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

A

A di gàárì sílẹ̀ ewúrẹ́ ńyọjú; ẹrù ìran rẹ̀ ni?
We prepare the saddle, and the goat presents itself; is it a burden for the lineage of goats?
(Goats that know their place do not offer their backs to be saddled.)
This is a variant of A gbé gàárì ọmọ ewúrẹ́ ńrojú . . .

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

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

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

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

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

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

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

A kì í bọ òrìṣà lójú ọ̀fọ́n-ọ̀n; bó bá dalẹ́ a máa tú pẹpẹ.
One does not sacrifice to a god in the presence of a house rat; otherwise, when night falls it invades the rafter shelves.
(Do not do things that might constitute temptation to others.)

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

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

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

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

A kì í dé Màrọ́kọ́ sin ẹlẹ́jọ́.
One does not arrive at Màrọ́kọ́ ahead of the litigant.
(One should not take charge of other people's business.) [1]

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

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

A kì í fi orí wé oríi Mokúṣiré; bí Mokú kú láàárọ̀ a jí lálẹ́.
One does not liken one's fortune to Mokúṣiré's; if Mokú dies in the morning. he resurrects at night.
(Never emulate people who know tricks you don't.) [2]

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

A kì í ṣíwájú ẹlẹ́èẹ́dẹ́.
One does not conclude for the person who says “Ẹ̀ẹ́dẹ́ . . .”
(Never presume to know what someone else intends to say.) [3]

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

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

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

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

À ḿbẹ̀rù alájá, ajá ṣebí òun là ḿbẹ̀rù.
One shows deference to the dog's owner, and the dog thinks the deference is to it. [4]
(A person who has a powerful patron mistakenly believes that the respect he enjoys from others is due to his or her own qualities, whereas it is reflected from the patron.)

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

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

A ní Tanlúkú ò mọ̀-ọ́ jó, Tàǹlukú wá gbè é lẹ́sẹ̀.
People say that Tanlúkú is a poor dancer, and Tanlùkù comes to his aid.
(A person who is as helpless as the person in trouble should not offer to rescue him/her.) [5]

À ńjá ìbàǹtẹ́ ẹ̀ lẹ́hìn, ó ńjá tará iwájú.
His loincloth is being stripped from behind, yet he is stripping those of the people ahead of him.
(Attacks on him do not stop him from belaboring his enemies.) [6]

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

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

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

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

A ò lóbìnrin à ńdá oóyọ́ sí; bí a bá dá oóyọ́ sí ewúrẹ́ ni yó jẹ ẹ́.
Without having a wife a person spares oóyọ́ [7] to grow; if it flourishes it is destined to be food for goats.
(The vegetable is used in stews, and stews are for wives to cook.)

A ò mọ ohun tí eléwé-e gbégbé ńtà kó tó sọ pé ọjà ò tà.
One does not know what the seller of gbégbé leaves was selling before she started complaining about the slow market.
(The seller of goods nobody wants blames her fortune on the slow market.) [8]
This is a variant of Kí ni eléwé-e-gbégbé . . .

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

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

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

A rígi lóko ká tó fi ọ̀mọ̀ gbẹ́ ìlù.
We saw other trees in the bush before we settled on ọ̀mọ̀ [9] for making drums.
(One should never presume to be the only possible answer to every challenge.) [10]

A sìnkú tán, alugbá ò lọ́ ó fẹ́ ṣúpó ni?
The funeral is over, but the calabash beater does not take his leave; does he want to inherit a wife?
(This proverb has the same import as, A kúnlẹ̀, a pàgbò . . . ) [11]

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

A-báni-gbé kì í yáná; a-bọ̀rìṣà kì í sun òtútù; ẹyin gẹ́gẹ́ kì í gbé àwùjọ́; ilé kannáà ni wọ́n kọ́ fún àwọn mẹ́tẹ̀ẹ̀ta.
A guest does not warm himself by the fire; a priest or priestess does not sleep in the cold; a delicate egg does not live in a crowd; the same house was built for all three.
(Know yourself and your place.) [12]

