alagemo.
A chameleon has given birth to its child, to learn to dance well remains the child‟s problem.
76. Ore nje ore, Oja nje oja a kii dupe mo ta opo.
Friend is friend, market is market, no one gets gratitude for selling at a cheap rate.
77. Falana gbo tire, t‟ara eni l‟aagbo.
Falana, face your own, it is one‟s problem that one should face.
78. Ile ti ko ti oju eni su, okunkun re soro i rin.
It is difficult to walk savely in a place where one does not know when it was dark (in the night).
(E). Warning or Caution:
79. Olaja ni i fi ori gbogbo.
It is he who pacifies a quarrel, that receives the club on the head.
80. Ese giri nile a njofe, ofe tan ese da.
Many legs prompt a prodigal‟s house for free food, once the free food stops, legs also stop coming.
81. Laiku ekiri a kole fi awo re se gbedu.
Until Ekiri dies, its skin is never used for gbedu drum.
82. Omo raye ko fe ni foro af‟ori eni.
Nobody wishes us well, but our heads.
83. Eru ki ba ori ki o sa w‟onu.
The head can not be so frightened as to shrink inside.
84. Bi arigisegi ba segi, Ori ara re nil ruu.
When a log gatherer collects his legs, it is on his head that he carries them.
85. Bi ina ko tan l‟ori, eje kii tan ni eekanan
As long as there are lice on the head, there will be blood on the tip of the fingernails.
86. Enu ti igbin fib u orisa ni yoo fi wole „kuuru.
The mouth that the small uses to abuse the goddess will surely be sued toi craw on the sand.
87. Itakun t‟oni k‟erin ma jana toun t‟erin l‟ojo nlo.
A climber stem that attempt to prevent the Elephant from proceeding on his journey is fatted to accompany him.
88. Egan ko ni k‟oyin ma dun
Backbiting and jealousy do not prevent honey from being sweet.
89. Ala ti aja la, inu aja nii gbe
The dream dreamt by a dog always lives in its include.
90. Ori Adetu npete aran, Ori elaran npete ati j‟oba.
Adetu‟s head longs for an Aran cloth, the head of aran seller longs to become king.
91. Abiyamo ota agan, eni nsise ota ole.
A fruitful woman is an arch-enemy of a baren woman, so is a hand-working person to a lazy one.
(F). Entertainment:
92. Eni yo npanu, eni ebi npa nrakun
He that is bellyful flattens his stomach while he that is hungry expands his.
93. O so pe oun le d‟oju tio, eni ko to be bi oba sope o ko mu‟di, eni melo lo ma fi di han lati so pe iro l‟onpa.
He says he can spoil your reputation you reply he cannot; if he says you do not wipe your anus, to how many people will you reveal your bottom to prove him false.
94. Iya nj‟esin, elo m‟ojo, kese ngun ninu, ijanu nje l‟ahon.
The horse is suffering, you say „it knows how to dance‟, the iron is procking its stomach and the rope is biting its tongue.
95. Orisa bi ona ofun ko si, ojojumo ni gbebo.
There is no diety liek Oesophagus, it is everyday that one pays sacrifice to it.
96. Eniti a fi ori re fo agbon kii je ninu re.
He whose head is used to break a coconut doesn‟t eat it.
97. Owe l‟esin oro, bi oro ba s‟onu owe la fi nwa.
A proverb is the horse which is used in tracing lost words.
98. Abo oro la nso fun Omoluabi, bi o ba d‟enu re a di odidi.
Half a word is spoken to a wise man when it gets into his „inside‟ it becomes whole.
99. L‟owel‟owe la nlu ilu agidigbo, ologbon ni i jo omoran ni i mo.
It is proverb by proverb that „agidigbo‟ drum is beaten, only the wise can dance to it and only the
knowledgeable can understand it.
Below is a list of some Yorùbá Proverbs (P) , Literal Translation (L) and Meanings (M):
1.P= Adìẹ funfun kò mọ ara rẹ̀lágbà
L=The white chicken does not realise its age
M=Respect yourself.
