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

Odot

Ọ̀bẹ ńwólé ara ẹ̀ ó ní òún ḿba àkọ̀ jẹ́.
The knife is destroying its own home, it says it is ruining the sheath.
(Said of people whose actions will hurt them more than they will hurt other people.)
This is a variant of Idà ńwólé ara-a ẹ̀ . . .

Ọbẹ̀ tí baálé kì í jẹ, ìyálé ilé kì í sè é.
The sort of stew the man of the house will not eat, the woman of the house should not cook.
(One should not do what one knows one's comrades hate.)

Ọ̀dẹ̀ ọmọ ńfi ìdò ṣeré.
An idiot child that plays with ìdò flowers.
(A simpleton does not know the value of anything.)

Ọ̀dẹ̀dẹ̀ ò gba òró, àfi abẹ́ ọdán.
The porch does not accommodate standing people; only the shade of the (ọdán) banyan tree does.
(An invitation to repair to another place outside other people's earshot to discuss confidential matters.)

Ọ̀fàfà fohùn ṣakin.
The tree-bear wins renown with its voice.
(The loud person wins attention.)

Ọgbọ́n a-dákọ-kéré ò tó ti a-yọwó-má-rà.
The cunning of the person who skimps on the measure of her corn meal is not as great as that of the would-be purchaser who refuses to buy.
(One does not have to patronize a dishonest trader.)

Ọgbọ́n dùn-ún gbọ́n; ìmọ́ dùn-ún mọ̀.
Wisdom is a good thing to have; knowledge is a good thing to have.
(Always seek wisdom and knowledge.)

Ọgbọ́n ju agbára.
Wisdom is greater than strength.
(Always prefer wisdom to strength.)

Ọgbọ́n kì í tán.
Wisdom is never used up.
(There will always be a place and some use for wisdom.)

Ọgbọn la fi ńgbé ayé.
One needs wisdom to live in this world.
(Wisdom is indispensable.)

Ọgbọ́n lajá fi ńpa ìkokò bọ Ifá.
It is cunning that the dog employs in order to sacrifice a wolf to Ifá.
(A cunning person can get the better of people far more powerful than he.)

Ọgbọ́n ní ńṣẹgun; ìmọ̀ràn ní ńṣẹ́ ẹ̀tẹ̀.
Cunning wins battles; knowledge defeats plots.
(Cunning and knowledge will help one prevail.)

Ọgbọ́n ọlọgbọ́n la fi ńṣọgbọ́n, ìmọ̀ràn ẹnìkan ò tọ́ bọ̀rọ̀.
One learns wisdom from other people's wisdom one person's knowledge does not amount to anything.

Ọgbọ́n ọlọgbọ́n ò jẹ́ ká pe àgbà ní wèrè.
Other people's wisdom saves the elder from being called a lunatic.
(The person who can learn from others will avoid a lot of embarrassment.)

Ọgbọ́n tí ahún gbọ́n, ẹ̀hìn ni yó máa tọ ti ìgbín.
The cunning that the tortoise has will always rank behind that of the snail.
(Some people cannot hope to be more cunning than some others.)

Ọgbọ́n tí ọ̀pọ̀lọ́ fi pa ẹfọ̀n ló fi ńjẹ ẹ́.
The same cunning with which the toad killed the buffalo will show it how to eat the prey.
(If a person has proved himself capable of doing the impossible, one should not doubt that he can accomplish another.)

Ọgbọọgbọ́n làgbàlagbà-á fi ńsá fún ẹranlá.
It is with cunning that a grown man runs away from a bull.
(A grown person should know how to avoid disaster without losing face.)

Ọjọ́ eré là ńjiyàn ohun.
It is on a playful occasion that one argues about matters.
(Arguments conducted in jest conceal some serious import.)

Ọjọ́ tíìlù-ú bá ńlu onílù, iṣẹ́ mìíràn-án yá.
The day the drum begins to beat the drummer is the day he should seek another employment.
(One should know when to abandon an unprofitable proposition.)

Ọjọ́ tí olówó ńṣẹbọ ni à-wà-jẹ-wà-mu ìwọ̀fà.
The day the person who did the hiring makes a sacrifice is the day the hired hand eats and drinks.
(The poor will eat when the rich provide a feast.)