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

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

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

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

Aboyún kì í jó bẹ̀m̀bẹ́; a-bodò-ikùn-kẹ̀rẹ̀bẹ̀tẹ̀.
A pregnant woman does not dance to bẹ̀m̀bẹ́ music; pendulous-stomached woman.
(One should match one's actions to one's circumstances.) [13]

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

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

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

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

Àbúrò rẹ ńdáṣọ fún ọ, o ní o ò lo elékuru; ta ní ńlo alákàrà?
Your junior brother (or sister) buys clothing for you, and you say you will not wear anything with bean-grits patterns; who has the right to opt for clothing with a bean-fritter patterns?
(One should act in accordance to one's station in life.) [14]
Compare Ẹni tí a bá ńdáṣọ fún kì í ka èèwọ̀.

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

Adìẹ funfun ò mọ ara ẹ̀ lágbà.
The white chicken does not recognize itself as an elder.
(One should act one's age always.) [15]

Adìẹ ò bí yọyọ kú yọ̀.
A chicken does not give birth to a multitude of chicks and die of the exertion.
(Children should not be the death of their parents.) [16]

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

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

Adígbọ́nránkú ńfikú ṣeré.
Death-feigning-beetle flirts with death.
(If one persists in flirting with disaster, disaster is liable to befall one.) [17]

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

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

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

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

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

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

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

Afínjú ní ńjẹ iwọ; ọ̀mọ̀ràn ní ńjẹ obì; màrí-màjẹ ní ńjẹ awùsá.
It is a finicky person that eats iwọ; [18] it is a sagacious person that eats kolanut; it is someone not squeamish about what he eats that eats awùsá. [19]
(People are what they eat; each to his/her own taste.)

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

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

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

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

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

A-fọ́nú-fọ́ra ní ńfi òṣì jó bàtá.
It is a person who is both incapable of thought and shameless that dances to bàtá music while in poverty.
(Know your place and live according to your circumstances.) [20]

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

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

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

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

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

Àgbà kì í fàárọ̀ họ ìdí kó má kan funfun.
A grown person does not scratch his buttocks in the early morning without showing some whiteness.
(Improper behaviour brings disgrace.) [21]

Àgbà kì í ṣerée kí-ló-bá-yìí-wá?
An elderly person does not engage in the type of play that provokes the comment, “What brought all this about?” [22]
(Elders should show decorum.)
See Àgbàlagbà kì í yọ ayọ̀-ọ kí-ló-báyìí-wa?

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

Àgbà kì í wà lọ́jà kórí ọmọ titun wọ́.
An elder is not present at a market and permit a child's head to rest askew.
(Elders must not permit untowards happenings in their presence.) [23]

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

Àgbà tí kò lẹ́sẹ̀ nílẹ̀ a lọ́gbọ́n nínú.
An elder that has no substance should have cunning.
(One should know one's limitations and how to compensate for them.) [24]

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

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

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

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

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

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

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

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

Àgbààgbà ìlú ò lè péjọ kí wọn ó jẹ ìfun òkété, àfi iyán àná.
The elders of the town will not assemble and eat the intestines of a bush-rat, only stale pounded yams.
(People should behave in ways that befit their station.) [25]

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

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

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

Àgbàlagbà kì í wẹwọ́ tán kó ní òun ó jẹ si.
An elder does not wash his hand and then decide to eat more.
(An elder should know his mind.) [26]

Àgbàlagbà kì í yọ ayọ̀-ọ kí-ló-báyìí-wá?
An elder does not rejoice in a manner that would provoke, “What brought all this about?”
(Moderation and decorum in everything.) [27]
Compare Àgbà kì í ṣerée kí-ló-bá-yìí-wá?