2. Ọbẹ̀ kìí gbé inú àgbà mì
The soup does not move round in an elder’s belly
You should be able to keep secrets.
3. À ń pe gbẹ́nàgbẹ́nà ẹyẹ
àkókó ń yọjú
A sculptor is summoned and the woodpecker shows up
Never think too highly of yourself.
4.Díẹ̀ díẹ̀ nimú ẹlẹ́dẹ̀ẹ́ fi ń wọgbà
Little by little is how the pig’s nose enters the yard
Attend to a small problem before it becomes uncontrollable.
5. Ilé ọba tójó ẹwà ló bùsi
The king’s palace that got burnt added beauty to it
Every cloud has a silver lining.
6. Ile eni lati je ekute onidodo –
Literally it means it is in your house you eat a rat with abdomen. The proverb means you don’t put your dirty details out there.
This can be used if you want to tell someone that a family secret shouldn’t be let out especially if it’s not palatable.
7. Owo po lowo mi–
literally it means i have a lot of money but as a proverb it means you are broke.
This can be used when someone is requesting for money and you don’t have enough.
8. Ti o ba nidi obirin oki je kumolu–
literally it means if there is no reason a woman does not bear kumolu but as a proverb it means there is a reason for someone’s behaviour.
This is often used when there is a sudden change in someone’s attitude.
9. O re ota mi –
literally it means my enemy is sick but as a proverb it means the individual is not well.
This is used when someone is ill and is being asked about his health.
10. A tori oja ja, oja ni talo ja ni ekule ohun.
Literally it means we are fighting for oja and oja is asking who is fighting at his backyard but the proverb
means we are trying to defend you yet you are against us or you are compaining about what we are doing to defend you. For instance, this can be used by someone trying to defend you from an evildoer and yet you are against the person or you are complaining about what the person is doing to defend you.
11. Ogbe eru ele ru so ori, ofa ti e lowo–
literally this means you are carrying someone’s else load on your head while holding yours on your hand.
The proverb means you are giving undue attention to someone’s plight without taking care of your own problems. Its the same with saying crying more the bereaved.For example, This can be used by a child struggling to be admitted into a university instead of the parent helping they are busy going all out to help another person’s child to get admission into the university while neglecting their own child.
12. Aje ke lana omo ku leni, tani ko mope aje to ke lana lo kpa–
literally it means a witch cried yesterday and the child died today, who doesn’t know its the witch that cried yesterday that killed the child. The proverbs means a person is responsible for someone’s plight.
This can be used in a situation where Mr A quarrel with Mr B and Mr B threathened to deal with Mr A and the next day Mr A was involved in an accident and it is believed Mr B is responsible for it.
13. Ti isu eni ba ta, afo wo bo je-
literally it means if your yam is ready you cover it and eat. The proverb means when you are blessed you don’t display it to the world.
This can be used for example as an advice to someone who just acquired a new asset and want to show it off on social media.
14. Ma fi bread ko mi lomi obe-
literally this means don’t use your bread to finish my stew.
The proverbs means don’t deceive me with your outlook or your words. For Example, this can be used as a response by a lady to a guy who is poor but has dressed lavishly in order to deceive the girl into thinking he’s rich and accept his proposal.
15. Bami na omo mi kode inu olomo–
literally this means help me beat my child is not from the heart of the parents. The proverb means parents are only pretentious when they tell outsiders to feel free to discipline their child but deep down they don’t want outsiders to discipline their child on their behalf.
This can be used for example, when a mother instructs the teacher to flog her child if he misbehave but comes in to the school to complain bitterly about the teacher flogging her child.
16. Pa kere ti won fi na iya ile obe loke fun iyawo–
literally this means the cane used to beat the senior wife is up there waiting for you the younger wife. The proverbs mean the younger wife will also receive the same bad treatment the senior wife got.
This is used when a man marries a new wife and the new wife is behaving rudely to the older wife.
