Part 4: On perseverance, industry, resilience, self-confidence, self-reliance, resourcefulness, daring, fortitude, and invulnerability

O

Ò báà kúrú, ò báà párí, gbèsè ò sí, ẹ̀sín ò sí; onígbèsè ló lè fini ṣẹ̀sín.
One may be diminutive, and one may be bald, but without debt one has not earned ridicule; only one's creditor has grounds to make fun of one.
(However much one might be devoid of accomplishments, as long as one stays out of debt one's dignity is intact.)

Ó di ọjọ́ tí àkàrà ìyá kùtà ká tó mọ ọmọ tó lè jẹ̀kọ.
It is only on the day when the mother's bean fritters do not sell that one knows which child can consume large quantities of corn-meal.
(One knows the good worker not at the time of boasting but when there is work to be done.) [49]

Ó gbọ́ tiyán sògìrì mọ́dìí; o gbọ́ toko sọ àdá nù.
On hearing about pounded yam he girded himself with cooked melon seeds for stew seasoning; on hearing about farm work he threw his cutlass away.
(The lazy person will eagerly heed the summons to eat, but not to work.)

O kò gun ẹṣin lọ́sàn-án, o ò gun èèyàn lóru, o ò du nǹkan kàrà-kàrà; báwo lo ṣe lè ní káyé má fọ̀ọ́?
You do not ride a horse by day, you do not ride people by night, and you do not make great exertions to achieve any goal; how could you have a say in saving the world from disaster?
(A person who makes no effort cannot affect human affairs.)

O kò ṣá igi lọ́gbẹ́, o ò sọ ògùrọ̀ lọ́fà, o dédìí ọ̀pẹ o gbẹ́nu sókè ò ńretí; ọ̀fẹ́ ní ńro?
You did not slash the trunk with a cutlass, you did not shoot an arrow at the top of the palm-wine producing palm-tree, you come to the foot of the palm-tree and you raise your open mouth; does it drip all by itself?
(Said of people who expect to reap benefits where they have not made any effort.) [50]

“Ó kù díẹ̀ kí nwí”: ojo ní ńsọni da.
“I was just on the verge of speaking my mind”: it only makes one into a coward.
(One should either engage or refrain from making excuses.)

Ó ní ibi tí ó ńdé, itọ́-dídámì nínú ààwẹ̀.
It goes some way “in assuaging hunger”, saliva swallowing during a fast.
(Every little effort helps.)

O ní kí o gbó ogbó Olúàṣo; o lè jìyà bí Olúàṣo?
You pray to live as long as Olúàṣo, but can you endure the trials of Olúàṣo?
(Whoever wishes for the sort of glory another person enjoys must also be willing to endure whatever tribulations the person has endured.) [51]

Ó pa obì, ó yọ abidún-un rẹ̀.
He split the kolanut pod open and also removed the bad among the seeds.
(Said of a person who has fulfilled an obligation with utmost completion.)

Obìnrin tí yó fẹ̀ẹ́ alágbára, ọkàn kan ní ḿmú.
A woman who would marry a formidable man must have an unwavering mind.
(Once one has made one's decision on an important matter one should remain resolute.)

Obìnrin tẹ́ẹ́rẹ́ yẹ ọkọ ẹ̀ níjọ́ ijó, obìnrin gìdìgbà-á yẹ ọkọ ẹ̀ níjọ́ èbù; bó bá ru ọgọ́rùnún èbù tán a kó kébé-kébé níwájú ọkọ.
A slender woman is the joy of her husband on a day of dancing, but a hefty woman is her husband's joy on the day of yams quartered for planting; after she has totted a hundred yam pieces, she walks smartly “towards the farm” ahead of her husband.
(Good looks are not all that make a good wife.)

Òbúrẹ́wà ẹni, tòrìṣà ni; àìraṣọlò, tolúwarẹ̀ ni.
A person's ugliness is the god's doing; the person's lack of clothing is his/her own fault.
(Certain of one's conditions one must take responsibility for, but others one cannot take the blame for.)