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

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

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

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

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

Àgbéré àwòdì ní ńní òun ó jẹ ìgbín.
It is an overreaching kite that proposes to eat snails.
(Know your limits.) [28]
See Àwòdì òkè tí ńwòkaraun kọ̀rọ̀ . . .

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

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

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

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

Àì-jọnilójú lọ́sàn-án ní ḿmúni jarunpá luni lóru.
Lack of regard for a person during the day makes one kick the person during the night as one tosses restlessly in sleep.
(Familiarity breeds contempt.) [29]

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

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

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

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

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

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

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

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

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

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

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

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

Ajá ò gbọdọ̀ dé mọ́ṣáláṣí ìkókò ṣàlùwàlá.
A dog dares not go to a wolf's mosque to make ablutions.
(One should not exceed one's station.) [30]

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

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

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

Àjàjà ṣoge àparò, abàyà kelú.
The uncharacteristically spruced up partridge swells its chest.
(The nouveau riche always goes to extremes in consumption.) [31]

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

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

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

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

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

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

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

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

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

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

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

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

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

Àkókó inú igbó ní àwọ́n lè gbẹ́ odó; ọ̀pọ̀lọ́ lódòó ní àwọ́n lè lọ́ ìlẹ̀kẹ̀; awúrebé ní àwọ́n lè hun aṣọ.
Woodpeckers in the forest say they can carve mortars, frogs in the stream say they can string beads, and awúrebe say they can weave cloth.
(Misplaced self-confidence leads the creatures into empty boasts.) [32]

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

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

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

Aládàá lo làṣẹ àro.
It is the owner of the machete who exercises authority over mutual laborers.
(One yields authority to one's host, or the owner of the property.) [33]

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

A-lu-dùndún kì í dárin.
The dùndún player does not lead a song.
(A subordinate does not set policy.) [34]

Àmọ̀tẹ́kùn-ún fara jọ ẹkùn, kò lè ṣe bí ẹkùn.
The àmọ̀tẹ́kùn looks like a leopard, but it cannot do what a leopard can do.
(Looking a part does not indicate an ability to play the part.) [35]

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

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

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

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

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

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

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

Àpọ́nlé ni “Fọ́maàn”; ẹnìkan ò lè ṣe èèyàn mẹ́rin.
Calling a person a foreman is only a mark of respect; nobody can be four men.
(People whose positions earn them respect should not forget themselves, or people would forget their positions.)
See the preceding entry. [36]

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Àwúrèbeé ní òún lè yẹ̀nà; ta ní jẹ́ tọ ọ̀nà àwúrèbe?
Àwúrebe says it can make a path; who would wish to follow a path it makes?
(One should not offer one's services where one's abilities are inadequate.) [37]

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

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

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

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

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

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

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

1. Màrọ́kọ́ is a place name and the site of a court.  [Back to text]

2. The name Mokúṣiré means “I play at dying.”  [Back to text]

3. In Yorùbá numeration “ẹ̀ẹ́dẹ́ . . .” indicates a certain amount (or figure) “less than ...”; “ẹ̀ẹ́dógún,” for instance, is fifteen (five less than twenty), while “ẹ̀ẹ́dẹ́gbẹ̀rin” is seven hundred (one hundred less than eight hundred.).  [Back to text]

4. In Yoruba usage one would not use personal pronouns to refer to animals, even though Yoruba pronouns are not differentiated by gender.  [Back to text]

5. As the names suggest, the one is a virtual clone of the other; the aid the one offers will not make the other any better as a dancer.  [Back to text]

6. The proverb recalls the oríkì of Ògèdèm̀gbé, the 19th century Ìjèṣà warrior, which says, À ńlé e bọ̀ lẹ́hìn, ó ńlé ará iwájú lọ (He is being pursued from behind, and yet he is in pursuit of people in front.)  [Back to text]

7. Corcchorus Olitorius (Jew's Mallow) (Tiliaceae). See Abraham, 533.  [Back to text]

8. Gbégbé leaves are used for making charms that enable the user to transport himself instantly over long distances.  [Back to text]