17. N ko eni o dimeji ki inu bi yan–
literally this means your thing can’t become two and you will be angry. The proverb means there is joy in abundance.
This is used for example, when a man wants to take in a second wife and the man’s family wants to break the news to the wife .
18. Mi o le sare keke ki kolu motor–
Literally this means i can’t run from jaming a Tricycle only to jam a car. The proverbs mean i can’t be running from a little problem only to land myself in a bigger problem.
This can be used for instance, a man who didn’t want to marry a good girl from the city probably because he thinks city girls are wild went and married a naive village girl only to find out she is a prostitute who can’t even bear him a child.
19. Ti iya nla ba gbe ni shonle, kekere a gun ori e–
literally this means if a big fight throws you on the floor the smaller ones will climb youAs
The proverb means when you are faced with life challenge even people who are not up to your status will want to take advantage of you. As an example, this can be used by a woman who was jilted by her rich lover only for her gateman to use that as an opportunity to propose to her.
20. Ale fina sori orule sun-
literally it means you can’t sleep with the roof on fire.
The proverbs means you can’t ignore an issue that poses danger. For eample this can be used by a politician vying for a political position who needs the urgent attention of his political party when he realize that his secret which can pose a danger to his political ambition has been let out of the bag.
21. E ni to wo bata lo mo bi to ti ta–
Literally it means he who wears the shoe knows where it hurts.
The proverb means it’s only the person in a situation that knows how it feels. For example , this can be used by someone who wants out of a relationship.
22. Ibo loti nbo ti o lo kun lo run-
Literally it means where are you coming from that you have no rope on your neck.
The proverb means why are you without a home training. For example this can be used by a parent who the child ‘s friend hardly ever greets.
23. Abo oro la sofun omoluabi to ba de inu re adi odindin–
Literally it means half word is what we tell a child when it gets to his heart it becomes whole. The proverb means a word is enough for the wise. This can be used by parents to emphasize a warning to their child.
24: Bi owo eku ti mo, lo fi bo ju.
As little as the hand of a rat, it uses it, to cover it face.
It means you should not trespass your boundaries.
25. Aja to ba ma sonu ko ki gbo fere olode-
Literally it means a dog that will get lost will not listen to the whistle of the hunter.
The proverb means someone who wants to follow the path of destruction doesn’t listen to advice. This can be used by parents when they warn a stubborn and troublesome child.
26. Ajala ta ni na–
Literally it means who has beaten Ajala.
The proverb mean complaing unnecessarily. This can be used by a staff when his wicked boss his complaing of the unfair treatment he received.
27. Won fo omo re bo re fun re–
literally mean you don’t sacrifice the priest child. The proverb means some people are exempted from the law of the land.
This can be used by a cheifpriest of a village if he’s requested to use his child for atonement for the village.
28. Eti e melo? Ki lo fi ise? Gboro-
Literally this means how many ears do you have? And what do you use them for? to hear.
The proverb means listen attentively. This can be used by a parent giving instruction or warning to his child.
29. Eyin iyawo oni mo eni–
Literally this means the back of the wife will not know mat.
The proverbs means your wife would not be lazy. This is normally said to a newly wed groom.
30. Ta ba nja bi ba ku ko–
Literally it means if we are fighting not to the extent of death.
The proverb means you might be quarrelling with someone but not to the extent of wishing the person death. This is normally said when the person you are quarrelling is experiencing something horrible and you need to visit the person or even help.
Conclusion: From our examination and explication of the sample of Yoruba proverbs, certain insights can be deduced.
First, it is possible to conclude that proverbs pervade and permeate the socio-cultural lifestyle of Yoruba people.
Second, as noted by J.O. Ajibola, in his foreword to Owe Yoruba by Bishop A.B. Akinyele, proverbs can be described as “The poetry and moral science of the Yoruba nation.” Third, and finally, it is clear that Yoruba proverbs are not restricted to any linguistic or literary form. They may be in form of prose or poetry. Hence; it is not uncommon to find some of them as remnants of tales or anecdotes.
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