Only those whose livelihood depends on Jẹgẹdẹ call him a silk cotton tree.


Ẹni tí ó bá ńjẹ lábẹ́ẹ Jẹ́gẹ́dẹ́ ní ńpè é nígi àràbà.


Whoever assigns a task to Ìgè Àdùbí assigns it to himself or herself; Ìgè Àdùbí will neither agree to do the task nor will he refuse.


Ẹni tí ó bẹ Ìgè Àdùbí níṣẹ́, araa rẹ̀ ló bẹ̀; Ìgè Àdùbí ò níí jẹ́, bẹ́ẹ̀ni kò níí kọ̀.


A person whose greetings do not fill one's stomach cannot cause one to starve by withholding the greetings.


Ẹni tí kíkíi rẹ̀ ò yóni, àìkíi rẹ̀ ò lè pani lébi.


It is at one's occupation that one proves oneself an idler.


Ẹnu iṣẹ́ ẹni ni a ti ń mọ ẹni lọ́lẹ.


Empty mouths do not make chewing noises.


Ẹnu òfìfo kì í dún yànmù-yànmù.


The mouth cooks vegetable stew most expertly; the hand emulating a machete cuts a field most effortlessly.


Ẹnú dùn-ún ròfọ́; agada ọwọ́ dùn-ún ṣánko.


The forest knows no fear, and neither does the river know fear; the grind-stone never shows fear in the face of pepper.


Ẹ̀rù kì í ba igbó, bẹ́ẹ̀ni kì í ba odò; ẹ̀rù kì í ba ọlọ lójú ata.


The head is never so frightened that it disappears into the shoulder.


Ẹ̀rù kì í ba orí kó sá wọnú.


Fear of battle never afflicts a warrior.


Ẹ̀rù ogun kì í ba jagun-jagun.


The feet are never so heavy that the owner cannot lift them.


Ẹsẹ̀ kì í wúwo kí ẹlésẹ̀ má lè gbé e.


Slowly slowly is the way a snail climbs a tree.


Ẹ̀sọ̀ ẹ̀sọ̀ ni ìgbín fi ń gbà gun igi.


One does not refrain from mounting a horse that has thrown one.


Ẹṣin kì í dani kí á má tún gùn ún.


A horse does not get loose and stop to free its companion.


Ẹṣin kì í já kó já èkejìi rẹ̀.


Disgrace comes upon the shiftless.


Ẹ̀tẹ́ bá ọ̀lẹ.


A bird does not tell a bird that a stone is on its way.


Ẹyẹ ò sọ fún ẹyẹ pé òkò ń bọ̀.


Leave the hooked stick alone for the leaf plucker; leave the husband alone for the jealous woman.


Fi gọ̀gọ̀ sílẹ̀ fún ọ̀dáwé; fi ọkọ sílẹ̀ fún onílara.


It is only because one loves spinach that one calls it a friend of corn loaf; what the dandy has at home is enough food for him or her.


Fífẹ́ la fẹ́ ẹ̀fọ́ tí à ń pèé ní ọ̀rẹ́ ẹ̀kọ ti ilé ogeé tó ogeé jẹ.


“Prepare the corn pap and let us eat it together” is an indication that the speaker lacks what it takes to be a husband.


“Fọ́ ẹ̀kọ ká jọ mu ú,” kò tó ọkọlóbìnrin-ín ṣe ni.


No carver of mortars can do a thing to the banana stem.


Gbẹ́dó-gbẹ́dó kan ò lè fi ọ̀gẹ̀dẹ̀ ṣe nǹkan.


Fear of the snake keeps one from stepping on the young of the snake.


Ìbẹ̀rù ejò ò jẹ́ ká tẹ ọmọ ejò mọ́lẹ̀.


Every place is hospitable and comfortable for the dove.


Ibi gbogbo ní ń rọ àdàbà lọ́rùn.


Every place deserves to be treated with respect and reverence.


Ibi gbogbo nilẹ̀ ọ̀wọ̀.


The spot one cautions the gbégbé plant not to inhabit, there it will surely inhabit.


Ibi tí a ní kí gbégbé má gbèé, ibẹ̀ ní ń gbé.


Wherever one orders wild spinach not to step on, there it will surely trample.


Ibi tí a ní kí tẹ̀tẹ̀ má tẹ̀, ibẹ̀ ní ń tẹ̀.


How much distance exists between the nose and the mouth? How much distance exists between Làǹlátẹ̀ and Èrúwà?


Ibo ni imú wà sẹnu? Ibo ni Làǹlátẹ̀ẹ́ wà sí Èrúwà?


The sword never departs without returning.


Idà kì í lọ kídà má bọ̀.


Ease has nothing to do with age.


Ìdẹra ò kan àgbà.


A tree does not snap in the forest and kill a person at home.


Igi kì í dá lóko kó pa ará ilé.


The vulture rushes at the chicken, but it cannot carry it off.


Igúnnugún pa guuru mádìẹ; kò leè gbe.


Two hundred flies will not lie in ambush for a broom.


Igba eṣinṣin kì í dènà de ọwọ̀.


Two hundred animals will not lie in ambush for a leopard.


Igba ẹranko kì í dènà de ẹkùn.


Is it just morning now? The old man is striving to make two hundred heaps a day.


Ìgbà yí làárọ̀? Arúgbó ń kọgba.


Is it just morning now? The old person is grooming himself/herself.


Ìgbà yí làárọ̀? Arúgbó ń ṣoge.


The strategy one adopts in acquiring a wife will not do with regard to money.


Ìgbé a gbé ìyàwó kò ṣéé gbé owó.


The cry “What shall I eat for supper?” is what kills the lazy person.


Igbe kí-ni-ngó-jẹ-sùn ní ḿpọ̀lẹ.


The snail will not fasten unto a tree and fail to climb it.


Ìgbín kì í tẹnu mọ́gi kó má gùn ún.


The snail rejects the fate of being swallowed by a snake.


Ìgbín kọ mímì ejò.


Fighting knows not who is the elder; it makes a hero of the younger.


Ìjà ò mọ ẹ̀gbọ́n, ó sọ àbúrò dakin.


Competition and reward are the inducements for a child to work hard.


Ìje òun oore ní ń mú ọmọ ṣiṣẹ́.


The Ìjèṣà (person) does not need matches; it is from the home that the scion of Ọwa takes burning faggots to the farm.


Ìjèṣà ò nídìi ìṣáná; ilé lọmọ Ọwá ti ń fọnná lọ sóko.


Careless eating does not kill the worm ahanrandi.


Ìjẹkújẹ kì í pa ahanrandi.


The termite can have no adverse effect on a wall.


Ikán ò lè rí ṣe lára ìgànná.


The pot that wishes to eat pepper (stew) will first endure a scalded bottom.


Ìkòkò tí yó jẹ ata, ìdí ẹ̀ á gbóná.


A snare never catches a snake in the leg.


Ìkọ́ kì í kọ́ ejò lẹ́sẹ̀.


It is the messenger who does not know how to deliver a message properly that delivers it seven times over.


Ikọ̀ tí ò mọ iṣẹ́ẹ́ jẹ́ ní ń jẹ́ ẹ lẹ́ẹ̀mejèe.