9. Cordia Millenii (Boraginaceae), used for making bẹ̀m̀bẹ́ drums.  [Back to text]

10. Other trees may feel superior to ọ̀mọ̀ in other regards, but they cannot beat it as drum material.  [Back to text]

11. The calabash beater is someone employed to clear evil spirits ahead of the funeral procession by means of the charm-laden calabash.)  [Back to text]

12. All three propositions are similar; they indicate conditions that are inappropriate: that a visitor take over the seat by the fireplace, that the priest or priestess be without shelter, or that delicate eggs be crushed together.  [Back to text]

13. Bẹ̀m̀bẹ́ is a type of music named after the bass drum that it employs. The dancing to this type of music is close to stomping.  [Back to text]

14. Presumably ékuru is less desirable a meal than àkàrà; but the beggar cannot (or should not) presume to exercise a choice.  [Back to text]

15. White hair is associated with age, and the chicken's white feathers compare with white hair. The chicken, of course, is unaware of the implications of age among humans.  [Back to text]

16. The proverb was obviously suggested by the usual description of chickens as ọlọ́mọ-yọyọ, mother of a flock of chicks.  [Back to text]

17. The beetle in question plays dead whenever it is touched.  [Back to text]

18. Some substance from the brimstone tree, òrúwọ, whose sap is used in weaning children from breast-feeding, because of its bitterness. (See Abraham, p. 489.)  [Back to text]

19. The fruit of the vine, Tetracarpidium Conophorum. The English name by which people refer to it is walnut.  [Back to text]

20. The type of music is reserved for affluent people.  [Back to text]

21. The dry skin will be chaffed.  [Back to text]

22. This is identical in intent with, Àgbàlagbà kì í yọ ayọ̀-ọ kílóbáyìíwa?  [Back to text]

23. Babies are carried on their mothers' backs. When they fall asleep their heads may loll crookedly. Since the mothers cannot see behind them, responsible people are required to call their attention to the babies' crooked postures.  [Back to text]

24. The phrase, ní ẹsẹ̀ nílẹ̀, literally “to have feet on the ground,” means to have substance or influence.  [Back to text]

25. The prescription of stale pounded yams is a humorous twist, since even that is not the type of food that self-respecting people would choose to eat, although it is certainly better than rat intestines.  [Back to text]

26. Traditionally the Yoruba eat with their fingers, and washing one's hand after eating is a sign that one is done.  [Back to text]

27. This is identical in intent with, Àgbà kì í ṣeré-e kílóbáyìíwa?  [Back to text]

28. The kite is notorious for swooping down to grab chicks with its talons. The snail's hard shell makes it invulnerable to the bird.  [Back to text]

29. It is sometimes necessary for a person to share a sleeping mat with a superior. If one was in awe of the superior one would not forget oneself even in sleep.  [Back to text]

30. The proverb has added force because dogs are considered unclean by muslims, and they are not allowed near mosques. See, Ta ní ńjájá ní mọ́ṣáláṣí?  [Back to text]

31. For some reason the Yoruba consider the partridge an unfortunate and lowly bird.  [Back to text]

32. The woodpecker's habit has some slight resemblance to the carving of mortars, the eggs of frogs have some slight resemblance to strung beads, and the action of awúrebe resembles weaving, but in each case the product is not quite what humans have in mind.  [Back to text]

33. The owner of the machete in this case is the person on whose farm the mutual-help workers are engaged on this occasion. In the traditional mutual-help arrangement, the owner of the farm being worked on is the person in authority.  [Back to text]

34. Dùndún is a minor drum in the traditional “talking drum” ensemble.  [Back to text]

35. Àmọ̀tẹ́kùn is a type of leopard that the Yoruba consider inferior to the real leopard.  [Back to text]

37. The reference is apparently to an insect that makes paths in the sand.  [Back to text]