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

O

Ó bọ́ lọ́wọ́ iyọ̀ ó dòbu.
Salt loses its good quality and becomes like saltpeter.
(A person who has been written off loses all regard.) [71]
See the next entry.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Owó ẹ̀yẹ ò sú ẹni-í san; tọ̀ràn ni ò súnwọ̀n.
People have no difficulty paying the money for glorious events; it is the money for trouble that is unpleasant to pay.
(The trouble one goes into for honorable purposes are really a pleasure, not so the trouble to extricate oneself from problems.)

71. When the Yoruba have written someone off are irremediably worthless they say, “Óọ́ b lọ́wọ́ ẹ̀” (It has all slipped from his/her hands.)  [Back to text]

72. Black eyed peas eaten for dinner cause heart burn and great thirst.  [Back to text]

73. Pàkọ̀kọ̀ is a very minor eégún (masquerader) as distinct from the major ones that strike terror into people.  [Back to text]

75. Aláàńtètè is a type of cricket.  [Back to text]

76. A tag to the proverb goes: Bó bá yẹ ẹ́, tẹni tí ńfà á ńkọ́? (Even if it does, what about the person pulling it?)  [Back to text]

78. The use of afà and èro for hive (nest) and honey is non-standard Yoruba.  [Back to text]

79. The omele is the smallest drum in the dùndún ensemble, and it is usually played by an apprentice drummer.  [Back to text]

80. The bàtá drum and ensemble are associated with traditional deities and their worship, and therefore out of bounds in a mosque.  [Back to text]

81. Ṣàngó worshippers wear skirts, and good Ṣàngó dancing requires skirt shaking.  [Back to text]

82. “Orí ẹẹ́ fọ́!” (Your head is split) is an insult.  [Back to text]

83. Elders often sit on cowhides when they relax or adjudicate disputes.  [Back to text]

84. The proverb assumes that co-wives would not ordinarily extend generosity towards the children of other co-wives.  [Back to text]

85. Ọlọ́jọ́ (Owner of the day) is another designation for God.  [Back to text]