The okro plant is never so much taller than the harvester that he/she cannot bend it to harvest.


Ilá kì í ga ju akórè lọ kó má tẹ̀ ẹ́ ká.


A house one is in a position to burn, one does not conceal the torch to set it ablaze.


Ilé tí a tóó kun, a kì í bo ìtùfùu rẹ̀.


A house one has the right to sleep in during the day, one does not wait for the cover of night to go sleep in it.


Ilé tí a tó lọ sùn lọ́sàn-án, a kì í tó òru lọ sùn ún.


The chicken's boasts are unavailing before the kite.


Ìlérí adìẹ, asán ni lójú àwòdì.


Beads remain on the display tray and from there attract the admiration of the feckless person.


Ìlẹ̀kẹ̀ẹ́ gbé orí àtẹ wu ọ̀lẹ.


Frogs' eggs do not attract the attention of the thief.


Ìlẹ̀kẹ̀ ọ̀pọ̀lọ́ ò yí olè lójú.


The Ilorin person has no god;; his/her mouth is his/her god.


Ìlọrin ò lóòṣà; ẹnu lòòṣà Ìlọrin.


Firefly with its rear ablaze; the firefly has never kindled a fire, but it carries fire with it wherever it goes.


Ìmúmúnàá abìdí sembé-sembé; ìmúmúnàá ò dáná rí, tiná-tiná ní ḿbá kiri.


Fire does not rage and cause a wall to flee.


Iná kì í jó kí ògiri sá.


A fire does not rage and enter the home of the crab.


Iná kì í jó kó wọlé akàn.


Our attempt to kill the oṣè tree only makes it fatter.


Ìpa à ń poṣè ara ló fi ńsan.


The sap of the violet tree is what the bachelor uses for soap.


Ìpẹ̀ta lọṣẹ àpọ́n.


The beginning of wealth is chock-full of filth.


Ìpilẹ̀ ọrọ̀ọ́ lẹ́gbin.


A farmer's suffering will not last longer than a year.


Ìpọ́njú àgbẹ̀ ò ju ọdún kan.


A child's learning of Ifá is full of privations, but the outcome is a life of ease.


Ìpọ́njú lọmọdé fi ń kọ́Fá, ìgbẹ̀yìn-in rẹ̀ a dẹni.


The good my hand cannot reach, I will pull down with a hooked stick.


Ire tí ọwọ́ọ̀ mi ò tó, ma fi gọ̀ǹgọ̀ fà á.


The sugar-cane came with its sweetness from heaven.


Ìrèké ti ládùn látọ̀run.


Evil sights do not make the eyes go blind.


Ìríkúrìí kì í fọ́ ojú.


Four hundred buffaloes with eight hundred horns, twenty Fulbe men and forty shoes; Ògídíolú did not look back until he had chased Adalo into the bush.


Irínwó ẹfọ̀n, ẹgbẹ̀rin ìwo, ogún-un Fúlàní, ójìi bàtà; Ògídíolú ò wẹ̀yìn tó fi lé Adalo lùgbẹ́.


Shirking work “is the” father of laziness.


Ìròjú baba ọ̀lẹ.


An ìrókò stick with sixteen edges is nothing for an elephant to swallow, much less the melon fruit with a smooth body.


Ìrókò o-nígun-mẹ́rìn-dín-lógún ò tó erin-ín gbémì, áḿbọ̀ǹtorí ìtóò a-lara-boro-boro.


Worrying about the wolf is what will kill the dog.


Ìrònú ìkokò ní yó pa ajá.


Perseverance is everything; one gets tired daily.


Ìrọ́jú ni ohun gbogbo; ojoojúmọ́ ní ń rẹni.


The dregs of wealth is filthy.


Ìsàlẹ̀ ọrọ̀ọ́ lẹ́gbin.


Nine days wash the face, thirteen days wash the feet.


Isán ń bọ́jú, ìtàlá ń wẹsẹ̀.


Gainful employment is tough, as tough as a supple pole.


Iṣẹ́ ajé le, ó tó ọpa.


Destitution is not something to treat with levity; misery is nothing to joke about.


Ìṣẹ́ kì í ṣe ohun àmúṣeré; ìyà kì í ṣe ohun àmúṣàwàdà.


Work is the antidote for destitution.


Iṣẹ́ loògùn ìṣẹ́.


Destitution grips you and you sit scowling; who will give you the antidote?


Ìṣẹ́ ń ṣẹ́ ọ ò ń rojú; ta ni yó fùn-ún ọ ni oògùn-un rẹ̀?


Destitution proposes to trade its services for money; suffering proposes to pawn itself for money; wretchedness proposes to stand surety for them; which of them has anything going for it?


Ìṣẹ́ ní òun ó kòówó; ìyàá ní òun ó singbà; réderèdeé ní òun ó ṣe onígbọ̀wọ́; ta ní jẹ́ rere nínúu wọn?


Destitution does not yield to tears; hunger has a claim on the shiftless.


Ìṣẹ́ ò gbẹ́kún, ebí jàre ọ̀lẹ.


The lazy person knows how to do only things that call for little effort; he/she never seeks out work that demands strength.


Iṣẹ́ ọ̀gẹrọ̀ lọ̀lẹ́ mọ̀ọ́ ṣe; kò jẹ́ wá iṣẹ́ agbára.


The poverty that has plagued a child for twenty years, the suffering that has been the fate of a child for thirty months, if it does not kill the child it should leave the child in peace.


Ìṣẹ́ tó ṣẹ́ ọmọ lógún ọdún, ìyà tó jẹ ọmọ lọ́gbọ̀n oṣù, bí kò pa ọmọ, a sì lẹ́yìn ọmọ.


Gainful-work-does-not-keep-to-the-shade; his/her child is named First-up-at-dawn.


Iṣẹ́-ajé-ò-gbé-bòji, ọmọ ẹ̀ Òjíkùtù.


The yam one does not stop speaking about will not get burnt; the corn-meal one speaks constantly about does not become too well-done; a chicken that is the subject of constant caution does not get snatched up by a hawk.


Iṣu àtẹnumọ́ kì í jóná; ọ̀kà àtẹnumọ́ kì í mẹrẹ; àwòdì kì í gbé adìẹ à-tẹnu-kunkun-mọ́.


One's yam will not because one is only a youth refuse to grow to maturity.


Iṣu ẹni kì í fini pe ọmọdé kó má ta.


The yam is in your hand, and the knife is in your hand.


Iṣú wà lọ́wọ́ ẹ; ọ̀bẹ́ wà lọ́wọ́ ẹ.


The lazy person's character fills him/her with fear; the lazy person loses all and complains that the world hates him/her.


Ìwà ọ̀lẹ ń ba ọ̀lẹ lẹ́rù; ọ̀lẹ́ pàdánù, ó ní aráyé ò fẹ́ràn òun.


“By this time last year my father's water-yam had grown huge”; that is nothing good to reminisce about.


Ìwòyí èṣí ewùràa babaà mí ti ta; ìrègún rere ò sí níbẹ̀.


The malaise that afflicts the lazy person is not trifling; one-who-has-arms-that-will-not-work.


