A di gàárì sílẹ̀ ewúrẹ́ ńyọjú; ẹrù ìran rẹ̀ ni?

We prepare the saddle, and the goat presents itself; is it a burden for the lineage of goats?


A fi ọ́ jọba ò ńṣàwúre o fẹ́ jẹ Ọlọ́run ni?

You have been crowned a king, and yet you make good-luck charms; would you be crowned God?


A fijó gba Awà; a fìjà gba Awà; bí a ò bá jó, bí a ò bá jà, bí a bá ti gba Awà, kò tán bí?

By dancing we take possession of Awà; through fighting we take possession of Awà; if we neither dance nor fight, but take possession of Awà anyway, is the result not the same?


A gbé gàárì ọmọ ewurẹ ńrojú; kì í ṣe ẹrù àgùntàn.

We lift a saddle and the goat (kin) scowls; it is no burden for a sheep.


A kì í bá ọba pàlà kí ọkọ́ ọba má ṣàn-ánni lẹ́sẹ̀.

One does not share a farm boundary with a king without getting one's feet gashed by the king's hoe.


A kì í bínú ààtàn ká dalẹ̀ sígbẹ̀ẹ́.

One does not get angry with the rubbish dump and discard one's rubbish into the bush.


One does not get angry with one's head and therefore use one's cap to cover one's buttocks.


A kì í bẹ̀rù ikú bẹ̀rù àrùn ká ní kí ọmọ ó kú sinni.

One does not so fear death and disease that one asks that one's child die before one.


A kì í bọ òrìṣà lójú ọ̀fọ́n-ọ̀n; bó bá dalẹ́ a máa tú pẹpẹ.

One does not sacrifice to a god in the presence of a house rat; otherwise, when night falls it invades the rafter shelves.


A kì í dàgbà má làáyà; ibi ayé bá báni là ńjẹ ẹ́.

One does not become an adult and yet lack courage; one lives life as it finds one.


One does not lay one's hands on a load one cannot lift.


A kì í dájọ́ orò ká yẹ̀ ẹ́.

One does not set the day for an orò rite and then ignore it.


A kì í dákẹ́ ká ṣìwí; a kì í wò sùn-ùn ká dáràn.

One does not keep quiet and yet misspeak; one does not silently contemplate the world and yet get into trouble.


One does not arrive at Màrọ́kọ́ ahead of the litigant.


One does not carry debt around one's neck and live like a dandy.


A kì í fi ìka ro etí, ká fi ro imú, ká wá tún fi ta ehín.

One does not use one's finger to clean one's ear passages, use it to pick one's nose, and then use it to pick one's teeth.


A kì í fi orí wé oríi Mokúṣiré; bí Mokú kú láàárọ̀ a jí lálẹ́.

One does not liken one's fortune to Mokúṣiré's; if Mokú dies in the morning. he resurrects at night.


A kì í fi pàtàkì bẹ́ èlùbọ́; ẹní bá níṣu ló ḿbẹ́ ẹ.

One does not come by yam-flour because of one's importance; only people who have yams can make yam flour.


One cannot be given the title “eagle” and yet be incapable of snatching chickens.


A kì í gbé sàráà kọjá-a mọ́ṣáláṣí.

One does not carry alms beyond the mosque.


A kì í gbọ́ “Lù ú” lẹ́nu àgbà.

One never hears “Beat him/her up” in the mouth of an elder.


One cannot be wiser than the person for whom one will consult the Ifá oracle.


One cannot be as wise as “I-am-the-owner.”


One is never as wise as the person deceiving one.


A kì í gbọ́n tó Báyìí-ni-ngó-ṣe-ǹkan-àn-mi.

One cannot be as wise as “Thus-will-I-do-my-thing.”


One does not so luxuriate in one's majesty that one shits on oneself.


One does not bear the title of gatekeeper even until night time.


A kì í kó èlé ṣẹ̀ṣọ́.

One does not live fashionably on borrowed money.


A kì í kórira ọ̀fọ́n-ọ̀n ká finá bọ ahéré.

One does not so hate the bush rat that one sets one's farm hut alight.


A kì í kọ́ àgbàlagbà pé bó bá rún kó rún.

One does not teach an elder that what has been crushed should remain crushed.


A kì í kọ ẹlẹ́ṣin ká tún lọ fẹ́ ẹlẹ́sẹ̀.

One does not divorce a horse rider and go marry a pedestrian.


A kì í lé èkúté ilé ẹni ká fọwọ́ ṣẹ́.

One does not shoosh the mouse in one's house and break one's hand.


One does not treat one's own sore and yet cry from the pain.


A kì í mọ ìyá Òjó ju Òjó lọ.

One does not presume to know Òjó's mother better than Òjó himself does.


A kì í mọ ọ̀nà ọgbà ju ọlọ́gbà lọ; ẹní múni wá là ńtẹ̀lé.

One does not presume to know the way to or around a garden better than the owner of the garden; one always follows the person who brought one.


A kì í mọ̀-ọ́ rò bí ẹlẹ́jọ́.

One never knows how to present it like the owner of the case.


A kì í mú oko lọ́nà ká ṣèmẹ́lẹ́; tajá tẹran ní ḿbúni.

One does not farm a plot by the road and neglect its care; every dog and goat would ridicule one.


One does not offer to second a combatant in spite of one's negligible strength.


A kì í ní ọ̀kánjúwà ká mọ̀; ará ilé ẹni ní ńsọ fúnni.

One does not know that one has covetousness; it is one's kin who so inform one.


One does not summon the wife and so involve the go-between.


One does not enjoy the designation “He Goat” and yet sport a smooth (horn-less) head.


One does not join a monkey in roaming the bush.


A kì í ṣíwájú ẹlẹ́èẹ́dẹ́.

One does not conclude for the person who says “Ẹ̀ẹ́dẹ́ . . .”


One does not get out of the way for “I used to ride a horse!”


A kì í yàgò fún ẹlẹ́ṣin àná.

One does not get out of the way for a person who rode a horse yesterday.


A léṣu sílẹ̀ páńdọ̀rọ̀-ọ́ já lù ú; èlé mbénì?

We group yams in lots and the fruit of the sausage tree drops among them; does it count as complement to a lot, or as gratuity?


À ḿbáni mú adìẹ à ńforúnkún bó; bọ́wọ́ bá ba òkókó, a ò ní fún aládìẹ?

One helps to catch a chicken and scrapes one's knees; having laid one's hands on the chick will one not hand it over to the owner?


À ḿbẹ̀rù alájá, ajá ṣebí òun là ḿbẹ̀rù.

One shows deference to the dog's owner, and the dog thinks the deference is to it.


His hand is being severed, yet he is slipping on a ring.


A ní ká wá ẹni tó lẹ́hìn ká fọmọ fún, abuké ní òun rèé; ti gànnàkù ẹ̀hìn-in rẹ̀ là ńwí?

One seeks a person with a prominent back as suitor for one's daughter, and the humpback presents himself; who spoke of protruding back?


A ní Tanlúkú ò mọ̀-ọ́ jó, Tàǹlukú wá gbè é lẹ́sẹ̀.

People say that Tanlúkú is a poor dancer, and Tanlùkù comes to his aid.


À ńjá ìbàǹtẹ́ ẹ̀ lẹ́hìn, ó ńjá tará iwájú.

His loincloth is being stripped from behind, yet he is stripping those of the people ahead of him.


À ńsọ̀rọ̀ olè, aboyún ńdáhùń; odiidi èèyàn ló gbé pamọ́.

We speak of stealing and a pregnant woman intervenes; she herself is concealing a whole person.


À ńsunkún Awúgbó, Awúgbó ò sunkún ara-a ẹ̀.

We lament Awúgbó's plight; Awúgbó does not lament his own plight.


À ńwá ẹni tí a ó fọmọ fún, olòṣì ńyọjú.

We seek a person to give a child to (in marriage) and a worthless person presents himself.


À ńwọ́nà àti fi aṣiwèrè sílẹ̀, ó ní bí a bá dé òkè odò ká dúró de òun.

People are scheming to shake an imbecile from their company, and he asks that they wait for him on reaching the bank of the river.


A ò lóbìnrin à ńdá oóyọ́ sí; bí a bá dá oóyọ́ sí ewúrẹ́ ni yó jẹ ẹ́.

Without having a wife a person spares oóyọ́


A ò mọ ohun tí eléwé-e gbégbé ńtà kó tó sọ pé ọjà ò tà.

One does not know what the seller of gbégbé leaves was selling before she started complaining about the slow market.


A ò mọ ohun tí Dárò-ó ní kó tó wí pé olè-é kó òun.

One does not know what Dárò owned before he claimed to have been robbed.


A pè ọ́ lọ́mọ erín-màgbọn ò ńyọ̀; ìwọ pàápàá ló mì í?

You are described as the child of the elephant that swallows coconuts, and you rejoice; are you the one who swallows coconuts?


A rí èyí rí ni tonílé; a ò rí èyí rí ni tàlejò; bónílé bá ní ká jẹ ẹ́ tán, àlejò a ní ká jẹ ẹ́ kù.

“Its likes have been seen before,” is what the host says; “No one has ever seen its likes before,” is what the guest says; if the host says that we should empty the plate, the guest should argue for leaving a little.


We saw other trees in the bush before we settled on ọ̀mọ̀


A sìnkú tán, alugbá ò lọ́ ó fẹ́ ṣúpó ni?

The funeral is over, but the calabash beater does not take his leave; does he want to inherit a wife?


The termite is only striving; it can never eat a rock.


A-báni-gbé kì í yáná; a-bọ̀rìṣà kì í sun òtútù; ẹyin gẹ́gẹ́ kì í gbé àwùjọ́; ilé kannáà ni wọ́n kọ́ fún àwọn mẹ́tẹ̀ẹ̀ta.

A guest does not warm himself by the fire; a priest or priestess does not sleep in the cold; a delicate egg does not live in a crowd; the same house was built for all three.


A-bánijẹun-bí-aláìmọra, ó bu òkèlè bí ẹ̀gbọ́n ìyá ẹ̀.

He-who-eats-with-one-without-self-restraint; he breaks off morsels like his mother's senior.


A-bèèrè kì í ṣìnà.

He who asks the way does not lose his way.


À-bí-ì-kọ́; à-kọ́-ì-gbà; òde ló ti ńkọ́gbọ́n wálé.

A-child-that-was-never-taught-how-to-behave; a-child-that-was-taught-but-that-refused-to-heed-instruction; it is from outside the home that he will learn wisdom.


A-binú-fùfù ní ńwá oúnjẹ fún a-binú-wẹ́rẹ́-wẹ́rẹ́.

A volatile-tempered person secures food for a mild-tempered person.


Aboyún kì í jó bẹ̀m̀bẹ́; a-bodò-ikùn-kẹ̀rẹ̀bẹ̀tẹ̀.

A pregnant woman does not dance to bẹ̀m̀bẹ́ music; pendulous-stomached woman.


Abùlàǹgà kì í ṣasán; bíyàá ò lọ́rọ̀, baba a lówó lọ́wọ́.

The arrogant person is not arrogant for nothing; if his mother is not wealthy, his father must be rich.


Abùléra ọ̀fọ́n-ọ̀n; ó ní ọjọ́ tí ológbò-ó ti bí òun ò ìtí-ì dá a ní báríkà.

Mouse-that-does-not-know-its-place; it says that since the day the cat delivered (a baby) it has not gone to offer congratulations.


The younger person does not give the older person history lectures.


Àbúrò rẹ ńdáṣọ fún ọ, o ní o ò lo elékuru; ta ní ńlo alákàrà?

Your junior brother (or sister) buys clothing for you, and you say you will not wear anything with bean-grits patterns; who has the right to opt for clothing with a bean-fritter patterns?


Start-something-it-cannot-finish dove that makes bombastic noises.