Odídẹrẹ́ kì í kú sóko ìwájẹ.
The parrot never dies in the grazing field.
(A prayer that just as the parrot always returns home from grazing, the subject of the prayer will return home safely from a business venture away from home.)

Odò kì í kún bo ẹja lójú.
A river does not so swell as to be over the head of the fish.
(A statement that an adversary at his most powerful can never pose a threat to one.)

Odò tí a bá mọ orísun ẹ̀ kì í gbéni lọ.
A river whose source one knows does not carry one away.
(A person whose beginning one knows cannot pose a great threat to one.)

Odó tó bá tojú ẹni kún kì í gbéni lọ.
A river that swells in one's presence does not carry one away.
(A danger that one sees in the making should not befall one.)
Compare Ogun àgbọ́tẹ́lẹ̀. . .

Oògùn kì í gbé inú àdó jẹ́.
A magical charm does not work from within its gourdlet.
(One cannot expect any benefit from one's resources without deploying them.)

Ogun kì í jà kó wọlé Asẹ́yín.
War does not rage and destroy the home of the Asẹ́yìn.
(Certain personages are beyond the reach of misfortune.) [52]

Ogun kì í rí ẹ̀hìn ogun.
An army does not see the rear of an(other) army.
(One should face one's adversary squarely.)

Ogún ọdún tí ebí ti ńpa ọ̀gà, ìrìn-in fàájì ò padà lẹ́sẹ̀-ẹ rẹ̀.
In all the twenty years that the cameleon has been in the throes of hunger, its dignified gait has not deserted it.
(The dignified person never allows him/herself to be ruffled by adversity.)

Ògbógbó àwọ̀n ní ḿbi ajáko.
It is a mighty net that can trip the civet-cat.
(It takes extraordinary efforts or capabilities to accomplish extraordinary tasks.)

Ohun kan ladìẹ ńjẹ kágbàdo tó dé.
The chicken had something to eat before there was corn.
(A statement that one does not depend on somebody, since one survived before the arrival of the person.)
Compare Seleru agbo . . .

Ohun tí a bá gbìn la ó kàá.
What one plants is what one reaps.
(Every action has its proper reward.)
Compare the following entry.

Ohun tí a bá gbìn sẹ́hìn la ó padà bá.
Whatever one sows behind one is what one will return to find.
(One reaps whatever one sows.)
Compare the preceding entry.

Ohun tí a fún ẹ̀ṣọ́ ṣọ́ ni ẹ̀ṣọ́ ńṣọ́.
Whatever one hands to a warrior to look after is what he looks after.
(One should concentrate on the duty entrusted to one.)
This is a variant of . . . In this case the play on “ṣọ́,” (to look after) is more obvious.

Ohun tó ṣe ìjímèrè tó fi gungi ẹ̀gẹ̀: bí kò bá rí ohun tó jù bẹ́ẹ̀ lọ kò ní sọ̀kalẹ̀.
Whatever sent the brown monkey climbing to the top of the thorny acacia tree: unless it sees something even more terrifying it will not climb down.
(It takes a threatened catastrophe to make one look kindly on minor inconveniences.)

Ohun tó ṣe ìwọ̀fà tí kò fi wá sóko olówó, bójú bá kan ojú yó sọ fún olówó-o rẹ̀.
Whatever caused the pawned worker to stay away from the creditor's farm, when the two come face to face he will have some explaining to do.
(Whoever shirks his/her duty will eventually have to explain why.)

Ohun títán lọdún eégún.
The annual egúngún festival is not endless.
(Every condition ends some time.)
Sometimes the proverb is rendered: Ohun títán leégún ọdún, meaning, “The outing of the annual egúgún is something that has an end.”

Òjìji ò bẹ̀rù ọ̀fìn.
The shadow has no fear of the gully.
(A statement that one has no need to fear a harmless adversary.)

Òjìji; ṣe lẹ́gẹ́-lẹ́gẹ́ má wòó.
The shadow lacks substance but it never crashes.
(There may be more inner strength to someone who appears fragile.)