Ìyà tó ń jẹ ọ̀lẹ ò kéré; a-lápá-má-ṣiṣẹ́.


One simply makes an effort; if one does not make an effort one seems like a shiftless person; one copes with weariness daily.


Ìyànjú là ń gbà; bí a ò gbìyànjú bí ọ̀lẹ là ń rí; ojoojúmọ́ ní ń rẹni.


Nimble hands and nimble feet make it possible for a dog to kill a rabbit; the leopard attacks its prey with lightning speed.


Ìyáwọ́, ìyásẹ̀ lajá fi ń pa ehoro; wàrà-wàrà lẹkùn ń gùn.


Loading the body down with charms has no effect in a war; war kills even the person carrying fourteen hundred juju gourdlets.


Jagajìgì ò mọ ogun; ogun ń pa elégbèje àdó.


Rather than die, the earth will only become bare.


Kàkà kí ilẹ̀ kú, ṣíṣá ni yó ṣàá.


When a duty comes to one's turn one does not duck it.


Kì í kan ẹni ká yẹrí.


If we go to the river and sleep there, what will the people left at home drink?


Kí a re odò ká sùn; kí ni ará ilé yó mu?


Hiding the hoe in the loft and contriving to shirk work; the shin ate its fill and developed a stomach at its back.


Kí á gbé ọkọ́ so sájà ká pète ìmẹ́lẹ́; ojúgun-ún yó tán ó fikùn sẹ́yìn.


To be sent on an errand is nothing compared to knowing how to carry it out.


Kí á ránni níṣẹ́ ò tó ká mọ̀ ọ́ jẹ́.


Before the child was born, one had someone as a playmate.


Kí á tó bí ọmọdé, ẹnìkan là ń bá ṣeré.


Long before the arrival of masqueraders the Alágbaà had been eating corn-meal with steamed bean loaves.


Kí eégún tó dé lAlágbaàá ti ń fọ̀lẹ̀lẹ̀ jẹ̀kọ.


The porcupine may tire, but never the quills at its rear.


Kì í rẹ òòrẹ̀ kó rẹ sinsin ìdí ẹ̀.


The calabash of camwood is never so empty that one does not find enough in it to rub on a baby.


Kì í tán nígbá osùn ká má rìí fi pa ọmọ lára.


What was the masquerader looking at that he did not take advantage of the morning to dance?


Kí ni eégún ń wò tí kò fi òwúrọ̀ jó?


What is there in the grave to frighten a corpse?


Kí ní ń bẹ nínú isà tí yó ba òkú lẹ́rù?


What will a nestling do for its mother other than becoming mature and flying away?


Kí ni ọmọ ẹyẹ ó ṣe fún ìyá ẹ̀ ju pé kó dàgbà kó fò lọ?


Long before the white man came we were wearing clothes.


Kí òyìnbó tó dé la ti ń wọ aṣọ.


When the dog dies I will not lick the stew made with it; alive I will not send it on an errand.


Kíkú ajá, n kò ní omitooro ẹ̀ẹ́ lá; àìkú ẹ̀ n kò ní pè é rán níṣẹ́.


A lion does not face peril from a leopard.


Kìnnìún ò níí ṣàgbákò ẹkùn.


It fears not death: the pigeon that forages among hawks.


Kò ka ikú: àdàbà sùú-sùú tí ń jẹ̀ láàrin àṣá.


There is no butcher who slaughters the vulture for sale.


Kò sí alápatà tí ń pa igún.


No matter how knotty the bush might be, the elephant will find a way through it.


Kò sí bí igbó ṣe lè ta kókó tó, erin óò kọjá.


There is no profit in “Take this money and count it “for me”.”


Kò sí èrè nínúu “Gba owó kà.”


There is no danger on the farm except for the sudden noise of partridges taking to the air.


Kò sí ewu lóko, àfi gìrì àparò.


There is no one to whom God has not been generous, only those who will say he has not been generous enough.


Kò sí ẹni tí Ọlọ́run ò ṣe fún, àfi ẹni tó bá ní tòun ò tó.


There is no place where a fool is not welcome; the world rejects only shiftless people.


Kò sí ibi tí kò gba ọ̀gọ̀; ọ̀lẹ layé ò gbà.


There is no place an elephant's trunk cannot reach.


Kò sí ibi tí ọwọ́-ọ̀jà erin ò tó.


There is no manner of death that is inconvenient for the chicken.


Kò sí ikú tí kò rọ adìẹ lọ́rùn.


There is nothing dropping from above that the earth cannot withstand.


Kò sí ohun tí ń ti òkè bọ̀ tí ilẹ̀ ò gbà.


There is no food that nourishes one's body like that one puts in one's own mouth.


Kò sí oúnjẹ tí ń mú ara lókun bí èyí tí a jẹ sẹ́nu ẹni lọ.


“May it crash! May it crash!” The silk-cotton tree does not crash; the ìrókò tree is shamed.


Kó wó, kó wó, àràbà ò wó; ojú tìrókò.


The sieve says despite all that has been done to it it still manages to sift yam-flour.


Kọ̀ǹkọ̀ṣọ̀ọ́ ní bí a ti ṣe òun tó yìí, òún ṣì ń ku èlùbọ́.


Early dawn does not wake one twice; early dawn is the morning; deep darkness is night.


Kùtù-kùtù kì í jíni lẹ́ẹ̀mejì; kùtù-kùtù ní ń jẹ́ òwúrọ̀; biri ní ń jẹ́ alẹ́.


The labẹ́labẹ́  plant did not come to the river looking for a fight; the crow did not come to the farm in search of corn gruel.


Labẹ́-labẹ́ ò bá tìjà wá odò; kanna-kánná ò bá ti ẹ̀kọ wá oko.


The labẹ́labẹ́ plant is not afraid of a fight.


Labẹ́-labẹ́ ò bẹ̀rù ìjà.


The cattle egret borrows wonders to perform, and performs enough for itself and others.


Lékèélékèé gbàràdá, ó gba tẹlòmíràn mọ.


It is directly in the eyes that one looks at the subject of the praise poem one is performing.


Lójú-lójú là ń wo ẹni tí a óò kéwì fún.


Place not your hopes in inheritance; the product of one's hand labor is what sustains one.


Máà gbíyè lógún; ti ọwọ́ ẹni ní ń tóni.


“Pass me not by, dear Redeemer” is not a song one sings on one's knees.


“Má kọjá mi Olùgbàlà” kì í ṣe orin à-kúnlẹ̀-kọ.


Palm fronds do not consult with one another before they sprout.


Màrìwò ò wí fúnra wọn tẹ́lẹ̀ tí wọ́n fi ń yọ.


Palm fronds look up to no one except God.


Màrìwò ò wojú ẹnìkan, àfi Ọlọ́run.


I have become an aged hunter reduced to gathering mushrooms; I have become an old hunter good only for digging palm-weevils; I have become an aged monkey that snatches the gun from the hunter's grip.


Mo di arúgbó ọdẹ tí ńtu olú, mo di àgbàlagbà ọdẹ tí ń wa ògòǹgò láàtàn; mo di ògbólógbòó akítì tí ń gba ìbọn lọ́wọ́ ọdẹ.