The white chicken does not recognize itself as an elder.


Adìẹ ò bí yọyọ kú yọ̀.

A chicken does not give birth to a multitude of chicks and die of the exertion.


Adìẹ́ tó ṣu tí kò tọ̀, ara-a rẹ̀ ló kù sí.;

The chicken that shits and does not piss retains the rest in its body.


A-dìtan-mọ́ èsúó; ó ní èkùlù ló bí ìyá òun.

The red-flanked duiker, desperate to claim relationship, says that its mother was born of a crested duiker.


Death-feigning-beetle flirts with death.


Adẹ́tẹ̀ẹ́ ní òun ò lè fún wàrà, ṣùgbọ́n òún lè yí i dànù.

The leper says he may not be able to squeeze out milk, but he can spill it.


Adẹ́tẹ̀-ẹ́ rí wèrè, ó kán lùgbẹ́.

The leper sees a mad person and dashes into the bush.


Adẹ́tẹ̀-ẹ́ sọ̀rọ̀ méjì, ọ́ fìkan purọ́; ó ní nígbàtí òún lu ọmọ òun lábàrá, òún já a léèékánná pàtì.

The leper said two things, one of them being a lie; he said after he had struck his child with his palm, he also pinched him severely with his nails.


À-fà-tiiri ni tìyàwó; bí a bá fà á tí kò tiiri, ó ní ohun tó ńṣe é.

Resisting-while-being-pulled is the proper behavior for a bride; if she is pulled and she does not resist, something is the matter with her.


Àfi ohun tí a kì í tà lọ́jà lẹrú kì í jẹ.

The only thing a slave cannot eat is something not available in the market.


Afínjúu Ààré; ó fi àkísà dí orùbà; ó ńwá ẹniire-é bá sú epo.

Fashionable woman of Ààre, she cocks her oil jar with a rag, and she expects good people to buy oil from her.


Afínjú ní ńjẹ iwọ; ọ̀mọ̀ràn ní ńjẹ obì; màrí-màjẹ ní ńjẹ awùsá.


Unusual-fashionable-person, the preener anoints herself with camwood without taking a bath.


Afínjú wọ ọjà ó rìn gbẹndẹ́kẹ ọ̀bún wọ ọjà ó rìn ṣùẹ̀ṣùẹ̀; ọ̀bùn ní ó ru ẹrù afínjú relé.

The fashionable person enters the market and walks in a leisurely manner; the filthy person enters the market and walks in a sluggish manner; it is the filthy person that will carry the fashionable person's load to the house for him or her.


Àfòpiná tó fẹ́ paná-a súyà: ẹrán pọ̀ sí i.

The moth (that) tries to put out the barbecue fire: the meat becomes more plentiful.


Àfòpiná tó ní òun ó pa fìtílà, ara ẹ̀ ni yó pa.

The moth that attempts to kill (put out) the oil lamp will kill itself.


Afọ́jú tó dijú, tó ní òún sùn, ìgbàtí kò sùn ta ló rí?

The blind person who shuts his eyes and says he is asleep, when he was not asleep whom did he see?


It is a person who is both incapable of thought and shameless that dances to bàtá music while in poverty.


Àgó tó gbó ṣáṣá, ẹ̀bìtí pa á, áḿbọ̀sì olóósè a-bara-kùọ̀kùọ̀.

The nimble, sprightly rat fell victim to the trap, how much more the sluggish, sickly mouse.


It is the person taller than another who shows no respect for the other.


Àgbà ajá kì í bàwọ̀jẹ́.


Àgbà ìmàle kì í káṣọ kọ́rùn.

A muslim elder does not throw a sheet over his shoulder for clothing.


Àgbà kán ṣe bẹ́ẹ̀ lÓgùn; Yemaja ló gbé e lọ.

An elderly person tried it “something” in the river Ògùn; the river goddess carried him away.


Àgbà kì í fàárọ̀ họ ìdí kó má kan funfun.

A grown person does not scratch his buttocks in the early morning without showing some whiteness.


An elderly person does not engage in the type of play that provokes the comment, “What brought all this about?”


An elderly person does not perform rituals like a youth.


Àgbà kì í wà lọ́jà kórí ọmọ titun wọ́.

An elder is not present at a market and permit a child's head to rest askew.


Àgbá òfìfo ní ńpariwo; àpò tó kún fówó kì í dún.

It is an empty barrel that is noisy; a sack full of money makes no sound.


Àgbà tí kò lẹ́sẹ̀ nílẹ̀ a lọ́gbọ́n nínú.

An elder that has no substance should have cunning.


Àgbà tí kò mọ ìwọ̀n ara-a rẹ̀ lodò ńgbé lọ́.

It is an elder who does not know his limitations that is washed away by a river.


Àgbà tí kò nítìjú, ojú kan ni ìbá ní; ojú kan náà a wà lọ́gangan iwájú-u rẹ̀.

An elder without self-respect might as well have only one eye, that one eye being in the center of his forehead.


Àgbà tí yó tẹ̀ẹ́, bó fárí tán, a ní ó ku járá ẹnu.

An elder courting disgrace, after his head has been shaved he says, “Now, how about shaving the beard (as a gratuity)?”


An elder who insults a youth makes a present of his own insult.


It is an elder who delivers himself unto youths that the youth will insult.


An elder who is wary of disgrace will not play at stealing.


Àgbà tó torí ogójì wọ ìyẹ̀wù; igbawó ò tó ohun à-mú-ṣèyẹ.

The elder who escapes into his inner chamber because of forty cowries: two hundred cowries are not enough for casual spending.


À-gbàbọ̀-ọ ṣòkòtò, bí kò fúnni lẹ́sẹ̀ a ṣoni; rẹ́múrẹ́mú ni ohun ẹni ḿbani mu.

Borrowed trousers: if they are not too tight around the legs, they will be too loose; one's own things fit one exactly.


Àgbààgbà ìlú ò lè péjọ kí wọn ó jẹ ìfun òkété, àfi iyán àná.

The elders of the town will not assemble and eat the intestines of a bush-rat, only stale pounded yams.


Àgbà-ìyà tí ńmùkọ ọ̀níní, ó ní nítorí omi gbígbóná orí-i rẹ̀ ni.

Worthless elderly person who is eating corn gruel worth one tenth of a penny, he says he only wants the hot water on top of it.


Àgbàlagbà akàn tó kó sí garawa yègèdè, ojú tì í.

The elderly crab that enters into a bucket; it is thoroughly disgraced.


An elder should not behave in an unbecoming manner.


Àgbàlagbà kì í wẹwọ́ tán kó ní òun ó jẹ si.

An elder does not wash his hand and then decide to eat more.


Àgbàlagbà kì í yọ ayọ̀-ọ kí-ló-báyìí-wá?

An elder does not rejoice in a manner that would provoke, “What brought all this about?”


Àgbàlagbà tí ò kí Ààrẹ ńfi okùn sin ara-a rẹ̀.

An elder who does not greet the Ààrẹ tries a “hanging” rope for size.


Àgbàlagbà tó ńgun ọ̀pẹ, bó bá já lulẹ̀ ó dọ̀run.

An elder who climbs palm-trees: if he crashes from the tree he will find himself in heaven.


Àgbàlagbà tó wẹ̀wù àṣejù, ẹ̀tẹ́ ni yó fi rí.

An elder who wears the garment of immoderation will find disgrace because of it.


Àgbàrá ba ọ̀nà jẹ́, ó rò pé òún tún ọ̀nà ṣe.

The rain flood ruins the path believing that it is repairing it.


Agbára wo ló wà lọ́wọ́ igbá tó fẹ́ fi gbọ́n omi òkun?

What strength does the calabash have at its disposal that makes it attempt to scoop up all the water in the ocean?


Àgbéré àwòdì ní ńní òun ó jẹ ìgbín.

It is an overreaching kite that proposes to eat snails.


Àgbéré laáyán gbé tó ní òun ó jòó láàárín adìẹ.

The cockroach overreaches itself when it says it will dance in the company of chickens.


Àgbéré lẹyẹ ńgbé; kò lè mu omi inú àgbọn

The bird only attempts the impossible; it cannot drink the milk in a coconut.


Àgbéré-e ṣìgìdì tó ní ká gbé òun sójò; bí apá ti ńya nitan ńya; kidiri orí ò lè dá dúró.

The overreaching mud idol that asked to be put in the rain; as the arms fell off, so did the thighs; the rounded head could not support itself.


Àì-jọnilójú lọ́sàn-án ní ḿmúni jarunpá luni lóru.

Lack of regard for a person during the day makes one kick the person during the night as one tosses restlessly in sleep.


Àì-kúkú-joye, ó sàn ju, “Ẹnuù mi ò ká ìlú” lọ.

Not-assuming-the-position-of-ruler-at-all is far better than, “My word is not heeded by the people.”


Àì-lápá làdá ò mú; bí a bá lápá, ọmọ owú to-o gégi.

It is a deficiency of biceps that blunts the machete; if one has strong biceps one can cut trees with a cudgel.


Àì-lè-jà ni à ńsọ pé “Ojúde baba-à mi ò dé ìhín.”

It is inability to fight that prompts one to say, “My father's front yard does not extend this far.”


Àì-mọ̀-kan, àì-mọ̀-kàn ní ḿmú èkúté-ilé pe ológbò níjà.

It is severe ignorance that prompts a mouse to challenge a cat to a fight.


It is the absence of people on the farm that brings one to conversing with a dog.


The leopard being away from home, the dog barks.


The cat being away from home, the house becomes a domain for mice.


Àìso àbà ló mẹ́yẹ wá jẹ̀gbá; ẹyẹ kì í jẹ̀gbá.

The failure of the àbà tree to fruit brought the bird to eating garden egg; ordinarily birds would not eat bitter tomato.


A dog does not bark in the leopard's lair.


A dog does not go into the wild to hunt a leopard.


A dog is never so fierce that it can guard two doorways.


Ajá mọ ìgbẹ́; ẹlẹ́dẹ̀-ẹ́ mọ àfọ̀; tòlótòló mọ ẹni tí yó yìnbọn ìdí sí.

A dog knows excrement; a pig knows a mud pit; a turkey knows to whom to direct its fart.


Ajá ò gbọdọ̀ dé mọ́ṣáláṣí ìkókò ṣàlùwàlá.

A dog dares not go to a wolf's mosque to make ablutions.


Ajá rí epo kò lá; ìyá-a rẹ̀ẹ́ ṣu ihá bí.?

The dog sees palm-oil but does not lick it; did its mother excrete palm-nut pericarp?


A dog that chases a leopard is seeking trouble.


The uncharacteristically spruced up partridge swells its chest.


Àjànàkú ò tu lójú alájá; o-nígba-ajá ò gbọdọ̀ tọ́pa erin.

The elephant does not break and run at the sight of dogs; a person with two hundred dogs dares not stalk an elephant.


Àjàpá ní kò sí oun tó dà bí oun tí a mọ̀ ọ́ṣe; ó ní bí òún bá ju ẹyìn sẹ́nu, òun a tu èkùrọ́ sílẹ̀.

Tortoise says there is nothing quite like expertise in one's calling; it says if it puts a palm-fruit into its mouth, it spits out a palm-nut.


Àjàpá ní òun tí ìbá só ló sùn yí, bẹ́ẹ̀ni ẹní bá sùn kì í só.

Tortoise argues that it that might have farted is sound asleep, and, surely, those that sleep do not fart!


Àjàpá ńlọ sájò, wọ́n ní ìgbà wo ni yó dèé, ó ní ó dìgbàtí òún bá tẹ́.

Tortoise set out on a journey and it was asked when it would return; it replied that it would be after it had earned disgrace.


It is a loosely hung net that teaches the fruit pigeon a lesson.