Òjò ìbá rọ̀, kí ladẹ́tẹ̀ ìbá gbìn? Ọwọ́ adẹ́tẹ̀ ò ká ẹyọ àgbàdo mẹ́wàá.
Were it to rain, what would the leper have planted? A leper's palm cannot scoop ten grains of corn.
(Said of people who blame their deficiencies on flaws in Nature.)

Òjò pamí, òjò pa ère-è mi; òjò ò pa ẹwà ara-à mi dànù.
The rain may beat me, and the rain may beat my statue; the rain cannot wash away my good looks.
(Adversity will not get the better of me.)

Òjò-ó pọnmi fún ọ̀lẹ, kò ṣẹ́gi fún ọ̀lẹ.
The rain provides water for the lazy person; but it does not fetch firewood for the lazy person.
(Parasites can have only so much done for them, never everything.)

Òjò-ó pa alágùnúndì, àgúndìí domi; ìyàwó ńretí àgúndì, ọkọ́ sùn sóko.
Rain beats the man carrying pounded yams wrapped in leaves, the pounded yams become water-logged; the wife awaits the pounded yams, the husband sleeps on the farm.
(When one fails to deliver on a promise, one is hardly able to show one's face before those one has betrayed.)

Òjó jìyà gbé; alágbára-á bú u, ó gun àjà; a tọ̀ ọ́.
Òjó is victimized without recourse; a bully insults him, he goes to hide in the rafters, and his nemesis follows him there.
(Said of people who are powerless to stop being victimized.)

Òjò-ó pa odídẹ àlùkò ńyọ̀, àlùkò-ó rò pé ìkó bàjẹ́; òjó mú ìkó wọṣọ.
Rain beats the parrot and the touraco rejoices, thinking that the parrot's tail feather is ruined; the rain only makes the tail feather brighter.
(The occurrence one's adversaries hoped would destroy one only improved one's fortunes.)

Òjòjò ọ̀lẹ ò tán bọ̀rọ̀; ọ̀lẹ́ bà á tì ó dáná orí.
A lazy person's illness is not soon over; the lazy person finds no way out and prepares a fire to warm his head.
(A lazy person will use every excuse to avoid any obligation, and when he cannot avoid it, his fulfillment of it is always pitiable.) [53]

Ojú abanijẹ́ pọ́n, kò lè tan fìtílà.
The detractor's eyes glow red, but they cannot light a lamp.
(A detractor's slanderous efforts are in vain.)

“Ojú àna-à mi ò sunwọ̀n”; kò ju kó gba ọmọ ẹ̀ lọ.
“The look on my parent-in-law's face is baleful”; the worst he/she can do is take his/her daughter back.
(There sis a limit to which a benefactor's withdrawal of his/her beneficence can hurt one.)

Ojú kì í pọ́n iṣin ká má bàá wóró nínú ẹ̀.
The Akee apple is never so blighted that one does not find a seed in it.
(Whatever befalls one, one will be left with some residual property.)

Ojú kì í pọ́n iṣin kó má là.
The Akee apple is never so blighted that it does not eventually split open.
(Whatever misfortune might befall one, one would be able to do those things that are second nature.)

Ojú là ńrọ́; ògó ṣòro-ó ṣe.
One only tries one's best; heroic deeds do not come easy.
(One's best is enough.)
Compare Ìyànjú là ńgbà . . .

Ojú lakàn-án fi ńṣọ́ orí.
The crab watches after its head with its eyes.
(One should have one's eyes open to protect one's interests.

Ojú mẹ́wàá kò jọ ojú ẹni.
Ten eyes are not like one's own.
(Seeing something oneself is far better than hearing a report of it from ten people.)
Compare Ojú olójú . . .

“Ojú ò fẹ́rakù” tí ńta ajá ẹ lókòó; ó fowó ṣíyán jẹ.
“We might see each other again” who sells his dog for twenty cowries and spent the money on pounded yams to eat.
(A footloose person will part with his valuables for little or nothing.) [54]

Ojú olójú kì í gba ọ̀ràn fúnni wò.
Other people's eyes will not look after matters for one.
(Other people will not take care of one's affairs for one.)
Comapre Ojú mẹ́wàá . . . And the following entry.