Ọ̀kẹ́rẹ́ ńsunkún agbádá; èyí tí àjàò-ó dá léṣìí kí ló fi ṣe?Ṣebí igi ló fi ngùn.
The squirrel weeps for want of a stately garment; the garment the àjàò bird made last year, what did it do with it? Was it not tree climbing it used the garment for?
(It is silly to hanker for something one cannot use anyway.)

Ọkọ́ ọlọ́kọ́ la fi ńgbọ́n èkìtì.
It is other people's hoe that one uses to clear a mound of rubbish.
(One is usually more respectful of one's own property than of others'.)

Ọ̀kọ̀ọ̀kan là ńyọ ẹsẹ̀ lábàtà.
One at a time is how one extricates one's feet from a mire.
(The best way to approach a problem is systematically.)
Compare Ọ̀kọ̀ọ̀kan là ńyọ ẹsẹ̀ lábàtà. The following entry is a variant.

Ọ̀kọ̀ọ̀kan là ńyọ ẹsẹ̀ lẹ́kù.
One at a time is how one removes one's legs from a masquerade costume.
(The best way to approach a problem is systematically.)
Compare Ọ̀kọ̀ọ̀kan là ńyọ ẹsẹ̀ lábàtà.

Ọkùnrin jẹ́jẹ́ a-bìwà-kunkun.
An easy-going man's gentle mien hides a strong disposition.
(The quiet type is often a tough customer.)

Ọlọ ò lọ ló dé Ìbarà?Ìbarà a máa ṣe ilé ọlọ?
If the grindstone did not move, how did it get to Ìbarà? Is Ìbarà the home of grindstones?
People do not travel from home without some reason.) [105]

Ọlọ́gbọ́n dorí ẹja mú; òmùgọ́ dìrù-u ẹ̀ mú.
The wise person grabs a fish by the head; the fool grabs it by the tail fin.
(The wise person knows better than a fool the best way to handle a situation.)

Ọlọ́gbọ́n jẹni bí ẹmùrẹ́n; aṣiwèré jẹni bí ìgbọ̀ngbọ̀n.
The wise person bites one like a mosquito; the mad person bites one like a gadfly.
(Cautiousness will get one to one's goal far more successfully than brashness.)

Ọlọgbọ́n ló lè mọ àdììtú èdè.
Only a wise person can decipher the meaning of speech.
(The deep meanings and nuances of an utterance are for the wise only to understand.)

Ọlọgbọ́n ńdẹ ihò, ọ̀mọ̀rànán dúró tì í; ọlọgbọ́n ní “Háà, ó jáde!”Ọ̀mọ̀rán ní “Háà, mo kì í!”Ọlọgbọ́n ní “Kí lo kì?” Ọ̀mọ̀rán ní “Kí nìwọ náà-á ló jáde?”
The cunning man is watching a hole, and the knowledgeable person is standing by him; the cunning man exclaims, “Ha, it has sprung out!” The knowledgeable person responds, “Ha, I have grabbed it!” The cunning person asks, “What did you grab?” The knowledgeable person asks in turn, “What did you say sprang out?”
(Two matched wits are in contest.)

Ọlọgbọ́n ni yó jogún ògo; aṣiwèrè ni yó ru ìtìjú wálé.
The wise child will inherit glory; the idiot child will bring shame home with him.
(A wise child is to be preferred to an idiot.)

Ọlọgbọ́n ọmọ ní ḿmú inú-u bàbá ẹ̀ dùn; aṣiwèrè ọmọ ní ḿba inú ìyá ẹ̀ jẹ́.
A wise child gladdens the heart of his father; an imbecile of a child saddens the heart of his mother.
(Every parent would prefer a wise child to an idiot.)

Ọlọ́jà kì í wípé kọ́jà ó tú.
The owner of the market never wishes the market to be disrupted.
(People always want the best outcome for their ventures.)