À-jẹ-ì-kúrò ní ńpa ẹmọ́n; à-jẹ-ì-kúrò ní ńpa àfè; à-jẹ-ì-kúrò ní ńpa máláàjú.

Feeding-without-leaving kills the Tullberg's rat; feeding-without-departing kills the spotted grass mouse; feeding-without-departing kills the máláàjú rat.


Eating-until-vomiting is the trait of the bat.


À-jẹ-tán, à-jẹ-ì-mọra, ká fi ọwọ́ mẹ́wẹ̀ẹ̀wá jẹun ò yẹ ọmọ èèyàn.

Eating-absolutely-everything, eating-with-abandon, eating with all ten fingers is unworthy of human beings.


À-jókòó-àì-dìde, à-sọ̀rọ̀-àì-gbèsì, ká sinni títí ká má padà sílé, àì-sunwọ̀n ní ńgbẹ̀hìn-in rẹ̀.

Sitting-without-getting-up, speaking-without-waiting-for-responses, walking people on their way and not turning back, unpleasantness is what they breed.


The hedgehog does not live in the grassland, only in the forest.


Àkàtàm̀pò ò tó ìjà-á jà; ta ní tó mú igi wá kò ó lójú?

The bow cannot fight, but who dares confront it with a stick?


Àkíìjẹ́ mú òrìṣà níyì.

Refusal-to-acknowledge-salutations enhances the god's dignity.


Àkísà-á mọ ìwọ̀n ara-a rẹ̀, ó gbé párá jẹ́.

The rag knows its place; it remains quietly on the rafters.


Àkókó inú igbó ní àwọ́n lè gbẹ́ odó; ọ̀pọ̀lọ́ lódòó ní àwọ́n lè lọ́ ìlẹ̀kẹ̀; awúrebé ní àwọ́n lè hun aṣọ.

Woodpeckers in the forest say they can carve mortars, frogs in the stream say they can string beads, and awúrebe say they can weave cloth.


Akórira ò ní ǹkan; ọ̀dùn ò sunwọ̀ fún ṣòkòtò.

An overly squeamish person owns nothing; raffia cloth is no good for trousers.


Akú, nkò ní omitooro-o rẹ̀ ẹ́ lá; àìkú, nkò níí pè é rán níṣẹ́.

Dead, I will not eat its broth; alive, I will not send it on an errand.


Àkùkọ̀ adìẹ́ fi dídájí ṣàgbà; ó fi ṣíṣu-sílẹ̀ ṣèwe.

The rooster shows its maturity by its early rising; it shows its lack of maturity by defecating on the floor.


It is the owner of the machete who exercises authority over mutual laborers.


A shameless person goes to die in his relative-in-laws' house.


A wearer of a battle-helmet does not flee from war.


A lizard does not boast that it will kill a snake.


Aláàńtètè: ó jí ní kùtùkùtù ó ní òun ó dàá yànpọ̀n-yànpọ̀n sílẹ̀.

The cricket arises in the morning and vows to perform wonders.


It is an overreaching dog that chases leopards.


The immoderate person, greatest of cowards.


Aláṣejù ní ńgbẹ́bọ kọjá ìdí èṣù; a-gbé-sàráà-kọjá-a-mọ́ṣáláṣí.

It is an immoderate person who carries his offering past Èṣù's shrine; one-who-carries-his-alms-past-the-mosque.


Aláṣejù, pẹ̀rẹ̀ ní ńtẹ́; àṣéjù, baba àṣetẹ́.

The immoderate person easily finds disgrace; immoderation is the father of disgrace.


Overzealous wife that calls her husband “father.”


Aláṣọ àlà kì í jókòó sísọ̀ elépo.

A person dressed in white does not sit at the stall of a palm-oil seller.


A person who has only one set of clothing does not bargain until he is wet.


A person who has only one set of clothing does not play in the rain.


The person who must settle his/her affair knows best how he/she plans to go about doing so.


The visitor does not take his/her leave and take the host along.


The visitor does not recount the history of the town for the host.


Àlémú ò yẹ àgbà; àgbà kì í ṣe ohun àlémú.

To be pursued does not become an elder; an elder does not cause himself to be pursued.


Àmọ̀tẹ́kùn-ún fara jọ ẹkùn, kò lè ṣe bí ẹkùn.

The àmọ̀tẹ́kùn looks like a leopard, but it cannot do what a leopard can do.


The lizard is not good-looking to start with, and it slips into indigo dye.


Ànán-mánàán ẹtú jìnfìn; oní-mónìí ẹtú jìnfìn; ẹran mìíràn ò sí nígbó lẹ́hìn ẹtu?

Yesterday the antelope was caught in a pit-trap; today the antelope is caught in a pit-trap; is there no other animal in the forest besides the antelope?


Apá èkúté-ilé ò ká awùsá; kìkìi yíyíkiri ló mọ.

The mouse cannot get a grip on the awùsá nut; all it can do is roll it around.


Àpárá ńlá, ìjà ní ńdà.

Excessive ribbing unfailingly leads to a fight.


Àpárá ńlá ni iná ńdá; iná ò lè rí omi gbéṣe.

The fire is being most overbearing; there is nothing fire can do to water.


Àpárá ńlá nikán ńdá; ikán ò lè mu òkúta.

The termite is being most overbearing; a termite cannot eat a rock.


Àpọ́nlé ni “İyá-a Káà”; ìyá kan ò sí ní káà tí kò lórúkọ.

Calling a person “Mother of the Compound” is only a mark of respect; there is no mother in the compound who does not have a name.


Àpọ́nlé ni “Fọ́maàn”; ẹnìkan ò lè ṣe èèyàn mẹ́rin.

Calling a person a foreman is only a mark of respect; nobody can be four men.


Ara okó ní òún gbọ́ fínrín fínrín; ta ló sọ fun bí kò ṣe ará ile?

The bush dweller says he heard a rumour; who told him, if it was not a town dweller?


Something-seen-but-unmentionable, the man of the house shits in the sauce-pan.


Something-seen-but-unmentionable, the man of the house walks around with mucus dripping from his nose.


Àrífín ilé ò jẹ́ ká jẹ òròmọ adìẹ.

Fear of losing face within one's home dissuades one from eating day-old chicks.


Arọ̀lẹ̀kẹ̀ ò rọ bàtà; gbẹ́dó-gbẹ́dó ò rọ ojúgun.

The bead maker cannot fashion a shoe; the mortar carver cannot manufacture a shinbone.


Àṣá kì í rà kádìẹ gbé kòkòrò dání.

When a kite hovers, a chicken does not hang on to an insect.


A-ṣe-bọ̀rọ̀kìnní-má-kìíyè-sábíyá, gbogbo abíyá dọ́ṣẹ.

He-who-lives-in-style-but-pays-no-attention-to-his-armpits, both armpits are taken over with foamy filth.


Àṣejù baba àṣetẹ́; ẹ̀tẹ́ ní ńgbẹ̀hìn àṣejù; àgbàlagbà tó wẹ̀wù àṣejù ẹ̀tẹ́ ni yó fi rí.

Lack of moderation is the father of disgrace; disgrace comes of immoderation; a grown person who clothes himself in immoderation will find disgrace.


Denying-until-death is the way a venerable person denies a matter.


Àṣẹ̀ṣẹ̀yọ màrìwò, ó ní òun ó kan ọ̀run; àwọn aṣáájúu rẹ̀-ẹ́ ṣe bẹ́ẹ̀ rí?

The newly emerged palm frond says it will touch the sky; did those that came before it do so?


Àṣẹ̀ṣẹ̀yọ ọ̀gọmọ̀ ó ní òun ó kan ọ̀run; àwọn aṣáájú ẹ̀-ẹ́ ṣe bẹ́ẹ̀ rí?

This is a variant of the previous entry, using a different name, ọ̀gọmọ̀, for palm frond.


Aṣiwèrè èèyàn ní ńsọ pé irú òun ò sí; irúu rẹ̀-ẹ́ pọ̀ ó ju ẹgbàágbèje lọ.

Only an imbecile says there is no one else like himself; the likes of him are many more than several thousands.


Clothes washed clean make identifying the rich person impossible.


Whatever clothing one is left with is one's best.


A person who is mindful of his/her image is not easily disgraced.


À-tẹ́-ẹ̀-ká ni iyì ọlọ́lá; sálúbàtà ni iyì ọlọ̀tọ̀; bá a bá gbéra lágbèéjù ọba ni wọ́n ńfini íṣe

Spreading-the-mat-without-rolling-it-back-up is the mark of the wealthy; sandals are the mark of the illustrious; if one sings one's praise too loudly one is liable to be made a king.


À-wín-ná-wó ò yẹni; à-gbà-bọ̀-ọ ṣòkòtò ò yẹ ọmọ èèyàn; bí kò fúnni lẹ́sẹ̀ a dòrògí; ohun ẹni ní ńyẹni.

Borrowing-money-to-spend does not speak well of one; borrowed trousers do not become a person; if it is not tight around the legs it is difficult to remove; it is one's thing that fits one.


A priest one does not hit does not hit one.


A-wọ̀lú-má-tẹ̀ẹ́, ìwọ̀n ara-a rẹ̀ ló mọ̀.

One-who-enters-a-town-and-maintains-his/her-reputation does because he/she knows his/her place.


Àwúrèbeé ní òún lè yẹ̀nà; ta ní jẹ́ tọ ọ̀nà àwúrèbe?

Àwúrebe says it can make a path; who would wish to follow a path it makes?


Àáyá yó níjọ́ kan, ó ní ká ká òun léhín ọ̀kánkán.

The Colobus monkey ate its fill one day, and asked that his front teeth be knocked out.


Aáyán ati eèràá ṣígun, wọ́n ní àwọ́n ńlọ mú adìẹ àlọ la rí, a ò rábọ̀.

Cockroach and ant make ready for war and say they are off to capture chicken; we see their departure, but not their return.


The cockroach would ride a horse; it is the chicken that does not allow.


The cockroach would dance; it is the chicken that does not allow.


Aáyán kì í yán ẹsẹ̀ erin; èèyàn kì í yán ẹsẹ̀ irò.

A cockroach does not trip an elephant; a human being does not trip a chimpanzee.


It is excessive rejoicing that breaks the frog's thigh.


Dancing to bàtá music and exposing one's teeth is excessive happiness.


Salt loses its good quality and becomes like saltpeter.


Ó bọ́ lọ́wọ́ oṣù ó dàràn-mọ́jú.

The moon loses its esteem and shines all night long.


Your eyes flinch not and your mouth is unstoppable, but you do not know nine times nine.


Ó di àwùjọ ṣòkòtò kí ládugbó tó mọ ara rẹ̀ Lábèṣè.

Not until the gathering of trousers will Ládugbo know itself as a miscreant.


Ó di ọjọ́ alẹ́ kábuké tó mọ̀ pé iké kì í ṣọmọ.

It will not be until the end of days before the humpback realizes that a hump is not a child.


You do not know what black eyed peas are like for dinner.


Ò ńjàgbọ̀nrín èṣín lọ́bẹ̀, o ní o ti tó tán.

You are reduced to eating last year's antelope in your stew, and yet you claim to have attained the height of good fortune.


O ru ládugbó ò ńrerá; kí ni ká sọ fẹ́ni tó ru Òrìṣà-a Yemọja?

Because you are carrying a huge pot you strut; what would one say to the person carrying the divinity Yemoja?


Ó tọ́ kí eégún léni lóko àgbàdo, èwo ni ti Pákọ̀kọ̀ láàrin ìlú?

It might be seemly for a masquerader to chase one off a corn farm, but it is not seemly for Pákọ̀kọ̀ to chase one in the middle of town.


Ó yẹ ẹni gbogbo kó sọ pé iṣu ò jiná, kò yẹ alubàtá.

Everybody has a right to say the yams are not well cooked, but not the bàtá drummer.