“I have perished!” is the cry of the hare in the bush; “I have destroyed things worth a lot of money!” is the cry of the partridge in the guinea-corn field.


“Mo kúgbé” lehoro ń dún lóko; “Mo mówó rá” làparò ń dún lábà-a bàbà.


“I have completed the job” is what deserves praise; one does not thank people who leave a job only half done.


“Mo ṣe é tán” ló níyì; a kì í dúpẹ́ aláṣekù.


High potency upon high potency: the okro that lacks high potency cannot fruit; the bitter tomato that lacks high potency cannot achieve the blood-red complexion.


Múlele múlèle: ilá tí ò mú lele ò léè so; ikàn tí ò mú lele ò léè wẹ̀wù ẹ̀jẹ̀.


“I will leave you, I will leave you!” is the threat a woman flings at a man; “If you have a mind to leave, go ahead and leave!” is the retort a man throws at a woman.


“N ó lọ, ng ó lọ!” lobìnrín fi ń dẹ́rù ba ọkùnriń “Bóo lè lọ o lọ” lọkùnrín fi ń dẹ́rù ba obìnrin.


In the midst of thorns, in the midst of crooked twigs, the ayò seeds remain smooth.


Ní inú ẹ̀gún, ní inúu gọ̀gọ̀, ọmọ ayò a ṣara bòró.


Despite being blown hither and tither in the gale, the fruits of the sausage tree survive to maturity.


Ní inú òfíì àti ọ̀láà, ọmọ páńdọ̀rọ̀ ń gbó.


It is out of one's stock of cotton that one takes some for makeweight.


Ní inú òwú la ti ń bù ṣènì òwú.


It is on the day of festivities that the lazy person is miserable; instead of going inside his room and emerging again “in other words, fetching gifts for the revelers” he leans his arms against a tree and hisses incessantly.


Ní ọjọ́ eré nìyà ń dun ọ̀lẹ; kàkà kó wọlé kó jáde a fọwọ́ rọ igi, a pòṣé ṣàrà.


Erratically, with almost imperceptible forward movement, just so Ṣàngó danced until he was at the market.


Ní teere, ní tèèrè, Ṣàngó ṣe bẹ́ẹ̀ ó jó wọjà.


One may be diminutive, and one may be bald, but without debt one has not earned ridicule; only one's creditor has grounds to make fun of one.


Ò báà kúrú, ò báà párí, gbèsè ò sí, ẹ̀sín ò sí; onígbèsè ló lè fini ṣẹ̀sín.


It is only on the day when the mother's bean fritters do not sell that one knows which child can consume large quantities of corn-meal.


Ó di ọjọ́ tí àkàrà ìyá kùtà ká tó mọ ọmọ tó lè jẹ̀kọ.


On hearing about pounded yam he girded himself with cooked melon seeds for stew seasoning; on hearing about farm work he threw his cutlass away.


Ó gbọ́ tiyán sògìrì mọ́dìí; o gbọ́ toko sọ àdá nù.


You do not ride a horse by day, you do not ride people by night, and you do not make great exertions to achieve any goal; how could you have a say in saving the world from disaster?


O kò gun ẹṣin lọ́sàn-án, o ò gun èèyàn lóru, o ò du nǹkan kàrà-kàrà; báwo lo ṣe lè ní káyé má fọ̀ọ́?


You did not slash the trunk with a cutlass, you did not shoot an arrow at the top of the palm-wine producing palm-tree, you come to the foot of the palm-tree and you raise your open mouth; does it drip all by itself?


O kò ṣá igi lọ́gbẹ́, o ò sọ ògùrọ̀ lọ́fà, o dédìí ọ̀pẹ o gbẹ́nu sókè ò ń retí; ọ̀fẹ́ ní ńro?


“I was just on the verge of speaking my mind”: it only makes one into a coward.


“Ó kù díẹ̀ kí n wí”: ojo ní ń ssọni da.


It goes some way “in assuaging hunger”, saliva swallowing during a fast.


Ó ní ibi tí ó ń dé, itọ́-dídámì nínú ààwẹ̀.


You pray to live as long as Olúàṣo, but can you endure the trials of Olúàṣo?


O ní kí o gbó ogbó Olúàṣo; o lè jìyà bí Olúàṣo?


He split the kolanut pod open and also removed the bad among the seeds.


Ó pa obì, ó yọ abidún-un rẹ̀.


A woman who would marry a formidable man must have an unwavering mind.


Obìnrin tí yó fẹ̀ẹ́ alágbára, ọkàn kan ní ń mú.


A slender woman is the joy of her husband on a day of dancing, but a hefty woman is her husband's joy on the day of yams quartered for planting; after she has totted a hundred yam pieces, she walks smartly “towards the farm” ahead of her husband.


Obìnrin tẹ́ẹ́rẹ́ yẹ ọkọ ẹ̀ níjọ́ ijó, obìnrin gìdìgbà-á yẹ ọkọ ẹ̀ níjọ́ èbù; bó bá ru ọgọ́rùnún èbù tán a kó kébé-kébé níwájú ọkọ.


A person's ugliness is the god's doing; the person's lack of clothing is his/her own fault.


Òbúrẹ́wà ẹni, tòrìṣà ni; àìraṣọlò, tolúwarẹ̀ ni.


The parrot never dies in the grazing field.


Odídẹrẹ́ kì í kú sóko ìwájẹ.


A river does not so swell as to be over the head of the fish.


Odò kì í kún bo ẹja lójú.


A river whose source one knows does not carry one away.


Odò tí a bá mọ orísun ẹ̀ kì í gbéni lọ.


A river that swells in one's presence does not carry one away.


Odó tó bá tojú ẹni kún kì í gbéni lọ.


A magical charm does not work from within its gourdlet.


Oògùn kì í gbé inú àdó jẹ́.


War does not rage and destroy the home of the Asẹ́yìn.


Ogun kì í jà kó wọlé Asẹ́yín.


An army does not see the rear of an(other) army.


Ogun kì í rí ẹ̀yìn ogun.


In all the twenty years that the cameleon has been in the throes of hunger, its dignified gait has not deserted it.


Ogún ọdún tí ebí ti ń pa ọ̀gà, ìrìn-in fàájì ò padà lẹ́sẹ̀ẹ rẹ̀.


It is a mighty net that can trip the civet-cat.


Ògbógbó àwọ̀n ní ń bi ajáko.


The chicken had something to eat before there was corn.


Ohun kan ladìẹ ń jẹ kágbàdo tó dé.


What one plants is what one reaps.


Ohun tí a bá gbìn la ó kàá.


Whatever one sows behind one is what one will return to find.


Ohun tí a bá gbìn sẹ́yìn la ó padà bá.


Whatever one hands to a warrior to look after is what he looks after.


Ohun tí a fún ẹ̀ṣọ́ ṣọ́ ni ẹ̀ṣọ́ ń ṣọ́.


Whatever sent the brown monkey climbing to the top of the thorny acacia tree: unless it sees something even more terrifying it will not climb down.


Ohun tó ṣe ìjímèrè tó fi gungi ẹ̀gẹ̀: bí kò bá rí ohun tó jù bẹ́ẹ̀ lọ kò ní sọ̀kalẹ̀.