Ojú olójú ò jọ ojú ẹni; a-ṣọ́ràn-deni ò wọ́pọ̀.
Other people's eyes are nothing like one's owń minders of other people's business are few.
(No one can look after one's affair as one would oneself.)
Compare the foregoing entry and Ojú mẹ́wàá...

Ojú pọ́n koko má fọ̀ọ́; ọ̀gẹ̀dẹ̀ pọ́n koko má rọ̀; ọ̀rán fini dùgbẹ̀-dùgbẹ̀ yunni nù; ọ̀ràn tí ńfinni ò leè pani.
The eyes go red but do not go blind; the banana goes brilliant yellow but does not rot; a problem rattles one to one's foundations and lets one go; a problem that rattles one will not kill one.
(Every problem soon comes to an end in time.)

Ojú rẹ́gbin kò fọ́: a-jọ̀pọ̀-ìyà-má-rù.
The eye looks on a filthy sight and does not go blind: “like” one who sustains a succession of sufferings without wasting away.
(With resilience one will overcome all problems.)

Ojú ti kókó, ojú ti eéwo; ojú ti aáràgbá ìdí pẹ̀lú.
The lump that attacks the head is shamed, the boil is shamed, and the hardened tissue on the buttocks is shames also.
(Assertion of defiance in the face of adversity.)

Ojú tí ńpọ́n awo àpọ́nkú kọ́; ìyà tí ńjẹ awo àjẹlà; ìṣẹ́ tí ńṣẹ́ awo à-ṣẹ́-ṣẹ́-obì-jẹ ni.
The suffering that the babaláwo is experiencing is not something that leads to death; the hard times that the babaláwo is going through is one that leads to riches; the vicissitudes that now befall the babaláwo are ones that leave room for taking a bite of kola-nut.
(One's present troubles will lead to even better times.)

Ojú tó ti rí gbẹ̀lẹ̀dẹ́ ti rópin ìran.
The eyes that have seen gbẹ̀lẹ̀dẹ́ have seen the ultimate in sights.
(Having passed the ultimate test, one will have little difficulty with lesser ones.) [55]
Compare the next entry.

Ojú tó ti rókun ò ní rọ́sà kó bẹ̀rù.
The eyes that have seen the ocean will not tremble at the sight of the lagoon.
(Once one has survived a grave peril, small inconveniences will not unduly impress one.)
Compare the previous entry.

Ojúmọ́ kì í mọ́ kí ọwọ́ má yùn-ún ẹnu.
Never a day dawns that the hand does not make a trip to the mouth.
(There are certain obligations that are unavoidable.)

Ojúoró ní ńlékè omi; òṣíbàtà ní ńlékè odò.
The water lettuce always winds up on the surface of the water; the water-lily always wings up on the surface of the stream.
(Just as those plants remain on top of their habitats, so one will remain triumphant over one's adversaries.) [56]

Òkè lẹyẹ ńfọhùn.
It is from aloft that the bird sounds off.
(It is time for one to rise up.)

Òkè méjì kì í bínú ẹni; bí a bá gun ọ̀kan, à sì máa rọ ọ̀kan.
One cannot be bedeviled by two hills; if one ascends a hill, one descends a hill.
(Every hill one must climb has a descent on the other side.)

Òkété fìjà sẹ́hìn; ó dọ́jà tán ó káwọ́ lérí.
The giant bush rat turns its back at the place where he has a quarrel; after getting to the market it clamps its hands on its head.
(The moment and the place to act are when and where the matter is taking place, not when all is over and everybody has dispersed.) [57]

Òkìkí ajá kì í pa oṣù.
A dog's howling will not kill the moon.
(The threats of ineffectual enemies amount to nothing.)

Òkìkí ò poṣù; ariwo ò pagún; ibi ẹ rí ẹ kíbòsí-ì mi lọ.
Being widely reputed does not kill the moon; being noised about does not kill the vulture; wherever you please, make a noise about me.
(A statement that one is not bothered that people spread stories about one.)