Ó yẹ ẹni gbogbo kó dínwó aró, kò yẹ atọ̀ọ́lé.

It is fitting for everybody to bargain to reduce the cost of dyeing clothes, but not the bed wetter.


Ó yẹ ẹni gbogbo kó sọ pé “Ọlọ́run a-ṣèkan-má-kù,” kò yẹ akúkó.

Everyone can justifiably say, “God, who has left nothing undone,” but not a eunuch.


Odò kékeré lalákàn-án ti lè fọ́ epo; bó bá di àgàdàm̀gbá tán, odò a gbé alákàn lọ.

It is only in a small stream that the crab can make its oil; when it becomes huge and swift the river sweeps the crab away.


Òfin ni yó sọ ara ẹ̀; ìyàwó tí ńna ọmọ ìyálé.

The law will assert itself, “as in the case of” a junior wife flogging the child of the senior wife.


Ogun tí olójúméjìí rí sá ni olójúkan-án ní òún ńlọ jà.

The war that the two-eyed person saw and fled is the same the one-eyed person vows he will join.


Ohun méjì ló yẹ Ẹ̀ṣọ́: Ẹ̀ṣọ́ jà, ó lé ogun; Ẹ̀ṣọ́ jà ó kú sógun.

Only two things are proper for a warrior: the warrior goes to war and drives the enemy off; the warrior goes to war and dies in battle.


Ohun tí à ńtà là ńjẹ; kì í ṣe ọ̀rọ̀ oní-kẹrosíìnì.

What one sells is what one eats; that does not apply to the kerosene seller.


Ohun tí eèrá bá lè gbé ní ńpè ní ìgànnìkó.

Whatever the ant is able to carry is what it says is its full measure.


Ohun tí ìrẹ̀-ẹ́ ṣe tó fi kán lápá, aláàńtèté ní kí wọ́n jẹ́ kí òun ó ṣe è.

That which the cricket attempted and broke a thigh, the aláàńtètè asks to be permitted to attempt.


A thing that is not worth the least amount of money should not prove a hardship for an elder.


Ohun tí wèré fi ńse ara ẹ̀, ó pọ̀ ju ohun tó fi ńṣẹ ọmọ ẹlòmíràn lọ.

What the imbecile does to himself is far worse than what he does to others.


Ohun tó ṣeé faga là ńfaga sí; èwo ni,“Ìwòyí àná mo ti na ànaà mi fága-fàga”?

One boasts only about things proper to boast about; whoever heard of the boast, “By this time yesterday I had given my parent-in-law the beating of his life.”?


Ohun tó yẹni ló yẹni; okùn ọrùn ò yẹ adìẹ.

Whatever is becoming for a person is what is becoming; a noose is not becoming for a chicken.


Ojú àlejò la ti ńjẹ gbèsè; ẹ̀hìn-in ẹ̀ là ńsan án.

It is in a visitor's presence that one gets into debt; it is in her absence that one repays the debt.


Ojú baba ara; awọ́n bí ojú; aṣòró dà bí àgbà.

The eye, father of the body; nothing is as valuable as the eye; nothing is as difficult to achieve as the status of elder.


It is not in the presence of the flame that water-yam grows hair.


Ojú kì í pọ́n ẹdun kó dẹni ilẹ̀; ìṣẹ́ kì í ṣẹ́ igún kó di ojúgbà adìẹ.

The colobus monkey is never so reduced in circumstances that it becomes a land-hugging creature; the vulture is never so badly off that it becomes the equal of a chicken.


Ojú kì í pọ́n baálé ilé kó fọwọ́ gbálẹ̀ ilé ẹ̀.

A head of a household is never so hard up that he sweeps his compound with his bare hands.


Ojú kì í pọ́n babaláwo kó bèrè ẹbọ àná.

An Ifá diviner-priest is never so hard up that he asks for yesterday's sacrifice.


Ojú kì í pọ́n òkú ọ̀run kó ní kí ará ayé gba òun.

A dead person cannot be so desperate as to appeal to a living person for deliverance.


One should not become so desperate that one takes one's younger sister as wife.


One should never be so benighted that one covers oneself in rags.


One's circumstances do not so deteriorate that one becomes red in teeth.


Ojú ò rọ́lá rí; ó bímọ ẹ̀ ó sọ ọ́ ní Ọláníyọnu.

A person only newly acquainted with wealth; he has a son and names him Ọlaniyọnu.


The medicine man lacks all shame, he announces that his parent-in-law is dying.


Shame upon the wasp; the wasp has a nest but no honey.


Òkété pẹ̀lú ọmọ ẹ̀-ẹ́ di ọgbọọgba sínú ihò; nígba tí ìyá ńfehín pàkùrọ́, ọmọ náà ńfehín pa pẹ̀lú.

The giant bush rat and its child become equals in their hole; the mother cracks palm-nuts with its teeth, and the child does the same thing.


Òkùnkùn ò mẹni ọ̀wọ̀; ó dÍfá fún “Ìwọ́ tá nìyẹn”?

Darkness does not know who deserves deference; it consulted the oracle Ifá for “Who might you be?”


A person who has only  one wife does not form a circle for a fight.


A one-eyed person does not attempt standing somersaults.


Olómele kì í sọ pé igi yó dàá lóde lọ́la.

The omele drummer does not vow that there will be an earth-shaking performance on the morrow.


Olówó jẹun jẹ́jẹ́; òtòṣì jẹun tìpà-tìjàn; òtòṣì tí ḿbá ọlọ́rọ̀ rìn, akọ ojú ló ńyá.

The rich man eats slowly and at leisure; the poor person eats fast and with anxiety; the poor man who keeps company with a wealthy man is exceeding his station.


Olówó ní ḿbá ọlọ́rọ̀-ọ́ rìn; ẹgbẹ́ ní ḿbá ẹgbẹ́ ṣeré.

It is a rich person that keeps company with a wealthy person; only people of equal standing play together.


It is a rich person that eats pounded yams worth two thousand cowries.


A minor chief should not act garrulously in the presence of a king.


Òní, ẹtú jìnfìn, ọ̀la, ẹtú jìnfìn; ẹtu nìkan lẹran tó wà nígbó?

Today, the antelope falls into the ditch; tomorrow, the antelope falls into the ditch; is the antelope the only animal in the forest?


Oníbàjẹ́ ò mọra; oníbàjẹ́ ńlọ sóko olè ó mú obìnrin lọ; ọkọ́ kó akọṣu, ìyàwó kó ewùrà.

The shameless person does not know what is fitting; the shameless person is off to raid a farm, and he takes his wife along; the husband steals staple yams, the wife steals wateryams.


Oníbàtá kì í wọ mọ́ṣáláṣí kó ní “Lèmámù ńkọ́?”

The bàtá drummer does not enter a mosque and ask “Where is the Imam?”


Onífunra àlejò tí ńtètè ṣe onílé pẹ̀lẹ́.

The excessively attentive visitor “who” extends hospitality greetings to the host.


Onígẹ̀gẹ́ fìlẹ̀kẹ̀ dọ́pọ̀; onílẹ̀kẹ̀ ìbá gbowo, ko rọ́rùn fìlẹ̀kẹ̀ so.

The person with goitre offers a ridiculously low price for beads; were the beads seller to accept her offer she would have no neck to string the beads around.


Onílé ńjẹ èso gbìngbindò; alèjò-ó ní kí wọ́n ṣe òun lọ́wọ́ kan ẹ̀wà.

The host is eating the fruits of the gbìngbindo tree; the visitor asks to be treated to some black-eyed peas.


OníṢàngó tó jó tí kò gbọn yẹ̀rì: àbùkù-u Ṣàngó kọ́; àbùkù ara ẹ̀ ni.

The Ṣàngó worshipper who dances and does not shake his skirt: he does not disgrace Ṣàngó but himself.


OníṢàngó tó jó tí kò tàpá, àbùkù ara ẹ̀.

The Ṣàngó worshipper who dances and does nor kick his legs disgraces himself.


On-íṣẹ̀ẹ́pẹ́-igí bímọ ó sọ ọ́ ní Ayọ̀-ọ́-kúnlé; ayọ̀ wo ló wà lára ìṣẹ́pẹ́ igi?

The seller of twigs for firewood has a child and names him Ayọ̀ọ́kúnle[Joy fills this home]; what sort of joy is to be found in firewood twigs?


It is the person who does the summoning that assumes airs; the person subject to summons does not assume airs.


Orí àgbà-á níyì, ó sàn ju orí àgbà-á fọ́ lọ.

The-elderly-person's-head-deserves-respect is better than The-elderly-person's-head-is-damaged.


It is on the hide that one finds the elder.


Orí-i kí ní ńyá àpọ́n tó ńsúfèé? Nítorí pé yó gùn-ún-yán fúnra ẹ̀ yó nìkan jẹ́?

What is the cause of the bachelor's elation that makes him whistle? That he will make pounded yams for himself and eat it by himself?


Orogún ìyá ẹ-ẹ́ dáṣọ fún ọ o ní kò balẹ̀; mélòó nìyá ẹ-ẹ́ dá fún ọ tó fi kú?

Your mother's co-wife made a garment for you and you complain that it is not long enough; how many did your mother make for you before she died?


“Òru ò molówó” nIfá tí à ńdá fún “Ìwọ ta nìyẹn?”

“The dark of night knows not who is a wealthy person” is the oracle one delivers to “Who might that be?”


Oòrùn, kó tìẹ wọ̀ ká má bàá Ọlọ́jọ́ wí.

Sun, go set so one does not blame the owner of the day.


Òtòlò-ó jẹ, òtòlò-ó mu, òtòlò-ó fẹsẹ̀ wé ẹsẹ̀ erin.

The water-buck ate, the water-buck drank, the water-buck compared its limbs to an elephant's.


Oúnjẹ ọmọ kékeré a máa wọ àgbà nínú; òrùka ọmọ kékeré ni kì í wọ ágbá lọ́wọ́.

A youth's food can enter the stomach of an elder; it is only a youth's ring that cannot slip unto an elder's finger.


Owó ẹ̀yẹ ò sú ẹni-í san; tọ̀ràn ni ò súnwọ̀n.

People have no difficulty paying the money for glorious events; it is the money for trouble that is unpleasant to pay.


The diviner does not ask for yesterday's sacrifice.


Bẹbẹlúbẹ ò ì tíì débẹ̀; ibẹ̀ ló ḿbọ̀.

The busybody is not there yet; but he is on his way.


When one becomes old, one stops warring.


If we compare notes with others, we wind up eating bile.


Bí a bá ḿbá ọmọdé jẹun lóko, gànmùganmu imú ẹni ní ńwò.

If one eats with a youth on the farm he stares at the protrusion of one's nose.


If one prepares pounded yams, the uninvited should depart.


Bí a bá ti lè ṣe là ńwí; a kì í yan àna ẹni lódì.

One admits to one's limits; one does not cease speaking to one's relatives-in-law.


Bí a bá ti mọ là ńdé; a-láì-lẹ́ṣin kì í dé wọ̀nwọ̀n.

One arrives according to one's worth; a horseless person does not arrive with the noise of hoofs and stirrups.


Bí a bá ti mọ là ńkú; olongo kì í kú tìyàntìyàn.

One dies according to one's weight; the robin does not die and make a resounding noise “on hitting the ground.”


If someone wets the bed, each person should know where he or she slept.


Bí a bá wí pé ó dọwọ́-ọ babaláwo, babaláwo a ló dọwọ́ Ifá; bí a bá ní ó dọwọ́ àgbà ìṣègùn, àgbà ìṣègùn a ló dọwọ́ Ọ̀sanyìn; bí a bá ní ó dọwọ́ ààfáà tó gbójú, a ní ó dọwọ́ Ọlọ́run ọ̀gá ògo.

