Yoruba Proverbs II

Yoruba Proverbs II: 690 in Total
(Good Judgement, Discernment

and Wisdom)
POSTED ON JULY 7, 2012 BY AFRICANMANNERS
The Yoruba people occupy the South-Western part of Nigeria, they account for about 20%
of the population of the country. They are believed historically to have migrated from the
Middle-Eastern part of the world during the medieval period. They are a religious group of
people who are mainly Christians, Muslims or of Traditional beliefs. The Yoruba people are
mainly involved in the financial, press and educational sectors of the country.
The Yoruba people have different stories about their origin, but they all relate to the same
ancestor “Oduduwa”, one story has it that he migrated from what is known as Mecca
because of his belief in deities, which caused him to expelled from his abode, and then
came to settle in Ile-Ife and start a dynasty, which was further expanded by his seven sons.
Another school of thought has it that he was an ordinary Yoruba man who came to power
by overthrowing the existing ruling class.
The other story has it that Oduduwa (the father of the Yoruba) was sent by God from
heaven to create the earth and the Human race. He descended from Heaven accompanied by
his lieutenants and landed at Ile-Ife, where he proceeded with his mission. The chain with
which he landed onto earth is still said to exist in the shrine; though it is said to be hidden
from profane eyes.
According to this account, Ile-Ife is not only the cradle of the Yoruba people but also of
mankind. He descended with a handful of sand and a cock in his hands, he spread the sand
over the earth, which was covered with water, and the cock spread the sand all over the
earth and created land. These set of Yorubas believe they had been occupying their
homeland since the time of creation.
The Yoruba people had their own form of religion before the advent of Christianity and
Islam, they believed in their own deities, which changed with each geographical location.
There are many deities such as Sango (god of thunder), Ogun (god of iron), Soponna (god
of smallpox), Yemoja and so many other gods. These are believed to be intermediaries
between God (Olodumare) and man.
The Yoruba people take their culture seriously; greetings form an important part of daily
life. While greetings are exchanged, it is important for the people to smile; and when asked
about the wellbeing of someone, time is given to respond as this is considered to be polite.
The Yorubas greet their elders with a lot of respect, the boys prostrate to greet their elders,
while their female counterparts greet by kneeling on one or two knees depending on the
tribe.
These people also have a very rich cultural background; there are different forms of dance,
arts, music, dressing and philosophy. Proverbs and adages form an important part of
everyday language, and are used extensively in all forms of communication. Music is also
very important, and can be used as a form of communication. The talking drum is often as a
means of communicating in old times and is still used presently.
The Yoruba dressing is usually made up of brightly coloured dresses with hats and shoes
matching in colour. The females dress up mainly with a head tie known as “Gele”, and a
long wrapper with a short-armed top. The males normally wear a long-dress in the form of a
shirt almost touching the knees or even the ankles; a matching trouser often accompanies
this and a hat.
The Yoruba people occupy the states Lagos, Ondo, Oyo, Ogun, Osun, Ekiti, and some parts
of Kwara and Edo states respectively. They have a general language called “Yoruba”
(Yooba) which is the form that is taught in schools in the South-Western zone of Nigeria.
There are other dialects of the language from different places such as Ondo, Ijebu, Isale-
Eko, Oyo and Ekiti to mention a few.
Some of the most prominent works of the Yoruba people are in the field of art, where the
works that came out of there compete favourably with that of Ancient Greece and Rome.
The brilliant terracotta and bronze designs, most of these works date back to the Eleventh
century AD. Regardless of their origin, the Yoruba people of Nigeria have proved
themselves to be a people of a dynamic culture and tradition.
http://www.tigweb.org/youth-media/panorama/article.html?ContentID=1088
(good judgment, perceptiveness), and wisdom
1. A bímọ kò gbọ́n, a ní kó má ṣàá kú; kí ní ńpa ọmọ bí àìgbọ́n?

A child lacks wisdom, and some say that what is important is that the child does not die;
what kills more surely than lack of wisdom?
(A foolish child is not much better than a dead child.)
2. A dẹ́bọ fún igúnnugún, ó ní òun kò rú; a dẹ́bọ fún àkàlà, ó ní òun kò rú; a
dẹ́bọ fún ẹyẹlé, ẹyẹlé gbẹ́bọ, ó rúbọ.
A sacrifice was prescribed for the vulture, but it refused to sacrifice; a sacrifice was
prescribed for the ground-hornbill, but it declined to sacrifice; a sacrifice was prescribed for
the pigeon, and it gathered the prescribed materials and made the sacrifice.
(The vulture and the ground-hornbill are unfortunate in comparison with the pigeon,
because they did not carry out the prescribed sacrifice.)
3. A fọwọ́ mú ajá o lọ, a ṣẹ̀ṣẹ̀ ńfi ìka méjì pè é.

We grab a dog with the hands and it escapes; thereafter we beckon it with two fingers.
(If both hands cannot detain a dog, two fingers from a distance will not bring it to where it
escaped from.)
4. A fún ọ lọ́bẹ̀ o tami si; o gbọ́n ju ọlọ́bẹ̀ lọ.

You are given some stew and you add water; you must be wiser than the cook.
(Adding water is a means of stretching stew. A person who thus stretches the stew he or she
is given would seem to know better than the person who served it how much would suffice
for the meal.)
5. A kì í bọ́ sínú omi tán ká máa sá fún òtútù.

One does not enter into the water and then run from the cold.
(Precautions are useful only before the event.)
6. A kì í dá aró nÍṣokùń àlà là ńlò.

One does not engage in a dyeing trade in Ìṣokùń people there wear only white.
(Wherever one might be, one should respect the manners and habits of the place.)
7. A kì í dá ẹrù ikùn pa orí.

One does not weigh the head down with a load that belongs to the belly.
(Responsibilities should rest where they belong.)
8. A kì í du orí olórí kí àwòdì gbé tẹni lọ.

One does not fight to save another person’s head only to have a kite carry one’s own away.
(One should not save other’s at the cost of one’s own safety.)
9. A kì í duni lóyè ká fọ̀ nà ilé-e Baálẹ̀ hanni.

One does not compete with another for a chieftaincy title and also show the way to the
king’s house to the competitor.
(A person should be treated either as an adversary or as an ally, not as both.)
10. A kì í fá orí lẹ́hìn olórí.

One does not shave a head in the absence of the owner.
(One does not settle a matter in the absence of the person most concerned.)
11. A kì í fi àgbà sílẹ̀ sin àgbà.

One does not leave one elder sitting to walk another elder part of his way.
(One should not slight one person in order to humor another.)
12. A kì í fi àì-mọ̀ -wẹ̀ mòòkùn.

One does not dive under water without knowing how to swim.
(Never engage in a project for which you lack the requisite skills.)
A kì í fi ara ẹni ṣe oògun alọ̀ kúnná.
One does not use oneself as an ingredient in a medicine requiring that the ingredients be
pulverized.
(Self-preservation is a compulsory project for all.)
A kì í fi aṣọ ṣèdìdí yọwó.
One does not leave cloth in a bundle while bargaining over it.
(It is wise to know what one is negotiating to buy.)
A kì í fi ejò sórí òrùlé sùn.
One does not go to bed while a snake is on the roof.
(Never let down your guard while danger still lurks.)
Compare A kì í fi iná . . .
A kì í fi ẹ̀jẹ̀ ìbálé pa tírà; alákoto ò bí abo ọmọ.
One does not smear blood (from a woman’s deflowering) on a Muslim charm; a de-virgined
woman does not give birth to a “female” child.
(One must not do the forbidden if one does not expect trouble.) [2]
A kì í fi ẹ̀tẹ̀ sílẹ̀ pa làpálàpá.
One does not ignore leprosy to treat a rash.
(More serious problems deserve more immediate attention.)
A kì í fi ẹran ikún gbọn ti àgbọ̀ nrín nù.
One does not brush off antelope meat with squirrel meat.
(Never prefer something of little value to something of great value.)
A kì í fi idà pa ìgbín.
One does not use a sword to kill a snail.

(Remedies should be commensurate with the problem.)
A kì í fi ìgbín sọ̀kò sórìṣà.
One does not throw a snail at a god.
(Service to the worthy should be performed with decorum, not with insult.)
A kì í fi iná sórí òrùlé sùn.
One does not go to bed while there is a fire on one’s roof.
(Better take care of problems before relaxing.)
Compare A kì í fi ejò . . .
A kì í fi ìtìjú kárùn.
One does not because of shyness expose oneself to a disease.
(Never be too shy to speak out on your own behalf.)
A kì í fi ìyá ẹní dákú ṣeré.
One does not as a joke say one’s mother has collapsed.
(Never trifle with serious matters.)
A kì í fi ogun dán ẹ̀ṣọ́ wò.
One does not tease a warrior by saying there is a war (or an invasion.)
(Do not play with a loaded and primed gun.)
A kì í fi ohun sọ́wọ́ búra.
One does not hide something in one’s hand and yet swear [that one knows nothing about it].
(It is foolish to tempt fate; the dishonest exposes himself/herself to the possibility of
discovery.)
A kì í fi ohun-olóhun tọrẹ bí kò ṣe tẹni.

One does not make a gift of someone else’s property when it is not one’s own.
(Never be too free with other people’s property.)
A kì í fi oko sin fún ìwọ̀ fà.
One does not hide the farm from the pawned worker.
(It does not make sense to prevent a servant one has hired from doing what one hired him to
do.)
A kì í fi olórí ogun ṣe ìfagun.
One does not position the commander of the army at the rear of the column.
(The best foot is the one to put forward.)
A kì í fi oníjà sílẹ̀ ká gbájúmọ́ alápẹpẹ.
One does not leave the person one has a quarrel with and face his lackey.
(Focus rather on your main problem, not a side-show.)
A kì í fi owó du oyè-e alágbára.
One does not rely on money to contest a chieftaincy reserved for the strong.
(Money won’t buy everything.)
A kì í fi ọlá jẹ iyọ̀ .
One does not consume salt according to one’s greatness.
(Too much of a good thing can be dangerous.)
A kì í fi ọ̀nà ikùn han ọ̀ fun.
One does not show the throat the way to the stomach.
(Do not presume to know better than the expert.)
See the following entry.

A kì í fi ọ̀nà odò han ikún.
One does not show the squirrel the way to the river.
(Telling someone what he or she already knows is silly.)
See the preceding entry.
A kì í fi ọ̀ rọ̀ sílẹ̀ gbọ́ ọ̀ rọ̀.
One does not ignore one matter to attend to another matter.
(Every obligation deserves attention.)
A kì í gbá ẹni tó yọ̀bẹ mú.
One does not grab hold of a person who has pulled a knife.
(Prudence and caution are imperative in dealing with dangerous people.)
A kì í gbé ẹran erin lérí ká máa fẹsẹ̀ wa ihò ìrẹ̀.
One does not carry elephant meat on one’s head and dig cricket holes with one’s big toe.
(If one is blessed with plenty, one should not keep chasing after trifles.)
A kì í gbé odò jiyàn-an ọṣẹ́ hó tàbí kò hó.
One does not sit by a river and argue whether the soap will foam or will not foam.
(Where the claim can be put to the test, verbal argument is foolish.)
A kì í gbé ọ̀pọ̀ lọ́ sọnù ká tún bèrè-e jàǹto.
One does not throw a toad away and inquire after its young.
(Commiseration after injury is hypocritical.)
A kì í gbẹ́ àwòrán gàgàrà ká má fi ọwọ́ ẹ ti nǹkan.
One does not carve a tall statue without resting its hand on something.
(Everybody needs some support.)

A kì í gbójú-u fífò lé adìẹ àgàgà; a kì í gbójú-u yíyan lé alágẹmọ.
One should not expect flight from the flightless chicken; one should not expect striding
from a chameleon.
(To expect the impossible is to delude oneself.)
A kì í gbọ́ ẹjọ́ ẹnìkan dájọ́.
One does not deliver a verdict after hearing only one side.
(Justice requires impartiality and a full hearing.)
A kì í jẹ “Mo fẹ́rẹ̀-ẹ́” lọ́ bẹ̀.
One does not eat “I almost” in a stew.
(What one missed narrowly, one cannot enjoy at all.) [3]
A kì í ka igún mọ́ ẹran jíjẹ.
One does not list vultures among edible meats.
(Certain things one does not stoop to do.)
A kì í ka ilé òrìṣà kún ìlú.
One does not count a god’s grove as part of the town.
(Do not list questionable items as part of your wealth.)
A kì í ka oyún inú kún ọmọ ilẹ̀.
One does not count a fetus among living children.
(Never count your chickens before they are hatched.)
A kì í ka ọmọ fún òbí.
One does not enumerate children for the parents.
(Do not presume to know better than those most intimately involved.)
A kì í kọ ọmọ-ọ́ bí ká sọ ọ́ ní Èwolódé?
One does not so resent having a child that one names it What-is-this-that-has-happened?
(Childbirth is always a happy event.)
A kì í léku méjì ká má pòfo.
One does not chase two rats and avoid coming up with nothing.
(Never try to go in two directions at once.)
Also Ẹní bá léku méjì á pòfo.
A kì í lọ́ mọ lẹ́hin kọ oúnjẹ.
One does not have children at one’s rear and yet refuse food.
(No amount of anger or distress should keep one from looking after one’s dependents.)
A kì í mọ ọkọ ọmọ ká tún mọàlè-e rẹ̀.
One does not acknowledge the husband for one’s child and also acknowledge her illicit
lover.
(Never betray trust or connive at betraying it.)
A kì í mú ìbọn tetere.
One does not hold a gun carelessly.
(Always be careful in handling dangerous matters.)
A kì í mú oko mú ẹjọ́ kí ọ̀kan má yẹ̀.
One does not opt to work on the farm and also opt to go argue one’s case and avoid
neglecting one or the other.
(One cannot do two mind-absorbing tasks at once.)
Compare A kì í múlé móko . . . and A kì í ṣòwò méjì kẹ́ran má jẹ ọ̀kan.
A kì í mú ọmọ oǹdọ́ pọ̀ dè.

One does not chain the child of a person who offers too low a price for one’s wares.
(It is not a crime to make an offer that might be unacceptable.)
A kì í mú ọmọ òṣì lọ sí Ìlọ́ rọ̀ .
One does not take a child destined for poverty to Ìlọ́ rọ̀ .
(A person cannot transcend his/her destiny.) [4]
A kì í múlé móko kọ́kan má yẹ̀.
One does not devote oneself to the home and devote oneself to the farm and not wind up
neglecting one of them.
(One cannot go in two opposite directions at once.)
Compare A kì í mú oko mú ẹjọ́ …, And A kì í ṣòwò méjì kẹ́ran má jẹ ọ̀kan.
A kì í ní ẹgbàá nílé wá ẹgbàá ròde.
One does not have a thousand cowries (or six pence) at home and go chasing abroad for a
thousand cowries.
(Only the promise of a greater fortune should tempt one to neglect what one already has.)
A kì í pa asínwín ilé, nítorí ọjọ́ tí tòde yó bàá wá sílé.
One does not kill the imbecile within one’s home, because of the day when the one from
outside might visit one.
(One should cultivate one’s own madness; one might need it to combat others’ madness.)
A kì í pa igún, a kì í jẹ igún, a kì í fi igún bọrí.
One does not kill the vulture; one does not eat the vulture; one does not offer the vulture as
a sacrifice to one’s head.
(Certain behaviors are beyond the pale.)
A kì í pé kí òṣìkà ṣe é ká wò ó.
One does not dare a wicked person to do his worst.

(Never tempt evil people to do their evil.)
A kì í peni lólè ká máa gbé ọmọ ẹran jó.
One does not suffer the reputation of being a thief and yet go seeking to dance with kids
(baby goats).
(It is foolish to behave in ways that will confirm people’s evil opinion of one.)
A kì í rán ọ̀ lẹ wo ojú ọjọ́ àárọ̀ .
One does not send a shirker to go see what the morning looks like outside.
(Never rely on the advice of people who have a vested interest in the matter being
considered.)
A kì í re nísun lọ dà síbú.
One does not collect water from a spring to dump in the deep.
(Do not rob the poor to further enrich the wealthy.
A kì í rí adìẹ nílẹ̀ ká da àgbàdo fún ajá.
One does not see chickens about and throw one’s corn to the dog.
(Always direct help where it will be appreciated and where it will do some good.)
A kì í rí àjẹkù orò.
No one ever sees the leavings of the god Orò.
(What must be consumed must be completely consumed.)
A kì í rí bàtá nílẹ̀ ká fẹnu sín in jẹ.
One does not see a bàtá drum on the ground and use one’s mouth to mimic its sound.
(Too much talk about a problem is useless when a practical solution has presented itself.
One should not make a person’s case for him or her when the person is present.)
A kì í rí ewé nílẹ̀ ká fọwọ́ fámí.

One does not see leaves lying about and scoop up feces with one’s bare hand.
(Take advantage of whatever aids are available to you.)
A kì í rí ẹ́ni ranni lẹ́rù ká yọké.
One does not find helpers willing to help with one’s load and yet sprout a hump on one’s
back “from carrying too heavy a load”.
(Always avail yourself of offered help.)
A kì í rí ojú ẹkùn ká tọ́ ẹkùn.
One does not see the look on a leopard’s face and then taunt the leopard.
(It is foolish to needlessly invite disaster on one’s own head.
A kì í sá fún àjíà ká dìgbò lu eégún.
One does not run from the herald of the masquerader and collide with the masquerader
himself.
(Never court a greater disaster in an attempt to avert a minor one.)
A kì í sin àlè kọjá odò; ohun tí ńṣe ọṣẹ́ ò tó ǹkan.
One does not walk one’s secret lover across a river; the causes of huge disasters are usually
insignificant in themselves.
(If one is engaged in a dangerous venture, one should not also cast discretion to the wind.)
A kì í sọ pé abẹ Ọ̀ yọ́ mú; nígbà náà ni yó sọ pé bẹ́ẹ̀ ni òun ò tíì pọn.
One does not tell an Ọ̀ yọ́ person that his knife is sharp, for only then will he say he has not
even honed it yet.
(Offer no braggart any opportunity to resume his bragging.)
Compare A kì í yin ará Ìjẹ́mọ̀ pé ó mọ asẹ́-ẹ́ hun . . .
A kì í sọrọ ìkọ̀ kọ̀ lójú olófòófó.
One does not discuss secret matters in the presence of a tattler.

(Be careful with your secrets.)
A kì í sùn jẹ́rìí ìdí.
One cannot be asleep and also be able to vouch for one’s anus.
(Assert only those things you know for certain.) [5]
A kì í ṣe fáàárí ẹ̀ṣẹ́ dídì sọ́ mọ adẹ́tẹ̀.
One does not flaunt one’s ability to make a fist in the face of a leper’s child.
(Never make fun of people because of their affliction.)
See also the following entry.
A kì í ṣe fáàárí itọ́ dídà sọ́ mọ a-kú-wárápá.
One does not drool in jest in the presence of the child of an epileptic.
(Never make fun of afflicted people by mimicking their affliction.)
Compare the preceding entry.
A kì í ṣoore tán ká lóṣòó tì í.
One does not do a favor and then camp by it.
(Having done some good, do not hang around to compel gratitude.)
A kì í ṣòwò méjì kẹ́ran má jẹ ọ̀kan.
One does not engage in two trades without having one consumed by goats.
(One cannot effectively manage two enterprises at once.)
Compare A kì í mú oko mú ẹjọ́ kí ọ̀kan má yẹ̀, and A kì í múlé móko kọ́kan má yẹ̀.
A kì í ti ojú ogun wẹ́fọ́ n.
One does not wait until the heat of the battle to start looking for palm-leaf midrib.
(Always make your preparations well ahead of the event.) [6]

A kì í ti ojú on-íka-mẹ́sàn-án kà á.
One does not count the fingers of a person who has only nine in his/her presence.
(One must be discreet in speaking about other people’s flaws and deformities.)
A kì í tijú bá baálé ilé jẹ akátá; bó bá mú, ìwọ náà a mú tìẹ.
One should not be too embarrassed to eat a jackal with one’s host; as he helps himself, one
also helps oneself.
(Never be too bashful to adopt the ways of the people among whom you find yourself.) [7]
A kì í wá aláṣọ-àlà nísọ̀ elépo.
One should not look for a white-clad person in the stall of palm-oil sellers.
(One should know the likely places to look for whatever one seeks.)
A kì í wà nínú ìṣẹ́ ká perin tọrẹ.
One does not wallow in poverty and yet kill an elephant for public distribution.
(Always live according to your circumstances.)
A kì í wíjọ́ọ wíwò ká jàre.
One does not complain about being looked at and be vindicated.
(One should not complain that other people are doing what one is also doing.)
A kì í yin ọmọdé lójú ara ẹ̀; ìfàsẹ́hìn ní ńkángun ẹ̀.
One does not praise a child in his presence; only backsliding results.
(Children should not be praised too highly; they should always be made aware that they can
be even better.)
A kúnlẹ̀ a pàgbò, alubàtá ní “ojú ò fẹ́rakù”; o fẹ́ bá wọn ṣúpó ni?
We kneel and sacrifice a ram, and the bàtá drummer shows reluctance to take his leave.
Does he wish to inherit a wife?
(One should always know when to take one’s leave.) [8]
See A sìnkú tán . . .
A lé tẹ̀m̀bẹ̀lẹ̀kun jìnnà bí ẹnipé kó bọ́ jù sígbó.
One chases conspiracy away, as though one would have it disappear into the bush.
(No one should want anything to do with conspiracy.)
À nfọ̀ tún tẹ́ní, à ńfòsì tú ṣòkòtò, obìnrín ní a kò bá òun gbọ́ tọmọ.
One spreads a mat with the right hand while removing one’s pants with the left hand; yet
the woman complains that one is not helping her quest for a child.
(Some people are incapable of recognizing and acknowledging favors.) [9]
À ńgba òròmọ adìẹ lọ́ wọ́ ikú, ó ní wọn ò jẹ́ kí òun jẹ̀ láàtàn.
One struggles to save the chick from certain death, and it complains that one is preventing it
from foraging at the dump.
(Chicks foraging at the dump are easy prey for kites.)
À ńgbèjà Ọ̀ jà, Ọ̀ já ní ta ní ńjà lẹ́hìnkùlé òun?
We fight in defence of Ọ̀ jà, and Ọ̀ jà asks who is fighting in his backyard.
(Some people do not acknowledge or appreciate favors.) [10]
A ní ìrókò ni yó pa ọmọdé, ó bojú-wẹ̀hìn; òòjọ́ ní ńjà?
One curses a child that ìrókò will kill him, and he glances at his rear; does the curse take
effect immediately?
(The child obviously does not know that the fact that he does not die immediately in no way
invalidates the curse.)
A ní kí olókùnrùn ṣe tó, ó ní òun ò lè ṣe tó, tò, tó.
The invalid is asked to say, “Tó,” and he complains that he cannot keep saying, “Tó, tò, tó.”
(He has expended more effort in his refusal than he would have in complying.) [11]
A ní kọ́ mọ má kùú, o ní kò jọ bàbá kò jọ ìyá.
We strive to keep a child from dying, and you say he resembles neither the father nor the
mother.
(The person addressed has his or her priorities reversed.)
“À ńjùwọ́ n” ò ṣéé wí lẹ́jọ́ ; ìjà ìlara ò tán bọ̀ rọ̀ .
“We are driven by envy of them” is a bad case to make; a quarrel spawned by jealousy is
not easy to settle.
(Quarrels whose causes cannot be openly admitted will not readily end.)
À ńkì í, à ńsà á, ó ní òun ò mọ ẹni tó kú; a ní, “Alákàá ẹgbàá, a-biṣu-wọ̀ rọ̀ -wọ̀ rọ̀ -lóko, a-
bàgbàdo-tàkì-tàkì-lẹ́gàn”; ó ní, “Ọlọ́dẹ ló kú, tàbí ìnájà?”
We recite someone’s praise names, we intone his attributes, and a person says he does not
know who died; we say, “He of the two hundred granaries, he whose yams are plentiful on
the farm, he whose corn is abundant in the fields,” and the person asks, “Is the dead person
a hunter, or a trader?”
(A person for whom everything must be spelled out, a person who cannot make deductions
from the most obvious hints, is daft indeed.)
À ńkì í, à ńsà á, ó ní òun ò mọ ẹni tó kú; ó ńgbọ́, “Ikú mẹ́rù, Ọ̀ pàgá, a-biṣu-ú-ta-bí-òdòdó, a-
lábà-ọkà, a-roko-fẹ́yẹ-jẹ”; ó ní, “Àgbẹ̀ ló kú, tàbí ọ̀nájà?”
We recite someone’s praise names, we intone his attributes, and a person says he does not
know who died; he hears, “Death takes a renowned man, a titled man, whose yams spread
like petals, who possesses barns of corn, whose fields are a bounty for birds,” and he asks,
“Is the dead man a farmer or a trader?”
(This is a variant of the preceding entry.)
À ńsọ̀rọ̀ elégédé, obìnrín ḿbèrè ohun tí à ńsọ, a ní ọ̀ rọ̀ ọkùnrin ni; bí a bá kó elégédé jọ, ta
ni yó sè é?
We are discussing pumpkins, a woman asks what we are discussing, and we respond that it
is men’s talk; after we have gathered the pumpkins, who will cook them?
(The woman, certainly. There is no point in excluding her from a matter that will eventually
involve her anyway.)
À ńsọ̀rọ̀ obìnrin, a ní ká sọ́ bàrà ká lọ gbin bàrà sódò; ta ní máa báni pa á?

We speak of women and someone suggests that we hedge our words and go plant water
melon by the stream; who will help in harvesting it?
(This is a variant of the preceding entry.) [12]
A rí i lójú, a mọ̀ ọ́ lẹ́nu; òṣòwò oṣẹ kì í pọ́n-wọ́ -lá.
One can tell by looking, and one can tell by taste; a soap seller does not lick her fingers.
(Soap is recognizable as soap, and anyone who has ever tasted it knows that one does not
lick fingers caked with soap. Each trade has its don’ts.)
See Aṣòwòọṣẹ kì í pa owó ńlá.
A ta bàbà, a fowó-o bàbà ra baba.
We sell guinea-corn, and with the copper coins we redeem the old man.
(With what one has one seeks one’s goals.) [13]
A ta bàbà a fowó-o bàbà ra bàbà.
We sell guinea-corn, and with the guinea-corn money we buy guinea corn.
(This variant of the previous entry suggests that for all one’s efforts and exertions one has
not significantly altered one’s circumstances.)
Àbá alágẹmọ lòrìṣà ńgbà.
The gods heed what chameleon proposes.
(One should heed the advice of trusted friends and advisers.) [14]
Àbá kì í di òtítọ́ ; ojo ni kì í jẹ́ ká dá a.
Plans do not automatically bear fruit; only the faint-hearted do not make plans.
(While plans may never bear fruit, people should still make them.)
Compare Àbá ní ńdi òtítọ́ . . .

Àbá ní ńdi òtítọ́ ; ojo ni kì í jẹ́ ká da.
Attempts result in achievement; it is faint-heartedness that keeps one from making an effort.
(Without striving, one accomplishes nothing.)
Compare: Àbá kì í di òtítọ́ . . .
Àbàtì àlàpà; a bà á tì, a bá a rẹ́.
Unfinished abandoned wall: unable to master it, one befriends it.
(One reconciles oneself to matters one cannot control.)
A-bayé-jẹ́ kò ṣéé fìdí ọ̀ ràn hàn.
A treacherous person is not someone to tell profound matters to.
(One should keep one’s secrets from treacherous people.)
Abẹ́rẹ́ ò ṣéé gúnyán.
A needle cannot be used to make pounded yams.
(Some tools are inadequate for some tasks.)
Abẹ́rẹ́ tó wọnú òkun ò ṣéé wá.
A needle that drops into the ocean defies finding.
(Some tasks are hopelessly impossible to accomplish.)
Abiyamọ, kàgbo wàrà; ọjọ́ ńlọ.
Nursing mother, make the herbal decoction in good time; the day is waning.
(Attend to duties in time.)
Abiyamọ kì í rìn kó ṣánwọ́ ahá.
A nursing mother does not venture away from home without a cup.
(She must be prepared to nurse the baby.) [15]

Abiyamọ́ purọ́ mọ́ mọ-ọ rẹ̀ jẹun.
The nursing mother lies against her child to secure food.
(One uses every ruse available to one in the interest of one’s well-being.)
Abiyamọ́ ṣọwọ́ kòtò lu ọmọ-ọ rẹ̀.
A nursing mother cups her palm to strike her child.
(Discretion is the better part of discipline.)
Àbọ̀ ṣẹ́ kì í ṣe iṣẹ́ òòjọ́ ; iṣẹ́-ẹ baba ẹni ní ńgbani lọ́ jọ́ gan-an.
Spare-time work is no profession; it is an assignment from one’s father that takes all of
one’s day.
(One does not waste one’s time on trifles or hobbies.)
Àbùkún layé gbà.
The world accepts only adding on.
(Supplement rather than deplete.)
Adánilóró fagbára kọ́ni.
He who disappoints one teaches one to be more resourceful.
(Once disappointed or injured, one learns to be self-reliant.)
Adẹ́tẹ̀ ò gbọdọ̀ dúró de eléépín.
A leper must not wait for a bearer of abrasive leaves (eépín [16] ).
(Know your weaknesses.)
Adẹ́tẹ̀-ẹ́ ní òún sẹ́ ọ̀ràn kan de àwọn ará ilé òun; ó ní bí òún bá lọ sídàálẹ̀, wọn ò jẹ́ fi kàn-ìn-
kàn-ìn òun wẹ̀.
The leper says that he trusts his relatives on a certain matter; he says when he goes on a
journey, they would not dare use his sponge to wash themselves.
(People have a knack for skirting dangerous or distasteful situations.)
Adìẹ ìrànà ní ńṣíwájú òkú.
It is the votive herald-chicken that precedes a dead person.
(Matters must be attended to in their proper sequence.) [17]
Adìẹ ò lè ti ìwòyí sunkún ehín.
Chicken cannot at this late date bemoan its lack of teeth.
(Everything at its proper time.)
Adìẹ ò lórúnkún ẹjọ́ .
A chicken has no knees for cases.
(One should steer clear of actionable behavior.) [18]
Adìẹ́ rí aláásáà, ó pa ìyẹ́ mọ́ .
The chicken sees the snuff seller and enfolds its wings.
(When one sees potential danger approaching, one should take precautions.) [19]
Adìẹ-odò ò ṣéé bọ ìpọ̀nrí.
Water fowl is no good as a sacrifice to ìpọ̀nrí.
(One should use only tools proper to the task in hand.) [20]
Àdó gba ara ẹ̀ tẹ́lẹ̀, ká tó fi oògùn sí?
Could the small gourd save itself, before we put charms into it?
(Do not seek protection from a helpless person.) [21]
A-fàtẹ́lẹwọ́ -fanná kì í dúró.
He-who-carries-live-coals-in-his-palm does not tarry.
(A person who has a pressing problem has no time for socializing.) [22]
A-fasẹ́-gbèjò ńtan ara-a rẹ̀ jẹ.
He-who-would-collect-rain-water-in-a-sieve deceives himself.
(The shiftless person hurts himself more than others.)
Afẹ́fẹ́ ńda ológìì láàmú; oníyẹ̀fun rọra.
The wind is making life difficult for the seller of liquid corn starch; corn flour seller, you
had better watch out!
(When those better situated than one are defeated, one must be prepared for tough times.)
Àfẹ́ẹ̀rí kan ò ju ká rí igbó ńlá bọ́ sí lọ; ẹbọ kan ò ju ọ̀pọ̀ èèyàn lọ; “Òrìṣá gbé mi lé àtète” kan
ò ju orí ẹṣin lọ.
There is no disappearing trick better than the availability of a dense forest to disappear into;
there is no sacrifice more efficacious than having many people on one’s side; there is no
“The gods have elevated me” that is higher than the back of a horse.
(Practical and realistic moves are more reliable than mysterious expectations.)
A-fi-tiẹ̀-sílẹ̀-gbọ́ -tẹni-ẹlẹ́ni, ọ̀gànjọ́ ni wọ́ n ńsìnkú-u rẹ̀.
He-who-neglects-his-own-affairs-to-care-for-others’-affairs, it is in the middle of the night

that his burial is carried out.
(Do not sacrifice your self-interest to take care of others.)
Àfòmọ́ ńṣe ara-a rẹ̀, ó ní òún ńṣe igi.
The creeper is destroying itself, but it thinks it is destroying its host.
(The host’s death will be the parasite’s death.)
Àgádágodo ò finú han ara-a wọn.
Padlocks do not share their secrets with one another.
(Some secrets one should not divulge to others.)
Àgùntàn ò jí ní kùtùkùyù ṣe ẹnu bọbọ.
A sheep does not wake in the morning and droop its mouth.
(One should not dawdle in the morning.)
Àgbà òṣìkà ńgbin ìyà sílẹ̀ de ọmọọ rẹ̀.
A wicked elder sows suffering for his children.
(One’s character often affects the fortunes of one’s children.)
Compare, Àgbà tó gbin èbù ìkà . . .
Àgbà ṣoore má wo bẹ̀.
Elder, do a favor and remove your eyes from it.
(Do not advertize your acts of kindness, or pointedly await acknowledgment of them.)
À-gbà-bọ́ ò di tẹni.
A foster child does not become one’s own child.
(There is nothing like having one’s own.)
Compare Àgbàtọ́ ò jọ obí . . .
Àgbàdo kì í ṣe èèyàn;ta ní ńrí ọmọ lẹ́hìn eèsún?
The maize plant is not a human being; who ever saw children on the back of elephant grass?
(One should not overestimate the value of things.) [23]
Àgbàká labiyamọ ńgbàjá mọ́ ọmọ-ọ rẹ̀.
It is completely and securely that a mother (bearing her child on her back) supports the
child with a strip of cloth.
(One must be thorough in discharging one’s responsibility.) [24]
337. Àgbàlagbàá ṣenú kẹrẹndẹn; èyí tó máa ṣe ḿbẹ níkùn-un rẹ̀.
An elder shows a smooth belly to the world; but what he will do is known to him.
(Be a person of thought and action, not of words.) [25]

A-gbé-ọ̀ọ̀dẹ̀ bí òfé, a-mọ-ara-í-ré bí oódẹ;a dẹ́bọ fún òfé, òfé ò rú, agánrán gbẹ́bọ, ó rúbọ;
àsẹ̀hìnwá àsẹ̀hìnbọ̀ òfé di ará Ọ̀ yọ́ , agánrán di ará oko; wọ́n rò pé òfé ò gbọ́n.
Òfé, dweller-in-the-corridor, forward as oódẹ́ a sacrifice was prescribed for òfé, but he did
not offer it; agánrán went ahead and offered the sacrifice; in the end òfé became a citizen of
Ọyọ, while agánrán became a dweller in the bush; and people thought òfé was foolish.
(Never second guess people who are better informed than you are.) [26]
Àgbẹ̀jẹ ò korò nílé ńlá.
Pumpkin is never bitter in a big household.
(When one is in need, one cannot be too choosy.) [27]
Àgbìgbò, rọra fò, ọdẹ́ ti dé sóko; àgbìgbò tí ò bá rọra fò á bọ́ sápò ọdẹ.
Àgbìgbò, fly warily, for the hunter has arrived in the forest; any àgbìgbò that does not fly
warily will wind up in the hunter’s bag.
(Conditions are hazardous; it behooves everyone to take care.)
Àgbò dúdú kọjá odò ó di funfun.
The black ram crosses the river and becomes white.
(Propitious events can drastically change a person’s fortunes for the better.) [28]
Àgbókan là ńrọ́ Ifá adití.
It is with full voice volume that one recites divination verses for the deaf.
(One cannot be too subtle with the daft.)
Àgbọn kì í ṣe oúnjẹ ẹyẹ.
Coconut is no food for birds.
(Some things and some people are immune to some types of danger; one should not attempt
the impossible.)
Ahún dùn;kò tóó jẹ fúnni.
Tortoise meat is delicious, but there is not enough of it to make a meal.

(One should husband one’s resources wisely.)
Ahún ńre àjò, ó gbé ilé-e rẹ̀ dání.
Tortoise embarks on a journey and takes his house with it.
(One’s dearest possessions deserve one’s closest attention.) [29]
Ahun-ún wọnú orù, ó ku àtiyọ.
Tortoise has entered into a narrow-necked pot; now, getting out is a problem.
(One should consider the possible consequences of one’s actions before one acts.)
Àìgbọ́ n ni yó pa Iṣikan; a ní ìyáa rẹ̀-ẹ́ kú, ó ní nígbàtí òún gbọ́, ṣe ni òún ńdárò; bíyàá ẹní bá
kú àárò là ńdá?
Foolishness will be the death of Iṣikań he is told that his mother has died, and he says that
when he heard the news he sorely lamented the tragedy; if one’s mother dies is it
lamentation that is called for?
(The well bred person is always mindful of his/her obligations.)
Àì-gbọ́n-léwe ni à-dàgbà-di-wèrè.
Lack-of-wisdom-in-youth is imbecility in adulthood.
(The man turns out just as the child was; the grown person acquires his traits in childhood.)
Àì-mọ̀ -ọ́ -gbé-kalẹ̀ leégún fi ńgba ọtí.
It is ineptitude-in-setting-it-down that makes the wine a spoil for the eégún (i.e., that causes
the wine to be spilled).
(Ineptitude makes an impossible job of the easiest tasks.) [30]
Àì-mọwọ́ -ọ́-wẹ̀ ni àì-bágbà-jẹ; ọmọ tó mọwọ́ -ọ́ wẹ̀ á bágbà jẹ.
Not-knowing-how-to-wash-one’s-hands is not-eating-with-elders; a person who knows how

to wash his hands will eat with elders.
(To qualify to live in society, one must learn the social graces.) [31]
Àìpé, “Tìrẹ nìyí” ní ḿbí ayé nínú.

Neglect to say, “Here is your’s” is what incites the earth’s anger.
(Failure to take account of people’s possible influence on one’s affairs incites their anger.
As long as one assumes humility, people will let one be.) [32]
Àì-roko, àì-rodò tí ńṣápẹ́ fún eégún jó.
Not-going-to-the-farm, not-going-to-the-river that claps for masqueraders to dance.
(It is an idler who makes music for masqueraders to dance.)
Àì-sọ̀rọ̀ ní ńmú ẹnu rùn.
It is abstention from speaking that makes the mouth smell.
(One should always say one’s piece in a discussion.)
Ajá èṣín ò mọdẹ.
A dog born a year ago does not know how to hunt.
(One learns from experience and maturity.)
Ajá là bá kí; èse ò pẹran fúnni jẹ.
One should rather commend the dog; the cat does not kill meat for one to eat.
(Assign commensurate values to your assets.)
Ajá tí ò létí ò ṣé-é dẹ̀gbẹ́.
A dog without ears is no good for stalking prey.
(A person who cannot be instructed is useless.)
Ajá ti eré-e rẹ̀ẹ́ bá dánilójú là ńdẹ sí ehoro.
It is a dog in whose speed one has faith that one sics at a hare.
(One entrusts important tasks only to those one can trust.)
This is a variant of Ajá to lè sáré . . .

Ajá tó gbé iyọ̀, kí ni yó fi ṣe?
A dog that swipes salt, what will it do with it?
(Do not expend your effort on senseless ventures.)
Ajá tó lè sáré là ńdẹ sí egbin.
It is a swift dog that one sends after a Kobe antelope.
(This is a variant of Ajá ti erée rẹ̀ẹ́ bá dánilójú . . . )
Ajàkàṣù ò mọ̀ bí ìyàn-án mú.
The person who eats large helpings does not care that there is a famine.
(Greed knows no thrift.)
A-jí-má-bọ̀ọ́ jú, tí ńfi ojú àná wòran.
A-person-who-rises-in-the-morning-without-washing-his-face, one who sees things with

yesterday’s eyes.
(A person who does not keep his eyes peeled for developments is ever behind times.)
Àjànàkú kúrò lẹ́ran à ńgọ dé.
The elephant is not among the ranks of animals one lies in ambush for.
(The wise person puts some distance between himself and an elephant, or a formidable
adversary.)
Àjànàkú ò ṣéé rù.
The elephant is impossible to carry.
(Some tasks are impossible to accomplish.)
Àjàpá ní kò sí oun tó dà bí oun tí a mọ̀ ọ́ṣe; ó ní bí òún bá ńrìn lóko ẹ̀pà, ọ̀kọ̀ọ̀ kan a máa bọ́
sóun lẹ́nu.
Tortoise says there is nothing quite like what one knows how to do; it says when it walks
through a peanut farm, peanuts keep popping one by one into its mouth.
(When one does what one is a true expert at doing, it seems like performing magic.) [33]
Àjàpá ní ọjọ́ tí òún ti jágbọ́n-ọn òo lọrùn ò ti wọ òun mọ́ .
Tortoise says that since the day it learned the trick of saying yes its neck has ceased to
shrink.
(One who says yes to every request avoids a great many arguments.) [34]
See Ẹlẹ́dẹ̀ẹ́ ní ọjọ́ tí òún ti jágbọ́ nọn hùn . . ., and Ẹrùu òo kì í wọni lọ́ rùn.
Àjàpá ńyan lóko, aláìlóye-é ní ó jọ pẹ́pẹ́yẹ.
The tortoise struts on the farm, the senseless person says it resembles a duck.
(It is indeed a fool that cannot discern the obvious.)
Àjẹ́gbà ni ti kọ̀ǹkọ̀ .
Croaking-in-relays is the mark of frogs.
(It is in the nature of sheep to follow and to lack initiative.)
Àjẹ́kù là ńmayo.
Leaving-remnants is the indicator of satiation.
(How one lives will show how well off one is.)
Àjẹkù làgbẹ̀ ńtà.
It is the leavings from his table that the farmer sells.
(One takes care of one’s needs before one disposes of the excess.)
See, Àjẹkùlóko àgbẹ̀ . . .
Àjẹsílẹ̀-ẹ gbèsè tí ò jẹ́ kí ẹgbẹ̀fà tóó ná.
Long-standing debt, that makes twelve hundred cowries insufficient to spend.
(Existing debts eat new fortunes away.)

Àjímú kì í tí.
The task one takes on waking in the morning does not flounder.
(The task to which one gives the highest priority does not suffer.)
Àjò kì í dùn kódídẹ má rèWó.
The journey is never so pleasant that the parrot does not return to Ìwó.
(The sojourner should never allow the pleasantness of his/her sojourn to obliterate thoughts
of returning home.) [35]
Àjò kì í dùn kónílé má relé.
The journey is never so pleasant that the traveler does not return home.
(The traveler should never forget his or her home.)
See the previous entry.
Àjòjí lójú, ṣùgbọ́n kò fi ríran.
A stranger has eyes, but they do not see.
(A stranger’s eyes are blind to the intricacies of his new surroundings.)
À-jókòó-àì-fẹ̀hìntì, bí ẹní nàró ni.
Sitting-without-leaning-the-back-against-something is like standing.
(Never do things by half measures.)
Àkámọ́ ẹkùn-ún níyọnu.
A cornered leopard poses problems.
(One should be wary of what prey to stalk.)
Àkísà aṣọ la fi ńṣe òṣùká.

A rag is what one uses as a carrying pad.
(One’s most valuable possessions are not for careless use.)
Àkó balẹ̀, ó fi gbogbo ara kígbe.
Àko hit the ground and cried out with its whole body.
(A person who needs help should not be coy in asking.) [36]
A-ká-ìgbá-tà-á náwó ikú.
He-who-plucks-the-African-locustbean-tree-seeds-to-sell spends death’s money.
(Whoever engages in a dangerous venture more than earns his/her pay.)
Akọ̀pẹ Ìjàyè ò gbọ́ tiẹ̀, ó ní ogún kó Agboroode.
The palm-wine tapper of Ijaye: instead of looking to his own affairs says Agboroode has
been destroyed by invaders.
(The wise person learns from others’ misfortunes instead of gawking at them.)
Aláàjàá gbé e sókè, o ní, “Kó ṣẹ!”; o mọ̀ bí ibi lówí tàbí ire?
The wielder of the incantation rattle lifts it, and you respond, “May it be so!”; do you know
if he has invoked good or evil?
(One should be certain about what is happening before one intervenes or becomes
involved.)
Alágbàfọ̀ kì í bá odò ṣọ̀ tá.
A washerman does enter harbor a grudge with the river.
(One does not turn one’s back on one’s means of livelihood.)
Alákatam̀pòó ṣe bí ọ̀bọ ò gbọ́n; ọ̀bọ́ gbọ́n; tinú ọ̀bọ lọ̀ bọ́ ńṣe.
The person with the cross-bow thinks that the monkey is not clever; the monkey is clever,
but it is following its own strategy.
(It matters nothing if one is derided, as long as one knows what one is doing and why.)
Alákìísà ní ńtọ́ jú abẹ́rẹ́ tòun tòwú.
It is the owner of rags who makes sure that needle and thread are available.
(Each person looks after his/her own interests.)
Aláǹtakùn, bí yóò bá ọ jà, a ta ká ọ lára.
When the spider wants to engage an enemy, it spins its web around it.
(The attentive person can detect signs of hostility before it occurs. Also, one makes good
preparations before embarking on a venture.)
Aláǹtakùnún takùn sí ìṣasùn, ṣíbí gbọludé.
The spider has woven its web in the sauce-pan; the spoon takes a holiday.
(In the absence of the proper tools, one cannot fault the laborer for being idle.)
Aláàárù kì í ru ẹṣin.
The porter cannot carry a horse.
(Certain tasks are impossible of accomplishment.)
Aláṣedànù tí ńfajá ṣọdẹ ẹja.
A wastrel “who” uses a dog to stalk fish.
(It is folly to employ an impossible tool for a given task.)
Àlejò bí òkété là ńfi èkùrọ́ lọ̀ .
It is a visitor like a giant rat to whom one offers palm-nuts.
(One should approach other people as their stations dictate.)
Àlejò tó bèèrè ọ̀nà kò níí sọnù.
A stranger who asks the way will not get lost.
(One should be willing to admit one’s ignorance and seek direction.)

Compare: Abéèrè kì í ṣìnà.
Àlùkò ò ní ohùn méjì; “Ó dilé” lagbe ńké.
The woodcock has but one statement: “Ó dilé” (meaning “Time to head for home”) is the
cry of the touraco.
(One should know when the time is ripe to head for home.)
Àlùsì ẹsẹ̀ tí ńfa koríko wọ̀ lú.
Disaster-causing legs that drag weeds into town.
(It is a person who will bring disaster on others who behaves like the wayward foot that
drags weeds into town.)
Amọ̀nà èṣí kì í ṣe amọ̀ nà ọdúnnìí.
The person who knew the way last year does not necessarily know the way this year.
(The person whose knowledge does not grow with the times soon becomes ignorant.)
Amọ̀ rànbini Ọ̀ yọ́ , bí o bá gbé kete lérí, wọn a ní oko lò ńlọ tàbí odò.
People who-know-the-answer-yet-ask-the-question, natives of Ọ̀ yọ́, if they see you carrying

a water-pot they ask whether you are on your way to the farm or the stream.
(If the answer is plain to see, one does not ask the question.)
Amùṣùà àgbẹ̀ tí ńgbin kókò.
A wastrel farmer that plants cocoyams.
(It is a wastrel farmer that plants cocoyams.) [37]
Àpà èèyàn ò mọ̀ pé ohun tó pọ̀-ọ́ lè tán.
A wastrel does not know that what is plentiful can be used up.
(A wastrel knows no thrift.)
Àpà-á fi ọwọ́ mẹ́wẹ̀ẹ̀wá bọ ẹnu; àpà, a-bìjẹun-wọ̀ mù-wọ̀ mù.

The wastrel puts all ten fingers into his mouth; wastrel, a-person-who-eats-with-abandon.
(A wastrel is immoderate in his feeding.)
Apajájẹẹ́ ní ẹ̀rù adìẹ ḿba òun.
The-person-who-kills-and-eats-dogs claims to be afraid of chickens.
(A hardened criminal pretends to have scruples about mere peccadillos.)
Àpàkòmọ̀ rà, tí ńgẹṣin lórí àpáta.
A-shiftless-person-who-knows-not-what-things-cost rides a horse on rocks.
(A person who has no part in paying for a thing is seldom careful in using it.)
Compare: Ẹni à ḿbọ́ ò mọ̀ pé ìyànán mú.
A-pẹ́-ẹ́-jẹ kì í jẹ ìbàjẹ́.
A person who waits patiently for a long time before eating will not eat unwholesome food.
(Those who are patient will have the best of things.)
Àpèmọ́ ra là ńpe Tèmídire.
It is in furtherance of one’s own fortune that one calls the name Temidire.
(Each person must advance his or her own interests.) [38]
Àpọ́n dògí ó ṣàrò.
When a bachelor becomes old, he makes his own cooking fire.
(One should make provisions for the future in one’s youth.)
Ara ẹ̀ lara ẹ̀: ṣòkòtò ọlọ́ pàá.
A little bit of it is a little bit of it: the policeman’s short pants.
(Leave nothing to waste, for one can always find some use for the smallest remnant.) [39]
Ara kì í rọni ká ṣẹ́gi ta.

If one has the wherewithal to live a life of ease, one does not gather firewood for sale.
(When one has found success, one does not persist in grubbing.)
Ara kì í tu ẹni káká, kí ara ó roni koko, ká má leè jíkàkà dÍfá.
One cannot be so much at ease, or so much in pain, that one cannot wake early to consult
the oracle.
(Whatever one’s condition, one does what one must do.) [40]
Ará ọ̀ run ò ṣẹ́tí aṣọ.
Natives of heaven do not sew their hems.
(The uninitiated do not know the customs of a place.) [41]
Ààrẹ ńpè ọ́ ò ńdÍfá; bÍfá bá fọọre tí Ààrẹ́ fọbi ńkọ́?
The Ààrẹ summons you and you consult the oracle; what if the oracle says all will be well
and the Ààrẹ decrees otherwise?
(There is no point in attempting to restrict the action of an absolute authority.) [42]
A-rìn-fàà-lójú-akẹ́gàn, a-yan-kàṣà-lojú-abúni, abúni ò lówó nílé ju ẹnu-u rẹ̀ lọ.
One-who-saunters-in-front-of-detractors, one-who-struts-before-abusers, those who abuse

one have no money at home, only their mouths.
(One’s best course is to ignore detractors and insulters; all they have is their mouths.)
Arìngbẹ̀rẹ̀ ni yó mùú oyè délé; asárétete ò róyè jẹ.
The person who walks casually is the one who will bear a title home; the person who runs
fast has no title to show for his efforts.
(The spoils do not necessarily go to those who exert themselves most.)
Compare: Asárétete ní ńkọjá ilé . . .
À-ró-kanlẹ̀ laṣọ ayaba; à-wà-kanlẹ̀ ni ti yàrà.
Wrapping-from-waist-to-the-floor is the style of the queen’s wrapper; digging-down-to-the-

deepest-bottom is the requirement of the dry moat, yàrà.
(Whatever one has to do, one must be thorough, and not be satisfied with halfmeasures.)
Arúgbó oǹdágbèsè, ó ní mélòó ni òun óò dúró san níbẹ̀?
The old person who incurs debt, he says how much of it will he be around to pay?
(A person whose days are numbered can afford to freely take on long-term obligations.)
A-sáré-lówó ḿbẹ lọ́nà ogun; A-pọ̀ṣẹ̀ṣẹ̀ ḿbẹ lọ́nà èrò; Bó-pẹ́-títí-ng-ó-là ḿbẹ lábà, ó ńjẹ
ẹ̀sun iṣu.
He-who-hurries-after-riches is on his way to battle; He-who-has-in-abundance is off on his

travels; Sooner-or-later-I-will-be-rich is back in his hut, eating roasted yams.
(Wealth comes to those who exert themselves, not to those who wait for it to find them.)
À-sìnkú-àì-jogún, òṣì ní ńtani.
Burying-the-dead-without-sharing-in-the-inheritance leads one to poverty.
(One should have something to show for one’s efforts.)
Asínwín ní òun ó ti iná bọlé; wọ́ n ní kó má ti iná bọlé; ó ní òun ó sáà ti iná bọlé; wọ́n ní bó
bá tiná bọlé àwọn ó sọ ọ́ si; ó ní ìyẹn kẹ̀ ìkan.
The imbecile said he would torch the house; he was asked not to torch the house; he said he
certainly would torch the house; he was told that if he torched the house he would be
thrown in it; he said, “That casts the matter in a different light.”
(Even an imbecile becomes sane when his life is at stake.)
A-sọ̀kò-sádìẹ-igba, òkò ní ńsọ tí ilẹ̀-ẹ́ fi ńṣú.
One-who-throws-stones-at-two-hundred-chickens will be engaged in stone throwing until

nightfall.
(Tackling a job with inadequate tools makes the job interminable.)
A-sọ-aré-dìjà ní ńjẹ̀bi ẹjọ́ .
One-who-turns-play-into-a-fight is always guilty.
(One should take a jest in the spirit of jest.)

Àṣàyá kì í jẹ́ kí ọmọ ọ̀yà ó gbọ́n.
Roughhousing keeps the young of the cane rat from learning wisdom.
(A person who takes life as a jest does not learn to be wary.)
A-ṣe-kó-súni, ẹrú-u Ségbá; ó fọ́ akèrègbè tán ó lọ sóde Ọ̀ yọ́ lọ gba onísé wá; bẹ́ẹ̀ni ẹgbàá
lowó onísé.
He-who-frustrates-one, Segba’s slave; he broke a gourd and went to Ọ̀ yọ́ town to hire a
calabash stitcher; and a stitcher’s fee is six pence.
(There is nothing one can do in the face of ingrained folly.) [43]
À-ṣe-sílẹ̀ làbọ̀ wábá; ẹni tó ṣu sílẹ̀ á bọ̀ wá bá eṣinṣin.
What-is-put-aside is what-is-there-to-find; he who puts excrement aside will return to find

flies.
(One reaps what one sows.)
À-ṣẹ̀ṣẹ̀-tọ́ -ọtí-wò okùn-un bàǹtẹ́ já; bí a bá mu àmuyó ńkọ́ ?
One taste of wine and the belt snaps; what would happen in the event of drunkenness?
(One should match the response to the stimulus.)
Aṣiwèrè èèyàn lòjò ìgboro ńpa.
It is an imbecile who is soaked in the rain in the middle of a town.
(Only an imbecile ignores a refuge when one is available.)
Aṣiwèrè èèyàn ní ńgbèjà ìlú-u rẹ̀.
Only an imbecile gets into a fight in defence of his town.
(A town’s cause is no business of any one individual.)
Aṣòroójà bí ìjà ọjà; onítìjú ò níí sá; ẹni tí ńnà án ò níí dáwọ́ dúró.
Difficult-to-fight as the fight of the market place; the self-conscious person will not run, and
the person beating him up will not stop.
(Too much concern with appearances exposes one to occasional inconveniences.)
A-ṣòwò-ọṣẹ kì í pa owó ńla.
A trader in soap does not make big money.
(One’s success cannot exceed one’s enterprise.)
See A rí i lójú, . . .
A-ṣoore-jókòó-tì-í, bí aláìṣe ni.
A-person-who-does-a-favor-and-squats-by-it is like a-person-who-has-done-no-favor.
(One should not dwell on what favor one has done.)
Aṣọ funfun òun àbàwọ́n kì í rẹ́.
White cloth and stains are not friends.
(A person of good breeding does not associate with an ill-bred person.)
Aṣọ ìrókò ò ṣéé fi bora.
Cloth fashioned from the bark of the ìrókò tree cannot be wrapped around one’s body.
(Always use the proper material for the job in hand.)
Aṣọ tá a bá rí lára igún, ti igún ni.
Whatever cloth one finds on the vulture belongs to it.
(The vulture may lack feathers, but it does not borrow from other birds.)
A-sọ́-ẹ̀hìnkùlé ba araa rẹ̀ nínú jẹ́; ohun tó wuni là ńṣe nílé ẹni.
He-who-spies-on-others-from-behind-their-walls upsets himself; one does as one pleases in

one’s home.
(What one does in the privacy of one’s home is nobody’s business.)
Àtàrí ìbá ṣe ìkòkò ká gbé e fún ọ̀ tá yẹ̀wò; a ní ó ti fọ́ yányán.

If one’s head was a pot and one gave it to an enemy to inspect, he would say it was
irretrievably broken.
(An enemy is not one to trust with one’s destiny.)
Atẹ́gùn ò ṣéé gbé.
The wind is impossible to carry.
(Certain propositions are unrealizable.)
Àtẹ́lẹwọ́ ò ṣéé fi rúná.
The palm of the hand is not good for stoking fires.
(One should not attempt difficult tasks without the proper resources.)
Atipo ò mọ erèé; ó ní, “Bàbá, mo réwé funfun lóko.”
Atipo does not recognize beans, he says, “Father, I saw white leaves on the farm.”
(Ignorance is a curse.)
Àtònímòní ò tó àtànọ́ mànọ́ .
All-day-long is no match for since-yesterday.
(The person who has endured since yesterday takes precedence over the person who has
endured all day.)
A-tọrọ-ohun-gbogbo-lọ́ wọ́ -Ọlọ́ run kì í kánjú.
The-seeker-of-all-things-from-God does not yield to impatience.
(The supplicant must be patient for an answer.)
A-wí-fúnni-kó-tó-dáni, àgbà òmùjà ni.
He-who-alerts-one-before-he-throws-one is a past master of wrestling.
(One would be wise to avoid adversaries confident enough to show their hands beforehand.)
À-wí-ìgbọ́ , àfọ̀ -ọ̀-gbọ́ tí ńfi àjèjé ọwọ́ mumi.

He-who-will-not-listen-to-talk, he-who-will-not-listen-to-counsel, who drinks water with
the bare hand.
(The obstinate child drinks with the bare hand.)
Àwítẹ́lẹ̀ ní ńjẹ́ ọmọ́ gbẹ́nà; ọmọ kì í gbẹ́nà lásán.
Previous-instruction enables a child to understand coded speech; a child does not naturally
understand codes.
(A clever child reflects the instruction he/she has received.)
Awo aláwo la kì í dá lẹ́ẹ̀mejì.
It is another person’s divination that one does not repeat.
(One might not put oneself out for others, but one will for oneself.)
Àwòdì òkè tí ńwo ìkaraun kọ̀ rọ̀ , kí ni yó fìgbín ṣe?
The hawk in the sky eyes the snail-shell slyly; what will it do with a snail.
(One should not waste one’s time on a task one cannot master.)
Awọ erin ò ṣéé ṣe gángan.
The elephant’s hide cannot be used to fashion a gángan drum.
(Employ the proper material to the task in hand.)
Awọ ẹlẹ́dẹ̀ ò ṣéé ṣe gbẹ̀du.
The hide of a pig is no use for making the gbẹ̀du drum.
(Certain materials are of no use in some applications.)
Awọ ẹnu ò ṣéé ṣe ìlù.
The skin of the mouth cannot be used to fashion a drum.
(Employ the proper materials for the task in hand.) [44]
Ààyá bọ́ sílẹ̀, ó bọ́ sílé.

The Colobus monkey jumps to the ground; it runs for home.
(When danger lurks, the wisest course is to run for safety.)
Àáyá gbọ́n, Ògúngbẹ̀-ẹ́ sì gbọ́n; bí Ògúngbẹ̀-ẹ́ ti ḿbẹ̀rẹ̀ ni àáyá ńtiro.
The Colobus monkey is wily, but so is Ogungbẹ́ as Ogungbẹ crouches, so the monkey
tiptoes.
(They prey that knows its stalker’s tricks is safe.)
Àyàn ò gbẹdùn.
The àyàn tree does not accept an axe.
(Certain approaches one must reject as improper.) [45]
Àyangbẹ ẹjá dùn; ṣùgbọ́n kí la ó jẹ kẹ́já tó yan?
Dry smoked fish is delicious, but what is one to eat before the fish is smoked?
(While one must look to the future, one must also take care of the present.)
Ayé ńlọ, à ńtọ̀ ọ́.
The world goes forth, and we follow.
(One lives according to what life confronts one with.)
Ayé ò ṣé-é bá lérí; wọ́ n lè ṣeni léṣe.
The world is not a thing to exchange threats with; it can inflict disaster on one.
(Be wary in dealing with the world.) [46]
Ayé ò ṣé-é finú hàn; bí o lọ́ gbọ́n, fi síkùn ara-à rẹ.
The world does not deserve to be trusted; if you have a store of wisdom, keep it in you.
(People of the world are not reliable; whatever wisdom one wishes to pass on one should
reserve for one’s own use.)
Baba-ìsìnkú ò fọmọ-ọ rẹ̀ sọfà; alábàáṣe ńfọmọ-ọ rẹ̀ kówó.

The executor does not pawn his child; his helper pawns his own.
(The obligated person holds back, while the helper risks his all.)
Baálé àìlọ́ wọ̀ ni àlejò àìlọ́ wọ̀.
An unsolicitous host makes for a visitor with no deference.
(The visitor responds according to his reception.) [47]
Baálẹ̀ àgbẹ̀-ẹ́ ní òun ò ní nǹkan-án tà lọ́run, kí owó ọkà òún ṣáà ti pé.
The chief of farmers says he has nothing to go to heaven to sell; all he cares about is fair
payment for his corn.
(If one does not ask for too much, one will not have to die to get it.)
“Báyìí là ńṣe” níbìkan, èèwọ̀ ibòmínìn.
“This is what we do” in one place is taboo in another.
(Different people, different ways.)
Bí a bá bá aṣiwèrè gbé, a ó gba odì ọlọgbọ́ n; bí a bá bá ewé iyá ṣọ̀ tẹ̀, a ó ṣẹ ẹlẹ́kọ.
If one lives with a maniac one incurs the enmity of the wise; if one shuns iyá leaves one
offends the corn-gruel seller.
(If one keeps bad company one alienates good people; if one shuns a person one shuns that
person’s friends.)
Bí a bá bá ẹrán wí, ká bá ẹràn wí.
As one castigates ẹrán, one should also castigate ẹràn.
(If both sides in a dispute deserve blame, one should apportion it accordingly.)
Compare: Bí a bá kìlọ̀ fólè, ká kìlọ̀ fóníṣu ẹ̀bá ọ̀nà. [48]
Bí a bá fi ọwọ́ ọ̀ tún na ọmọ, à fi ọwọ́ òsì fà á mọ́ ra.
If one whips a child with the right hand, one embraces it with the left.
(A child deserving punishment yet deserves love.)
Bí a bá jẹ̀wọ́ tán ẹ̀rín là ńrín; bí a bá yó tán orun ní ńkunni.
After a joke one gives way to laughter; after satiation one gives way to sleep.
(The action should match the occasion.)
Compare: Bí a bá sọ̀ rọ̀ tán, ẹrín là ńrín . . .
Bí a bá kìlọ̀ fólè, ká kìlọ̀ fóníṣu ẹ̀bá ọ̀nà.
As one warns the thief, one should also warn the owner of the wayside yams.
(The offender and the tempter both deserve blame.)
Compare: Bí a bá bá ẹrán wí, ká bá ẹràn wí.
Bí a bá ní mọ̀ , ọ̀mọ̀ ràn a mọ̀ ọ́ .
If one says “Know,” the knowledgeable will know it.
(The perceptive person can detect meaning in the slightest of signs.)
Bí a bá ńsunkún, à máa ríran.
While one weeps, one can still see.
(However accommodating one is, one should never take leave of one’s good judgement.)
Bí a bá ránni níṣẹ́ ẹrú, à fi jẹ́ tọmọ.
If one is sent on an errand like a slave, one carries it out like a freeborn.
(The well-bred person removes the flaws in a message sent through him, or a task given him
to perform.)
Bí a bá rántí ọjọ́ kan ìbálé, ká rántí ọjọ́ kan ìkúnlẹ̀ abiyamọ, ká rántí kan abẹ́ tí ńtani lára.
If one remembers the day of (the loss of) virginity, one should also remember the day of a
woman’s delivery, and one should remember the vagina that smarts.
(As one takes one’s pleasures, one should be mindful of the pains that make them possible.)
Bí a bá rí èké, à ṣebíèèyàn rere ni; à sọ̀rọ̀ ságbọ̀ n a jò.
When one sees a devious person one mistakes him for a good person; one talks into a basket
and it leaks.
(It is easy to mistake a bad person for a good person, and to place one’s trust in that person.)
Bí a bá rí òwúrọ̀ , alẹ́ ńkọ́?
Although one has seen the morning, what about night time?
(Nobody should be judged until he or she has reached the end of his or her days.)
Bí a bá sọ̀ rọ̀ tán, ẹrín là ńrín; bí a bá yó tán orun ní ńkunni.
When one is done discussing a matter one laughs, when one is satiated sleep claims one.
(When a matter has been taken care of, one turns one’s attention in the appropriate
direction.)
Compare: Bí a bá jẹ̀wọ́ tán ẹ̀rín là ńrín . . .
Bí a bá ṣe ohun ńlá, à fi èpè gba ara ẹni là.
If one has committed a great offense, one frees oneself by swearing (innocence).
(One’s greatest duty is one’s self-preservation.)
Bí a bá ta ará ilé ẹni lọ́pọ̀, a kì í rí i rà lọ́ wọ̀n-ọ́n mọ́ .
If one sells a member of one’s household cheap, one will not be able to buy him back at a
great value.
(Once one has besmirched the name of a person one is close to, one cannot later wipe it
clean.)
Bí a kò bá gbé ọ̀pọ̀ lọ́ sọ sínú omi gbígbóná, ká tún gbé e sọ sí tútù, kì í mọ èyí tó sàn.
If one does not throw a toad into hot water, and then throw it into cold water, it does not
know which is better.
(It takes a change in circumstances to make one appreciate one’s good fortune.)
Bí a kò bá gbọ́n ju àparò oko ẹni lọ, a kì í pa á.

If one is not more clever than the partridge on one’s farm, one cannot kill it.
(To succeed one must be more clever than one’s adversary.)
Bí a kò bá rádànán, à fòòbẹ̀ ṣẹbọ.
If one cannot find a bat, one sacrifices a housebat.
(One makes do with what one can find.)
See also the next entry.
Bí a kò bá rígún a ò gbọdọ̀ ṣebọ; bí a ò bá rí àkàlà a ò gbọdọ̀ ṣorò.
If we cannot find a vulture we may not offer a sacrifice; if we cannot find a ground hornbill
we may not carry out a ritual.
(Nothing can be accomplished in the absence of the requisite materials.)
Compare the previous entry.
Bí a kò bá torí iṣu jẹ epo, à torí epo jẹṣu.
If one does not eat oil because of yams, one will eat yams because of oil.
(If one does not perform a duty because one likes it, one performs it because it is the right
thing to do.)
Bí a kò bímọ rí, a kò ha rọ́ mọ lẹ́hìn adìẹ?
If one has never had a child, has one not seen chicks flocking after chickens?
(Children are no novelty that any person does not know about.)
Bí a kò ránni sọ́ jà, ọjà kì í ránni sílé.
If one does not send a message to the market, the market does not send a message to one at
home.
(Unless one makes an effort, one cannot expect rewards.)
Bí a kò ṣe ọdẹ rí, a kò lè mọ ẹsẹ̀-ẹ kò-lọ-ibẹ̀un.

If one has never hunted, one would not know the tracks of “it-did-not-go-that-way.”
(One is an ignoramus in a trade that is not one’s own.)
Bí alẹ́ bá lẹ́, à fi ọmọ ayò fún ayò.
When night comes, one gives the ayò seeds to ayò.
(When the time comes, one puts an end to whatever one is doing.) [49]
Bí alẹ́ bá lẹ́, bọnnọ-bọ́nnọ́ a rẹ̀wẹ̀sì.
When night falls, bọnnọ-bọ́nnọ́ goes limp.
(There must be an end to every struggle and every exertion.) [50]
Bí alẹ́ kò lẹ́, òòbẹ̀ kì í fò.
If night does not fall, the house bat does not fly.
(All actions must await their auspicious moments.)
Bí apá ò ká àràbà, apá lè ká egbò ìdí-i rẹ̀.
If the arms cannot encompass the silk-cotton tree, they may encompass its root.
(If one is no match for the father, one may be more than a match for the child.)
Bí àrùn búburú bá wọ̀ lú, oògùn búburú la fi ńwò ó.
If a terrible epidemic descends on a town, it is confronted with a terrible medicine.
(One matches the medicine to the disease.)
Bí eégún ó bàá wọlẹ̀, orò ni ńṣe.
If a masquerader wishes to disappear into the ground, it cries “Orò!”
(A person intending to do something extraordinary should give prior warning.)
Bí eré bí eré, àlàbọrùn-ún dẹ̀wù.
Like play, like play, the makeshift cape became a dress.

(Imperceptibly, a stop-gap arrangement has become the status quo.)
Bí ẹlẹ́rẹ̀kẹ́ régérégé bá ro ẹjọ́ -ọ tirẹ̀ tán, kó rántí pé ẹlẹ́rẹ̀kẹ́ mẹ́kí á rí rò.
After the person with smooth cheeks has stated his or her case, he or she should remember
that the person with blemished cheeks will have something to say.
(The person who looks good owing to the efforts of his or her subordinates should
remember that they also deserve some credit.)
Bí igí bá wó lu igi, tòkè là ńkọ́ gbé.
If trees fall atop one another, one removes the topmost one first.
(One should attend to affairs according to their urgency.)
Bí ikún bá jẹ, bí ikún bá mu, ikún a wo oòrùn alẹ́.
When the squirrel has eaten, when the squirrel has drunk, the squirrel looks at the setting
sun.
(Whatever one does, one should mind the passing of time.)
Bí ilẹ̀-ẹ́ bá laná, ọ̀pọ̀ lọ́ á fò gun igi.
If the earth catches fire, the toad will hop on a tree.
(If one’s position becomes untenable, one seeks refuge elsewhere.)
Bí ilú bá dá sí méjì, tọba ọ̀rún là ńṣe.
If the town is split into two, one does the will of the heavenly king.
(If there is a division in one’s group, one takes the side God would favor.)
Bí iṣẹ́ kò pẹ́ ẹni, a kì í pẹ́ iṣẹ́.
If a task does not delay one, one does not drag it out.
(Tasks that are easy should be finished promptly.)
Bí kò bá tíì rẹ ìjà, a kì í là á.
If a fight is not yet spent, one does not intervene to end it.
(One cannot end a fight that is not yet willing to end.)
Bí kókó bá dáni, a kì í jẹ orí ìmàdò; bí a bá jẹ orí ìmàdò, a kì í lọ sí àwùjọ póńpó; bí a bá lọ

sí àwùjọ póńpó, ìwọ̀n ara ẹni là ńmọ̀ .
(If one is tripped by a protruding object one should not eat a wart-hog’s head; if one eats a
wart-hog’s head, one should not go to a gathering of cudgels; if one goes to a gathering of
cudgels, one should know one’s place and act accordingly.
(If unforseen circumstances force one to engage in risky behavior, one should be that much
more careful.)
Bí nǹkán bá tán nílẹ̀, ọmọ ẹbọ a bọ́ síjó, àwọn tó wà níbẹ̀ a múra àti lọ.
At the conclusion of a ceremony the acolyte commences to dance, and the onlookers
prepare to make their exit.
(One should not hang around after one’s business is done.)
Bí o bá já ng ó so ọ́ , kókó yó wà láàárín-in rẹ̀.
“If you break I will retie you”; there will be a knot in it.
(Something repaired is seldom the same as something unspoilt.)
Bí o kò gbọ́ Ègùn, o kò gbọ́ wọ̀ yọ̀ -wọ̀ yọ̀ ?
If you do not understand Ègùn, do you not recognize signs that someone is speaking?
(One may not understand what a person says, but one will be able to tell that the person is
speaking.)
Bí o máa ṣe aya Olúgbọ́n ṣe aya Olúgbọ́n; bí o máa ṣe aya Arẹsà ṣe aya Arẹsà, kí o yéé
pákọ̀ kọ̀ lẹ́gbẹ̀ẹ́ ògiri; ẹni tí yó ṣe aya Olúfẹ̀ a kógbá wálé.
If you will be a wife to the Olúgbọ́n be a wife to him; if you will be a wife to the Arẹsà be a
wife to him, and stop sneaking around hugging walls; a person who would be the wife of
the Olúfẹ̀ must gather her affairs into the house.
(Once one has chosen a course, one should commit oneself completely to it.) [51]
Bí obìnrin ò bá gbé ilé tó méjì, kì í mọ èyí tó sàn.

If a woman has not lived in at least two homes, she never knows which is better.
(Unless one has tasted some adversity, one does not appreciate one’s good fortune.)
Bí ojú bá mọ́ , olówò a gbówò; ọ̀ rànwú a gbé kẹ́kẹ́; ajagun a gbé apata; àgbẹ̀ a jí tòun tòrúkọ́ ;
ọmọ ọdẹ a jí tapó tọrán; ajíwẹṣẹ a bá odò omi lọ.
When day breaks, the trader takes up his trade; the cotton spinner picks up the spindle; the
warrior grabs his shield; the farmer gets up with his hoe; the son of the hunter arises with
his quiver and his bows; he-who-wakes-and-washes-with-soap makes his way to the river.
(When morning comes, everybody should embark on something useful.)
Bí ojú bá rí ọ̀ rọ̀ , a wò ó fín.
When the eyes come upon a matter, they must look hard and well.
(Imperfect understanding of a matter causes difficulties.)
Bí ojú ọmọdé ò tó ìtàn, a bá àwígbọ́.
If a youth’s eyes do not witness a story, they should be good for hearsay.
(If one does not witness something, one learns from those who did.)
Bí olósùn-ún bá lọ osùn, ara-a rẹ̀ ní ńfi dánwò.
When the camwood powder seller grinds the powder, she tests it on her own body.
(One tries one’s remedy on one’s self before offering it to others.)
Bí òrìṣá bá mú ẹlẹ́hìn, kí abuké máa múra sílẹ̀.
If the gods take a person with a protruding back, the humpback should make ready.
(If a person like one suffers a certain fate, one is at risk.)
Bí òwe bí òwe là ńlùlù ògìdìgbó; olọgbọ́n ní ńjó o; ọ̀ mọ̀ ràn ní ńsìí mọ̀ ọ́.
Like proverbs, like proverbs one plays the ògìdìgbó music; [52] only the wise can dance to
it, and only the knowledgeable know it.
(Only the wise can follow subtle discourses.)

Bí òwe bí òwe nIfá ńsọ̀ rọ̀.
Like proverbs, like proverbs are the pronouncements of Ifá. [53]
(The most profound speech is indirect and subtle.)
Bí ọ̀bùn ò mọ èrè, a mọ ojú owó.
If the filthy person does not know profit, he should know his capital.
(If a person cannot improve a matter, he should not worsen it.)
Bí ọkùnrín réjò, tóbìrín pa á, à ní kéjò má ṣáà lọ.
If a man sees a snake, and a woman kills it, what matters is that the snake does not escape.
(One should not be a stickler about roles.)
Bí Ọlọ́ run-ún bá ti fọ̀ tá ẹni hanni, kò lè pani mọ́ .
Once God has revealed one’s enemy to one, he can no longer kill one.
(Knowledge neutralizes dangers.)
Bí ọlọgbọ́n bá ńfi wèrè se iṣu, ọ̀ mọ̀ ràn a máa fi gègé yàn án.
If a wise person is cooking yams in an insane way, a knowing person picks them with
stakes.
(If a person tries to mislead one, one finds one’s own direction.)
Bí ọmọ́ bá jágbọ́ n-ọn kíké, ìyá-a rẹ̀ a jágbọ́ n-ọn rírẹ̀ ẹ́.
If a child learns the trick of crying, the mother learns the trick of consoling him or her.
(One must be ready to adapt to cope with any situation.)
See the next entry also.
Bí ọmọ́ bá jágbọ́ n-ọn kíkú, ìyá ẹ̀ a jágbọ́ n-ọn sísin.
If a child learns the trick of dying, his mother should learn the trick of burying.
(One should learn to meet wiles with wiles.)
See also the preceding entry.
Bí ọmọ́ bá yó, a fikùn han baba.
When a child is full, he shows his stomach to his father.
(When one accomplishes one’s goals, one feels like celebrating; also, one should show
one’s appreciation to one’s benefactor.)
Bí ọmọdé bá dúpẹ́ ore àná, a rí tòní gbà.
If a child expresses gratitude for yesterday’s favor, he will receive today’s.
(The grateful person encourages others to do him more favors.)
Bí ọmọdé bá ḿbẹ́ igi, àgbàlagbà a máa wo ibi tí yó wòó sí.
If a youth is felling a tree, an elder will be considering where it will fall.
(Unlike the youth, the elder is mindful of consequences.)
Bí ọmọdé bá mọ ayò, ẹyọ la ó fi pa á.
If a child is an adept ayò player, one defeats him with single seeds.
(A precocious child may be almost as accomplished as an adult, but will not be quite as
accomplished.)
Bí ọmọdé bá ṣubú a wo iwájú; bí àgbá bá ṣubú a wo ẹ̀hìn.
When a youth falls he looks ahead; when an elder falls he looks behind.
(The youth is mindful of what his superiors think of him, while the elder is mindful of what
the young think of him.)
Compare: Bí ọmọdé bá máa só a wo iwájú . . .
Bí ọmọdé ò bá rí oko baba ẹlòmíràn, a ní kò sí oko baba ẹni tó tó ti baba òun.
If a youth has never seen another person’s father’s farm, he says no body’s father’s farm is
as large as his father’s.
(Until one has seen other people’s great accomplishments, one is overly impressed by one’s
own.)
Bí ọmọdé kọ iyán àná, ìtàn la ó pa fún un.
If a child refuses yesterday’s pounded yams, it is stories one treats the child to.
(A person who boycotts a meal or some entitlement simply deprives him/herself of some
benefits.)
Bí ọ̀ rán bá pẹ́ nílẹ̀, gbígbọ́ n ní ńgbọ́n.
If a problem remains long enough, it becomes clever.
(If one keeps at it long enough, one will find the solution for any problem.)
Bí ọwọ́ ò bá ṣeé ṣán, à ká a lérí.
If the arms cannot be swung, one carries them on one’s head.
(If one cannot do as one would, one does what one can.)
Bí sòbìyà yó bàá degbò, olúgambe là á wí fún.
If guinea worm is becoming an ulcer, one should inform olúgambe.
(When a problem arises, one must consult those who can solve it.) [54]
Bí túlàsí bá di méjì, ọ̀kan là ḿmú.
When emergencies number two, one concentrates on one.
(One concentrates on one problem at a time.)
“Bùn mi níṣu kan” kì í ṣáájú “Ẹkú oko òo.”
“Give me one yam” does not precede “Greetings to you on the farm.”
(One does not ask a favor of, or transact any business with any person without first
exchanging pleasantries with the person.)
Compare “Ṣe mí níṣu” ní ńṣíwájú “ẹ kúuṣẹ́” bí?

Dà-á-sílẹ̀-ká-tun-pín, ogún ijọ́ un, a ò pín in re.
The recent throw-it-all-on-the-floor-that-we-may-redistribute-it inheritance was not well

distributed the first time around.
(Whatever needs to be done again must not have been done well the first time.)
Dídì ní ḿmú abẹ mú.
It is wrapping that makes a knife sharp.
(Only by taking great care of them does one keep one’s possessions in good shape.)
Díẹ̀-díẹ̀ nimú ẹlẹ́dẹ̀ẹ́ fi ńwọgbà.
It is bit by bit that the nose of the pig enters the fence.
(A small problem, if not attended to, becomes unmanageable.)
DÍfá-dÍfá ò fIfá ṣeré.
The diviner does not take Ifá lightly.
(One should not be careless about one’s livelihood.)
Dùgbẹ̀-dùgbẹ̀ kì í fi ẹyin rẹ̀ sílẹ̀.
The egg-bearing spider never leaves its eggs behind.
(One does not turn one’s back on one’s treasure.)
Dúró o kíkà; bí o ò dúró kíkà, ìkà a ba tìrẹ jẹ́.
Stop and say hello to the wicked; if you do not say hello to the wicked, the wicked will find
problems for you.
(One’s best defence against the wicked is ingratiation.)
Ebi ńpa mí ọlọ́ ṣẹ ńkiri; ìgbà tí ng ò wẹnú ng ó ṣe wẹ̀de?
I am hungry and the soap seller hawks her wares; when I have not washed my inside, how
can I wash my outside?
(One must order one’s priorities sensibly.)
Ebi ò pàJèṣà ó lóun ò jẹ̀kọ Ọ̀ yọ́ ; ebí pa ọmọ Obòkun ó jẹ ori.
The Ijeṣa person is not hungry and he rejects corn-loaf prepared by an Ọ̀ yọ́ person; when
hunger gripped the son of Obokun (an apellation for Ijeṣa people) he ate ori(the Ọ̀ yọ́ name
for corn-loaf.)
(It is when one is not desperate that one is choosy.)
Ebi ò pàmọ̀ le ó ní òun ò jẹ àáyá; ebí pa Súlè ó jọ̀ bọ.
The muslim is not hungry and he vows he will not eat a red Colobus monkey; hunger
gripped Suleiman and he ate a monkey.
(A desperate person is seldom finicky.)
Eégún Ẹ̀ gbá, Ẹ̀ gbá ní ńfọ̀ .
The Ẹ̀ gbá masquerader must needs speak Ẹ̀ gbá. [55]
(One should speak to others in a manner that befits one, and that will facilitate one’s
business with them.)
Eégún tí yó gbeni là ńdáṣọ fún; òrìṣà tí yó gbeni là ńsìn; bi igí bá gbè mí mà kó obì mà bọ
igi.
It is the masquerader that succors one that one makes shrouds for; it is the god that succors
one that one worships; if a tree succors me, I will take kolanuts and worship the tree.
(One should confine one’s efforts to profitable ventures, and one’s service to appreciative
people.)
Eégún tí yó ṣe bíi Lébé, Lébé ni yó dà; èyí tí yó tàkìtì bí Olúfolé, òfurugbàdà ni yó ta á.
The masquerader that will perform like Lébé must become like Lébé; the one that will
sumersault like Olúfolé (meaning “Great-One-Jumps-A-House”) must perform his feat in
the open spaces.
(One must prepare oneself and gather one’s resources before one attempts momentous
tasks.) [56]
Ejò-ó rí ihò tó há ó kó wọ̀ ọ́; ìyá-a rẹ̀-ẹ́ lọ́ wọ́ àti fà á yọ?
A snake sees a tight hole and crawls into it; has its mother hands to pull it out?
(One had better be certain that one would be able to extricate oneself before one ventures
into tight spots.)
Elékuru kì í kiri lóko.
The seller of steamed ground beans does not hawk her wares on a farm.
(One wastes one’s time attempting to sell things to those who produce them.)
Èló là ńra adìẹ òkókó, tí à ńgba ọmọ-ọ rẹ̀ sìn?
How much does a hen cost that one would contract to raise chicks for the owner?
(Certain obligations are not worth the trouble.) [57]
Èmi-ò-níí-fẹ́-obìnrin-tẹ́nìkan-ńfẹ́, olúwarẹ̀ ò níí fẹ́ obìnrin ni.
I-will-court-no-woman-being-courted-by-another-man will court no woman at all.
(A person who wants exclusive rights to a woman (or anything) will look for a long time
and in vain.)
Èmi-ò-níí-ṣu-imí-le-imí, olúwarẹ̀ ó rìn jìnnà ààtàn.
I-will-not-defecate-on-existing-excrement will walk a good distance into the bush.
(People who are too finicky will pay in effort and delay for their habits.)
Èpè la fi ńwo èpè sàn.
Curses are the antidote for curses.
(One matches the remedy to the affliction.)
Epo ló ṣeé jẹṣu; àkàsọ̀ ló ṣeé gun àká; obìnrín dùn-ún bá sùn ju ọkùnrin lọ.
It is palm oil that goes best with yams; it is a ladder that is best for climbing granaries; a
woman is more pleasant to make love to than a man. [58]
(Certain things are fit for certain purposes; not anything will do anytime.)
Epo lojú ọbẹ̀.
Palm-oil is the countenance of stew.
(One should be particularly attentive to that one ingredient or thing whose absence mars the
entire project.) [59]
Eré là ńfọmọ ayò ṣe.
All one does with ayò seeds is play.
(One should take time for pleasure when one may.)
Èrò kì í mọ ibùsọ̀ kọ́rùn ó wọ̀ ọ́.
A wayfarer does not know the location of the rest stop and yet have his neck crushed from
the weight of a heavy load.
(One measures one’s exertions to suit one’s capacity.)
Ète lẹ̀gbọ́ n; ìmọ̀ ràn làbúrò; bí-a-ó-ti-ṣe lẹ̀kẹta wọn.
Intention is the eldest, contemplation is the next, and plan of action is the third.
(First there is the goal, next a contemplation of it, and finally a plan for attaining it.)
Ètò lòfin kìn-ín-ní lóde ọ̀ run.
Order is the first law in heaven.
(Whatever one does, one must be orderly.)
Ewúrẹ́ ò ṣe-e fiṣu ṣọ́.
A goat is not a wise choice as the guard over yams.
(Do not entrust your affairs to your enemy.)
Èyí tó yẹ ará iwájú, èrò ẹ̀hìn fiyè sílẹ̀.
(To) what turned out favorably for those going ahead, you coming behind, pay close
attention.
(Learn from the examples of others.)
Ẹ̀ bẹ̀ là ḿbẹ òṣìkà pé kó tún ìlú-u rẹ̀ ṣe.
One can only remonstrate with a wicked person to urge him or her to improve his or her
town.
(Gentle pleas are the only likely means of getting contrary people to do what is right.)
Ẹbọ díẹ̀, oògùn díẹ̀, ní ńgba aláìkú là.
A little sacrifice, a little medicine, is what keeps the one who does not die alive.
(One should not place all of one’s faith in a single solution to a problem.)
Ẹbọ ẹnìkan là ńfi ẹnìkan rú.
It is a sacrifice on behalf of only one person that demands only one person as offering.
(Extraordinary problems demand extraordinary solutions.)
Ẹ̀ fẹ̀-ẹ́ dẹ̀fẹ̀ iyán; a paláwẹ́ ẹ̀kọ baálé ilé ní ẹ̀ ńpèun bí?
The teasing involves pounded yams; the corn-loaf is unwrapped, and the father of the
household asks, “Did someone call me?”
(A person who wants something badly will not let a little teasing put him or her off taking
it.)
See the next entry also.
Ẹ̀ fẹ̀-ẹ́ dẹ̀fẹ̀ iyán; ò báà gbémi lulẹ̀ ng ó bàá ọ jẹun.
The teasing involves pounded yam; even if you throw me on the ground I will eat with you.
(No amount of teasing will stop me from doing what I have in mind.)
Ẹgbẹ́ ẹni kì í wọ́n láyé ká wá a lọ sọ́ run.
One does not upon failing to find suitable company in this world go looking in heaven.
(If one cannot find what one wants, one should learn to do without it.)
Ẹjọ́ a-fẹ́ni-lóbìnrin là ńwí; a kì í wíjọ́ a-fẹ́ni-lọ́ mọ.
One may complain about a person who courts one’s wife, but one does not complain about
a person who courts one’s daughter.
(One should not pursue causes without good grounds.)
Ẹ̀ ẹ̀kan lejò ńyánni.
One gets bitten by a snake only once.
(The same disaster does not befall one more than once; after the first time one learns to
avoid it.)
Ẹlẹ́nu-ú tóó rí sá.
An overly loquacious person is someone to flee from.
(Be wary of loquacious people.)
Ẹlẹ́dẹ̀ẹ́ ní ọjọ́ tí òún ti jágbọ́ n-ọn hùn, ọjọ́ náà ni ọ̀ rọ̀ ò ti nìun lára mọ́ .
The pig says since the day it learned to reply to every statement with a grunt it has not got
into any trouble.
(A person who says nothing seldom gets in trouble.)
This is a variant of Àjàpá ní ọjọ́ tí òún ti jágbọ́ nọn òo . . . and Ẹrùu òo kì í wọni lọ́rùn.
Ẹlẹ́jọ́ ṣa èyí tó wù ú wí.
The person with complaints selects the most pressing ones to press.
(One should concentrate on one’s most pressing problems.)
Ẹni a óò gbé òkú-u rẹ̀ sin, a kì í sọ pé ó ńrùn pani.
One does not complain that a corpse one will have to bury stinks.
(One should not run down a person or thing that will eventually devolve to one’s care.)
Ẹni a pé kó wáá wo kọ̀bì: ó ní kí nìyí kọ́bi-kọ̀bi?
The person invited to take a look at the palace stateroom: he exclaims, “What a maze of
apartments!”
(One should not waste one’s breath expressing the obvious.) [60]
Ẹni à ńwò kì í wòran.
The person people have gathered to watch should not himself or herself be a spectator.
(One should not ignore one’s problems to dwell on others’.)
Ẹni a wí fún ko gbọ́; ẹni a fọ̀ fún kó gbà; èyí tí ò gbọ́ yó filẹ̀ bora.
Whoever people speak to should listen; whoever people instruct should accept instruction;
the one who does not listen will be covered by the earth.
(Refusal to heed advice can be deadly.)
Ẹni àìgbọ́n pa ló pọ̀; ẹni ọgbọ́n pa ò tó ǹkan.
People killed by folly are innumerable; people killed by wisdom are few.
(Few things kill more surely than folly.)
Ẹní bá ríkun nímú ọlọ́ jà ní ńfọn ọ́n.
Whoever sees mucus in the nose of the king is the one who cleans it.
(Tactless or indiscreet people usually rue their bad judgement.)
Compare Ẹni tí ó bá sọ pé ẹsè eeégún ńhàn . . .
Ẹní bá tó ẹni-í gbà là ńké pè.
One appeals only to those capable of helping one.
(One should not seek the aid of feckless people.)
Ẹní du ara-a rẹ̀ lóyè Apènà: kó tó jẹ ẹran ọ̀fẹ́, ó dọ̀ run.

Whoever deprives himself of the title of Apena will wait until he dies before tasting free
meat.
(If one does not grab opportunities when they present themselves, one is in for a difficult
life.) [61]
Ẹní gbọ́n juni lọ ní ńtẹni nÍfá.
It is someone wiser than one who consults the oracle for one.
(One receives advice only from those qualified to offer it.)
Ẹní léku méjì á pòfo.
Whoever chases after two rats will catch neither.
(If one pursues two or more objectives at once one is liable to achieve neither.)
Ẹní máa ké ìbòsí á pa baba rẹ̀ jẹ.
Whoever wishes to raise an alarm will have to murder his father.
(Whoever acts without cause will have to justify his action by manufacturing some cause.)
Ẹní rúbọ òrìṣà-á gbọ́dọ̀ rú ti èèyàn kí ẹbọ-ọ́ tó gbà.
Whoever offers a sacrifice to a deity must also offer a sacrifice to humans in order for the
sacrifice to be efficacious.
(One can please the gods and yet run afoul of humans.)
Ẹni tí a bá fi orí-i rẹ̀ fọ́ àgbọn ò níí jẹ níbẹ̀.
The person on whose head a coconut is broken will not share in eating it.
(Whoever takes foolhardy risks in pursuit of an end seldom lives to enjoy it.)
Ẹni tí a bá ḿbá nájà là ńwò, a kì í wo ariwo ọjà.
One pays attention to the person with whom one is bargaining, not to the commotion of the
market place.
(One should keep one’s mind on one’s business and leave extraneous matters aside.)
Ẹni tí a wífún kó gbọ́ ; ẹni tí kò gbọ́, tara-a rẹ̀ ni yó dà.
Let the person one advises heed one; the heedless person places himself at risk.
(Those who refuse instruction lay the foundation for their own ruin.)
Ẹni tí ẹ̀gún gún lẹ́sẹ̀ ní ńṣe lákáǹláká tẹ̀lé alábẹ́rẹ́.
It is the person with a thorn in his foot who limps to the person with a needle.
(The person in need of help should make some effort in his own behalf, and not expect his
helper to make all the necessary effort.)
Ẹni tí kò gbọ́n lààwẹ̀ ńgbò.
Only the unwise hungers while fasting.
(The resourceful person can find a way around any difficulty.)
Ẹni tí kò mọ iṣẹ́-ẹ́ jẹ́ ní ńpààrà lẹ́ẹ̀mejì.
It is a person who does not know how to carry out instructions that is forced to repeat his or
her efforts.
(One saves time and effort by doing things right the first time.)
Ẹni tí kò mọ ọba ní ńfọba ṣeré.
Only a person who does not know the king trifles with the king.
(The wise person recognizes potential danger and avoids it.)
Ẹni tí ó lè jà ni yóò kúnlẹ̀ kalẹ́.
It is the incorrigible fighter who has to remain on his or her knees until nightfall.
(The person who cannot stay out of a fight will spend his or her time incessantly stating
cases.) [62]
Ẹni tí yó bọ Ògún, yó ra ọjà-a tirẹ̀ lọ́ tọ̀ .
The person who will worship Ògun will keep his or her market purchases separate from
those of others.
(If one’s priorities are incompatible with those of others, one parts company with them.)
Ẹni tí yó fò yó bẹ̀rẹ̀.
The person who will leap must first crouch.
(One must make adequate preparations for any project.)
Ẹni tí yó mu ẹ̀kọ fòrò, yó bàá ọmọ ẹlẹ́kọ ṣeré.
Whoever wishes to eat steaming corn pap will play with the child of the seller.
(One must ingratiate oneself with the person from whom one expects a favor.)
This is a variant of the next entry.
Ẹni tí yó mu ẹ̀kọ ọ̀ fẹ́ yó bàá ọmọ ẹlẹ́kọ ṣeré.
The person who wishes to eat free corn pap will play with the seller’s child.
(Nothing comes free.)
Ẹni tí yó ṣòwò àlè, ẹní-i rẹ̀ ní ńká; ẹni tí yó ṣòwò-o Ṣàngó, ààjà-a rẹ̀ ní ńrà.
Whoever chooses concubinage as a practice must provide herself with a sleeping mat;
whoever chooses Ṣàngò’s trade (one to do with metal) must purchase his magical rattle.
(One prepares oneself according to what is proper for one’s chosen trade.)
Ẹni tí yó yàáni lówó, tí kò níí sinni, ohùn ẹnu-u rẹ̀ la ti ḿmọ̀ .
The person who will lend one money and will not keep pestering one for repayment: one
can tell from the tone of his or her voice.
(The way people talk is a good indication of their character.)
Ẹni tó bá da omi síwájú á tẹ ilẹ̀ tútù.
Whoever throws water ahead will step on cool earth.
(The future will look kindly on those who look well to the future.)
Ẹni tó bá fi ojù àná wòkú, ẹbọra a bọ́ ọ láṣọ.
Whoever looks at the dead with yesterday’s eyes will be stripped naked by the spirits.
(One behaves towards people according to the heights they have attained, not according to
the way they used to be.) [63]
Ẹni tó bá máa jẹ ọ̀pọ̀ lọ́ a jẹ èyí tó lẹ́yin.
If one must eat a toad one should eat one with eggs.
(If one must suffer, one might as well do so with panache.)
Ẹni tó bá máa lu òṣùgbó a lu ńlá; kékeré ẹgbẹ̀fà, ńlá ẹgbẹ̀fà.
Whoever will smite a secret-cult priest had better smite an important one; for a lowly one
twelve hundred cowries in fines, and for an important one twelve hundred cowries.
(If the penalty for a small offence is the same as that for a grievous one, one might as well
throw all caution to the wind.)
Ẹni tó bá máa mú ọ̀bọ a ṣe bí ọ̀bọ.
Whoever wishes to catch a monkey must act like a monkey.
(To succeed against an adversary, or with a person one desires, one must suit one’s
approach to the other’s ways.)
Ẹni tó bá mọ ìdí ọ̀ ràn tẹ́lẹ̀ ní ḿbu àbùjá èké.
It is a person who has prior knowledge of the facts of a matter that can foil a devious
person’s attempts to skirt them.
(Prior knowledge is the surest weapon against lies.)
Ẹni tó bá ní igbà-á lò, bí igbà-á bá já, kó dúró so ó.
If one must use a tree-climbing rope and it breaks, one must pause to repair it.
(One must make the time to attend to chores that must be performed.)
Ẹni tó bá pẹ́ lórí imí, eṣinṣin kéṣinṣin yó ò bá a níbẹ̀.
Whoever prolongs his or her defecating will be visited by a host of flies.

(Nothing good comes of dawdling over what one must do.)
Ẹni tó bá rántí Efuji, kó má fi ore ṣe ẹṣin.
Whoever remembers Efuji should show no kindness to any horse.
(One should remember those who have caused one injury, and remember to show them no
favor.) [64]
Ẹni tó bá rántí ọjọ́ ní ńṣe ọmọ òkú pẹ̀lẹ́; ta ní jẹ́ ṣe ọmọ eégún lóore?
Those who gratefully remember past favors extend compassion to the survivors of the
deceased; who would rather show compassion to the child of a masquerader?
(When a good person dies, his or her survivors inherit the good will of those who remember
him or her well.)
Ẹni tó bá sọ pé ẹsẹ̀ eégún ńhàn ní ńwá abẹ́rẹ́ lọ.
Whoever announces that the legs of the masquerader are showing is the one who goes in
search of a needle.
(Some sights the eyes must not acknowledge seeing.) [65]
Compare Bí ojú bá rí, ẹnu a dákẹ́and Ẹní bá ríkun nímú ọba…
Ẹni tó bá yá ìwọ̀ fà ẹgbàá, tòun tirẹ̀ ní ńlọ ata kúnná.
Whoever hires a pawn for only sixpence will join the pawn in grinding pepper.
(Whatever comes too cheaply is sure to work unsatisfactorily.) [66]
Compare Ẹni tó fẹ́ni ní àfẹ́ìlówó . . . below.
Ẹni tó dùbúlẹ̀-ẹ́ ṣe oògùn ìjàkadì tán.
The person who remains prone has perfected the charm for wrestling.
(The wise person forestalls problems.)
Ẹni tó fi irun dúdú ṣeré, yó fi funfun sin ẹniẹlẹ́ni.
Whoever plays around with his or her black hair will serve others with his or her white hair.
(If one wastes one’s youth, one spends one’s old age struggling for a living.)
Ẹni tó fi owó-o rẹ̀ ra ẹṣin, kò níí jẹ́ kó ṣe àrìnjẹ́.
Whoever paid his or her own money for a horse will not let it be sacrificed for a good-luck
charm.
(One guards one’s treasures jealously.)
Ẹni tó gbajúmọ̀ tí kò mọ èèyàn-án kí, òun òbúrẹ́wà ẹgbẹ́ra.
The dandy who does not know how to extend greetings to people is no different from a
boor.
(Good looks without the social graces amount to nothing.)
Ẹni tó máa tẹ́ òkú ọ̀pọ̀ lọ́, yó nìí ilé ògbóni tirẹ̀ lọ́ tọ̀.
Whoever wishes to lay a dead toad in state will have to build his own cult shrine separately.
(Whoever wishes to do the absurd should not expect the cooperation or approval of others.)
Ẹni tó máa yáni lẹ́wù, ti ọrùn-un rẹ̀ là ńwò.
If a person offers to lend one a dress, one should consider what he or she has on.
(One should be discriminating about those from whom one will accept favors.)
Ẹni tó mi kùkùté, araa rẹ̀ ní ńmì.
The person who shakes a tree stump shakes himself.
(Whoever takes on an invincible adversary fashions his or her own defeat.)
Ẹni tó mọ ẹtu ní ńkì í ní “òbèjé, ẹlẹ́sẹ̀ ọwọ̀ .”
It is someone who knows the duiker intimately who can recite its praise, “spindle-legged
duiker.”
(Only those deeply involved in a profession are versed in its jargon.) [67]
Ẹni tó ńṣápẹ́ fún wèrè jó, òun àti wèrè ọ̀kan-ùn.

The person who claps for a mad person to dance to is no different from the mad person.
(Whoever joins the imbecile in his or her games is himself or herself an imbecile.)
Ẹni tó pa kẹ́tẹ́kẹ́tẹ́ yó ru káyá ẹrù.
The person who kills the donkey will carry a heavy burden.
(Whoever is careless with his/her resources will pay dearly in the future.)
Ẹni tó ránṣẹ́ sí orò-ó bẹ̀wẹ̀ fún àìsùn.
Whoever sends for Orò is contracting for sleeplessness.
(Whoever deliberately provokes trouble should be prepared for a difficult time.) [68]
Ẹni tó re Ìbàdán tí kò dé ilé Olúyọ̀ lé, oko igi ló lọ.
Whoever goes to Ibadan and does not visit Oluyọle’s house merely went wood gathering.
(Whoever misses the principal sight of any place might as well not have visited the place at
all.). [69]
Ẹni tó rúbọ tí kò gba èèwọ̀ , bí ẹni tó fi owó ẹbọ ṣòfò ni.
The person who makes a sacrifice but does not follow the prescribed taboos is just like
someone who throws away the money for the sacrifice.
(A person who knows of the remedy but does not apply it is as badly off as the person who
does not know the remedy at all.)
Ẹni tó sọ ẹlẹ́dẹ̀ lékùrọ́, oúnjẹ ló fún un.
The person who throws palm-nuts at a pig gives food to it.
(One does not douse a fire by throwing oil on it).
Ẹni tó torí òtútù fi ọmọrí odó yáná ò gbọdọ̀ retí a-ti-jẹyán.
Whoever because of cold weather uses the pestle as kindling to warm him/herself must not
expect to eat pounded yams.
(One should not jeopardize one’s long-term interests by indulging in immediate

gratifications.)
Ẹnu àìmẹ́nu, ètè àìmétè, ní ḿmú ọ̀ràn bá ẹ̀rẹ̀kẹ́.
A mouth that will not stay shut, lips that will not stay closed, are what bring trouble to the
cheeks.
(The words that the mouth and lips allow to escape usually bring the slap to the cheek; a
person who cannot keep his/her mouth shut often lands in trouble.)
Ẹnu ehoro ò gba ìjánu.
A rabbit’s mouth does not accept a leash.
(Do not adopt an inappropriate remedy for a problem.)
Ẹ̀ rẹ̀kẹ́ ni ilé ẹ̀rín.
The cheeks are the home of laughter.
(Suit the means to the project.)
Ẹ̀ rù bíbà ní ḿmúni pe àjẹ́ ní ará ire.
It is fear that makes one call witches the good people.
(It is wise to curry the favor of fearful or malicious people.)
Ẹrù-u hòo kì í wọni lọ́ rùn.
“I agree” is not a load that causes one’s neck to shrink.
(Saying one agrees, even when one does not, spares one a great deal of headache.
Compare Àjàpá ní ọjọ́ tí òún ti jágbọ́ n-ọn . . .
Ẹ̀ sín alátọ̀ sí ò sí lọ́ wọ́ òkóbó.
The ridiculing of the person with gonorrhea does not belong with the eunuch.
(Do not ridicule a person whose condition is no worse than yours’.)
Ẹyẹ igbó kì í mọ fífò ọ̀dàn.
The bird of the forest does not know how to fly in the grassland.
(When one is in a strange environment, one becomes a dunce.)
Ẹyẹ ńwá àtifò, wọ́ ńsọ òkò sí i.
A bird is preparing for flight, and people throw stones at it.
(One needs little encouragement to do what one is determined to do anyway; being forced
to do what one wishes to do anyway is no punishment.)
Fi ìjà fún Ọlọ́ run jà, fọwọ́ lérán.
Leave the fighting to God, sit back and watch.
(One should leave those who have injured one to God’s judgement and punishment.)
Fimí-pamọ́ -kí-npa-ọ́ làrùn ńjẹ́.
Hide-me-and-I-will-kill-you is the name a disease answers to.
(A concealed disease is a deadly thing.)
“Gba ọmọ fún mi kí nrèdí”; bí ìdí ò bá ṣe-é re ká gbọ́ mọ fọ́ lọ́ mọ.
“Hold my child for me so I may wiggle my buttocks”; if one cannot wiggle one’s buttocks
one should return the child to its mother.
(One should not place oneself in difficulty in order to help others out of difficulty.) [70]
Gbogbo ẹranko ìgbẹ́ pé, wọn ní àwọn ó fi ìkokò ṣe aṣípa; nígbà tó gbọ́ inú ẹ̀-ẹ́ dùn; ṣùgbọ́n
nígbà tó ṣe ó bú sẹ́kún; wọ́ n ní kí ló dé? Ó ní bóyá wọ́ n lè tún ọ̀ ràn náà rò kí wọ́ n ní kì í ṣe
bẹ́ẹ̀ mọ́ .
All the animals of the forest assembled and decided to make Hyena their secretary; Hyena
was happy, but a short while later it burst into tears. Asked what the matter was, it said
perhaps they might reconsider and reverse themselves.
(Some people can be relied upon to find the sad aspect of the most fortunate event.) This is
a variant of the proverb with Tortoise as the named character.
Ìbéèrè kì í jẹ́ kí ẹni ó ṣìnà; ẹni tí kò lè béèrè ní ńnpọ́n ara ẹ̀ lójú.
Asking “directions” keeps one from losing one’s way; the person who refuses to ask is
responsible for his/her own difficulties.
(One should not be too obstinate or too proud to seek help when one needs it.)
Ibi tí a bá ńgbé la ti ńgbàwìn; à-rà-àì-san ni ò sunwọ̀n.
One’s home is a legitimate place to buy things on credit; what is bad is avoiding payment.
(There is nothing wrong in seeking favors from those close to one; what is bad is not
returning favors.)
Ibi tí a gbé epo sí a kì í sọ òkò síbẹ̀.
One does not throw rocks at the place where one has one’s palm-oil stored.
(One should always protect one’s base or where one’s best interests lie.)
Ibi tí a ti gùn, ibẹ̀ la ti ńrọ̀ .
Where one began one’s climb, there one effects one’s descent.
(One must not shift the problems originating in one context to another, unrelated context.)
Ibi tí a ti ńjẹun bí ikun bí ikun, a kì í sọ̀ rọ̀ bíi kẹ̀lẹ̀bẹ̀ bíi kẹ̀lẹ̀bẹ̀ níbẹ̀.
Where one is eating food like mucus, one should not bring up matters like phlegm.
(One must be careful not to bring up matters that are too sensitive for present company.)
Ibi tí à ńgbé là ńṣe; bí a bá dé ìlú adẹ́tẹ̀ à di ìkúùkù.
One should live according to the customs and fashions of the place one finds oneself in; if
one lands in the city of lepers, one should make a fist, i.e., conceal one’s fingers.
(While in Rome, do as the Romans do.)
Ibi tí o máa sùn lo tẹ́ ọmọ sí.
It is precisely where you will eventually have to sleep that you have laid down your child to
sleep.
(Said of a person deceiving himself or herself, in the futile hope that a transparent ruse will
work to his/her advantage.)
Ibi tí òjò-ó ti ńpa igún bọ̀ -ọ́ jìnnà; ta ní rán igún níṣẹ́?
The vulture has endured the drenching rain from a great distance, but who sent the vulture
on an errand?
(If one’s choices land one in difficulty, one should not blame others.)
Ibi tí òjò-ó bá ọjọ́ ní ńpa á sí.
Wherever the rain catches up with the day, there it drenches it.
(One should do what one has to do as the opportunities present themselves.)
Ibi tí oníyọ̀nmọ̀ ntìí ṣubú sí, ibẹ̀ ló ti tà á tán.
Wherever the yọ̀nmọ̀ntì (food made from benniseed) seller falls, there she has sold all her
wares.
(It makes no sense to dwell on unrecoverable disasters.) [71]
Ibi tí oyín gbé ńhó, tí àdó ńhó, ìfun ò dákẹ́ lásán.
As the bees hum and the small calabash containing charms hums, the intestine does not
keep silent.
(No matter what other people’s preoccupations are, one should not ignore one’s own
problems.) [72]
Ìdí òwò ni òwòó gbé tà.
It is at its home base that a company or trade prospers.
(One would be wise to protect one’s base.)
Igún ṣoore ó pá lórí, àkàlà-á ṣoore ó yọ gẹ̀gẹ̀; nítorí ọjọ́ mìíràn kẹni ó má ṣe oore bẹ́ẹ̀ mọ́ .
The vulture did others a favor and became bald in return; the hornbill did others a favor and
developed a goiter in return; in the future, one should not do those kinds of favor. [73]
Igúnnugún ò torí abẹ párí.
The vulture did not go bald for fear of the razor.
(One’s actions are not determined by one’s fear of any person.)
Ìgbà ara là ḿbúra.

One swears when it is time to swear.
(Everything in its proper time.)
Igbá là ńpa, a kì í pa àwo.
It is a calabash that one cuts decorative patterns on; one does not cut patterns on china
plates.
(What is appropriate treatment for one thing may be inappropriate for another.)
Ìgbà òjò ńlọ, ìgbà ẹ̀rùn ńlọ, a ní ká dí isà eku kó le; ìgbà wo la óò tó wá peku náà?
The rainy season passes, the dry season passes, and the suggestion is that the rat’s burrow
be sealed up tight; when will the time be ripe to kill the rat?
(One must do what needs to be done while there is still time, rather than resort to
transparent temporizing ruses.)
Ìgbà tí a bá dóko làárọ̀ ẹni.
The time of one’s arrival on the farm is one’s dawn.
(People must not be slaves of time but use time to their own advantage.)
Compare Ìgbà tí a bá rẹ́ni . . .
Ìgbà tí a bá rẹni lòwúrọ̀ ẹni.
Whenever one first sees a person, that is that person’s morning.
(One does what one has to do when it is convenient for one to do it.)
Compare Ìgbà tí a bá dóko . . .
Igbá tó gbédè là ḿpè lóṣùwọ̀ n.
It is a calabash that understands one’s language that one describes as a measure.
(One places one’s confidence only in those of the same mind with one.) [74]
Ìgbín ìbá má mọ̀ -ọ́ jẹ̀ ìbá ti kú síjù.

Had the snail been careless in its foraging it would have died in the bush.
(However disadvantaged one might be, one could still thrive if one took life easy.)
Compare the following entry.
Ìgbín ìbá má mọ̀ -ọ́ jẹ̀ kò tó okòó.
Had the snail been careless in its foraging it would not “have grown large enough to” be
worth twenty cowries.
(With caution one can offset the effects of any handicap.)
Compare the previous entry.
Ìgbín kì í pilẹ̀ aró, àfè ìmòjò kì í pilẹ̀ àràn.
The snail never embarks on a dyeing trade, and the spotted grass-mouse never digs for àràn.
(One should stick to habits that are proper for one.) [75]
Igbó lẹranko ńgbé.
The forest is the home for animals to live in.
(Everything in its proper place.)
Ìgbọ̀nwọ́ ti kékeré yọké.
The elbow develops a hump right from its youth.
(Said of a precocious person.) [76]
Ìjà ní ńpa onítìjú; ogun ní ḿpa alágbára.
A street fight is the death of a bashful person; warring is the death of a strong man.
(One should not rather court danger or disaster simply to avoid losing face.)
Ijó ní ḿbọ́ ṣọ, ìjà ní ḿbọ́ ẹ̀wù.
It is dance that strips one of one’s cloth; it is a fight that takes off one’s shirt.
(Different situations call for different responses.)
Ikúdú pa ẹṣin à ńyọ̀; ó ḿbọ̀ wá pa ọmọ èèyàn.
An abandoned well kills a horse and we rejoice; it will in time kill a human being.
(One should take other people’s misfortunes as a reminder that one also is not immune to
such misfortunes.)
Ilé ajá là ńwá ìwo lọ?
Is a dog’s house the place to go in search of horns?
(One should not bark up wrong trees.)
Ilé olóńjẹ là ńdẹ̀bìtì àyà sí.
It is in the home of a person who has food that one sets one’s chest like a trap.
(People usually position themselves where they imagine there is something to gain.)
Ilẹ̀ nìjòkò ńjókòó de ìdí.
It is on the ground that the stool sits to await the buttocks.
(One should maintain one’s place and not, for example, go out of the house to receive a
visitor.)
Ìlẹ̀kẹ̀ àmúyọ, a kì í sin kádìí tán.
One does not string decorative beads all around one’s waist.
(One should not deploy all one’s resources at once.) [77]
Ìloro là ńwọ̀ ká tó wọlé.
One enters the porch first before one enters the house.
(Everything in its proper order.)
Ìlọ-ọ́ ya, oníbodè Atàdí; wọ́ n kó o nílé, wọ́n gbà á lóbìnrin, ọ̀pẹ̀lẹ̀ tó ní òun ó fi wádìí ọ̀ ràn,
ajá gbé e, ọmọ ẹ̀ tó lé ajá láti gba ọ̀pẹ̀lẹ̀, ó yí sí kàǹga; oníbodè Atàdí wá dáhùn ó ní, “Ìlọ-ọ́
yá.”
It is time to get out of here, the gatekeeper of Atadi; his home was burglarized, his wife was
taken from him, the divining string he was going to use to investigate matters was snatched
by a dog, his son who ran after the dog to retrieve the divining string fell into a well; the
gatekeeper of Atadi then spoke up and said, “It is time to get out of here.”
(When a place becomes too hot for a person, he/she should know it is time to get out.)
Iná èsìsì kì í jóni lẹ́ẹ̀mejì.
The fire of the stinging tragia plant does not burn a person twice.
(One should learn a lesson from the first bad experience.)
Iná kúkú ni yó ba ọbẹ̀ ará oko jẹ́.
It is too much fire that will ruin the stew of a bushman.
(An ignorant person will ruin whatever venture he/she embarks on with his/her ignorance.)
Iná tó ńlérí omi á kù sọnù.
The fire that challenges water will die off.
(It is foolhardy to take on a power one is no match for.)
Ìpàṣán tí a fi na ìyálé ḿbẹ láàjà fún ìyàwó.
The whip used on the senior wife is resting on the rafters waiting for the new wife.
(One should not assume that the misfortune that befell those who went before one will pass
one over.)
Ìròrẹ́ ò le-è jà ó múlé ti agbọ́ n.
Ìròrẹ́ cannot fight, so it makes its home close to the wasp’s.
(If one is weak, one should befriend the strong.) [78]
Isó inú ẹ̀kú, à-rá-mọ́ ra.
The fart within a masquerader’s shroud “is” something to be endured.
(The insult one cannot escape from, one has to endure.)

Ìṣeǹṣe ewúrẹ́, kágùntàn fiyè síi.
The fate that has befallen the goat, the sheep should bear in mind.
(One should learn from the fates of others.)
Iṣú ta iṣu ò ta, ọ̀kọ̀ ọ̀kan là ńwúṣu lébè.
Whether the yams are large or not, it is one by one that one extracts them from the heap.
(There is no task that is so small or insignificant that it does not deserve care and attention.)
Ìtórò tó so lóko tí kò fẹ̀hìntì, afẹ́fẹ́ oko ní ńtú u.
The lemon plant that grows in the bush and does not support itself against something will be
uprooted by the forest breeze.
(A weak person who has no support will fall victim to puny forces.)
Ìwò-o ọlọgbọ́n ò jọ ti aṣiwèrè.
The way a wise person looks at things is different from the way an imbecile does.
(A wise person considers matter in a more rational way than an imbecile does.)
Ìyàwó mi ò sunwọ̀ ; nítorí ọmọ ni mo ṣe fẹ́ ẹ; ẹni mélòó la ó wìí fún tán?
“My wife is not good looking, but I married her for the sake of children”; to how many
people will one give that explanation?
(One should not embark on the endless and futile task of justifying one’s decisions to
people.)
Ìyàwó sọ ọ̀ rọ̀ kan tán: ó ní ìyálé òun a-bẹnu-funfun-bí-ègbodò.
The junior wife has said what will be her last; she said the senior wife’s mouth is as white
as the new yam.
(Said of people who have done the unthinkable.)
Ìyàwó ṣe ọ̀ràn kan tán; ọkọ ẹ̀-ẹ́ ṣe ọ̀ràn-an nkò-jẹ-mọ́ .

The wife has done the unpardonable; her husband has adopted an I-will-not-eat-any-longer
attitude.
(Said of people who have caused unpardonable offence.)
“Já ilé ẹ̀ kí mbá ẹ kọ́ ọ”; ìtẹ́ èèkàn kan ní ńfúnni.
“Unroof your house and I will help you re-roof it” usually gives one only one bundle of
thatching grass.
(One relies on other people’s promise of help only at one’s risk.)
Jùrù-fẹ̀fẹ̀ jùrù-fẹ̀fẹ̀, ewúrẹ́ wọ ilé àpọn jùrù-fẹ̀fẹ̀; kí làpọ́ n rí jẹ tí yó kù sílẹ̀ féwúrẹ́?
Busily wagging tail, busily wagging tail, a goat enters a bachelor’s house busily wagging its
tail; what does a bachelor have to eat whose left-over the goat can have?
(One wastes one’s time expecting some largesse from a destitute person.)
Kàkà kí ọmọdé pàgbà láyò, àgbà a fi ọgbọ́n àgbà gbé e.
Instead of permitting defeat by a child in a game, an elder should resort to elderly wiles.
(An elder should protect his face and standing by all means available.)
Kì í jẹ́ kí etí ẹni di kì í jẹ kí inú ẹni dùn.
Whatever keeps one from being deaf to certain things keeps one from being happy.
(One should learn to turn a deaf ear to certain things for the sake of one’s peace of mind.)
Kì í ṣe gbogbo ẹni tí ńṣe “Ẹni Ọlọ́ rún bùn ó bùn mi” là ńfún ní nǹkan.
It is not to every person who says “Whoever has received some bounty from God should
give to me” that one gives alms.
(One should be judicious as to those to whom one shows kindness.)
Kí ni à ńwọ̀ nínú-u ṣòkòtò mẹ́ta ọ̀ọ́ dúnrún?
What is there to wear in a pair of trousers bought at three for three hundred cowries, or three
a penny?
(Much ado about a worthless thing.)
Kí ni fìlà yó ṣe lórí ògógó? Ata ni yó ṣi.
What would a cap be doing atop the ògógó mushroom? Pepper will remove it.
(Superfluous adornments make no sense when one goes to battle or engages in strenuous
work.)
Kí ni ìyá aláṣọ ńtà tó yọ ẹgba lọ́ wọ́ ? Ewúrẹ́ ńjẹ wúlìnì?
What is the cloth-selling woman have to sell that she carries a whip in her hand?
Do goats eat woolen fabrics?
(One should not engage in meaningless or unnecessary activities.)
Kékeré egbò ní ngba ewé iyá; àgbà egbò ní ńgba ẹ̀gbẹ̀sì; tilé-wà-tọ̀ nà-wá egbò ní ńgba ìgàn
aṣọ.
A small sore calls for the balsam tree leaf; a big sore takes an ẹ̀gbẹ̀sì leaf; a huge ulcer calls
for a whole bolt of cloth.
(Remedies must fit the complaint.)
Kíkọ́ ni mímọ̀ , òwe àjàpá.
Learning is knowing, Àjàpà’s proverb.
(To know, one must learn.) [79]
Kéré-kéré leku ńjawọ; díẹ̀-díẹ̀ leèrà ḿbọ́ ìyẹ́.
Bit by bit the rat consumes the leather; gently gently the ant sloughs its skin.
(One should use caution in all one’s enterprises.)
Kò sí alámàlà tí ńsọ pé tòun ò yi; aládàlú nìkan ló sòótọ́ .
There is no yam-flower meal seller who will advertise her ware as fluffy; the àdàlú seller
alone speaks the truth.
(One puts the best face on one’s own affairs.)

Compare Kò sí aláásáà . . . [80]
Kò sí aláásáà tí ńta ìgbokú; gbogbo wọn ní ńta oyin.
There is no snuff seller who will advertise her ware as awful; they all say they are selling
honey.
(Everybody presents himself/herself in the best light.)
Compare Kò sí alámàlà . . .
Kò sí ẹni tí kò mọ ọgbọ́n-ọn ká fẹran sẹ́nu ká wá a tì.
There is nobody who does not know the trick of putting meat in the mouth and making it
disappear.
(Nobody is a complete fool.)
Kókó ló kọ́kọ́ dé orí, tàbí orí ló kọ́kọ́ dé kókó?
Was it the lump that first got to the head, or the head that first got to the lump?
(A chastisement for someone attempting to reverse the order of precedence.)
Kóǹkólóyo: èyí tó ní tèmi.
A rather small thing: this is enough for me.
(However small it is “usually a child”, one is glad to have it.)
Kóró-kóró là ńdá Ifá adití.
Very loud is the way one consults Ifá for a deaf person.
(One should match one’s actions to the circumstances; or one should err on the side of
repetitiousness when one cautions an obstinate person.)
Kùbẹ̀rẹ̀, ká roko ìpére. Ó ní èyí tí òún lọ òun òì bọ̀ .
“Kubẹrẹ, let us go to the bush where small snails are picked.” He said the last such trip he
went on, he has not returned from it.
(When one has not recovered from the consequences of a venture, one is not ready to
embark on another one.)
Lójú òpè, bí-i kọ́ lọgbọ́n dàbí ọ̀lẹ.
As far as the dunce is concerned, the wise person should rather be shiftless.
(The worthless person always wishes others were equally worthless.)
“Máa jẹ́ ǹṣó” lọ̀yà fi ńju ẹmọ́ lọ.
“Go on feeding” is what makes the cane rat fatter than the Tullberg’s rat.
(Excessive consideration for others can be disadvantageous.) [81]
“Màá kó ẹrú, màá kó ẹrù” là ḿbá lọ sógun; ọ̀nà lẹnìkẹta ḿbáni.
“I will capture slaves and I will capture loot” is what one has in mind on departure for a
war; the third one comes upon one only along the way.
(Too often one is so preoccupied with the good aspects of a proposition that the bad aspects
sneak up on one.) [82]
Màjèṣín dóbò àkọ́kọ́ , ó sáré yọ okó síta, ó ní Olúwa-á ṣeun.
The tender youth has sex for the first time ever, pulls out his penis prematurely, and says
“God be praised!”
(A novice knows not how to relish good things.)
Mójú-kúrò nilé ayé gbà; gbogbo ọ̀rọ̀ kọ́ ló ṣéé bínú sí.
Judicious forebearance is the wise approach to the world; not every matter deserve to be
angry at.
(The best way to live is to ignore petty annoyances.)
Ní ìlú tí a ò ti fẹ́ ẹyẹlé, adìẹ yóò ṣọ̀ wọ́n níbẹ̀.
In a town that does not welcome pigeons, chickens will be very scarce there.
(Onerous things will not be countenanced where easy obligations are not.) [83]
See the following variant.
Ní ìlú tí a ò ti fẹ́ ẹyẹlé, tí a ò fẹ́ adìẹ, irú ẹyẹ wo ní yóò jí wọn lójù orun?
In a town that does not tolerate pigeons and does not tolerate chickens, what sort of bird
will awaken them from sleep?
(A person who will not be pleased by anything will simply have to do without everything.)
Ní inú Ifá ni Fá-túmọ̀ -ọ́ wà.
It is within Ifá that one finds Fátúmọ̀ .
(Every problem bears the seeds to its own solution.) [84]
“Níbo ló gbé wà?” nìyájú ẹkùn.
“Where is it?” is a great insult to the leopard.
(One should be smart enough to hide one’s ignorance about things one should know.) [85]
Nígbàtí ọwọ́ ò tí ì gbọ́n lojú ńṣepin.
It is when the hands have not learned wisdom that the eyes ooze matter.
(A wise person will know how to manage and conceal his shortcomings.)
Nítorí adití lòjò fi ńṣú; nítorí afọ́ jú ló ṣe ńkù.
It is for the benefit of deaf people that rain clouds gather; it is for the benefit of the blind
that thunder rumbles.
(The wise person should be able to read portents and take precautions.)
Nítorí èèyàn la ṣe ńní ọwọ́ ọ̀tún; òsì là bá lò.
It is on account of people that one has a right hand; one could do with only a left hand
otherwise.
(One must learn the grace that is appropriate for decent company.) [86]
Nítorí-i ká lè ríbi gbé e la ṣe ńṣe ọyàn sódó.
It is so that one would have a means of lifting it that one carves breasts [handles] on the
mortar.
(One should anticipate problems and prepare solutions for them.)

O
Ó di kan-nu-rin kan-nu-rin, agogo Ògúntólú.
All one hears is noise without pattern, like that of Oguntolu’s bell.
(The statements being made are senseless.) [87]
O fẹ́ joyè o ní o-ò ní-í jà.
You aspire to taking a chieftaincy title and you say you will not get into a fight.
(It is self-deceit to wish for something without being prepared for the struggle it demands.)
O fi awọ ẹkùn ṣẹbọ àìkú; ẹkùn ìbá má kùú ìwọ ìbá rawọ ẹ̀ ṣoògùn?
You use a leopard’s skin as an ingredient for medicine to hold off death; had the leopard not
died would you have had access to its hide for the medicine?
(One should not chase impossible dreams.)
O jó nÍfọ́ n Ifọ́n tú, o jó lÓÉjìgbò Èjìgbó fàya bí aṣọ, o wá dé Ìlá Ọ̀ ràngún ò ńkàndí; gbogbo
ìlú òrìṣà ni wọ́n ní kí o máa bàjẹ́ kiri?
You danced at Ifon town and Ifon became desolate, you danced at Èjìgbò and Èjìgbò was
split asunder like a rag, now you came to Ìlà Ọ̀ ràngún and you commenced to wiggle your
buttocks; were you given a mission to ruin all towns associated with gods?
(A person who has the reputation for causing disasters should not be given freedom of
action anywhere.) [88]
O kò bá ìṣín máwo, o ò bá ìrókò mulẹ̀; abẹ́rẹ́ ẹ-ẹ́ bọ́ sómi o ní o ó yọ ọ́.
You made no secret pact with minnows, and you entered into no covenant with the ìrókò
tree; yet when your needle dropped into the stream you proposed to retrieve it.
(Unless one has superhuman powers one should not attempt the impossible.)
The following two entries are variants.
O kò bá òkun máwo, o ò bá ọ̀sà mulẹ̀; abẹ́rẹ́ ẹ-ẹ́ bọ́ sódò o ní o ó yọ ọ́.
You made no secret pact with the lagoon and you entered into no covenant with the ocean;
yet when your needle dropped into the stream you proposed to retrieve it.
(Unless one has extraordinary means one should not attempt the impossible.)
This and following entry are variants of the foregoing.
O kò bá Ọya máwo, o ò bá Ògún mulẹ̀; abẹ́rẹ́ ẹ-ẹ́ bọ́ sódò o ní o ó yọ ọ́.
You made no secret pact with Ọya, and you made no covenant with Ògún, yet your neddle
dropped into the river and you proposed to find it.
(One should not embark on missions for which one has not made adequate preparations.)
[89]
Compare the preceding two entries.
O kò lu òmìrán lóru, ò ńlù ú lọ́ sàn-án.
You did not hit the giant at night time, but you hit him in daylight.
(One should court trouble only if and when one has some cover.)
O kò wọ bàtà nínù ẹ̀gún ò ńsáré; o lágbára màlúù?
You have no shoes on on the thorny path and yet you are running; do you have a cow’s
“hoof” power?
(Unless one is well fortified one should not court danger.)
O kò-ì mú ẹrú, o ní Àdó ni ò ó tà á fún.
You have not captured a slave, but you are already saying you will sell him/her only to an
Àdò person.
(One should not use a commodity before one has it.) [90]
O ló-o fẹ́ jọba o ní o-ò nìí ṣÒgbóni, o-ò níí pẹ́ lóyè.
You propose to become a king but you refuse to join the Ògbóni society; you will not last
long on the throne.
(Whoever wishes to prosper must observe the conditions for prosperity.)
Ò ḿbẹ oníṣègùn, o ò bẹ asínwín; bí oníṣègùn-ún ṣe tí asínwín ò gbà ńkọ́?

You are pleading with the medicine man but not with the demented person; what if the
medicine man produces the medicine and the demented person refuses it?
(When two steps are required to accomplish a purpose, one should not take one and slight
the other.)
“Ó ḿbọ̀ , ó ḿbọ̀ !” la fi ńdẹ́rù ba ọmọdé; bó bá dé tán ẹ̀rù a tán.
“It’s coming! It’s coming!” is what one says to frighten a child; after it has arrived it loses
all its terror.
(Looming problems often cause consternation out of all proportion to their real damaging
force.)
Compare “Ó ḿbọ̀ !” ló yẹ baba; bí babá bá dé, ọ̀ rán tán.
O ní kí ará ọ̀ run ṣe oore fún ọ; bẹ́ẹ̀ni o rí ẹni tí eégún ńlé, tó fá lọ́bẹ̀ lá.
You pray to the being from heaven to grant you a boon; yet you can see the person being
chased by the masquerader and whose stew the masquerader has consumed.
(One should not expect to receive better treatment from a person who is known to be
vicious to others.) [91]
Ó ńti ilé bọ̀ kò ra ẹ̀gbẹ; ó dé oko tán ó ní ẹ̀gbẹ ni oníkú ẹ̀kọ.
Leaving the home he did not purchase dried meat; after arriving on the farm he says dried
meat is the indispensable thing to eat corn loaf with.
(One should make provisions against one’s future needs.)
O rí etí adẹ́tẹ̀ o fi san okòó; kò nípọn tó ni, tàbí kò rẹ̀ dẹ̀dẹ̀ tọ́ ?
You see a leper’s ears and you value it at twenty cowries; does it lack sufficient thickness or
is it not red enough?
(Said of someone who applies the wrong value to things.)
O rí ẹsẹ̀-ẹ wèrè o ò bù ú ṣoògùn; níbo lo ti máa rí tọlọgbọ́ n?
You see the footprint of an imbecile and you do not take soil from it to make a charm;
where will you find the footprint of a wise person?
(One should take advantage of the weak and vulnerable, because one will not be able to take
advantage of the strong.) [92]
O rojọ́ láàárọ̀ o ò jàre, ó dalẹ́ o ní kọ́ba dúró gbọ́ tẹnu ẹ; ohun tó o wí láàárọ̀ náà kọ́ lo máa
wí lálẹ́?
You state your case in the morning and you are not vindicated, and at nightfall you plead
with the king to delay a bit and listen to what you have to say; isn’t what you have to say in
the evening the same thing you said in the morning?
(Repeated stating will not make a bad case a good one.)
O sá fún ikú, o bọ́ sí àkọ̀ idà.
You run from death and seek refuge in a scabbard.
(Said of a person who has got himself/herself in a worse predicament from the one he/she
was fleeing from.)
“Ó ṣe mí rí”; ògbó adìẹ-ẹ́ rí àwòdì sá.
“I have experienced it before”; a grown chicken flees at the sight of a kite.
(One learns to run from danger once one has recognized it for what it is.)
Ó ti ojú orun wá ó ńfọ ẹnà; ó ní “ẹ jẹ́ ká máa ji ní mẹ́mu-mẹ́mu.”
He woke up from sleep and spoke in scrambled language; he said, “Let us wake it in moos.”
(An ignorant person will always make stupid suggestions.)
See Ọmọdé jí tojú orun wá . . .
O wà láyé, mo wà láàyè, ò ḿbi mí bí ọ̀ rún ṣe rí.
You are on earth “alive” and I am on earth, and yet you ask me what heaven is like.
(Said of a person seeking information from someone in no better position to know than the
seeker.)
Ó yẹ kí eégún mọ ẹni tó mú àgbò so.
It is proper that the masquerader know who tethered the ram.

(One should acknowledge those who have done one some favor.) [93]
Obìnrin ò gbé ibi tó máa rọ̀ ọ́ lọ́ rùn.
A woman never remains where her well being rests.
(Women seldom know until it is too late which home would best suit them.)
Òbò ò ṣé ṣe àlejò.
The vagina is not a thing for showing hospitality.
(Good things are not good for all purposes.)
Odídẹrẹ́ dawo, ìkó ìdí ẹ̀-ẹ́ dọ̀gbẹ̀rì.
The parrot becomes fully initiated into the secrets, his tail feather becomes a non-initiate.
(The person being propped up achieves great glory, but his backer loses his standing.) [94]
Odó iyán ò jẹ́ gún ẹ̀lú; odó ẹ̀lú ò jẹ́ gúnyán; àtẹ tá-a fi ńpàtẹ ìlẹ̀kẹ̀, a ò jẹ́ fi pàtẹ ọ̀rúnlá.
The mortar used for pounding yams will not do for pounding indigo leaves; the mortar for
pounding indigo leaves will not do for yams; the tray on which beads are displayed for sale
will not do for displaying dried okro.
(Each object has its proper uses.)
Òdú kì í ṣe àìmọ̀ olóko.
The òdú vegetable is not something the farmer does not know.
(An indication that a matter under discussion is not such a secret after all.)
Ogún kì í pọ̀ ká pín fún aládùúgbò.
The inheritance is never so abundant that one shares it with neighbors.
(However abundantly one is blessed one should manage one’s resources wisely.)
Ogún mbókòó? Òwe aṣiwèrè.
Twenty or a score? An imbecile’s puzzle.

(Trust an imbecile to pose stupid questions.)
Ohùn àgbà: bí kò ta ìgún, a ta èbù.
An elder’s voice: if it does not yield yams ready for pounding (for food), it will yield yam
seedlings ready for planting.
(There is some value in whatever comes out of an elder’s mouth.)
Ohun tí a bá pàdé ò jọ ohun tí a rí tẹ́lẹ̀.
That which one comes upon is nothing to compare to what one has always had.
(No new friend or find can be as valuable as that one has had for some time.)
Ohun tí a ni la fi ńkẹ́ ọmọ ẹni.
It is what one has that one uses to spoil one’s child.
(One should not go beyond one’s means simply to make a good impression on others.)
Ohun tí a ò rí rí lèèwọ̀ ojú.
It is something one has never seen before that is taboo for the eyes.
(Whatever one has encountered before cannot be too much for one to accommodate.)
Ohun tí a ṣe nílé àna ẹni, “Ojú ńtì mí” kúrò níbẹ̀.
What one does in the home of one’s parents-in-law leaves no room for “I am bashful.”
(One must not be reticent in doing whatever one must do.) [95]
Ohun tí kò jẹ́ káṣọ pé méjì ni ò jẹ́ kó dú.
The same thing that keeps one from having more than one item of clothing also keeps that
one from blackening from dirt.
(Misfortune teaches one fortitude; scarcity teaches one to be thrifty.)
Compare Ohun tí ó fọ́ ni lójú . . .
Ohun tí kò jẹ́ kí oko pọ̀ ni ò jẹ́ kó mọ́ .

Whatever limits the size of a farm is the same thing that makes it overgrown with weeds.
(A basic defect will manifest itself in sundry ways.)
The sentiment here is the opposite of that of the preceding proverb.
Ohun tó fọ́ ni lójú ló ńjúwe ọ̀nà fúnni.
Whatever deprives one of one’s sight is the same thing that shows one the way.
(Misfortune teaches those its afflicts how to cope with it.)
Compare Ohun tí kò jẹ́ káṣọ pé méjì . . .
Ohun tó jọ oun la fi ńwé ohun; èpo ẹ̀pà ló jọ ìtẹ́ ẹ̀lírí.
It is what resembles a thing that one compares it with; peanut shells are most like the nest of
the rodent ẹ̀lírí.
(One should observe propriety in dealing with people respectable people.)
Ohun tó ní òun óò bẹ́ni lórí, bó bá ṣíni ní fìlà, ká dúpẹ́.
If a thing that vows to decapitate one only knocks off one’s hat, one shounld be thankful.
(If the misfortune that befalls one turns out to be far milder than one expected, one should
give thanks.)
Ohun tó ní òun óò ṣeni lẹ́rú, tó wá ṣeni níwọ̀ fà, ká gbà á.
If whatever promised to make one a slave only makes one a pawn, one should accept one’s
fate.
(One should gratefully accept a fate that turns out more merciful than what could have
been.)
Ohun-a-lè-ṣe, tó forí sọ àpò òwú; wọ́n ní ṣe bó rí yangí nílẹ̀, ó ní “Ohun a bá lè ṣe là ńlérí

sí.”
Ohunalese who dashes his head against a sack of cotton wool; people asked if he did not see
the rock nearby; he replied, “One should vow to do only what one can safely accomplish.”
(One should attempt only feats that will cause one no headache.) [96]
Òjò òì dá a ní kò tó tàná.
It has not yet stopped raining and some observe that today’s rainfall is not as much as
yesterday’s.
(One should not arrive at conclusions until one has all the facts.)
Òjòwú ò já gèlè; kooro ló lè já.
The jealous woman does not snatch her head gear off; all she can do is threaten a fight.
(Some people are all mouth and no action.) [97]
Òjòwú ò lẹ́ran láyà.
The jealous woman lacks flesh on her chest.
(Excessive jealousy eats up the jealous.)
Ojú àwo làwó fi ńgba ọbẹ̀.
It is on its face that a plate accepts soup.
(One should not delegate crucial matters for oneself to others.)
Ojú kan làdá ńní.
A cutlass has only one edge.
(One should concentrate on one matter at a time.)
Ojú kì í pọ́nni ká fi pọ́nlẹ̀.
One should not because of one’s suffering try honing one’s eyes on the ground.
(Difficulties should not lead one to foolish behavior.) [98]
Ojú kì í pọ́nni ká mu ìṣápá; òùngbẹ kì í gbẹni ká mu ẹ̀jẹ̀.

One is never so desperate that one drinks red sorrel juice; one is never so thirsty that one
drinks blood.
(Desperation must never push one beyond the bounds of acceptable behavior.)
Ojú kì í ti àgbà lóru; jagun a lóṣòó góńgó.
An elderly person does not become embarrassed under cover of darkness; the stalwart
squats nonchalantly.
(One can do whatever one pleased when no eyes are watching.) [99]
Ojú kì í ti eégún kó má mọ̀nà ìgbàlẹ̀.
A masquerader is never so shamed that he cannot find his way to the secret grove.
(One cannot become so shamed abroad that one cannot return to the embrace of one’s
home.)
Ojú la fi ḿmọ àísí epo; ẹnu la fi ḿmọ àìsíyọ̀ ; ọbẹ̀ tí ò bá lépo nínú òkèèrè la ti ḿmọ̀ ọ́.
It is with the eyes that one tells the absence of palm-oil; it is with the mouth that one
determines the absence of salt; if a stew lacks oil, it is the eyes that will tell.
(In some matters the evidence of the eyes is enough to tell one all one needs to know.)
Ojú tó rọ̀ nirorẹ́ ńsọ.
Pimples attack only faces that are delicate.
(People always take advantage of gentle people.)
“Òkè ìhín ò jẹ́ ká rí tọ̀ún” ò ṣéé pa lówe nílé àna ẹni.
“The nearer hill kept one from seeing the farther one” is not a proverb one uses in one’s
parents-in-law’s home.
(There are some obligations one cannot sidestep with flippant excuses.)
Okó ilé kì í jọ obìnrin lójú, àfi bó bá dó tìta.
(The penis at home never impresses the woman, unless she fucks one outside the home.)
One hardly ever appreciates what one has, until one has flirted with, and has been
disappointed by, alternatives.
Oko kì í jẹ́ ti baba àti tọmọ kó má nìí àlà.
Farms do not, by virtue of belonging to a father and his son, lack boundaries.
(Even close relatives may benefit from good fences.)
Oko mímọ́ ṣe-é ro; ọ̀nà mímọ́ dùn-ún tọ̀ ; gbogbo ìyàwó dùn-ún gbàbálé; aṣọ ìgbà-á ṣe-é yọ.
A clean farm is a pleasure to weed; a clean-swept path is a pleasure to trod; all new wives
are a pleasure to deflower; the new fashionable cloth of the season is a pleasure to wear.
(Everybody loves performing the most pleasant of chores.)
Okotorobo-ó tùyẹ́ sílẹ̀ ọmọ titún ńgbe jó; ó ní ó rọ òun lọ́ rùn lòún tu ú?
Okotorobo, a bird, casts away a feather, and a young chick picks it up to dance with it; the
one who shed the feathers asks, would I have discarded it if it was not a nuisance.
(One should be careful before taking over things that others have rejected.)
Okotorobo-ó yé ẹyin sílẹ̀, àdàbà ńgarùn wo ẹyin ẹlẹ́yin.
Okotorobo the bird lays an egg, and the turtle dove stretches its neck to inspect the egg that
does not belong to it.
(One should mind one’s own business.)
Òkú ẹran kì í ti ajá lójú.
A dog is never to squeamish to eat a carcase.
(If one’s means are limited, one cannot be too choosy.)
Olè tó gbé fèrè ọba ò róhun gbé.
The thief who stole the king’s bugle could find nothing to steal.
(There can be no rational explanation for acts of utter senselessness.)
Olé tó jí kàkàkí, níbo ni yó ti fọn ọ́n?

A thief who stole a bugle, where will he blow it?
(One should not waste one’s efforts chasing something one can never use.) [100]
Olóògùn ní ńṣe bí a-láigbọ́ -mọ̀ ràn; bí ogun ó bàá wọ̀ lú ọlọgbọ́n là ńfọ̀ rọ̀ lọ̀ .
The medicine man behaves like a person impervious to wise counsel; if war threatens a
town the person to consult for counsel is the sage.
(Trust rather in wisdom than in magical charms.)
Olóhun-ún dolè; “Gbà bù jẹ́” dolóhun.
The owner becomes a thief; “Take this and eat” becomes the owner.
(The tables are turned, such that the rightful owner is displaced by a usurper.)
Olóhun kì í rí ohun ẹ̀ kó pè é lórò.
The owner will not see what he owns and call it a fearful; abomination.
(One cannot be fearful of what one owns.)
Olórìṣà tó da kiriyó: ọjọ́ tó gbọ́ dùrù orí ijó lẹsẹ̀-ẹ́ kán sí.
The idol worshipper who became a Christian; the day he first heard the organ play he lost
his legs dancing.
(Old habits die hard.) [101]
Olòṣì ọmọ ní ńfọwọ́ òṣì júwe ilé-e baba-a ẹ̀.
It is a worthless child that points the way to his father’s house with his left-hand fingers.
(One should show proper regard for one’s own patrimony.)
Olóúnjẹ-ẹ́ tó-ó bá kú.
Someone who has food is worth dying with.
(Food is a good enough reason to cast one’s lot with another person’s.)
Olówe laláṣẹ̀ ọ̀rọ̀ .

A person who knows proverbs has the last word in a dispute.
(There is no authority like proverbial authority.)
Olówó á wá; aláwìn á wá; ìlú tí à ńgbé la gbé ńgbàwìn; à-rà-àì-san ni ò súnwọ̀n.
Those who have money will come, and those who will buy on credit will come; it is in
one’s town that one buys on credit; failure to eventually pay up is what is bad.
(There is nothing bad about buying on credit, as long as one eventually pays.)
Olówó pèlù o ò jó; ọjọ́ wo lo máa rówó pe tìẹ?
A rich person engages a dance band and you do not dance; when will you have the money
to hire your own band?
(One should take advantage of every opportunity to supply one’s deficiencies.)
Òmùgọ̀ èèyàn ní ḿbóbìnrin mulẹ̀: ọjọ́ tóbìnrín bá mawo lawó bàjẹ́.
(Only a foolish person enters into a secret pact with a woman: the day a woman knows a
cult mystery is the day it is exploded.)
Never trust a woman.
Òmùgọ̀ ní ńgbé ígunnu; ọlọgbọ́n ní ńgbowó.
It is the fool that wears the Nupe masquerade; it is the wise person that collects the
monetary gifts.
(The wise person chooses the most profitable option available.)
Onígi ní ńfigi ẹ̀ dọ́pọ̀ .
It is the firewood seller who sets a low price for his wares.
(People take their cue from the owner of a thing in placing a value on it.)
Onígbá ní ńpe igbá ẹ̀ ní àíkàrágbá káyé tó fi kólẹ̀.
It is the owner of the calabash who first called it a broken piece of gourd before the world
used it for scooping dirt.
(If one does not value what one has, other people will value it even less.)
This is a variant of Bí a bá pe igbá ẹni . . . Compare the foregoing.
Onígbèsè tí ńpa àpatà ẹyẹ́lé.
Habitual debtor who butchers a pigeon for sale.
(The debtor is desperate, because there is not much to a pigeon, and few people eat pigeons
anyway.)
Onígẹ̀gẹ́ fìlẹ̀kẹ̀ dọ́pọ̀ ; adámú fi sàárà san ẹgbẹ̀ta.
The goitered person sets a low price on beads; the person with a blocked nose repays six
thousand cowries with alms.
(One usually sets little value on what one cannot use.)
Oníṣègùn tó sọ pé díẹ̀ ò tó òun, òfo ni yó fọwọ́ mú.
The medicine man who is dissatisfied with a modest payment will wind up with nothing.
(One should not demand too much from people who are in dire straights.)
Ooré pẹ́, aṣiwèrè-é gbàgbé.
The favor is long past; the imbecile forgets.
(Only an imbecile forgets a favor even long after it was done.)
Orí ọ̀kẹ́rẹ́ popo láwo; bí a wí fọ́ mọ ẹni a gbọ́ ràn.
The squirrel’s head sits in a plate like a lump; if one counsels one’s child it should listen.
(Refusal to listen to counsel leads to disaster.)
Orí tí yó jẹ igún kì í gbọ́; bí wọ́n fun ládìẹ kò níí gbà.
The head that is destined to eat a vulture cannot be saved; if a chicken is offered to it it will
refuse.
(The person destined to suffer will manage to succumb to the suffering even in spite of
efforts by others to save him/her.)
Orí tó kọ ẹrù, owó ní ńnáni.
A head that refuses “to carry” loads will cost its owner some money.
(It costs money to get others to do for one what one refuses to do for oneself.)
Orin tí ò ṣoro-ó dá kì í ṣòro-ó gbè; bí ó bá ní “héééé,” à ní “háááá.”
A song that is not difficult to lead is not difficult to follow; if the leader sings “haaaay,” one
responds “haaaah.”
(One expends on a task only the amount of effort commensurate with it.)
Orín yí, ìlù-ú yí padà.
The song changes, and the drumming changes to suit.
(One should match one’s behavior to one’s circumstances.)
Òrìṣà tó ní tÒgún kì í ṣe ọ̀nà ò ní rí nńkan jẹ lásìkò tó fẹ́.
The god that says matters pertaining to Ògún are irrelevant will not find anything to eat
when he/she wishes.
(One should humor those in a position to punish one.)
Oòrùn kì í jẹ iṣu àgbà kó má mọbẹ̀.
An elder does not lose his yams to the sun without knowing where the event happened.
(A grown up person should know where he went wrong and make amends accordingly.)
Oòrùn kì í là kínú bí olóko.
The sun does not shine and cause displeasure in the farmer.
(Everybody welcomes an auspicious event.)
Òṣùpá lé a ní kò gún; ẹni tọ́ wọ́ ẹ̀-ẹ́ bá to kó tún un ṣe.
The moon appears and people say it is not straight; whoever can reach it let him go and
right it.
(It is pointless to complain about things one can do nothing about.)
Òtòṣì ò gbọ́ tìṣẹ́ ẹ̀ ó ní ogún kó àparò; ọdẹ́ rorò.
The destitute person does not look to repairing his fortune; he says the partidge has been
captured in a war, for the hunter is merciless.
(Rather than deal with their own problems, people sometimes gloat over the troubles of
others.) [102]
Owó kì í lóye kọ́ mọ kú sẹ́rú.
If the amount of money is known, a child cannot die in slavery.
(One does not endure adverse conditions when one is capable of the effort to escape them.)
[103]
The following proverb is something of a variant.
Owó kì í yéye kọ́ mọ ó kú.
If money is available in abundance, a child does not die.
(One should spare no expenses to take care of one’s children or one’s affairs.)
See the previous entry.
Owó la fi ńfíná owó; bí ẹgbẹ̀rún bá so lókè, igbió la fi ńká a.
Money is what one uses to kindle the fire for money; if a thousand cowries grow from the
branches above, one uses two hundred cowries to pluck them.
(Without some expenditure there can be no profit.)
Owó la fi ńlògbà; ọgbọ́n la fi ńgbélé ayé.
It is with money that we secure pleasures; it is with wisdom that one secures a good life.
(Riches are desirable, but wisdom is more valuable.)
Owó ní ńpa ọjà ọ̀ mọ̀ ràn.
It is money that brings a knowing person’s trading to a conclusion.

(A wise trader knows how to use his money to make his offer successful.)
Owó tọ́ mọdé bá kọ́kọ́ ní, àkàrà ní ńfi-í rà.
The first money a youth comes into he spends on bean fritters.
(The youth seldom know how to manage their wealth.)
Òwú kì í là kínú bí olóko.
The cotton seed does not open and thus anger the farmer.
(The success of one’s venture does not make one angry.)
See Oòrùn kì í là . . .
Owú pani ju kùm̀mọ̀ .
Jealousy kills more surely than a cudgel.
(Jealousy is a dangerous thing.)
Òyìnbó Òkè Eléérú, ó ṣubú sóde Alọ́ba; kùmmọ ni yó gbe dìde.
The white man from Òkè Elérú; he collapses in front of Alọba’s compound; cudgels will
help him up.
(A person who becomes disabled where he is at his enemy’s mercy can expect rough
handling.)
Ọ̀ bẹ 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.)

Ọ̀ dẹ̀ ọmọ ńfi ìdò ṣeré.
An idiot child that plays with ìdò flowers.
(A simpleton does not know the value of anything.)
Ọ̀ dẹ̀dẹ̀ 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.)
Ọ̀ fàfà fohùn ṣakin.
The tree-bear wins renown with its voice.
(The loud person wins attention.)
Ọgbọ́ n 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.)
Ọgbọ́ n 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.)
Ọgbọ́ n ju agbára.
Wisdom is greater than strength.
(Always prefer wisdom to strength.)
Ọgbọ́ n 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.)
Ọgbọ́ n 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.)
Ọgbọ́ n ní ńṣẹgun; ìmọ̀ ràn ní ńṣẹ́ ẹ̀tẹ̀.
Cunning wins battles; knowledge defeats plots.
(Cunning and knowledge will help one prevail.)
Ọgbọ́ n ọlọgbọ́ n la fi ńṣọgbọ́n, ìmọ̀ ràn ẹnìkan ò tọ́ bọ̀ rọ̀ .
One learns wisdom from other people’s wisdom one person’s knowledge does not amount
to anything.
Ọgbọ́ n ọlọgbọ́ n 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.)
Ọgbọ́ n 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.)
Ọgbọ́ n tí ọ̀pọ̀ lọ́ fi pa ẹfọ̀ n 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.)
Ọgbọọgbọ́ n 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 ìwọ̀ fà.
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.)
Ọ̀ kẹ́rẹ́ 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’.)
Ọ̀ kọ̀ọ̀ kan 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 Ọ̀ kọ̀ ọ̀kan là ńyọ ẹsẹ̀ lábàtà. The following entry is a variant.
Ọ̀ kọ̀ọ̀ kan 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 Ọ̀ kọ̀ ọ̀kan 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]
Ọlọ́ gbọ́n 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.)
Ọlọ́ gbọ́n 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, ọ̀ mọ̀ rànán dúró tì í; ọlọgbọ́ n ní “Háà, ó jáde!”Ọ̀ mọ̀ rán ní “Háà, mo kì
í!”Ọlọgbọ́ n ní “Kí lo kì?” Ọ̀ mọ̀ rán 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.)
Ọlọ́ jà 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.)
Ọlọ́ tí 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]
Ọlọ́ tọ̀ọ́ ní tòun ọ̀ tọ̀ ; ìyá ẹ̀-ẹ́ kú nílé, o gbé e lọ sin sóko.
Ọlọ́ tọ̀ 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, ọ̀ rọ̀ 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.)
Ọ̀ mọ̀ ràn ní ḿmọ oyún ìgbín.
Only a sage knows the pregnancy of a snail.
(Deep wisdom is the gift of only a select few.)

Ọ̀ pá 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.)
Ọ̀ pẹ̀lẹ̀ 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]
Ọ̀ pọ̀ lọ́ 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.)
Ọ̀ pọ̀ lọ́ ní òún lè sín ìlẹ̀kẹ̀; ta ní jẹ́ fi ìlẹ̀kẹ̀ ọ̀pọ̀ lọ́ 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.)
Ọ̀ pọ̀ lọ̀ 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.)
Ọ̀ pọ̀ lọ́ ò mọ̀ nà 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.)
Ọ̀ pọ̀ lọpọ̀ 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.)
Ọ̀ ràn 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.)
Ọ̀ ràn ọlọ́ràn la fi ńkọ́gbọ́n.
From other people’s problems one learns wisdom.
(One should learn from other people’s vicissitudes.)
Ọ̀ ràn tí ò sunwọ̀n, konko ǹṣojú.
A matter that is unpalatable hardens the eyes.
(When one is in the wrong one hides behind braggadocio.)
Ọ̀ rọ̀ 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.)
Ọ̀ rọ̀ 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.)
Ọ̀ rọ̀ -ọ́ ni òun ò nílé; ibi tí wọ́ n 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.)
Ọ̀ rọ̀ 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.)
Ọ̀ rọ̀ 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.)
Ọ̀ rọ̀ tó dojú rú di ti ọlọ́ rọ̀ , 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 -pọ̀ jọ̀ -pọ̀ jọ̀ .
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.)
Ọ̀ sán 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.)
Ọ̀ wọ̀ -ọ kókó la fi ńwọ igi; ọ̀ wọ̀ 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]
Rà á ire, gà á ire; ìpéǹpéjú ni àlà-a fìlà.
Press it well on the head; puff it out; the eyebrow is the limit for the cap.
(One may be free to use one’s possession as one pleases, but there are still some
conventions one must observe.)
Ràdà-ràdà-á mọ ibi tí ó ńrè.
The meandering person knows where he is headed.
(A person may seem without a purpose, but he or she is engaged in some thing known to
himself or herself.)
Rírí tí a rí igún la fi ńta igún lọ́ fà.
It is because one sees the vulture that one shoots arrows at it.
(If one does not make oneself available, one would not present a target for people’s
hostility.)
“Sìn mí ká relé àna,” ó wẹ̀wù ẹtù.
“Go with me to my in-laws’ home,” and he wore a garment made from rich hand-woven
material.
(Said of a person who attempts to steal other people’s glory when he/she is supposed to be
helping them.)
Sọ̀ rọ̀ kí ọlọ́ rọ̀ gbọ́ , àbùkù ní ńfi kanni.
Spreading rumors into the ears of the subject of the rumor brings disgrace to one.
(One should refrain from rumor mongering.)
Ṣàǹgó kì í jà kó mú ilé aró.

Ṣango does not fight and destroy the enclosure for dyeing.
(Some people are beyond the reach of some nemesis.)
Ṣàngó ní òun ní ńkó ọkùnrin suuru bá jà; Èṣù ní bí-i tòun? Ṣàngó ní kí tÈṣù kúrò.
Ṣàngó says he gathers people around him to fight together; Èṣù asks if Ṣàngó includes
people like him, and Ṣàngó says Èṣù is the exception.
(No one wants to engage in any venture with an unpredictable trouble maker.)
“Ṣe mí níṣu” ní ńṣíwájú “ẹ kúuṣẹ́” bí?
Does “Give me some yam” go before “Hello there, you working man.”?
(It is bad form to ask people for favors before you say hello to them.)
This is a variant of “Bùn mi níṣu kan” . . .
Ṣẹ̀kẹ̀rẹ̀ ò ṣéé fọ̀ pá na.
The beaded musical gourd is not something to play with a stick.
(Always apply the proper tool to the job.)
Ṣẹ́kẹ́-ṣẹkẹ̀-ẹ́ dára, ṣùgbọ́n alágbẹ̀dẹ ò rọ ọ́ fún ọmọ ẹ̀.
Handcuffs are pretty, but the blacksmith does not fashion them for his own child.
(When trouble is being distributed, one always wishes to exempt one’s own people.)
Sútà ò nílé; ìkóríta lÈṣù ńgbé.
Perfidy has no home; the home of Èṣù is the crossroads.
(No one makes room in his or her home for an abomination.)
Ta lèèyàn nínú ẹrú Ààrẹ? A ní Ìdaganna la wá wá, ẹ ní Ìdakolo?
Which of the Ààrẹ́’s slaves is a person of any account? We said we came looking for
Ìdaganna, and you ask, “Ìdakolo?”
(Said to indicate that one’s auditor is making nonsense out of the sense one is making. Also,
there is nothing to choose between two worthless things.)
Ta ní jẹ́ jẹ ọṣẹ kó fògìrì fọṣọ?
Who would eat soap and wash clothes with fermented beans?
(Who would seek unease when ease is available?)
Ta ní mọ̀dí òjò, bí kò ṣe Ṣàngó?
Who can know the secret of the rain if not Ṣàngo?
(Only those privy to mysteries can explain mysterious events.)
Tábà tí ò dùn, ẹnu ò tà á.
Snuff that is not pleasant, the mouth cannot not sell.
(No amount of talk will make something unpleasant become pleasant.)
“Tèmi ò ṣòro,” tí kì í jẹ kọ́mọ alágbẹ̀dẹ ní idà.
“Mine is not urgent.” which prevents the son of the blacksmith from owning a sword.
(The person who always yields to others will never get anywhere.)
Tẹni ní ńjọni lójú; eèrà-á bímọ-ọ ẹ̀ ó sọ ọ́ ní òyírìgbí.
One’s own thing is what impresses one; the ant has a child and names it The-one-who-rolls-
mightily-around.
(One always tends to overestimate the worth of one’s possession.)
Tẹni ntẹni; bí àpọ́ n bá sun iṣu a bù fọ́ mọ-ọ ẹ̀.
One’s own is one’s own; when a man without a wife roasts yams he cuts a piece for his
child.
(One makes do with what one has.)
Tẹ̀tẹ́ ní ńṣíwájú eré sísa.

A child’s learning to walk comes before running.
(One should observe some order in what one does.)
Tìẹ́ sàn, tèmí sàn, lolókùnrùn méjì-í fi ńdìmú.
“Your condition is better; My condition is better,” is what gets two invalids into a fight.
(Fools will fight over the most stupid things.)
Tinú ọ̀lẹ lọ̀ lẹ ńjẹ; aṣiwèrè èèyàn ni ò mọ èrú tí yó gbà.
The lazy person eats the products of his native wisdom; only a fool does not know what
devious way will be fruitful.
(If one lacks industry, one had better be resourceful.)
Wàrà-wàrà là ńyọ oró iná.
When one is on fire one’s reaction is extremely agile.
(One should not delay in exacting vengeance for a wrong.)
Compare Wéréwéré lọmọdé ḿbọ oko èèsì.
Wèrè-é dùn-ún wò, kò ṣé-é bí lọ́ mọ.
An imbecile makes an entertaining spectacle, but one would not want one as one’s child.
(One might be tolerant of simplicity or irresponsibility in other people, but not in one’s own
relatives.)
Wèrè-é yàtọ̀ sí wéré; wéré kì í ṣe wèrè; ìjá yàtọ̀ sí eré.
Madness differs from the singing of Islamic songs; the singing of Islamic songs is not
madness; fighting is different from playing.
(One should not confuse jesting with quarrelling.)
Wéré-wéré lọmọdé ḿbọ oko èèsì.
A child’s journey home from a nettle bush is fast indeed.

(Painful problems enforce quick attention.)
Compare Wàrà-wàrà là ńyọ oró iná.
Wò mí lójú, wò mí lẹ́ẹ̀kẹ́; ẹni a bá lọ sóde là ńwò lójú.
Keep your eyes on my face, and keep your eyes on my cheeks; one keeps one’s eyes on the
person with whom one goes visiting.
(People should not cultivate wandering eyes.)
“Wo ọmọ-ọ̀ mi dè mí”: ó ńlo kíjìpá mẹ́ta gbó; mélòó ni ọlọ́ mọ-ọ́ máa lò gbó?
“Look after the child for me”: she wears three durable hand-loom wrappers to tatters; how
many would the mother of the child herself wear out?
(The caretaker should not use up all his own resources for the benefit of his/her employer.)
Wolé-wolé kì í wolé agbọ́ n láì tẹ́.
The sanitary inspector does not inspect a wasp’s home without coming to grief.
(One should be cautious in performing one’s duties.)
Wọ́n ní, “Afọ́ jú, o ò tanná alẹ́.” Ó ní àtọ̀ sán àtòru, èwo lòún rí níbẹ?
People said, “Blind man, you did not light a lamp.” He asked, night or day, which one
would his eyes register?
(One should not waste one’s efforts in procuring things one cannot use.)
Wọ́n ní, “Afọ́ jú, ọmo-ọ̀ ẹ-ẹ́ pẹran.” Ó ní kò dá òun lójú, àfi bí òún bá tọ́ ọ wò.
They said to the blind man, “Blind man, you son has killed a game.” He responds that he
cannot believe them until he has tasted the meat.
(Always insist on proof positive.)
Wàrà-wàrà là ńyọ oró iná.
When one is on fire one’s reaction is extremely agile.
(One should not delay in exacting vengeance for a wrong.)

Compare Wéréwéré lọmọdé ḿbọ oko èèsì.
Wèrè-é dùn-ún wò, kò ṣé-é bí lọ́ mọ.
An imbecile makes an entertaining spectacle, but one would not want one as one’s child.
(One might be tolerant of simplicity or irresponsibility in other people, but not in one’s own
relatives.)
Wèrè-é yàtọ̀ sí wéré; wéré kì í ṣe wèrè; ìjá yàtọ̀ sí eré.
Madness differs from the singing of Islamic songs; the singing of Islamic songs is not
madness; fighting is different from playing.
(One should not confuse jesting with quarrelling.)
Wéré-wéré lọmọdé ḿbọ oko èèsì.
A child’s journey home from a nettle bush is fast indeed.
(Painful problems enforce quick attention.)
Compare Wàrà-wàrà là ńyọ oró iná.
Wò mí lójú, wò mí lẹ́ẹ̀kẹ́; ẹni a bá lọ sóde là ńwò lójú.
Keep your eyes on my face, and keep your eyes on my cheeks; one keeps one’s eyes on the
person with whom one goes visiting.
(People should not cultivate wandering eyes.)
“Wo ọmọ-ọ̀ mi dè mí”: ó ńlo kíjìpá mẹ́ta gbó; mélòó ni ọlọ́ mọ-ọ́ máa lò gbó?
“Look after the child for me”: she wears three durable hand-loom wrappers to tatters; how
many would the mother of the child herself wear out?
(The caretaker should not use up all his own resources for the benefit of his/her employer.)
Wolé-wolé kì í wolé agbọ́ n láì tẹ́.
The sanitary inspector does not inspect a wasp’s home without coming to grief.
(One should be cautious in performing one’s duties.)

Wọ́n ní, “Afọ́ jú, o ò tanná alẹ́.” Ó ní àtọ̀ sán àtòru, èwo lòún rí níbẹ?
People said, “Blind man, you did not light a lamp.” He asked, night or day, which one
would his eyes register?
(One should not waste one’s efforts in procuring things one cannot use.)
Wọ́n ní, “Afọ́ jú, ọmo-ọ̀ ẹ-ẹ́ pẹran.” Ó ní kò dá òun lójú, àfi bí òún bá tọ́ ọ wò.
They said to the blind man, “Blind man, you son has killed a game.” He responds that he
cannot believe them until he has tasted the meat.
(Always insist on proof positive.)

Yoruba Proverbs II

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Yoruba Proverbs II: 690 in Total

(Good Judgement, Discernment

1. A bímọ kò gbọ́n, a ní kó má ṣàá kú; kí ní ńpa ọmọ bí àìgbọ́n?

(A foolish child is not much better than a dead child.)

3. A fọwọ́ mú ajá o lọ, a ṣẹ̀ṣẹ̀ ńfi ìka méjì pè é.

4. A fún ọ lọ́bẹ̀ o tami si; o gbọ́n ju ọlọ́bẹ̀ lọ.

5. A kì í bọ́ sínú omi tán ká máa sá fún òtútù.

(Precautions are useful only before the event.)

6. A kì í dá aró nÍṣokùń àlà là ńlò.

7. A kì í dá ẹrù ikùn pa orí.

(Responsibilities should rest where they belong.)

8. A kì í du orí olórí kí àwòdì gbé tẹni lọ.

9. A kì í duni lóyè ká fọ̀ nà ilé-e Baálẹ̀ hanni.

(A person should be treated either as an adversary or as an ally, not as both.)

10. A kì í fá orí lẹ́hìn olórí.

11. A kì í fi àgbà sílẹ̀ sin àgbà.

(One should not slight one person in order to humor another.)

12. A kì í fi àì-mọ̀ -wẹ̀ mòòkùn.

(Self-preservation is a compulsory project for all.)

A kì í fi aṣọ ṣèdìdí yọwó.

(It is wise to know what one is negotiating to buy.)

A kì í fi ejò sórí òrùlé sùn.

One does not go to bed while a snake is on the roof.

(Never let down your guard while danger still lurks.)

A kì í fi ẹ̀jẹ̀ ìbálé pa tírà; alákoto ò bí abo ọmọ.

A kì í fi ẹ̀tẹ̀ sílẹ̀ pa làpálàpá.

One does not ignore leprosy to treat a rash.

(More serious problems deserve more immediate attention.)

A kì í fi ẹran ikún gbọn ti àgbọ̀ nrín nù.

(Never prefer something of little value to something of great value.)

One does not use a sword to kill a snail.

A kì í fi ìgbín sọ̀kò sórìṣà.

One does not throw a snail at a god.

A kì í fi iná sórí òrùlé sùn.

One does not go to bed while there is a fire on one’s roof.

(Better take care of problems before relaxing.)

One does not because of shyness expose oneself to a disease.

(Never be too shy to speak out on your own behalf.)

A kì í fi ìyá ẹní dákú ṣeré.

One does not as a joke say one’s mother has collapsed.

(Never trifle with serious matters.)

A kì í fi ogun dán ẹ̀ṣọ́ wò.

(Do not play with a loaded and primed gun.)

A kì í fi ohun sọ́wọ́ búra.

A kì í fi ohun-olóhun tọrẹ bí kò ṣe tẹni.

(Never be too free with other people’s property.)

A kì í fi oko sin fún ìwọ̀ fà.

A kì í fi olórí ogun ṣe ìfagun.

(The best foot is the one to put forward.)

A kì í fi oníjà sílẹ̀ ká gbájúmọ́ alápẹpẹ.

(Focus rather on your main problem, not a side-show.)

A kì í fi owó du oyè-e alágbára.

(Money won’t buy everything.)

One does not consume salt according to one’s greatness.

(Too much of a good thing can be dangerous.)

A kì í fi ọ̀nà ikùn han ọ̀ fun.

(Do not presume to know better than the expert.)

See the following entry.

(Telling someone what he or she already knows is silly.)

See the preceding entry.