Whatever caused the pawned worker to stay away from the creditor's farm, when the two come face to face he will have some explaining to do.


Ohun tó ṣe ìwọ̀fà tí kò fi wá sóko olówó, bójú bá kan ojú yó sọ fún olówóo rẹ̀.


The annual egúngún festival is not endless.


Ohun títán lọdún eégún.


The shadow has no fear of the gully.


Òjìji ò bẹ̀rù ọ̀fìn.


The shadow lacks substance but it never crashes.


Òjìji; ṣe lẹ́gẹ́-lẹ́gẹ́ má wòó.


Were it to rain, what would the leper have planted? A leper's palm cannot scoop ten grains of corn.


Òjò ìbá rọ̀, kí ladẹ́tẹ̀ ìbá gbìn? Ọwọ́ adẹ́tẹ̀ ò ká ẹyọ àgbàdo mẹ́wàá.


The rain may beat me, and the rain may beat my statue; the rain cannot wash away my good looks.


Òjò pamí, òjò pa èreè mi; òjò ò pa ẹwà araà mi dànù.


The rain provides water for the lazy person; but it does not fetch firewood for the lazy person.


Òjò-ó pọnmi fún ọ̀lẹ, kò ṣẹ́gi fún ọ̀lẹ.


Rain beats the man carrying pounded yams wrapped in leaves, the pounded yams become water-logged; the wife awaits the pounded yams, the husband sleeps on the farm.


Òjòó pa alágùnúndì, àgúndìí domi; ìyàwó ń retí àgúndì, ọkọ́ sùn sóko.


Òjó is victimized without recourse; a bully insults him, he goes to hide in the rafters, and his nemesis follows him there.


Òjó jìyà gbé; alágbáraá bú u, ó gun àjà; a tọ̀ ọ́.


Rain beats the parrot and the touraco rejoices, thinking that the parrot's tail feather is ruined; the rain only makes the tail feather brighter.


Òjòó pa odídẹ àlùkò ń yọ̀, àlùkòó rò pé ìkó bàjẹ́; òjó mú ìkó wọṣọ.


A lazy person's illness is not soon over; the lazy person finds no way out and prepares a fire to warm his head.


Òjòjò ọ̀lẹ ò tán bọ̀rọ̀; ọ̀lẹ́ bà á tì ó dáná orí.


The detractor's eyes glow red, but they cannot light a lamp.


Ojú abanijẹ́ pọ́n, kò lè tan fìtílà.


“The look on my parent-in-law's face is baleful”; the worst he/she can do is take his/her daughter back.


“Ojú ànaà mi ò sunwọ̀n”; kò ju kó gba ọmọ ẹ̀ lọ.


The Akee apple is never so blighted that one does not find a seed in it.


Ojú kì í pọ́n iṣin ká má bàá wóró nínú ẹ̀.


The Akee apple is never so blighted that it does not eventually split open.


Ojú kì í pọ́n iṣin kó má là.


One only tries one's best; heroic deeds do not come easy.


Ojú là ń rọ́; ògó ṣòroó ṣe.


The crab watches after its head with its eyes.


Ojú lakàn-án fi ń ṣọ́ orí.


Ten eyes are not like one's own.


Ojú mẹ́wàá kò jọ ojú ẹni.


“We might see each other again” who sells his dog for twenty cowries and spent the money on pounded yams to eat.


“Ojú ò fẹ́rakù” tí ń ta ajá ẹ lókòó; ó fowó ṣíyán jẹ.


Other people's eyes will not look after matters for one.


Ojú olójú kì í gba ọ̀ràn fúnni wò.


Other people's eyes are nothing like one's owń minders of other people's business are few.


Ojú olójú ò jọ ojú ẹni; a-ṣọ́ràn-deni ò wọ́pọ̀.


The eyes go red but do not go blind; the banana goes brilliant yellow but does not rot; a problem rattles one to one's foundations and lets one go; a problem that rattles one will not kill one.


Ojú pọ́n koko má fọ̀ọ́; ọ̀gẹ̀dẹ̀ pọ́n koko má rọ̀; ọ̀rán fini dùgbẹ̀-dùgbẹ̀ yunni nù; ọ̀ràn tí ń finni ò leè pani.


The eye looks on a filthy sight and does not go blind: “like” one who sustains a succession of sufferings without wasting away.


Ojú rẹ́gbin kò fọ́: a-jọ̀pọ̀-ìyà-má-rù.


The lump that attacks the head is shamed, the boil is shamed, and the hardened tissue on the buttocks is shames also.


Ojú ti kókó, ojú ti eéwo; ojú ti aáràgbá ìdí pẹ̀lú.


The suffering that the babaláwo is experiencing is not something that leads to death; the hard times that the babaláwo is going through is one that leads to riches; the vicissitudes that now befall the babaláwo are ones that leave room for taking a bite of kola-nut.


Ojú tí ń pọ́n awo àpọ́nkú kọ́; ìyà tí ń jẹ awo àjẹlà; ìṣẹ́ tí ń ṣẹ́ awo à-ṣẹ́-ṣẹ́-obì-jẹ ni.


The eyes that have seen gbẹ̀lẹ̀dẹ́ have seen the ultimate in sights.


Ojú tó ti rí gbẹ̀lẹ̀dẹ́ ti rópin ìran.


The eyes that have seen the ocean will not tremble at the sight of the lagoon.


Ojú tó ti rókun ò ní rọ́sà kó bẹ̀rù.


Never a day dawns that the hand does not make a trip to the mouth.


Ojúmọ́ kì í mọ́ kí ọwọ́ má yùn-ún ẹnu.


The water lettuce always winds up on the surface of the water; the water-lily always wings up on the surface of the stream.


Ojúoró ní ń lékè omi; òṣíbàtà ní ń lékè odò.


It is from aloft that the bird sounds off.


Òkè lẹyẹ ń fọhùn.


One cannot be bedeviled by two hills; if one ascends a hill, one descends a hill.


Òkè méjì kì í bínú ẹni; bí a bá gun ọ̀kan, à sì máa rọ ọ̀kan.


The giant bush rat turns its back at the place where he has a quarrel; after getting to the market it clamps its hands on its head.


Òkété fìjà sẹ́yìn; ó dọ́jà tán ó káwọ́ lérí.


A dog's howling will not kill the moon.


Òkìkí ajá kì í pa oṣù.


Being widely reputed does not kill the moon; being noised about does not kill the vulture; wherever you please, make a noise about me.


Òkìkí ò poṣù; ariwo ò pagún; ibi ẹ rí ẹ kíbòsíì mi lọ.


The chicken is good at cultivating only the soil close by the home.


Oko etílé ladìẹ́ lè ro.


Stone, hit a tree, stone retrace your steps and return to whence you came.


Òkò kan igi; òkò padà sẹ́yìn kí o rebi o ti wá.


The corpse does not know the cost of the shroud.


Òkú ò moye à ń ràgọ̀.


A three-year-old corpse of is no longer a newcomer to the grave.


Òkú ọdún mẹ́ta kúrò ní àlejò sàréè.


A lazy person's corpse does not merit a coffin.


Òkú ọ̀lẹ ò ní pósí.


The owner of the eyes will not neglect them and watch foreign matter lodge in them.


Olójú kì í fojú ẹ̀ sílẹ̀ kí tàlùbọ́ kó wọ̀ ọ́.


The rich person will not give his/her money to a poor person to spend.


Olówó kì í fi owó ẹ̀ fún abòṣì ná.


The rich person is an expert at trading.


Olówó mọ òwò.


The Olúmọ of the Ègbá territory is impossible to carry.


Olúmọ Ẹ̀gbá ò ṣéé gbé.


A stagnant pool cannot carry off a cow.


Omi adágún ò lè gbé màlúù lọ.


It is the water that is spilled; the water gourd is not broken.


Omi ló dànù, agbè ò fọ́.


There is water in the long-necked calabash.


Omi ń bẹ látọ́.


The water from a new spring will not cover a gourd to the top.


Omi ṣẹ́lẹ̀rú ò mu akèrègbè.


Water drags the sand about, and yet water lacks hands and lacks legs.


Omí wọ́ yanrìn gbẹrẹrẹ, bẹ́ẹ̀ni omi ò lọ́wọ́, omi ò lẹ́sẹ̀.


“It will all end some time today”: a lazy person's motto in a fight.


“Oní ló ń mọ,” ìjà ọ̀lẹ.


Today, “I am leaving”; tomorrow, “I am leaving,” prevents the sorjourner from planting awùsá.


Òní, “Mò ń lọ”; ọ̀la, “Mò ń lọ,” kò jẹ́ kí àlejò gbin awùsá.


Today, a communal project; tomorrow group work on a somebody's farm; other people's work prevents one from doing one's own.


Òní ọ̀wẹ̀, ọ̀la àáró; iṣẹ́ oníṣẹ́ ò jẹ́ ká ráàyè ṣe tẹni.


Detractors of others have no pestles; their mouths are their pestles.


Oníbàjẹ́ ò lódó; ẹnu gbogbo lodóo wọn.


It is he who has copper ornaments who must procure oranges; whoever has brass ornaments must procure the herb awẹdẹ.


Oníbànà ní ń tọ́jú òroǹbó; onídẹ ní ń tọ́jú awẹdẹ.


The habitual debtor is already dead; except that he ha not yet been buried.


Onígbèsè èèyàn-án ti kú; a ò tíì sìnkú ẹ̀ ni.


The Ṣàngó worshipper knows not whose ground corn he is spilling.


OníṢàngó ò mẹni tí òún ń wà lóògì dànù.


The owner of a habit will not go on a journey and leave his habit at home; when he goes he takes his habit along with him.


Oníṣe kì í fiṣe ẹ̀ sílẹ̀ re ibi; ó ń re àjò ó mú iṣe ẹ̀ lọ́wọ́ gírígírí.


The person who does the trading is in the sun; the person who spends the money is in the shade.


Oníṣòwó wà lóòrùn; náwónáwó wà níbòji.


The owner of the yams makes yam pottage out of the yams; the person who eats the yam scrapings off the peels is shamed.


Oníṣú fiṣu ẹ se ẹ̀bẹ; ojú ti atèèpojẹ.


The head that wears a cloth cap strives to wear a velvet cap; the one that wears a velvet cap strives to become a king.


Orí adẹ́tù ń pète àrán; orí adáràn-án ń pète àtijọba.


It is while at work that a clock dies.


Orí iṣẹ́ laago ń kú lé.


A head is never so heavy that the owner cannot carry it.


Orí kì í tóbi kólórí má lè gbé e.


A huge head does not go completely bald.


Orí ń lá kì í pá tán.


Other people's heads will not carry one's load for one.


Orí olórí kì í báni gbẹ́rù.


There is no god that comes to the aid of shiftless people; only one's arms aid one.


Òrìṣà tí ń gbọ̀lẹ ò sí; apá ẹni ní ń gbeni.


A crossroads where three roads meet is not afraid of sacrificial offerings.


Oríta mẹ́ta ò kọnnú ẹbọ.


Night time is a farmer's time to stretch the back.


Òru ni ìnàyìn àgbẹ̀.


The sun has not risen directly above the head; working hands cannot cease their toil.


Oòrùn ò kan àtàrí, ọwọ́ ò dá.


The sun does not beat you, the rain does not beat you, and yet you say you are engaged in a gainful pursuit.


Oòrùn ò pa ọ́, òjò ò pa ọ́, o ní ò ń ṣiṣẹ́ ajé.


The industrious person is the enemy of the shiftless person.


Òṣìṣẹ́ lọ̀tá ọ̀lẹ.


The laborer is in the sun; the person who will reap the fruit is in the shade.


Òṣìṣẹ́ wà lóòrùn; ẹní máa jẹ́ wà níbòji.


The farmer's hunger lasts only three months.


Oṣù mẹ́ta lebi ń pàgbẹ̀.


A machete's trade does not kill the machet; a hoe's trade does not cause problems for the hoe.


Òwò àdà kì í pa àdá; òwò ọkọ́ kì í yọ ọkọ́ lẹ́nu.


Wealth does not know who is the elder; it makes a senior of the younger person.


Owó ò mọ ẹ̀gbọ́n, ó sọ àbúrò dàgbà.


Money has no lineage; except for the person who will not work.


Owó ò níran; àfi ẹni tí kò bá ṣiṣẹ́.


The trade that one will pursue and that will make one prosper does not leave scars on one.


Òwò tí a bá máa ṣe àṣelà, a kì í rí àpá ẹ̀ lára ẹni.


Merchandise that one buys with money, one earns money for.


Òwò tí a fowó rà, owó la fi ń pa.


The trade one will pursue is the one one protects; Òjí scratches his body with a razor.


Òwò tí a ó ṣe là ń tọ́jú; Òjí fabẹ họra.


Other people's money is what the masquerader spends.


Owó olówó leégún ń ná.


The white man is the past master of trading; money is the guarantee of fashionableness.


Òyìnbó baba ọ̀nájà; ajé baba téní-téní.


The white man sells merchandise with the name brand still attached; the Ègùn person sells cloth still in its bundle.


Òyìnbó ta ọjà ta orúkẹ; Ègún tajà ta èdìdì.


The king who buries coral beads, the king who digs them up, both of then will have their names remembered by posterity.


Ọba tó fi iyùn bọlẹ̀, ọba tó wú u, àwọn méjèèjì la ó máa sọ orúkọọ wọn.


The king who turned a forest into a sandy plain, the king who turned a sandy plain into a forest, both of their names will be remembered by posterity.


Ọba tó sọ ẹgàn di erùfù; ọba tó sọ erùfù dẹgàn, àwọn méjèèjì la ó máa sọ orúkọọ wọn.


A delicious stew was procured with money.


Ọbẹ̀ tó dùn, owó ló pa á.


The stew having cooled, one hollows one's palm to eat it.


Ọbẹ̀ẹ́ tutù tán, a dawọ́ bù ú lá.


It is brazenness that gives birth to wealth; it is excessive reticence that gives birth to poverty.


Ọ̀dájú ló bí owó; ìtìjú ló bí gbèsè.


It is every year that the farmer receives praise.


Ọdọọdún làgbẹ̀ ń níyì.


This year the hunter kills an elephant; the next year the hunter kills a buffalo; two years hence the hunter kills a grass mouse; is his glory increasing or decreasing?


Ọdún yìí ọdẹ́ pa erin; ẹ̀ẹ̀míràn ọdẹ́ pa ẹfọ̀n; ọdún mẹ́fà ọdẹ́ pa òló; ọlá ń rewájú, tàbí ọlá ńrẹ̀yìn?


An unripe plantain is not something to eat; a useless child is not something to beat to death.


Ọ̀gẹ̀dẹ̀ dúdú ò ṣéé bùṣán; ọmọ burúkú ò ṣéé lù pa.


The white man's wisdom shines even across the seas; what cloth, though, is better than akẹsẹ cloth?


Ọgbọ́n òyìnbó ti ojú òkun là wá; aṣọ kí ni o borí akẹsẹ?


One makes money from goods one purchased with money.


Ọjà tí a fowó rà, owó la fi ń pa.


One-who-eats-recklessly-and-dies-recklessly is the name one calls a wasteful person.


Ọ̀-jẹ-wọ̀mù-wọ̀mù-kú-wọ̀mù-wọ̀mù lorúkọ tí àpà ń jẹ́.


The day one learns laziness is the day one should learn how to endure a painfully empty stomach.


Ọjọ́ a bá kọ́ ọ̀lẹ là ń kọ́ inú rírọ́.


The day one sees the after-birth is the day it enters the earth.


Ọjọ́ a bá rí ìbí nìbí ń wọlẹ̀.


It is on the day of relaxation that the lazy person experiences regret.


Ọjọ́ eré lọ̀ràn ń dun ọ̀lẹ.


The day one gets to the farm is the day one fights over boundaries.


Ọjọ́ tí a dóko là ń jìjà ilẹ̀.


The day one learns a trade is the day one learns to be quick at it.


Ọjọ́ tí a ń kọ́ṣẹ́ là ń kọ́ ìyára.


Ọ̀kàràkàrà is calling and blood drips from its beaks; it says even if its mouth tears to the occiput it will continue its calling.


Ọ̀kàràkàrà ń ké, ẹnu ẹ̀ ń bẹ́jẹ̀; ó ní bí ẹnu òún ya dé ìpàkọ́, òun ó sàáà máa wí tòun.


The lazy person fails at everything, whereupon he becomes an Ifá acolyte.


Ọ̀lẹ́ bà á tì, ó kó sílé Ifá.


The lazy person fails at everything, whereupon he goes to a Quaranic school.


Ọ̀lẹ́ bà á tì, ó kó sílée kéú.


Laziness, father of all diseases.


Ọ̀lẹ, baba àrùn.


A lazy person has found no world to come to.


Ọ̀lẹ èèyàn ò rí ayé wá.


The lazy person cannot find a disease to contract, he bursts into tears.


Ọ̀lẹ́ fẹ́ àrùn kù, ó bú pùrù sẹ́kún.


The lazy person replies “yes” to all propositions.


Ọ̀lẹ́ fi ọ̀ràn gbogbo ṣe “hòo.”


The lazy person inherits unhappiness, he says he has inherited the fate of his lineage.


Ọ̀lẹ́ jogún ìbànújẹ́, ó ní òún jogún ìran òun.


The lazy person inherits recriminations.


Ọ̀lẹ́ jogún ìbáwí.


The lazy person curls up, and his condition becomes a serious ailment.


Ọ̀lẹ́ kákò, ó di òjòjò.


Laziness lends weariness a hand.


Ọ̀lẹ́ kún àárẹ̀ lọ́wọ́.


The coward knows the preventive for fighting: he says his father has ordered him not to fight on the way to the farm.


Ọ̀lẹ́ mọ èèwọ̀ ìjà: ó ní bàbá òún ní kóun má jà lọ́nà oko.


The lazy person says on the day he dies, he will be happy. Death says he will visit him (the lazy person) with suffering that is out of this world.


Ọ̀lẹ́ ní ọjọ́ tí ikú bá pa òun, inú òhun á dùn. Ikú ní òun ó jẹ̀ẹ́ kí ojú ẹ̀ rí màbo.


The coward says he will rejoice on the day he dies; but what about the woes he will experience before he dies?


Ọ̀lẹ́ ní ọjọ́ tí òún bá kú òun ó yọ̀; ohun tí ojú ọ̀lẹ́ máa rí kó tó kú ń kọ́?


A lazy person is not something one wants as a child.


Ọ̀lẹ ò yẹẹ́ ní lọ́mọ.


The lazy person seeks out an easy task to do.


Ọ̀lẹ́ wáṣẹ́ rírọ̀ ṣe.


The wise will not die on a farm for the lazy; if a wise person dies on a farm for the lazy, there must be some explanation.


Ọlọgbọ́n kì í kú sóko ọ̀lẹ; bí ọlọgbọ́n bá kú sóko ọ̀lẹ, ọ̀ràn náà nídìí.


Each child must lift its mother's breast by itself.


Ọlọ́mú dá ọmú ìyá ẹ̀ gbé.


The Lord will give alms, but not the type one comes upon at crossroads.


Ọlọ́run yó pèsè; kì í ṣe bí èsè oríta.


A person that will become exemplary will begin showing precociousness from childhood.


Ọmọ tí yó jẹ̀ẹ́ àṣàmú, kékeré ní ń tií n ṣẹnu ṣámú-ṣámú.


It is the child that lifts up its arms that induces people to lift it.


Ọmọ tó káwọ́ sókè ló fẹ́ ká gbé òun.


It is the child that lifts its arms to one that one picks up to dance with.


Ọmọ tó ṣípá fúnni là ń gbé jó.


A child does not know where the person who carries it on her back is headed with it.


Ọmọdé ò mọ ibi tí à ń pọn òun rè.


It is drunkenness that swallows (or drowns) a champion drinker.


Ọ̀mu ní ń gbe ọ̀mu mì.


The path does not close on a man carrying a machete.


Ọ̀nà kì í dí mọ́ aládàá.


An evil event never finds the squirrel at home.


Ọ̀ràn búburú kì í bá ikún nílé.


A problem shakes one up vigorously and lets one go; a problem shakes one up vigorously as though it would never end; the trouble will end, deflating the ill-wishers and also those who will not mind their own business.


Ọ̀ràn fini dùgbẹ̀-dùgbẹ̀ yinni nù; ọ̀ràn fini dùgbẹ̀-dùgbẹ̀ bí ẹnipé kò ní í tán; ọ̀ràn ń bọ̀ wá tán; ojú á tẹlẹ́gàn, a sì ti ẹni tí ń yọnusọ.


The pad placed on the head to soften the friction of the load on the head does not suffer from the weight; the person carrying the load is the one whose neck suffers under the weight.


Ọrùn kì í wọ òṣùká; ẹlẹ́rù lọrùn ń wọ̀.


The wind is no match for timber.


Ọwọ́ atẹ́gùn ò ká gẹdú.


One's own hands are what one uses to mend one's fortune.


Ọwọ́ ẹni la fi ńtú ìwà ara ẹni ṣe.


One hands are what feed one to satiation.


Ọwọ́ ẹni ni yó yòóni.


The hands are the agents for grooming the body.


Ọwọ́ ní ń tún ara ṣe.


It is on an idle hand that one rests one's chin.


Ọwọ́ tó dilẹ̀ là ń fi lérán.


It is the harmattan that will teach the person who has only a loin cloth a lesson.


Ọyẹ́ ni yó kìlọ̀ fún onítòbí.


A sharp report is what accompanies a machete wound; a flying motion is the characteristic of an arrow; if one hits a prey one should go in search of it; if not it becomes meat for maggots.


Pa á ní ń jẹ́ ọgbẹ́, tiiri ní ń jẹ ọfà; bí a bá ta á ṣe là ń wá a; bí a ò bá wá a a dẹran ìdin.


A blow to the eye the first time, and a blow to the eye a second time; if the eye does not go blind it will only see dimly.


Pà-pà lójú lẹ́ẹ̀kínní, pà-pà lójú lẹ́ẹ̀kejì; bójú náà ò bá fọ́, bàì-bàì ní ń dà.


The fruit of the sausage tree drops, “and” its mother knows relief.


Páńdọ̀rọ̀ọ́ já, ará rọ ìyá ẹ̀.


Ṣàngó cannot destroy a huge tree.


Ṣàngó ò lè pa igi ńlá.


Work in order that you might have; intentions do not become possessions; no one makes money by magic.


Ṣe kóo ní; àbá ò di tẹni; èèyàn ò ṣoògùn ọrọ̀.


Working is difficult; one would rather freeload.


Ṣiṣeé rorò, jíjẹ ọ̀fẹ́.


Long trousers do not amount to wealth; being born in Lagos does not ensure riches.


Ṣòkòtò gbọọrọ ò dọlà; abíni lÉkòó ò dowó.


The pants that do the work that purchases the velvet fabric stays on the farm.


Ṣòkòtò tí ń ṣiṣẹ́ àrán, oko ní ń gbé.


The snare that will capture the lord of the wilderness will stay long in the bush before returning home.


Tàkúté tí yó pa Aláginjù á pẹ́ lóko kí wọ́n tó gbé e wálé.


With sac and all is how to remove jiggers; with its wrapping leaves is the way to buy corn meal.


Tàpò-tàpò là ń yọ jìgá; tewé-tewé là ń yán ẹ̀kọ.


The prickly spinach was succulent before the rain fell on it.


Tẹ̀tẹ̀ ẹ̀gún ti lómi tẹ́lẹ̀ kójò tó rọ̀ sí i.


Facial scarification comes with a great deal of pain; when it heals its beauty becomes one's pride.


Títa ríro là ń kọlà, bó bá jinná a di tẹni.


It is with both its eyes and its feathers that the partridge sees.


Tojú tìyẹ́ làparòó fi ń ríran.


Day or night, the nose does not rest; if it stops, that means the end.


Tọ̀sán tòru, imú ò gbélẹ̀; bó ba dákẹ́, a jẹ́ pé ó pin.


Struggle gives birth to ease; destitution gives birth to struggle.


Wàhálà ló bí ìrọra; òṣì ló bí wàhálà.


Only an imbecile carries a heavy load and stops to watch a spectacle; such a heavily-laden spectacle watcher is the sort of spectacle that attracts the attention of imbeciles.


Wèrè èèyàn ní ń ru ẹrù wòran; ẹní ru ẹrù wòran ni wèrè èèyàn ń wò.


The cow-itch offers no place to be handled; it stings with its whole body.


Wèrèpè ò níbìkan àgbámú; gbogbo ara ní ń fií jóni.


Only by taking a cold shower can one shake off the chill of the harmattan.


Wíwẹ̀ là ń wẹ̀ ká tó jàre ọyẹ́.


People asked the partridge, “Why is your clothing so dirty?” He responded, “Why would my clothing not be dirty? Given the time it takes me to make a hundred heaps in the morning, and the time I need to scratch the ground at dawn, what time is left for me to wash my clothes?”


Wọ́n ní, “Àparò aṣọ ẹẹ́ ṣe pọ́n báyìí?” Ó ní ìgbà wo laṣọ òun ò níí pọ́n? Kóun tó kọ igba láàárọ̀, kóun tó họ ilẹ̀ kùrẹ̀-kùrẹ̀ lábùsùndájí. Ìgbà wo lòun ó ràáàyè fọṣọ?


Previous Contents


Compare Wọ́n ní “Àwòko, o bú ọba.”


One does not call it a burden and also call it an adornment.


A kì í pè é lẹ́rù ká pè é lọ́ṣọ̀ọ́.


One does not find a horse on tether.


A kì í rí ẹṣin ní ìso.


One does not see a thing and then say one does not see it.


A kì í rí i ká tún sọ pé a ò ri mọ́.


One does not wear the ritual loincloth for presiding over a trial-by-ordeal and judge the righteous guilty.


A kì í ró aṣọ ajé sídìí ká dájọ́ òdodo lẹ́bi.


One does not tie a goat with another goat and keep one from butting the other to death.


A kì í so ẹran mẹ́ran kó kàn án pa.


One does not conspire in secret without the matter eventually causing a public argument.


A kì í sọ̀rọ̀ ìkọ̀kọ̀ kó má diyàn ní gbangba.


One does not ask the main litigant, “How about it?”


A kì í ṣe ẹlẹ́jọ́ ní “N gbọ́?”


He died in the mire; he died in the mire; let us simply say that the person drowned.


Àbàtá pani; àbàtá pani; ká ṣá sọ pé odòó gbéni lọ.


It is bribery that blinds a judge.


Àbẹ̀tẹ́lẹ̀ ní ń fọ́jú onídàájọ́.


Cleft-lipped person eating okro; he complains, “Can you believe what a mess the floor is?”


Adánu tí ń jẹ ilá: ó ní “Ẹ ò rí ilẹ̀ báyìí?”


It is simply a euphemism for theft to say àfọwọ́rá (literally, causing to disappear through the operations of the hand).


Àdàpè olè ní ń jẹ́ àfọwọ́rá.


It is a euphemistic description of stealing to say, “My child's hands are uncontrollably nimble.”


Àdàpè olè ní ń jẹ́ “ọmọọ̀ mi ń fẹ́wọ́.”


Riddling makes it impossible for one to know the meanings of names.


Àdàpè ọ̀rọ̀ ò jẹ́ ká mọ ìtumọ̀ orúkọ.


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 fingernails.


Adẹ́tẹ̀ẹ́ sọ̀rọ̀ méjì, o fìkan purọ́; ó ní nígbà tí òún lu ọmọ òun lábàrá, òún ja léèékánná pàtì.


Person-who-schemes-to-kill-a-sheep-to-eat, native of Ìlárá, he says that he is afraid of its eyes.


A-dọ́gbọ́n-pàgùntàn-jẹ Ìlárá, ó ní ojú ẹ̀ ń ba òun lẹ́rù.


He who would collect rain water in a sieve deceives himself.


Afasẹ́gbèjò ń tan araa rẹ̀ jẹ.


One-who-smears-one's-eyes-with-pepper, one's husband's concubine.


Afatarