Part 3: On cageyness, caution, moderation, patience, and prudence

Edot

Ẹ pa Ayéjẹ́nkú, ẹ pa Ìyálóde Aníwúrà; ìgbà tí ẹ pa Ìyápọ̀ ẹ gbàgbé ogun.
You killed Ayejenku and killed Iyalode Aniwura; but when you killed Iyapọ you forgot about wars.
(Past misbehaviors might have gone unpunished, but the latest will have dire repercussions.) [30]

Ẹ̀bi alábaun kì í gbèé dẹ̀bi àna-a rẹ̀.
The Tortoise's guilt is not long in becoming that of his parent-in-law's.
(Incommensurate retaliation soon transfers public sympathy from the aggrieved person to the culprit.)
See Àlọ ti alábaun . . .

Ẹ̀bìtì ò peèrà tó ṣe pẹ̀lẹ́pẹ̀lẹ́; ẹnu ẹni níńpani.
A trap does not kill an ant that is cautious; it's one's mouth that turns out to be one's death.
(The cautious will live long on the earth; the incautious engineers his or her own death.)

Ẹ̀bìtì tí ò kún ẹmọ́ lójú, òun ní ńyí i lẹ́pọ̀n sẹ́hìn.
It is a trap that the giant rat disdains that wrenches its testicles backwards.
(Dangers that one belittles are liable to cause great havoc.)

Ẹ̀gbá mọ̀dí Ọbà; ẹni tó gbéniṣánlẹ̀-ẹ́ lè pani.
The Ẹgba know the secrets of Ọba town; whoever throws a person has the ability to kill the person.
(Whoever holds a person's secret has some power over that person, just as the wrestler who can throw his opponents can probably also kill him.)

Ẹgbẹ́ ẹja lẹja ńwẹ̀ tọ̀; ẹgbẹ́ ẹyẹ lẹyẹ ńwọ́ lé.
Fish swim in a school of their own kind; birds fly in a flock of their own kind.
(One should seek and keep the company of people of one's own station.)

Ẹ̀hìn àjànàkú là ńyọ ogbó; ta ní jẹ́ yọ agada lójú erin?
It is after the demise of the elephant that one brandishes a cudgel; who dares draw a scimitar in the face of an elephant?
(One can be brave after the danger has been removed.)
This ia a variant of Òkù àjànàkú là ńyọ ogbó sí . . .

Ẹ̀hìn ní ńdun ol-ókùú-àdá sí.
It is the back of the man with a blunt cutlass that suffers.
(A person who does not make adequate preparations for a task or test will rue his or her negligence.)
Compare Ìgbẹ̀hìn ní ńyé olókùúàdá.

Ẹ̀ẹ̀kan ṣoṣo lọmọ ńsín tí à ńní “à-sín-gbó, à-sín-tọ́.”
It is when a child sneezes only once that one wishes the child “sneeze and grow old, sneeze and live long.”
(Casual responses are appropriate only for minor difficulties; if the difficulties grow serious more appropriate measures must be adopted.)

Ẹ̀kọ tí kò bá léwé làgbà ńgbà.
It is corn-loaf that has no leaf wrapping that the elder takes.
(If one is careless with one's property one is liable to lose it.) [31]

Ẹkùn kì í yan kí ajá yan.
A leopard does not strut and be answered by strutting from a dog.
(One should recognize danger and avoid it.)

Ẹlẹ́dẹ̀ tó kú légbodò ló ní ká fòun jẹyán.
It is a pig that dies at the time of the harvesting of new yams that asks to be eaten with pounded yam.
(If one puts oneself in harm's way one deserves what one gets.)

Ẹlẹ́jọ́ kú sílé, aláròyé kú síta gbangba.
The person involved in an affair dies at home; the spokesperson dies out in the open.
(The busybody's fate is worse than that of the person involved in the affair.)

Ẹlẹ́kún sunkún ó bá tirẹ̀ lọ; aláròpa ìbá sunkún kò dákẹ́.
The person with a cause to cry cries and departs; if it were a person whose mind never leaves a problem he or she would never have stopped crying.
(One should not keep harping on one's injuries.)

Ẹlẹ́rù ní ńgbé ẹrù ká tó ba ké ọfẹ.
The owner of the load must first lift it before one lends one's encouragement.
(Only those who make an effort on their own behalf deserve help from others.)

Ẹ̀lúlùú, ìwọ ló fòjò pa ara-à rẹ.
Larkheeled Cuckoo, it was you that got yourself drenched in the rain.
(Whatever your difficulty is, you brought it on yourself.)

Ẹni àjò ò pé kó múra ilé.
The person for whom the journey has not been profitable should prepare to return home.
(One should know when it is time to go home.)

Ẹní bá rọra pa eèrà á rí ìfun inú-u rẹ̀.
Whoever takes great care in killing an ant will see its innards.
(One must handle delicate matters with great care.)

Ẹní bá fẹ́ abuké ni yó ru ọmọ-ọ rẹ̀ dàgbà.
Whoever marries a humpbacked woman will carry her child on his back until the child is weaned.
(If one knowingly gets oneself into a difficulty, one will bear the consequences oneself.)

Ẹní bá fẹ́ arúgbó gbẹ̀hìn ni yó sìnkú-u rẹ̀.
The last spouse of an old person will bury him or her.
(One should weigh the obligations an enterprise will entail before one embarks on it.)

Ẹní bá mọ ayé-é jẹ kì í gun àgbọn.
Whoever knows what makes for a good life never climbs coconut palms.
(Whoever cares about his or her welfare does not live dangerously.)

Ẹní bá mọ ayé-é jẹ kì í jà.
Whoever knows how to enjoy life does not enter into a fight.
(The best way to enjoy life is to avoid conflict.)

Ẹní bá mọ iṣin-ín jẹ a mọ ikú ojú-u rẹ̀-ẹ́ yọ̀.
Whoever knows how to eat Akee Apple must know how to remove its deadly raphe.
(One should be sure of one's capabilities before one attempts dangerous feats.) [32]

Ẹní bá na Ọ̀yẹ̀kú á ríjà Ogbè.
Whoever whips Ọ̀yẹ̀kú will have Ogbè to answer to.
(If one assaults a protected person one should be prepared to answer to his/her protector.) [33]

Ẹní bá sọ púpọ̀ á ṣìsọ.
Whoever talks a lot will misspeak.
(It is best to be of few words.)

Ẹní bá pé kí àkàlà má jòkú, ojú-u rẹ̀ lẹyẹ ńkọ́kọ́ yọ jẹ.
Whoever says the ground-hornbill should not eat carrion, he or she will be the first to lose his or her eyes to the bird.
(Whoever tries to prevent the inevitable will be trampled in the process of its occurring.)
Compare Ìtàkùn tó tó ọ̀pẹ.. .

Ẹní bẹni-í tẹ́ni.
Whoever pleads with one makes one lose face.
(A person who beseeches one places one at risk of losing face.) [34]

Ẹní dáríjiní ṣẹ̀tẹ́ ẹjọ́.
Whoever forgives one defuses the dispute.
(Once the aggrieved person is pacified, there is no further point in pursuing the case.)

Ẹní dúró de erín dúró dekú; ẹní dúró dẹfọ̀n-ọ́n dúró dèjà; ẹní dúró de eégún alágangan, ọ̀run ló fẹ́-ẹ́ lọ.
Whoever waits in a charging elephant's path waits for death; whoever waits in a buffalo's path waits for an attack; whoever tarries before a fleet-footed masquerader hankers for a trip to heaven.
(Whoever sees trouble approaching and does not flee courts disaster.)

Ẹní fi ìpọ́njú kọ ẹyìn á kọ àbọ̀n; ẹní fi ìpọ́njú rojọ́ á jẹ̀bi ọba; ẹní fi ìpọ́njú lọ gbẹ́ ìhò á gbẹ́ ihò awọ́nrínwọ́n.
Whoever gathers palm fruits in desperation will gather unripe ones; whoever states his or her case in desperation will be adjudged at fault by the king; whoever digs a hole in desperation will dig out an iguana lizard.
(Nothing turns out well if done in desperation. Easy does it.) [35]

Ẹní gúnyán kalẹ̀ yóò júbà ọbẹ̀.
A person who has made pounded yams must pay homage to the stew.
(The prudent person cultivates the source of what he/she needs.)

Ẹní gbé adíẹ òtòṣì-í gbé ti aláròyé.
Whoever steals a poor person's chicken steals from an incessant complainer.
(One should choose one's adversaries with prudence.)

Ẹní kánjú jayé á kánjú lọ sọ́run.
Whoever is in a hurry to enjoy life will go to heaven in a hurry.
(Patience is what life calls for.)

Ẹni méjì kì í bínú egbinrin.
Two people do not hold a grudge and refuse reconciliation.
(If there is to be any hope of ending a quarrel, one of the parties at least must be willing to make up.)

Ẹni òyìnbó fẹ́ràn ní ńtì mọ́lé.
It is the person the white man likes that the white man incarcerates.
(Whoever becomes too friendly with a white man deserves what the white man does to him. A favorite, being more likely to take liberties with his or her benefactor, is more likely to get in trouble than the unfavored.)

Ẹní ṣe ọ̀ràn Ìjẹ̀bú: etí ẹ̀ á gbọ́ ìbọn.
Whoever provokes an Ijẹbu person, his or her ears will hear gunshot.
(If one incites a bellicose person one asks for trouble.)36

Ẹni tí a bá ḿbá ṣiṣẹ́ kì í ṣọ̀lẹ; bórí bá túnni ṣe a kì í tẹ́ bọ̀rọ̀.
The person being lent a hand does not malinger; if Providence favors one, one is not easily disgraced.
(One should make the most of unexpected good fortune, and not squander the opportunity it presents.)
Compare Ẹní bá ńṣiṣẹ́ . . .

Ẹni tí a bá ḿmú ìyàwó bọ̀ wá fún kì í garùn.
The person to whom a bride is being brought does not strain his neck (to see her from a distance.)
(One should not be unduly impatient for what is coming one's way anyway.)

Ẹni tí a bá ti rí kì í tún ba mọ́lẹ̀ mọ́.
A person who has been seen has no further need of hiding.
(Once the damage is done, prevention comes too late.)

Ẹni tí a fẹ́-ẹ́ sunjẹ kì í fepo para lọ jókòó sídìí iná.
A person being eyed for barbecuing does not baste himself with oil and sit by the fire.
(One should not facilitate one's own undoing.)

Ẹni tí a lù lógbòó mẹ́fà, tí a ní kó fiyèdénú: ìgbà tí kò fiyèdénú ńkọ́?
A person is hit with a cudgel six times and then urged to learn forbearance; what other option does he or she have?
(A victim with no access to any remedy needs no advice to let matters drop.)

Ẹni tí a ò lè mú, a kì í gọ dè é.
One does not lie in ambush for an adversary one is no match for.
(One should pick fights only with those over whom one can prevail.)
Compare Ẹni a lè mú là ńlèdí mọ́.

Ẹni tí a ò lè mú, Ọlọ́run là ńfi lé lọ́wọ́.
An adversary over whom one cannot prevail, one leaves to God's judgement.
(If an adversary is too much for one, one sets God at him or her.)

Ẹni tí ńsáré kiri nínú-u pápá ńwá ọ̀nà àti jìn sí kòtò.
The person who runs about in the bush courts the danger of falling into a ditch.
(Reckless action leads to disaster.)

Ẹni tí ó bá wọ odò ni àyà ńkò, àyà ò fo odò.
It is the person who enters a river who is terrified, not the river.
(It is the person who takes on an invincible adversary who has a problem, not the adversary.)

Ẹni tí ó jìn sí kòtò-ó kọ́ ará ìyókù lọ́gbọ́n.
The person who falls into a ditch teaches others a lesson.
(One learns from the experiences of those who have gone before.)

Ẹni tí ó tọ odò tí kò dẹ̀hìn yò bàá Olúwẹri pàdé.
Whoever follows the river without turning back will come face to face with Oluwẹri. [37]
(Whoever persists in courting danger will eventually find it.)

Ẹni tí ó bá mu ọtí ogójì á sọ̀rọ̀ okòó.
Whoever drinks forty cowries worth of wine will talk twenty cowries worth of talk.
(A little wine opens the way for only a little information.)

Ẹni tí ó yá ẹgbàafà tí kò san án, ó bẹ́gi dí ọ̀nà egbèje.
The person who borrows twelve hundred cowries and does not pay them back blocks the path of fourteen hundred cowries.
(A person who defaults in little things does himself or herself out of the opportunity for larger ones.) [38]

Ẹni tí ó ba ogún-un baba rẹ̀ jẹ́, ó ja òkú ọ̀run lólè, yó sì di ẹni ìfibú.
Whoever ruins his or her father's bequest robs the dead, and becomes a person of reproach.
(One must keep faith with one's ancestral heritage.)

Ẹni tí ó mú u lórí ní ó kú, ìwọ tí o mú u lẹ́sẹ̀-ẹ́ ní ó ńjòwèrè.
The person holding it by the head says it is dead; you who are holding it by the feet say it is going through death throes.
(Novices should not presume to be more knowledgeable than the experts.)

Ẹni tí ó bá obìnrin kó lọ sílé-e rẹ̀ yó sùn nínú ẹ̀rù.
A man who goes with a woman to her house will sleep in fear.
(Illicit acts carried on indiscreetly are attended by great anxiety.)

Ẹni tí ò fẹ́-ẹ́ wọ àkísà kì í bá ajá ṣe eré-e géle.
A person who does not wish to wear rags should not engage in rough play with a dog.
(People should avoid situations that might earn them disgrace.)

Ẹni tí ò tóni-í nà ò gbọdọ̀ ṣe kọ́-ń-dú síni.
A person who is not strong enough to beat one up should not adopt a threatening pose towards one.
(People should not challenge forces they cannot withstand.)

Ẹni tí Orò-ó máa mú ḿba wọn ṣe àìsùn orò.
The person who will be the sacrificial victim of orò is joining in the revelry on the eve of the sacrifice.
(The intended victim innocently helps in making preparations for his or her own demise; if there is the slightest possibility of peril, one should not act carelessly.)

Ẹnìkan kì í fi ọ̀bẹ tó nù jẹṣu.
No one eats yams with a lost knife.
(People are loath to admit they are at fault in any matter.) [39]

Ẹnu ẹyẹ ní ńpẹyẹ; ẹnu òrofó ní ńpòrofó; òrofó bímọ mẹ́fà, ó ní ilé òun-ún kún ṣọ́ṣọ́ṣọ́.
The bird's mouth is its death; the green fruit pigeon's mouth is its death; the pigeon hatches six chicks and boasts that its house is bursting at the seams.
(To boast about one's good fortune is to invite predators.)
See Ẹnu ni àparòó fi ńpe ọrá . . . , and Ẹnu òfòrò ní ńpa òfòrò . . . below.

Ẹnu iná ní ńpa iná; ẹnu èrò ní ńpa èrò..
The mouth of the louse is its death; the mouth of the nit is its death.
(The reckless person brings disaster on his or her head by his or her own actions.) [40]

Ẹnu ni àparò-ó fi ńpe ọ̀rá; a ní “Kìkì ọ̀rá, kìkì ọ̀rá!”
With its own mouth the partridge invites its own ruin; it cries, “Nothing but fat, nothing but fat!” [41]
(Conspicuous display of one's good fortune invites predators.)
Compare Ẹnu ẹyẹ ní ńpẹye . . . above, and Ẹnu òfòrò ní ńpa òfòrò . . . below.

Ẹnu òfòrò ní ńpa òfòrò; òfòrò-ó bímọ méjì, ó kó wọn wá sẹ́bàá ọ̀nà, ó ní “Ọmọ-ọ̀ mí yè koro-koro.”
The squirrel's mouth summons its death; the squirrel has two children, takes them to the edge of the path, and says, “My children are hale and well indeed.”
(Excessive boasting about one's good fortune invites predators.)
Compare Ẹnu ẹyẹ ní ńpẹyẹ . . ., and Ẹnu ni àparò-ó fi ǹpe ọ̀rá . . . above.

Ẹnu tí ìgbín fi bú òrìṣà ní ńfi-í lọlẹ̀ lọ bá a.
The same mouth with which the snail insults the god is the one on which it crawls to the god.
(The person who insults a powerful person will in time eat his or her words before the person insulted.) [42]

Ẹnu-ù mi kọ́ ni wọ́n ti máa gbọ́ pé ìyá ọba-á lájẹ̀ẹ́.
It is not from my mouth that people will learn that the king's mother is a witch.
(I will not place myself in jeopardy by speaking dangerous truths; one should not acknowledge or comment on everything one sees.)

Ẹrẹ̀ òkèọ̀dàn ni yó kìlọ̀ fún a-l-áròó-gbálẹ̀ aṣọ.
The mud on the plains will teach a lesson to the person whose loincloth has a train sweeping the ground.
(The thoughtless person will learn wisdom when his or her thoughtlessness comes to roost.)

Ẹ̀rù kọ́ ní ḿba ọ̀pẹ tó ní ká dá òun sí, nítorí ẹmu ọ̀la ni.
It is not out of fear that the palm-tree pleads to be allowed to stand; it is on account of tomorrow's palm-wine.
(What we have the good sense to preserve today will yield benefits for us in the future.) [43]

Ẹṣin iwájú ni ti ẹ̀hìn ńwò sáré.
The leading horse is the one by which the followers set their pace.
(One takes one's examples from those that have gone before.)

Ẹ̀sọ̀ ẹ̀sọ̀ la fi ńlá ọbẹ̀ tó gbóná.
Slowly, slowly is the way to eat soup that is scalding hot.
(The more dangerous the task, the greater care one must take.)

Ẹ̀tẹ́ ní ńgbẹ̀hìn aláṣejù.
Disgrace is the reward of excess.
(Lack of moderation results in disgrace.)

Ẹyẹ kí lo máa pa tí ò ńfi àkùkọ ṣe oògùn àtè?
What sort of bird do you hope to kill that you use a cock in the birdlime charm?
(It is unreasonable to expend something of great value in pursuit of something of lesser value.)

Ẹyin lọ̀rọ̀; bó bá balẹ̀ fífọ́ ní ńfọ́.
Words are eggs; when they drop on the floor they shatter into pieces.
(Words are delicate things; once spoken, they cannot be retrieved.)

Ẹyin adìẹ ò gbọdọ̀ forí sọ àpáta.
A chicken egg should not strike its head against a rock.
(It is unwise to take on forces one cannot withstand.)

30. The references are to real events and real people in Ibadan history in the 1870s. The three named persons are notables, Ìyálóde “Ẹfúnsetán” Aníwúrà being the leader of the women in the community, Ayéjẹnkú a person of worth, and Ìyápọ̀ apparently a great warrior whose demise places the community at risk.  [Back to text]

31. Àgbà (elder) should not be taken literally here; the proverb plays on the syllable gbà (take from), the sense being that what-takes (construed here as a-gbà) only takes what is unprotected.  [Back to text]

32. Iṣin, Akee Apple, is a fruit whose fleshy part is eaten raw or cooked. Its raphe is deadly and must be carefully removed before the flesh is consumed. (See Abraham, 323.)  [Back to text]

33. Ogbè is the chief of the chapters comprising the Ifá divination corpus, while Ọ̀yẹ̀kú is one of the junior chapters. These chapters are regarded as spirits.  [Back to text]

34. The idea is that whatever one's justification might be and however great the beseecher's unworthiness, one is liable to appear heartless if one refuses his or her plea.  [Back to text]

35. The digging of holes in this case would normally be for the purpose of finding something edible, a crab, for instance. An iguana lizard is not only unsuitable as food, it is also considered dangerous.  [Back to text]

37. Said to be a river goddess.  [Back to text]

38. Cowries were the medium of exchange in traditional Yoruba society.  [Back to text]

39. Once a knife is lost, no one will admit that he or she used it last.  [Back to text]

40. If lice and nits did not bite, no one would know of their presence and crush them.  [Back to text]

41. The proverb is based on the call of the partridge, which is here suggested to be what attracts the attention of the hunter to where it is. Ọ̀rá is fat, but it can also mean “being eliminated.”  [Back to text]

42. Snails are used as sacrifices to some gods. The suggestion is that the reason why snails crawl mouth down is because a snail once insulted a god.  [Back to text]

43. Palm-wine is collected from the top of the palm-tree; it is a milky juice that oozes out of an incision and ferments as it collects in a gourd or bottle.  [Back to text]