Ọlọ́tí kì í mọ ọmọ ẹ̀ lólè
The wine seller never realizes that his child is a thief.
(One is always blind to the flaws of those one loves.) [106]

Ọlọ́tọ̀ọ́ ní tòun ọ̀tọ̀; ìyá ẹ̀-ẹ́ kú nílé, o gbé e lọ sin sóko.
Ọlọ́tọ̀ says his ways are different; his mother dies at home and he takes her to the farm for burial.
(The unconventional person will always do things differently.) [107]

Ọmọ atiro tó ra bàtà fún bàbá ẹ̀, ọ̀rọ̀ ló fẹ́ gbọ́.
The child of a cripple who bought shoes for his father is asking for a stern lecture.
(One must not be thoughtless in one's actions.)

Ọmọ ẹní dàra, bí-i ká fi ṣaya kọ́.
One's child may be beautiful, but one cannot make her one's wife.
(Not all attractive propositions can be pursued.)

Ọmọ ẹni ẹlẹni ò jọ ọmọ ẹni; ọmọ eni ì-bá jiyán, ọmọ ẹni ẹlẹ́ni a jẹ̀kọ.
Other people's children are not like one's own; when one's child eats pounded yams, other people's children will eat corn meal loaf.
(One always favors one's own children over those of others.) [108]

Ọmọ ẹni kì í gbọnsẹ̀ ká fi eèsún nù ú nídìí.
One does not, after one's child defecates, wipe the child's anus with the abrasive elephant grass.
(One does not deliberately injure those who look to one for protection.)

Ọmọ iná là ńrán síná.
It is the child of fire that one sends on an errand to fire.
(It is best to match the remedy to the problem.)

“Ọmọ-ọ̀ mi ò yó” la mọ̀; “ọmọ-ọ̀ mí yó, ṣùgbọ́n kò rí sáárá fẹ́,” a ò mọ ìyẹn.
“My child did not have enough to eat,” we understand; “My child had enough to eat but had no snuff to snort,” that we do not understand.
(People should care for their children, not spoil them with over-indulgence.)

Ọmọ tí ò ní baba kì í jìjà ẹ̀bi.
A fatherless child should not engage in an unjust fight.
(Never provoke trouble unless you have strong backers.)
Compare Ọmọ tí ò níyàá kì í dégbò ẹ̀hìn.

Ọmọdé kékeré ò mọ ogun, ó ní kógun ó wá, ó ní bógún bá dé òun a kó síyàrá ìyá òun.
A small child does not know what war is like, hence, he says that war should break out, for when it does he will go hide in his mother's room.
(Ignorance often leads people to bite off much more than they can chew.)

Ọmọdé kì í mọ àkókò tí kúrò-kúròó fi ńkúrò.
A small child never knows when kúròkúrò takes its leave.
(Youth is a stranger to etiquette or protocol.) [109]

Ọmọde kì í mọ ìtàn, kó mọ à-gbọ́-wí, kó mọ ọjọ́ tí a ṣe ẹ̀dá òun.
A child does not know so much history and know so much hearsay that it knows the day of its creation.
(However knowledgeable a youth might be, some deep knowledge would be beyond him.)

Ọmọdé kì í mọ ori-í jẹ kó má rá a lẹ́nu.
A child is never so careful about eating corn meal that it does not smear the meal on its mouth.
(A youth may be clever, but he will inevitably make some mistakes.)

Ọmọdé kì í ní ina níle kí tòde má jòó o.
A child does not have fire at home and therefore escape being burned by the fire abroad.
(Being secure and well respected in one's home does not save one from vicissitudes outside the home.)

Ọmọdé mọ sáárá, ṣùgbọ́n kò mọ àlọ̀yí.
A child knows snuff, but does not know how to grind and turn the tobacco.
(A child is good at consuming, but not at procuring.)

Ọmọdé ní wọ́n ńjẹ igún, bàbá ẹ̀-ẹ́ ní wọn kì í jẹ ẹ́; ó ní ẹnìkán jẹ ẹ́ rí lójú òun; bàbá ẹ̀-ẹ́ ní ta ni? Ó ní ẹni náà ò sí.
A child says that people do eat vultures, and its father says people do not; the child says someone did eat a vulture in its presence; its father asks, who? The child says the person is dead.
(The youth who attempts to challenge the wisdom of the elders will find himself tripped by his own mouth.) [110]

Ọmọdé ò mẹ̀fọ́, ó ńpè é légbògi.
A child does not recognize a vegetable and calls it medicine.
(An uninformed person will inevitably make a fool of him/herself.)
Compare the following two entries.