Oko etílé ladìẹ́ lè ro.
The chicken is good at cultivating only the soil close by the home.
(Said of people who boast in the safety of their rooms but can do nothing once outside.)

Òkò kan igi; òkò padà sẹ́hìn kí o rebi o ti wá.
Stone, hit a tree, stone retrace your steps and return to whence you came.
(Something of an incantation to send evil wishes back towards those who sent them.)

Òkú ò moye à ńràgọ̀.
The corpse does not know the cost of the shroud.
(The person who does not have to pay the bills does not care how expensive the things he wastes are.)

Òkú ọdún mẹ́ta-á kúrò ní àlejò-o sàréè.
A three-year-old corpse of is no longer a newcomer to the grave.
(In time a sojourner becomes a native.)

Òkú ọ̀lẹ ò ní pósí.
A lazy person's corpse does not merit a coffin.
(One does not receive in death a treatment one's life has not earned one; or, One reaps what one sows.)

Olójú kì í fojú ẹ̀ sílẹ̀ kí tàlùbọ́ kó wọ̀ ọ́.
The owner of the eyes will not neglect them and watch foreign matter lodge in them.
(One does not simply watch as one's interests are jeopardized.)

Olówó kì í fi owó ẹ̀ fún abòṣì na.
The rich person will not give his/her money to a poor person to spend.
(Generosity has its limits.)

Olówó mọ òwò.
The rich person is an expert at trading.
(Success comes from expertise.)

Olúmọ Ẹ̀gbá ò ṣéé gbé.
The Olúmọ of the Ègbá territory is impossible to carry.
(Some tasks are absolutely impossible.) [58]

Omi adágún ò lè gbé màlúù lọ.
A stagnant pool cannot carry off a cow.
(Some adverse situations are annoyances only, and pose no danger.)

Omi ló dànù, agbè ò fọ́.
It is the water that is spilled; the water gourd is not broken.
(A proverb usually used to console parents who have lost a child; the child is likened to the water, and the mother to the vessel.)

Omi ḿbẹ látọ́.
There is water in the long-necked calabash.
(One has resources that others might not know about.)

Omi ṣẹ́lẹ̀rú ò mu akèrègbè.
The water from a new spring will not cover a gourd to the top.
(An upstart cannot defeat a veteran.)

Omí wọ́ yanrìn gbẹrẹrẹ, bẹ́ẹ̀ni omi ò lọ́wọ́, omi ò lẹ́sẹ̀.
Water drags the sand about, and yet water lacks hands and lacks legs.
(One may not have a great deal, but one can nevertheless perform wonders.)

“Oní ló ḿmọ,” ìjà ọ̀lẹ.
“It will all end some time today”: a lazy person's motto in a fight.
(The idler or shirker forced to perform some task is always eager for the day's end.)

Òní, “Mò ńlọ”; ọ̀la, “Mò ńlọ,” kò jẹ́ kí àlejò gbin awùsá.
Today, “I am leaving”; tomorrow, “I am leaving,” prevents the sorjourner from planting awùsá.
(Constant awareness of one's sojourner status prevents one from engaging in long-term projects, or establishing roots in a place.)

Òní ọ̀wẹ̀, ọ̀la àro; iṣẹ́ oníṣẹ́ ò jẹ́ ká ráàyè ṣe tẹni.
Today, a communal project; tomorrow group work on a somebody's farm; other people's work prevents one from doing one's own.
(Too many communal responsibilities take one from one's own affairs.) [59]

Oníbàjẹ́ ò lódó; ẹnu gbogbo lodó-o wọn.
Detractors of others have no pestles; their mouths are their pestles.
(Detractors have no weapons other than their mouths.) [60]

Oníbànà ní ńtọ́jú òrom̀bó; onídẹ ní ńtọ́jú awẹdẹ.
It is he who has copper ornaments who must procure oranges; whoever has brass ornaments must procure the herb awẹdẹ.
(Each person must see to procuring whatever he/she needs.) [61]

Onígbèsè èèyàn-án ti kú; a ò tíì sìnkú ẹ̀ ni.
The habitual debtor is already dead; except that he ha not yet been buried.
(A habitual debtor is no better than a dead person.)

OníṢàngó ò mẹni tí òún ńwà lóògì dànù.
The Ṣàngó worshipper knows not whose ground corn he is spilling.
(One cares not who is affected by one's actions.)

Oníṣe kì í fiṣe ẹ̀ sílẹ̀ re ibi; ó ńre àjò ó mú iṣe ẹ̀ lọ́wọ́ gírígírí.
The owner of a habit will not go on a journey and leave his habit at home; when he goes he takes his habit along with him.
(One cannot escape from one's character.)

Oníṣòwó wà lóòrùn; náwónáwó wà níbòji.
The person who does the trading is in the sun; the person who spends the money is in the shade.
(A criticism of people who expend no effort but take advantage of other people's exertions.)

Oníṣú fiṣu ẹ se ẹ̀bẹ; ojú ti atèèpojẹ.
The owner of the yams makes yam pottage out of the yams; the person who eats the yam scrapings off the peels is shamed.
(The parasite is shamed when the host finds a way to shut him out.) [62]

Orí adẹ́tù ńpète àrán; orí adáràn-án ńpète àtijọba.
The head that wears a cloth cap strives to wear a velvet cap; the one that wears a velvet cap strives to become a king.
(Every one hopes for a better tomorrow.)

Orí iṣẹ́ laago ńkú lé.
It is while at work that a clock dies.
(A vow never to stop working until death.)

Orí kì í tóbi kólórí má lè gbé e.
A head is never so heavy that the owner cannot carry it.
(One should always be capable of taking care of one's affairs.)

Orí ńlá kì í pá tán.
A huge head does not go completely bald.
(The more one has in abundance, the more cushion one has against reverses.)

Orí olórí kì í báni gbẹ́rù.
Other people's heads will not carry one's load for one.
(Each person must bear his own burden.)

Òrìṣà tí ńgbọ̀lẹ ò sí; apá ẹni ní ńgbeni.
There is no god that comes to the aid of shiftless people; only one's arms aid one.
(One's well-being is in the strength of one's arms.)

Oríta mẹ́ta ò kọnnú ẹbọ.
A crossroads where three roads meet is not afraid of sacrificial offerings.
(One does not fear any eventuality.) [63]

Òru ni ìnàhìn àgbẹ̀.
Night time is a farmer's time to stretch the back.
(As long as the day lasts there will be work to do.)

Oòrùn ò kan àtàrí, ọwọ́ ò dá.
The sun has not risen directly above the head; working hands cannot cease their toil.
(The day is for working.)

Oòrùn ò pa ọ́, òjò ò pa ọ́, o ní ò ńṣiṣẹ́ ajé.
The sun does not beat you, the rain does not beat you, and yet you say you are engaged in a gainful pursuit.
(Profitable labor is seldom pleasurable.)

Òṣìṣẹ́ lọ̀tá ọ̀lẹ.
The industrious person is the enemy of the shiftless person.
(People with flaws hate those who might show them up.)

Òṣìṣẹ́ wà lóòrùn; ẹní máa jẹ́ wà níbòji.
The laborer is in the sun; the person who will reap the fruit is in the shade.
(Quite often those who labor are not the ones who reap the fruits of the labor.)
This is a variant of Oníṣòwòó wà lóòrùn...

Oṣù mẹ́ta lebi ńpàgbẹ̀.
The farmer's hunger lasts only three months.
(The hardship an industrious person experiences does not last long.) [64]

Òwò àdà kì í pa àdá; òwò ọkọ́ kì í yọ ọkọ́ lẹ́nu.
A machete's trade does not kill the machet; a hoe's trade does not cause problems for the hoe.
(A person's forte does not constitute a problem for him/her.)

Owó ò mọ ẹ̀gbọ́n, ó sọ àbúrò dàgbà.
Wealth does not know who is the elder; it makes a senior of the younger person.
(Success does not depend on age or maturity.)
Compare Ìjà ò mọ ẹ̀gbọ́n, ó sọ àbúrò dakin.

Owó ò níran; àfi ẹni tí kò bá ṣiṣẹ́.
Money has no lineage; except for the person who will not work.
(Money does not restrict itself to certain families; only the shiftless are shunned by money.)

Òwò tí a bá máa ṣe àṣelà, a kì í rí àpá ẹ̀ lára ẹni.
The trade that one will pursue and that will make one prosper does not leave scars on one.
(A pursuit that is destined to make one prosperous will not cause one unbearable hardship.)

Òwò tí a fowó rà, owó la fi ńpa.
Merchandise that one buys with money, one earns money for.
(One does not give away merchandise for which one paid money.)

Òwò tí a ó ṣe là ńtọ́jú; Òjí fabẹ họra.
The trade one will pursue is the one one protects; Òjí scratches his body with a razor.
(The gadgets people favor give away the trade they pursue.)

Owó olówó leégún ńná.
Other people's money is what the masquerader spends.
(The parasitic person always relies on other people's largesse.)

Òyìnbó baba ọ̀nájà; ajé baba téní-téní.
The white man is the past master of trading; money is the guarantee of fashionableness.
(Without money one cannot be fashionable.)

Òyìnbó ta ọjà ta orúkẹ; Ègún tajà ta èdìdì.
The white man sells merchandise with the name brand still attached; the Ègùn person sells cloth still in its bundle.
(One deals with matters wholesale, as it were, not in retail.)

49. Àkàrà and ẹ̀kọ are meals that most often go together.  [Back to text]

50. Palm-tees are tapped for wine by hacking off some of the leaves to expose the pulp at their base, and then punching a hole in the pulp from which the liquid drips into a container tied to the tree.  [Back to text]

51. Olúàṣo was a king (Aláàfin) of Ọ̀yọ́ reputed to have lived for 320 years and to have sired 1,460 children (Johnson 158).  [Back to text]

52. Asẹ́yìn is the title of the chief of Ìsẹ́yìn, a town north of Ọyọ́  [Back to text]

53. The point of lighting a fire to warm his head is obscure. The other possibility, dáná ori (meaning “offer a feast of corn meal”) would suggest a laughable endeavor, since ori (ẹ̀kọ) is not a particularly popular meal. Another possibility, equally problematic, is dáná òrí (“make fire using shea butter as fuel,” or “make fire for shea butter)”.  [Back to text]

54. “Ojú ò fẹ́rakù” is an expression people use on parting from one another; it means, literally; “Our eyes are not giving up the sight of one another.”  [Back to text]

55. Gbẹ̀lẹ̀dẹ́ is probably a corruption of Gẹ̀lẹ̀dẹ́, a women's secret cult, since there is no word like gbẹ̀lẹ̀dẹ̀, as far as I know, in current Yoruba.  [Back to text]

56. Ojú oró is Pistia Stratiotes (Arcideae); and Òṣíbàtà is Nymphaea Lotus. (Abraham 463; 491.)  [Back to text]

57. The fight here refers to the circumstances in which the bush rat is captured. After hunters kill a giant bush rat they gut it and affix it to a stake, the stake running the length of its body, through the head, and, finally, through the fore-limbs which are clasped together above the rodent's head. A common gesture people visited by misfortune use is clamping their head in their hands.  [Back to text]

58. Olúmọ is an imposing inselberg in near Abẹ́òkúta.  [Back to text]

59. Ọ̀wẹ̀ and àro are traditional arrangements through which a group of people take turns working together on one another's projects.  [Back to text]

60. Awùsá is a creeper that yields fruits known locally as walnuts.  [Back to text]

61. The proverb refers to the materials needed for cleaning the metals.  [Back to text]

62. The preparation of ẹ̀bẹ (or àṣáró) leaves no yam remnant on the peels for a parasite to take advantage of; roasting and later peeling yams on the other hand, for example, would leave something for such a parasite.)  [Back to text]

63. The favorite spots for leaving sacrifices are crossroads, especially the confluence of three roads.  [Back to text]

64. The period between harvests (of some crop or another) is seldom more than three months.  [Back to text]