If one says that a matter now lies in the hands of the Ifá priest the Ifá priest says it lies in the hands of Ifá; if one says that it lies in the hands of the venerable medicine man the venerable medicine man says it rests in the hands of the god of herbs; if one says it rests in the hands of the formidable moslem priest he says it is in the hands of God the most glorious.


Bí a kò bá dáṣọ lé aṣọ, a kì í pe ọ̀kan lákìísà.

If one has not acquired one garment after another, one does not call one a rag.


If one cannot throw a Nupe man in a wrestling match, he should not throw one.


Bí a kò bá lọ sóko irọ́, a kì í pa á mọ́ni.

If one does not go to the farm of lies, lies are not told against one.


Bí a kò bá ṣèké, a kì í fi ẹ̀tẹ́ kú.

If one has not been false, one does not die in disgrace.


If one has not yet sat down, one does not stretch one's legs out.


If one is yet unable to build a house, one makes a tent.


Bí a kò bá tó baba ọmọọ́ ṣe, a kì í pe alákàrà.

If one lacks the wherewithal to act like a father to a child, one does not summon the seller of bean fritters.


Bí a kò bá tó ìyà-á kọ̀ tí à ńkọ̀ ọ́, àjẹkún ìyà là ńjẹ.

If one lacks the means to reject suffering and attempts to reject it, one's suffering simply multiplies.


Bí a ó ti tó kì í jẹ́ ká hùwà búburú; bí a ó ti mọ kì í jẹ́ ká hùwà rere.

The heights one will reach keeps one from evil deeds; the ordained limit to one's greatness keeps one from doing good deeds.


Bí àgbà kò bá ṣe ohun ẹ̀rù, ọmọdé kì í sá.

If an elder does not do something fearful, the youth do not flee.


Bí àjànàkú ò bá rí ohun gbémì, kì í ṣe inú gbẹndu sọ́dẹ.

Unless an elephant had swallowed something, it would not turn its bloated stomach to the hunter.


When the dog sees the eyes of the leopard, it keeps very still.


When the wife has got to know the husband, the marriage broker makes way.


Bí ayé bá ńyẹni, ìwà ìbàjẹ́ là ńhù.

If life is being good to one, one is liable to act disgracefully.


Bí baálẹ̀-ẹ́ bá ńtàkìtì, òrógi là ḿbá ẹmẹsẹ̀.

If the chief is turning somersaults, the messenger should be found standing erect.


Bí èèyán bá ní kò sí irú òun, àwọn ọlọgbọ́n a máa wòye.

If a person says there is no one like him/her, wise people maintain a contemplative silence.


Bí eegbọ́n bá so mọ́ ajá lẹ́nu, akátá là ńní kó já a?

If a tick fastens on to a dog's mouth, does one ask a jackal to dislodge it?


Bí eegbọ́n bá ṣo ayínrín nímú, adìẹ kọ́ ni yó ja.

If a tick clings to a fox's nose, it is not a chicken that will remove it.


Bí ẹkùn ò bá fẹ̀, èse là ńpè é.

If a leopard does not act mighty, one refers to it as a cat.


If the person offering a sacrifice does not invite one, intruding is not proper for one.


When a courtier seeks disgrace, he asks, “What can the king do?”


If the fire gets at the stew, the stew will burst into speech.


Bí kò sí àkópọ̀, kí lewúrẹ́ wá dé ìsọ̀ adìẹ?

Were it not for the fact that they were brought transported together, what would a goat want in the chicken's stall?


Bí kò sí tọ̀bùn èèyàn, ta ni ìbá jí lówùúrọ̀ tí kò bọ́jú ṣáṣá?

But for a person of filthy habits, who would wake in the morning and not wash his or her face clean?


Bí mo bá torí oko kú ng ó rò fáhéré; bí mo bá torí ọ̀gẹ̀dẹ̀ kú ng ó rò fódò; bí mo bá torí alábàjà òkíkí kú, ng ó rò fórí-ì mi.

If I die on account of a farm, I will lay my case before the hut; if I die on account of bananas, I will lay my case before the river; if I die on account of the famous woman with facial scarification, I will lay my case before my head.


Bí ó di ọdún mẹ́ta tí ẹkùn-ún ti ńṣe òjòjò, olugbe la ó ha rán lọ bẹ̀ ẹ́ wò?

If it has been three years since the leopard took ill, is it a monkey that one sends to ask its condition?


Bí òfé ti ńfò la ti ḿmọ̀ ọ́ lákọ ẹyẹ.

It is by its flight that the parrot proves itself a formidable bird.


Bí òkú fẹ̀, bí kò fẹ̀, ká bi ọmọ olókùú léèrè.

Whether the corpse is distended or is not, one should ask the heir of the dead.


When the eyes see, the mouth remains quiet.


If the eye does not see, the mouth says nothing.


If the thief feels no shame, members of his household should.


Bí ojú onílé bá mọ tíntín, tí ojú àlejòó tó gbòǹgbò, onílé ní ńṣe ọkọ àlejò.

Even though the host's eyes are tiny, and the guest's eyes are huge, it is the host who holds sway over the guest.


If the owner of a yard does not die, his yard is not overgrown with wild grass.


Bí olóúnjẹẹ́ bá rojú à fi àìjẹ tẹ́ ẹ.

If the owner of the food is reluctant to share, one disgraces him by refusing to eat.


Bí ọdún bá dún, bọnnọnbọ́nnọ́n a pàwọ̀ dà.

When the year is done, the bọnnọbọ́nnọ́n tree changes its color.


Bí ọjàá bá tú tán, a ku olórí-i pàtẹpàtẹ, a ku àgbààgbà sà-ǹkò sà-ǹkò lọ́jà; bÍfá bá pẹ̀dí tán, ìwọ̀-ǹwọ̀ a dìde.

When the market disperses, only the head of the market women remains; only the venerable elders remain; when Ifá has had his say, the genius that consults him arises.


Bí ọjọ́ ewúrẹ́ bá pé, a ní kò sí ohun tí alápatàá lè fi òun ṣe.

When a goat's day “to die” arrives, it says there is nothing a butcher can do to it.


Bí ọ̀lẹ́ ò lè jà, a lè kú tùẹ̀.

If a lazy man cannot fight, he should be able to die disgracefully.


Bí Ọlọ́run ò ṣe ẹni ní baba, à fi ìyànjú ṣe bí àgbà.

If God does not make one a father, one strives to act like an elder.


Bí ọmọdé bá fẹ́ ṣìṣe àgbà, ọjọ́ orí-i rẹ̀ ò níí jẹ́.

If a youth attempts to act like an elder, his age will stop him.


Bí ọmọdé bá gun òkè àgbà, ó ńláti gbọ́n.

If a child ascends the height of maturity, he/she must become wise.


Bí ọmọdé bá ńṣe ọmọdé, àgbà a máa ṣe àgbà.

When a child is being a child, an elder must remain an elder.


Bí ọmọdé ńlérí bébé, tí kò ní baba, ti baba là ńṣe.

If a child brags a great deal, but has no father, one acts the part of a father.


Bí Ọya ńkọ lọ́run, bí Ṣàngó ńjó láyé, kò níí burú fún baba kó ní ó dọwọ́ ọmọ òun lọ́run.

Even if the goddess Ọya sings in heaven and the god Ṣango sings on earth, matters cannot be so bad for the father that he will say it is all up to his dead child in heaven.


Eégún ju eégún; òrìṣá ju òrìṣà; Pààká lé oníṣàngó wọ̀gbẹ́.

Some masqueraders are greater than others; some gods are greater than others; the masquerader Pààká chases the Ṣàngó worshipper into the bush.


Eégún ò na obìnrin lágọ̀; obìnrín tú kíjìpá ìdí-i rẹ̀, ó fi na eégún.

The masquerader did not hit a woman with his shroud, but the woman unwraps her home-woven wrapper and hits the masquerader with it.


Eégún pẹ́ lóde, ó fètè òkè dáhùn; wọ́n ní, “Baba kú àbọ̀,” ó ní, “Hì ìì.”

The masquerader stayed too long on parade and is reduced to speaking with his upper lip. They said, “Welcome, father,” and he responded, “He-e-e-e.”


Eégún wọlé, ó ní òun ò rí Ejonto; Ejontó ní, “Àkísà ni, àbí kíní wọlé?”

The masquerader enters a house and claims he did not see Ejonto; Ejonto asked, “Is that a rag that entered the house, or what?”


An elephant's bone: it sticks in the wolf's mouth.


Eegbọ́n so mọ́ àyìnrín lẹ́nu, a ní kí adìẹ wá yán an jẹ; adìẹ́ mọ̀ pé òun náà oúnjẹ àyìnrín.

A tick fastens on a fox's mouth and a chicken is asked to peck it off; the chicken, though, knows that it itself is food for a fox.


A snake does not escape over the fence while a warrior


Èmí dákọ okòó, ìwọ́ dákọ okòó, ò ńpèmí ní mùkọ-mùkọ.

I bought twenty cowries worth of corn pap and you bought twenty cowries worth of corn pap, and you call me a corn pap addict.


Èmi ìwọ̀fà, ìwọ ìwọ̀fà, o ní babá ní ká gbowó wá; o dá tìrẹ sílẹ̀ ná?

I am a pawn, you are a pawn, and you tell me the creditor sent you to collect his money; have you repaid yours?


It is palm oil that I am carrying; sandman, do not ruin my fortune.


An elephant's trumpeting is never answered by its young's trumpeting.


It is people who use the path that will spread the word about mature corn.


Èsúrú ṣe fújà ó tẹ́ lọ́wọ́ oníyán; aláǹgbá ṣe fújà ó tẹ́ lọ́wọ́ ògiri; Ọlámọnrín àjàpá ṣe fújà ó tẹ́ lọ́wọ́-ọ̀ mi.


It is only with the ears that a woman hears the voice of Orò.


Èwo ló tó ẹ̀kọ-ọ́ gbà nínú ewé ìrúgbàá?

Which among the leaves of the locust-bean tree is adequate to receive corn-loaf?


What business does Sikirat have in the town of Ìwó?


Ewújù tí yóò tú ọ̀pẹ: gbogbo ehín ẹ̀ ni yóò kán tán.

The cane-rat that attempts to uproot a palm-tree will lose all its teeth in the attempt.


Ewúrẹ́ ò wí pé òun ò ṣọmọ àgùntàn; àgùntàn ló wí pé òun ò ṣọmọ ewúrẹ́.

The goat did not say it was not sired by the sheep; it was the sheep that said it was not sired by the goat.


Ewúrẹ́ kì í bíni ká lọ sísọ̀ àgùntàn lọ jẹ̀.

If sired by a goat, one does not go foraging in the realm of sheep.


Èèyàn bí ọ̀bọ lọ̀bọ ńya láṣọ.

Only people like monkeys have their clothing torn by monkeys.


Humans have no place to sleep, and a dog is snoring.


Èèyàn tí ò nítìjú ojú kan ni ìbá ní; a gbórín a tó tẹṣin.

A shameless person deserves to have only one eye, that one as large as a horse's.


Má tẹ̀ẹ́ lọ́wọ́ oníle, má tẹ̀ẹ́ lọ́wọ́ àlejò; lọ́wọ́ ara ẹni la ti ńtẹ́.

Save face with members of your household and save face with complete strangers, such a person loses face with himself/herself.


Màlúù ò lè lérí níwájú ẹṣin.

A cow may not boast in the presence of a horse.


“M̀bá wà lỌ́yọ̀ọ́ mà ti so ẹṣin”; àgùntàn-an rẹ̀ á níye nílẹ̀yí.

“Were I at Ọ̀yọ́ I would own a horse by now”: he should have numerous sheep to his name in this town.


Mélòó lÈjìgbò tí ọ̀kan ẹ̀ ńjẹ́ Ayé-gbogbo?