Ọmọdé ò mọ oògùn, ó ńpè é lẹ́fọ̀o?; kò mọ̀ pé ikú tó pa baba òun ni.
A child does not know medicine and he therefore calls it vegetables; it does not recognize it as what killed its father.
(People may call disasters on their own heads out of ignorance.)
Compare the previous and the following entries.

Ọmọdé ò moògùn ó ńpè é lẹ́gùn-ún.
A child does not know medicine and says it is a thorn.
(The ignorant person knows not the value of anything.) [111]
Compare the previous two entries.

Ọmọdé yìí, máa wò mí lójú, ẹni (tí) a bá lọ sóde là ńwò lójú.
Child, keep your eyes on me; one keeps one's eyes on the person who takes one visiting.
(Always pay attention to what your guide and instructor does and tells you to do.)

Ọ̀mọ̀ràn ní ḿmọ oyún ìgbín.
Only a sage knows the pregnancy of a snail.
(Deep wisdom is the gift of only a select few.)

Ọ̀pá gbóńgbó ní nṣíwájú agbọ́ọni.
It is a small walking-stick that goes before the person who walks a path overhung with foliage that is wet with morning dew.
(One uses the tools or weapons at one's disposal to tackle the challenges that confront one.)

Ọpẹ́ ló yẹ ẹrú.
Gratitude is what befits the slave.
(People should be grateful for whatever charity they receive.)

Ọ̀pẹ̀lẹ̀ èèyàn, bí a ò bá gbé e lulẹ̀, kò níí lè fọhùn ire.
A person who is like the divining string: unless you throw him down he will not talk sense.
(Some people respond only to force.) [112]

Ọ̀pọ̀lọ́ ní kéjò máa kálọ; ìjà òún di ojú ọ̀nà.
The toad tells the snake to follow it, for it does not fight except by the roadside.
(Weaklings always make sure that saviors are around before they get into a fight.)

Ọ̀pọ̀lọ́ ní òún lè sín ìlẹ̀kẹ̀; ta ní jẹ́ fi ìlẹ̀kẹ̀ ọ̀pọ̀lọ́ sídìí ọmọ-ọ ẹ̀?
The toad boasts that it knows how to string beads; who, though, would put a toad's beads around his child's waist?
(Not just anything will do for discriminating people.)

Ọ̀pọ̀lọ̀ ńyan káńdú-kàǹdù-káńdú lóju ẹlẹ́gùúsí; ẹlẹ́gùúsí ò gbọdọ̀ yí i lata.
The toad struts nonchalantly before the person cooking ẹ̀gúsí stew; the person cooking the ẹ̀gúsí stew will never add it to the ingredients.
(A person outside one's jurisdiction may well taunt one.)

Ọ̀pọ̀lọ́ ò mọ̀nà odò, ó dà á sí àwàdà.
The toad does not know the way to the stream and turns matters into a jest.
(When one is stumped, one covers one's embarrassment with laughter.)

Ọ̀pọ̀lọpọ̀ òjò ní ńlé eégún wọlé kẹri-kẹri.
It is a deluge that chases the eégún masquerader indoors indefinitely.
(When problems become overwhelming one has no choice but to succumb to them.)

Ọ̀ràn kan la fi ńṣòfin ọ̀kan.
One problem serves as the basis for a law that will apply to another case.
(Experience serves as a precedence for future occurrences.)

Ọ̀ràn ọlọ́ràn la fi ńkọ́gbọ́n.
From other people's problems one learns wisdom.
(One should learn from other people's vicissitudes.)

Ọ̀ràn tí ò sunwọ̀n, konko ǹṣojú.
A matter that is unpalatable hardens the eyes.
(When one is in the wrong one hides behind braggadocio.)

Ọ̀rọ̀ kì í gbórín ká fi ọ̀bẹ bù ú, ẹnu la fi ńwí i.
A problem is not so formidable that one attacks it with a knife; one tackles it with the mouth.
(The weightiest problem is resolvable through discussion and negotiation.)

Ọ̀rọ̀ la fi ńjẹ omitooro ọ̀rọ̀.
Words are the things with which to savor the delicious broth of words.
(It is with words that one resolves all problems.)

Ọ̀rọ̀-ọ́ ni òun ò nílé; ibi tí wọ́n bá rí ni wọ́n ti ńsọ òun.
Discourse says it has no home; people engage in it wherever they please.
(Any place is a good place for an exchange of views.)

Ọ̀rọ̀ rere ní ńyọ obì lápò; ọ̀rọ̀ búburú ní ńyọ ọfà lápó.
Good talk brings the kola-nut out of the pouch; provocative talk draws the arrow out of th quiver.
(Judicious language defuses problems, while thoughtless talk aggravates them.)

Ọ̀rọ̀ tí ọlọgbọ́n bá sọ, ẹnu aṣiwèrè la ti ńgbọ́ ọ.
Whatever a wiseman says will be heard repeated by the nitwit.
(Romour mongers always distort the news they hear from reliable sources.)

Ọ̀rọ̀ tó dojú rú di ti ọlọ́rọ̀, ayé á dẹ̀hìn.
A problem that is too complicated to resolve becomes the sole responsibility of the person concerned; the world leaves him/her to his/her devices.
(People will help one only so far; in the end each person must confront his/her problems alone.)

Ọsán gbé ojú ọrun le kókó; bó bá wọ odò, a di ọ̀-rọ̀-pọ̀jọ̀-pọ̀jọ̀.
The bow-string is taut while it remains on the bow; dipped into the river it becomes very soft indeed.
(One thrives on one's home ground where conditions are ideal; in hostile territory one becomes helpless.)

Ọ̀sán ọ̀run ò pọ́n; ẹni tó bá yá kó máa bá tiẹ̀ lọ.
It is not yet noon time in heaven; whoever is anxious to get there may go ahead by himself/herself.
(One is not eager to join others in deadly adventures.) [113]

Ọwọ́ aṣiwèrè ni a gbé ḿbá apá yíya.
It is in the hands of an imbecile that one finds a severed arm.
(Simple-minded people do not know how to cover their tracks or get rid of the evidence.)

Ọ̀wọ̀-ọ kókó la fi ńwọ igi; ọ̀wọ̀ òrìṣà la fi ńwọ àfín.
The regard one has for the knob is the one with which one clothes the tree; the regard one has for the gods is the same that one invests the albino with.
(One extends the same regard one has for certain people to those associated with them.) [114]

105. The play is on the syllable lọ (which means “to go”) in the word ọlọ, grindstone.  [Back to text]

106. The wine seller leaves his child in charge, and does not realize that he has been cutting it with water.  [Back to text]

107. Ọlọ́tọ̀ means “One who is different.”  [Back to text]

108. The assumption, of course, is that the mother has charge of her own children and others'.  [Back to text]

109. “Kúrò” means “leave,” or “depart.” Kúrò-kúrò,” in accordance with Yorùbá word formation would thus mean “one who departs.” The idea here is that the child does not know the right time to leave a place.  [Back to text]

110. The phrase kò sí in Yoruba means “there is none” or “there is not . . .,” and when attached predicatively to a person it is a euphemism that the person is dead. In this case the statement that the person died does double duty in that it also literally supports the father's assertion.  [Back to text]

111. Oògun may refer to medicine or to charms. Much of Yoruba medicine is herbal; one can imagine a child who sees only thorns where a person knowledgeable about herbs would see a potent source of medicine.  [Back to text]

112. Ọ̀pẹ̀lẹ̀ is the string the Ifá priest (babaláwo) divines with; it is cast on the ground, and the pattern of the nuts strung on it read.  [Back to text]

113. Noon time is considered the proper time after which one may pay a visit.  [Back to text]

114. The knob is the toughest part of any tree. The albino, like other so-called afflicted people, is a special ward of the gods.  [Back to text]