How large a community is Ejigbo that one of its settlements is named Ayegbogbo “The whole world”?


Mo dàgbà mo dàgó, aré ọmọdé ò tán lójúù mi.

I have become old and wise, but childish play has not ceased to appeal to me.


“Mo dára, mo dára,” àìdára ní ńpẹ̀kun ẹ̀.

“I am beautiful, I am beautiful!” has ugliness as its conclusion.


“Mo gbọ́n tán, mo mọ̀ràn tán” kì í jẹ́ kí agbọ́n lóró bí oyin.

“I am all-wise, I am all-knowing” kept the wasp from having as much venom as the bee.


“I am an expert horseman” is usually the one thrown by a horse.


“Mo mọ̀-ọ́ gún, mo mọ̀-ọ́ tẹ̀” niyán ewùrà-á fi ńlẹ́mọ.

“I know how to pound and I know how to marsh” is what causes pounded yam made with wateryam to be lumpy.


“Mo mọ̀-ọ́ tán” lOrò-ó fi ńgbé ọkùnrin.

“I know it all” is the reason for Orò's carrying a man away.


“Mo mỌ̀bàrà mo mỌ̀fún” ti kì í jẹ́ kí àwòko kọ́ ọ̀pẹ́ẹ̀rẹ́ nÍfá.

“I am versed in Ọ"bàrà and versed in Ọ̀fún,” the boast that discourages àwòko from teaching ọ̀pẹ́ẹ̀rẹ́ Ifá verses.


“Mo mọ̀wọ̀n ara-à mi” kì í ṣẹ̀rẹ̀kẹ́ èébú.

“I am jealous of my dignity” does not hurl insults at others.


“Mo yó” ńjẹ́ “mo yó,” “mo kọ̀” ńjẹ́ “mo kọ̀”; jẹun ǹṣó, àgbà ọ̀kánjúwà ni.

“I am full” means “I am full”; “I decline” means “I decline”; eating with abandon, that is the father of all greediness.


“Gbà jẹ” ò yẹ àgbà.

“Take this and eat it” does not become an elder.


“Gbà mí, gbà mí!” ò yẹ àgbà; àgbà kì í ṣe ohun àlémú.

“Save me, save me!” does not become an elder; an elder should not do something that will make him the object of pursuit.


“Gbà mí, gbà mí!” ò yẹ eégún; “ẹran ńlémi bọ̀” ò yẹ ọdẹ.

“Save me, save me!” does not befit a masquerader; “An animal is chasing me!” does not befit a hunter.


“Gba wèrè,” “Ng ò gba wèrè” lọjà-á fi ńhó.

“Accept imputation of imbecility,” “I will accept no imputation of imbecility” is the explanation for market noise.


Gbogbo èèyàn ní ńsunkún-un Bánjọ; ṣùgbọ́n Bánjọ ò sunkún ara ẹ̀.

Everybody laments Banjọ's fate, but Banjọ does not lament his own fate.


Gbogbo ẹgbẹ́ ńjẹ Má-yẹ̀-lóyè, ò ńjẹ Sáré-pẹgbẹ́.

Everybody is taking the title Máyẹ̀lóyè (May-you-never-lose-the-title), but the title you receive is Sáré-pẹgbẹ́ (Run-and-assemble-the-associations' members; in other words, Courier or Messenger).


Gbọ̀n-ọ́n-gbọ̀n-ọ́n kan ò sí, àfi ẹni tó bá ńti ara ẹ̀.

There is no cause for staggering about, except for the person pushing himself/herself.


A masochistic woman hardens her head against her husband.


The most one can expect of the blacksmith is confined to the smithy.


Pẹ̀lẹ́ larẹwà ńrìn; jẹ́jẹ́ lọmọ ọlọ́jà ńyan.


Pẹ̀lẹ́-pẹ̀lẹ́ nijó àgbà; ara gbogbo ló di àkísà tán.

An elderly person's manner of dancing must be very gentle, because the whole body has become worn to a rag.


Pẹ̀tẹ̀pẹ́tẹ̀ Ìjèṣà, ó ta sẹ́ni lára kò wọ́n.

The mud of the Ìjèṣà: it splashes on one and will not be washed off.


89. Most probably this is a riddle doing double duty as a proverb. The riddle, Pẹ̀tẹ̀pẹ́tẹ̀ ọ̀nà Ìjàyè, atasíniláramáwọ̀ọ́n (The mud along Ìjàyè way that splashes on one and cannot be removed), has as its solution, facial scarification.


Ṣágo ḿbúgò, ó ló ṣẹnu gbáṣọ́rọ́.

The demijohn insults the bottle, saying the latter has a long snout.


Ṣàgbà-ṣàgbà ò níí sé àgbà títí láí.

The elderly person who acts his proper part will always be respected as an elder.


The tripe presents itself as fat; the bone presents itself as meat.


Ṣáláporẹ́ ò mọ ẹgbẹ́ ẹ̀ nínú omi.

Ṣáláporẹ́ does not know its peer inside water.


Moderate your preening and strutting, beautiful woman of Ṣàpọ́n.


Falana, look to your own affairs; one's attention should be focused first on one's own affairs.


Fáàárí ọ̀bọ ò ju inú ìgbẹ́ lọ.

The monkey's showing off is limited to the confines of the forest.


Labalábá fi ara ẹ̀ wẹ́yẹ, kò lè ṣe ìṣe ẹyẹ.

The butterfly likens itself to a bird, but it cannot do what a bird can do.


Lágbájá ìbá wà a di ìjímèrè; ẹni tó bá níwájú di oloyo?

Were So-and-So alive he would transform himself into a brown monkey; did the person who preceded him ever transform himself into any kind of monkey?


Láká-ǹláká ò ṣéé fi làjà; ọmọ eégún ò ṣéé gbé ṣeré.

A limp is no great asset for a person wishing to stop a fight; a masquerader's child is no easy playmate.


Lásán kọ́ là ńdé ẹtù; ó ní ẹni tórí ẹ̀ ḿbá ẹtù mu.


Lékèélékèé ò yé ẹyin dúdú; funfun ni wọ́n ńyé ẹyin wọn.

Cattle egrets never lay black eggs; only white eggs do they lay.


“Ẹ fà á wọlé” ló yẹ ẹlẹ́ṣin.

“Lead it into the stable” is what becomes a horseman.


Ẹ jẹ́ ká mí, ẹ jẹ́ ká simi; èèyàn ní ńfìdí èèyàn jókòó; èèyàn ìbá ṣe bí Ọlọ́run kò níí jẹ́ ká mí.

Let us breathe, leave us in peace; the fashion is for people to sit on their behinds; were humans in the position of God they would not permit people to breathe.


“Ẹ kú-ulé” ò yẹ ará ilé; “Ẹ kú atìbà” ò yẹni tí ńtàjò bọ̀; ẹni tí ò kí ẹni, “Kú atìbà”-á pàdánù “Ẹ kú-ulé.”

“Greetings to you, house-bound ones” is improper for the house-bound to utter; “Welcome home” is not proper for the person arriving from a trip; whoever fails to give “welcome” to the person returning does himself or herself out of “greetings, house-bound.”


Ẹ̀bìtì ẹnu ò tàsé.


It is for one's peers that one makes pounded yam with ewùrà yams.


Ẹ̀gbẹ̀rì ò mọ̀ pé arẹwà kì í gbé ẹ̀kú; gbogbo ehín kin-kìn-kin lábẹ́ aṣọ.

The novice does not know that a good-looking person does not wear a masquerade; all his perfectly white teeth are concealed beneath the cloth.


Ẹ̀gbọ́n ṣíwájú ó so aṣọ kọ́; àbúrò-ó kẹ́hìn ó wẹ̀wù; bí a ò mọ̀lẹ, ọ̀lẹ ò mọ araa rẹ̀?

The elder walks in front, a loincloth draped over his shoulder; the younger walks behind, wearing a garment; if people cannot tell which one is shiftless, does he not know himself?


Ẹlẹ́ẹ̀ẹ́dẹ́ ńlọ ẹ̀ẹ́dẹ́, o ní “Ẹ̀ẹ́dẹ́gbẹ̀ta ni àbí ẹ̀ẹ́dẹ́gbẹ̀fà?”; èwo lo gbé níbẹ̀?

A person says he has lost an unspecified amount of money, and you ask if the amount is five hundred cowries or eleven hundred cowries; which amount did you steal?


Ẹlẹ́dẹ̀ ńpàfọ̀, ó rò pé òún ńṣoge.

The pig wallows in mud, but thinks it is being a dandy.


Ẹlẹ́dẹ̀ ò mẹ̀yẹ.


Ẹlẹ́ẹ́fà kì í lọ ẹẹ́fàa rẹ̀ ká sọ pé o di ìjẹfà tí a ti jẹun.

When a person proclaims the loss of six articles, one does not respond by saying one has not eaten in six days.


Ẹni à bá fi sóko kó dàparò, ó ní òun ẹni ilé.

The person one would leave on the farm hoping he would become a partridge boasts that he is the indispensable presence of the household.


Ẹni à bá tà ká fowó-o rẹ̀ ra àdá: ó ní ìyà àdá ńjẹ òun.

A person who should be sold for money to purchase a machete bemoans his lack of a machete.


Ẹni à bá tà ká fowó-o rẹ̀ ra àtùpà: ó ní òun à-jí-tanná-wò-lóru.

A person who should be sold for money to purchase a lamp boasts that he is one-people-light-lamps-to-admire-at-night.


Ẹni à bá tà ká fowó-o rẹ̀ ra èbù: ó ní èlé òún kó ọ̀ọ́dúnrún.

A person one would sell for money to purchase quartered yams for planting: he claims that he has enough earnings to buy three hundred yam pieces.


Ẹni à ńgbé gẹ̀gẹ̀ ni yó ba ara-a rẹ̀ jẹ́.

It is the person who is revered that will disgrace himself or herself.


Ẹní bá dẹ ojú-u rẹ̀ sílẹ̀ á rímú-u rẹ̀.

Whoever gazes downwards with will see his or her nose.


The person who wears a crown has outgrown childhood.


The person who is clothed by others does not list what he will not wear.


Ẹni tí a fẹ́ yàtọ̀ sí ẹni tó ní kò sí irú òun.

A person one loves is different from a person who says there is no one like him/herself.


Ẹni tí a gbé gun ẹlẹ́dẹ̀, ìwọ̀n ni kó yọ̀ mọ; ẹni tó gẹṣin, ilẹ̀ ló ḿbọ̀.

The person whom people have seated on a pig should moderate his or her strutting; even a horse rider will eventually come down to earth.


A person who can be lifted does not hang limp.


Ẹni tí à ńwò láwò-sunkún ńwo ara-a rẹ̀ láwò-rẹ́rìnín.

A person whose appearance moves one to tears is moved to laughter by his own appearance.


A person whose company is not desired gets no turn at riddling.


Ẹni tí a ò fẹ́ nílùú kì í jó lójú agbo.

A person not welcome in the town does not take a turn in the dancing circle.


Ẹni tí ìbá hùwà ipá ò hùwà ipá; ẹni tí ìbá hùwà ẹ̀lẹ̀ ò hu ẹ̀lẹ̀; ọ̀kùn tó nígba ọwọ́, tó nígba ẹsẹ̀ ńhùwà pẹ̀lẹ́.

The person one would expect to be reckless is not reckless; the person one would expect to be cautious is not cautious; the millipede with two hundred arms and two hundred legs behaves very gently.


Ẹni tí kò lè gbé eèrà, tí ńkùsà sí erin, títẹ́ ní ńtẹ́.

A person who lacks the strength to lift an ant but rushes forward to lift an elephant ends in disgrace.


Ẹni tí kò rí ayé rí ní ńsọ pé kò sẹ́ni tó gbọ́n bí òun.

It is a person with limited experience of life who thinks there is none as wise as he.


Ẹni tó tan ara-a rẹ̀ lòrìṣà òkè ńtàn: àpọń tí ò láya nílé, tó ní kí òrìṣà ó bùn un lọ́mọ.

It is the person who deceives himself that the gods above deceive: a bachelor who has no wife at home but implores the gods to grant him children.


A person who is not huge in stature does not breathe heavily.


The person who is self-aware protects his or her own reputation thereby.


Ẹnìkan kì í jẹ́ “Àwá dé.”

Nobody is entitled to say, “Here we come.”


Ẹran kí la ò jẹ rí? Ọ̀pọ̀lọ́ báni lábàtà ó ba búrúbúrú.

What sort of meat is it, the likes of which one has never tasted? A toad comes upon one at the swamp and cowers in fright.


Ẹ̀rúkọ́ ńṣe bí ọkọ́.

The haft of the hoe is behaving like a hoe.


Ẹ̀ṣọ́ kì í gba ọfà lẹ́hìn; iwájú gangan ní ńfi-í gba ọgbẹ́.

A palace guard does not receive arrows on his back; he suffers wounds only on his front.


Ẹ̀wọ̀n tó tó ọ̀pẹ ò tó-ó dá erin dúró; ìtàkùn tó ní kí erin má ròkè ọ̀dàn, tòun terin ní ńlọ.

A chain as thick as a palm-tree cannot stop an elephant; the vine that proposes to stop the elephant from going to the grassland will go with the elephant.


Ẹ̀yá ló bí mi, ẹkùn ló wò mí dàgbà, ológìnní gbà mí tọ́; bí kò sẹ́ran lọ́bẹ̀ nkò jẹ.

I was born of a monkey; I was raised by a leopard, I was adopted by a cat; if there is no meat in the stew I will not eat it.


Ẹyẹ akòko-ó ní òún le gbẹ́ odó; ta ní jẹ́ fi odó akòko gúnyán jẹ?

The woodpecker boasts that it can carve a mortar; who ever used a mortar carved by the woodpecker to make pounded yam?


A bird cannot get at the liquid inside a coconut to drink.


Ẹyẹ tó fi ara wé igún, ẹ̀hìn àdìrò ní ńsùn.

Whatever bird emulates the vulture will find itself behind the cooking hearth.


Dìgbòlugi-dìgbòlùùyàn ò jẹ́ ká mọ ajá tòótọ́.

The mad dog, and the person who behaves like a mad dog, both make it impossible for one to know the real dog.


The elephant has only chosen to remain silent; to the elephant belongs the forest.


“Ng óò gba owó-ò mi lára ṣòkòtò yìí”; ìdí làgbàlagbà ńṣí sílẹ̀.

“I will get my money's worth out of these trousers”; the grown man only winds up exposing his bare buttocks to the world.


N:láńlá lọmọ abuké ńdá: ó ní “Ìyá, ìyá, òun ó pọ̀n.”

The humpback's child has presented a formidable dilemma: he cries, “Mother, mother, carry me on your back!”


Where did you discard all other names and picked for yourself the name Làm̀bòròkí?


When we were stacking the corn we did not stack some for the brown rat.


Nígbàtí o mọ̀-ọ́ gùn, ẹṣin ẹ-ẹ́ ṣe ṣẹ́ orókún?

Since you claim to be a seasoned rider, how come your horse has gone lame?


Since when did a tiger-hide sac become a thing a child uses to harvest okro?


Unrestrained and thoughtless behavior does not befit a well-born person.


Straight and upright is the way one would walk; it is money that forces one to sneak about.


Sesere ńdá gọ́ọ́bú; oníkamẹ́sàn-án ńgbé ṣíbí.

The insignificant thing is attempting an earth-shaking feat; the person with only nine fingers is lifting a spoon.


Sún mọ ọ̀hún, sún mọ́ ìhín!  Bí a bá kan ògiri ilé-e baba ẹni, ṣe là ńdúró gbọin-gbọin.

Move away, move over here! When one moves until one is against the walls of one's father's house, one stands steadfast.


Ọbẹ̀ kì í gbé inú àgbà mì.

A stew does not slush around once inside an elder.


Ọ̀bún ríkú ọkọ tìrànmọ́; ó ní ọjọ́ tí ọkọ òún ti kú òun ò fi omi kan ara.

The filthy person takes advantage of her husband's death for blame; she says since her husband died she has not violated her person with water.


Ọ̀gà-ǹ-gà lọmọ-ọ̀ mi ńjẹ́, ẹ má pe ọmọ-ọ̀ mi ní Ògò-ǹ-gò mọ́!  Èwo lorúkọ rere níbẹ̀?

My child's name is Ọ̀gàǹgà; don't you call my child Ògòǹgò any more! Which of the two is a good name.


The poisonous cassava has no attraction; it resembles a yam only in vain.


Ọjọ́ àgbà-á kú sàn ju ọjọ́ àgbà-á tẹ́.

The day an elder dies is far better than the day an elder is disgraced.


Ọjọ́ kan là ḿbàjẹ́, ọjọ́ gbogbo lara ńtini.

Only one day brings disgrace to a person; the shame is felt every day.


Ọjọ́ kan ṣoṣo là ńtẹ́; ojoojúmọ́ lojú ńtini.

It takes one day only for one to disgrace oneself; the shame is a daily affair.


Ọjọ́ tí alákàn-án ti ńṣepo, kò kún orùbà.

In all the days the crab has been making oil, it has not filled a pot.


“Ọjọ́ tí mo ti ḿbọ̀ ng ò rírú ẹ̀ rí”: olúwa ẹ̀-ẹ́ mọ ìwọ̀n ara ẹ̀ ni.

“In all the days I have walked this earth I have never seen the like”: that person knows his place.


It is an avaricious elder that turns himself into a child.


It is an insatiable chief of the masqueraders cult that stands on tiptoes to watch a performing masquerader.


A man does not cry; hardwood does not ooze sap.


Ọlọgbọ́n kan ò ta kókó omi sáṣọ; ọ̀mọ̀ràn kan ò mọ oye erùpẹ̀ ilẹ̀.

No wise man ever ties water in a knot in his cloth; no knowledgeable person can tell the number of grains of sand on the earth.


Ọlọgbọ́n ò tẹ ara ẹ̀ nÍfá; ọ̀mọ̀ràn ò fi ara ẹ̀ joyè; abẹ tó mú ò lè gbẹ́ èkù ara ẹ̀.

The wise person does not consult the Ifá oracle for himself; the knowledgeable person does not install himself a chief; the sharp knife does not carve its own handle.


A child new to eating stews: he shows himself by dripping palm-oil on his chest.


Ọmọ onílẹ̀ á tẹ̀ ẹ́ jẹ́jẹ́.

The owner of the earth treads gently on it.


Ọmọ ọba Ọ̀nà Ìṣokùn ńfi ehín gé ejò, ọmọ ọba kan-án ní òun kì í jẹ ẹ́; ìlú wo lọmọ ọba náà-á ti wá?

The prince of Ọ̀na Ìṣokùn is sharing out snake meat with his teeth, and another prince says he does not eat such a thing; where did that prince come from?


Ọmọdé dáwọ́tilẹ̀, ó ní òún tó ọ̀bọ; bó tó ọ̀bọ, ó tó gẹ̀gẹ̀ àyàa ẹ̀?

A child rests his hand on the earth and claims it is as big as a monkey “read chimpanzee”; even if the child is as big as a monkey, is its chest as big as the monkey's?


Ọmọdé ní ẹẹ́ta lọ́wọ́, ó ní kí Èṣù wá ká ṣeré owó; ẹẹ́ta-á ha tó Èṣùú sú epo lá?

A child has three cowries in hand and challenges Èṣù to a game played for money; will three solitary cowries suffice for Èṣù to purchase palm-oil to lick?


Ọ̀mùtí gbàgbé ìṣẹ́, alákọrí gbàgbé ọ̀la.

The drunkard ignores his misery; the ill-fated person forgets tomorrow.


The throat cannot accommodate fish-bone.


Ọ̀ràn ò dun ọmọ ẹṣin; a mú ìyá ẹ̀ so, ó ńjẹ oko kiri.

Problems make hardly any impression on the foal of a horse; its mother is tied down but it grazes nonchalantly about.


Speech like drunken babble does not befit a venerable person.


Ọ̀rọ̀ ò dùn lẹ́nu ìyá olè.

Speech is not pleasant in the mouth of the mother of a thief.


What sort of speech can there be in the mouth of the person whose clothes are brown from dirt?


Ọ̀sán pọ́n o ò ṣán ẹ̀kọ; oòrún kan àtàrí o ò jẹ àmàlà; àlejò-ó wà bà ọ ní ìyẹ̀tàrí oòrùn o ò rí ǹkan fún un; o ní “Njẹ́ ng ò níí tẹ́ lọ́wọ́ ẹ̀ báyìí”? O ò tíì tẹ́ lọ́wọ́ ara ẹ, ká tó ṣẹ̀ṣẹ̀ wá wípé o ó tẹ̀ẹ́ lọ́wọ́ ẹlòmíràn tàbí o ò níí tẹ́?

The sun rises and you do not eat corn meal; the sun moves directly overhead and you do not eat yam-flour meal; a visitor arrives for you when the sun is just past the overhead position and you have nothing to entertain him with; and you ask, “Am I not in danger of being disgraced in his eyes”? Aren't you already disgraced in your own eyes? Never mind whether you may be disgraced in others' eyes or not.


Ọ̀ṣìn ò lè mú àwòdì òkè; Bámidélé lọ̀ṣín lè mú.

The fish-eagle cannot catch the kite flying on high; it can only catch Bamidele.


Ọ̀ṣọ́ ọlọ́ṣọ̀ọ́ ò yẹni; ṣòkòtò àgbàbọ̀ ò yẹ́ ọmọ èèyàn.

One never looks good in other people's finery; borrowed trousers do not fit the borrower.


Ọwọ́ àìdilẹ̀ ní ńyọ koríko lójú àna ẹ̀.

Idle hands are the ones obliged to remove grass specks from their in-law's eyes.


Ọ̀wọ́n là ńra ògo, ọ̀pọ̀ là ńra ọ̀bùn, iyekíye là ńra ìmẹ́lẹ́.

Honor is always bought dear, filthiness cheap, and idleness at an indifferent price.


Ọ̀yájú-u baálé ní ńpàdé ìbòsí lọ́nà.

It is a reckless home owner who is met with alarms when he ventures outside.


The disgrace one incurs in one day does not disappear that soon.


Whatever one names as the head, one does not tread the floor with it.


Wherever one situates the body, there it inhabits.


Salt dampens only the place where it is placed.


The part one names the head is the one that grows hair.


Ibi tí a ti mú ọ̀lẹ ò kúnná; ibi tí a ti mú alágbáraá tó oko-ó ro.

The place where a lazy person was apprehended bears no marks; the place where a powerful man was apprehended is broad enough to plant a farm.


Ibi tí a ti ńpìtàn ká tó jogún, ká mọ̀ pé ogún ibẹ̀ ò kanni.

Where one must recite genealogies in order to establish one's claim to inheritance, one should know that one really has no claim to patrimony there.


Where life catches up with one, there one lives it.


Ìbọ́n dídá olówó ló ní kíwọ̀fà rín rín rín kó sọ àdá nù.

It is the master's engaging in silly antics that affords the pawn the opportunity to laugh so hard that he tosses his cutlass away.


It is with its own sword that one kills the tortoise.


Idà ńwó ilé ara ẹ̀ ó ní òún ḿba àkọ̀ jẹ́.

The sword is destroying its own home, and it says it is ruining the scabbard.


Ìdí méjèèjìí tó olúwa rẹ̀-ẹ́ jókòó.

The two buttocks are sufficient for their owner to sit on.


Igúnnugún bà lé òrùlé; ojú tó ilé ó tó oko.

The vulture perches on the roof; its eyes see the homestead as well as the farm.


Ìgbà tí ṣìgìdìí bá fẹ́ ṣe eré ẹ̀tẹ́ a ní kí wọ́n gbé òun sójò.

When the clay statue hankers for disgrace it asks to be placed in the rain.


Ìgbà wo ni Mákùú ò níí kú? Mákùú ò mọ awo ó ḿbú ọpa; Mákùú ò mọ ìwẹ̀ ó ḿbọ́ sódò.

When will (or how can) Maku avoid the danger of dying? Maku does not know the mysteries of the cult yet he joins in its vows; Maku does not know how to swim and yet he jumps into the river.


Ihò wo lèkúté ńgbé tó ní iṣẹ́ ilé ńdíwọ́?

What sort of hole does the rat live in that makes him say that household work preoccupied it?


Ìjàkùmọ̀ kì í rin ọ̀sán, ẹni a bí ire kì í rin òru.

The wild cat never roams in daylight; a well-bred person does not wander around in the night time.


How one sits causes one to carry the leaves used to wrap corn-meal to the dump.


Ìjọba ńpè ọ́ o ní ò ḿmu gààrí lọ́wọ́; ta ní ni ọ́, ta ní ni omi tí o fi ḿmu gààrí?

The government summons you and you say you are busy eating cassava grains soaked in water; who owns you, and who owns the water with which you are eating the cassava?


“I-was-in-my-home” is never the guilty party in a dispute.


A house does not burn while the landlord lounges with indifference.


A house does not burn and fill the eyes with sleep.


Ìlù kan ò tó Ègùn jó; bí a bá lù fún un a máa lu àyà.

One drum is not enough for an Ègùn person to dance to; if one drums for him he too will play a rhythm on his chest.


Iná ńjó ògiri ò sá, ó wá ńgbá gẹẹrẹ gẹẹrẹ sómi.

Fire burns and the wall does not run from it; now it moves threateningly towards water.


Inú burúkú làgbà ńní, àgbà kì í ní ojú burúkú.

An unpleasant inside is what a venerable elder should have; a venerable elder should not have an unpleasant mien.


The wound left by a cutlass may heal, but the wound left by speech does not heal.


Ìpàkọ́ onípàkọ́ là ńrí; eniẹlẹ́ni ní ńrí tẹni.

One sees only other peoples' occiputs; only others can see one's own.


Ìpéǹpéjú ò ní enini; àgbàlagbà irùngbọ̀n ò ṣe òlòó.

The eyelashes do not make dew; a venerable old beard does not behave like an ingenue.


Ìrẹ́jẹ ò sí nínúu fọ́tò; bí o bá ṣe jókòó ni o ó bàá ara-à rẹ.

There is no cheating in photography; it is just as you sit that you will find your image.


Irú aṣọ ò tán nínu àṣà.

The likeness of a particular type of cloth is not lacking among those in fashion.


The likeness of an elephant is not scarce in Alọ.


Ìrùkẹ̀rẹ̀ kì í yan Ifá lódì; oge, dúró o kí mi.

The horse-tail whisk does not shun Ifá; high-fashion maiden, pause awhile and give me a greeting.


Ìsáǹsá ò yọ ẹ̀gún; ìsáǹsá kì í káwo ọbẹ̀.

The fugitive does not stop to pull a thorn “from his/her feet”; the fugitive does not stop to clear dinner dishes.


Ìṣẹ̀ ò ti ibìkan mú ẹni; ìyà ò tibìkan jẹ èèyàn; bí o bá rìnrìn òṣì, bí o bá ojú ìṣẹ́ wọ̀lú, igbá-kúgbá ni wọn ó fi bu omi fún ẹ mu.

Destitution does not attach to one at a particular place; suffering does not attack a person at a particular place; if one walks like a wretch into a town, if one looks like a loser when one enters a town, it is with a miserable calabash that the people will offer one water to drink.


Ìtàkùn tó tó ọ̀pẹ kò tó pé kérin má lọ; ìtàkùn tó pé kérin má lọ Àlọ́, tòun terin ní ńlọ.

A vine as thick as a palm-tree trunk will not stop an elephant; whatever vine attempts to stop an elephant from going to Alọ will go with the elephant instead.


Ìwà ní ńjọ oníwà lójú.

Character is always remarkable (or good) in the opinion of its owner.


Ìwọ̀fà ní ḿmú ìwọ̀fà jó.

A pawned person always dances with a pawned person.


Ìwọ̀n eku nìwọ̀n ìtẹ́; olongo kì í gbé tìmùtìmù.

The measure of the rat is the measure of the nest; a robin does not live on a cushion.


Ìyàwó tó na ọmọ ọbàkan, ọ̀rọ̀ ló fẹ́ gbọ́.

The wife who whips a relative of her husband is asking for stern rebuke.


“Ta ní ḿbẹ níbẹ̀?” làgbẹ́ fi ńsán ìbàǹtẹ́ wọ̀lú.

“Who is there whose opinion matters?” is the attitude that makes the farmer come into town dressed only in a loin cloth.


Ta ní ńjájá ní mọ́ṣáláṣí?


At whose dinner table is the dog wagging its tail?


Tẹ̀tẹ̀ kì í tẹ́.


To see a person in the streets is not the same as going home with the person.


Ká ríni sọ̀rọ̀ fúnni ò dàbí-i ká sọ̀rọ̀ fúnni ká gbà.

Having people to advise one is nothing like knowing how to take advice.


Ká wí fún ẹni ká gbọ́; ká sọ̀rọ̀ fúnni ká gbà; kà bèrè ọnà lọ́wọ́ èrò tó kù lẹ́hìn kàyè baà lè yẹni.

If one is spoken to one should listen; if one is advised one should heed the advice; one should seek direction from straggling wayfarers in order than one's life might be pleasant.


Ká wí fúnni ká gbọ́; ká sọ̀rọ̀ fúnni ká gbà; à-wí-ìgbọ́, à-gbọ́-ìgbà ní ńfi igbá àdánù bu omi mu.

If one is spoken to one should listen; if one is advised one should accept the advice; refusal to listen to speech and refusal to accept advice leads to using the calabash of deprivation as a drinking cup.


Ká wí ká gbà ló yẹ ọmọ èèyàn.

To heed advice is what best becomes a human being.


Ká wí ogún, ká wí ọgbọ̀n, “Ng ò fẹ́, ng ò gbà” laṣiwèré fi ńpẹ̀kun ọ̀ràn.

Whether one speaks twenty times or speaks thirty times, “I do not like it, and I will not accept it” is how the imbecile ends the discussion.


Kàkà ká dọ̀bálẹ̀ fún Gàm̀bàrí, ká rọ́jú ká kú.

Rather than prostrate oneself in homage or obeisance to a Hausa person, one should rather die.


Kàkà kí bàbá ran ọmọ ní àdá bọ oko, oníkálukú a gbé tiẹ̀.

Rather than the father carrying the son's cutlass home from the farm, each will carry his own.


Rather than bend backwards, the crab's claws will break.


Kàkà kí kìnìún ṣe akápò ẹkùn, ọlọ́dẹ a mú ọdẹ ẹ̀ ṣe.

Rather than the lion serving as carrier for the leopard, each will hunt separately.


The toad is only slightly taller than the earth.


Kí ẹrú mọ ara ẹ̀ lẹ́rú; kí ìwọ̀fà mọ ara ẹ̀ níwọ̀fà; kí ọmọlúwàbí mọ ara ẹ̀ lẹ́rú Ọlọ́run ọba.

Let the slave know him/herself as a slave; let the pawn know him/herself as a pawn; let the well born person know him/herself as the child of God.


Responsibility does not devolve on the father only for him to say it is his son's duty.


Kí ni àǹfàníi kẹ̀tẹ̀kẹ̀tẹ̀ lára kẹ́tẹ́kẹ́tẹ́ à-gùn-fẹsẹ̀-wọ́lẹ̀?

What is the point of bragging on account of an ass which when one rides on it one's feet drag on the ground?


What does a bald man want in the stall of the barber?


Kí ni Dáàró ní kó tó sọ pé olè-é kó òun?

What did Dáàró own before he claimed he was robbed?


Kí ni eléwé-e-gbégbé ńtà tí ó ńsọ pé ọjà ò tà?

What is it that the seller of gbégbé leaves has to sell that she complains that the market is slow?


What would take the vulture to the stall of the hair dresser?


Kí ni ó yá àpọ́n lórí tó fiṣu síná tó ńsúfèé pé “bí a ti ńṣe ni inú ḿbí wọn”?

What has the bachelor to feel superior about, such that while he is roasting yams he is whistling the song, “What one does fills them with jealousy”?


What is the calabash owner doing that the china plate owner cannot do?


Kí ni orí ńṣe tí èjìká ò lè ṣe? Èjìká ru ẹrù ó gba ọ̀ọ́dúnrún; orí ta tiẹ̀ ní ogúnlúgba.

What can the head do that the shoulder cannot do? The shoulder carried a load and earned three hundred cowries; the head sold its own for two hundred and twenty cowries.


Kí ni wọ́n ti ńṣe Àmọ́dù nÍlọrin? Ewúrẹ́ ńjẹ́ bẹ́ẹ̀.

What use do the people of Ilorin have for Ahmadu? Even goats are so named.


Kíjìpá laṣọ ọ̀lẹ; òfì laṣọ àgbà; àgbà tí ò ní tòfì a rọ́jú ra kíjìpá.

Durable hand-woven cloth is the material for shiftless people; loom-woven cloth is the material for the elders; whichever elder cannot afford loom-woven cloth should strive for durable hand-woven cloth.


Kò rà, kò lówó lọ́wọ́, ó ńwú tutu níwájú onítumpulu.

He does not buy, he has no money, yet he sits sulkily before the seller of bean fritters.


There is no one pleased “by one's success” except one's head.


Kò sí mi lájọ àjọ ò kún: ara ẹ̀ ló tàn jẹ.

Without-me-in-an-assembly-the-assembly-is-not-complete deceives only himself/herself.


Kò sí ohun tí Ṣàngó lè ṣe kó jà lẹ́ẹ̀rùn.

There is nothing Ṣango can do to enable itself to rage in a drought.


He-was-not-at-home never fails to prove his valor with his mouth.


Swiftly-consumed-swiftly-consumed is the way a dog laps up water.


Jẹ́jẹ́ leégún àgbà ńjó.

Sedately is the way an elderly masquerader dances.


Jòkùmọ̀-ọ́ ṣe bí ẹ̀lú, aró la bẹ̀ lọ́wẹ̀.

The jòkùmọ̀ plant looks like the indigo plant; it is the indigo dye, though, we have use for.


Wèrè èèyàn ní ńwípé irú òun ò sí; irú ẹ̀ẹ́ pọ̀ ó ju ẹgbàágbèje lọ.

Only an imbecile asserts that there is none like him or her; his or her likes are numerous, numbering more than millions.


Wọ́n ńpe gbẹ́nàgbẹ́nà ẹyẹ àkókó ńyọjú.

The call goes out for a carpenter and the woodpecker presents itself.


“Yan àkàrà fún mi wá ká jìjọ jẹ ẹ́”: àìtó èèyàn-án rán níṣẹ́ ní ńjẹ́ bẹ́ẹ̀.

“Go buy bean fritters for me so we can eat them together”: that spells uncertainly about one's right to send the person concerned on an errand.


Yíyẹ́ là ńyẹ́ Òkóró sí tí à ńpè é nígi obì; obì tí ì bá so lórí ẹ̀ ní ńya abidún.

It is only a mark of respect when one calls Òkóró a kolanut tree; any kolanut that might grow on his head would turn out to be slimy.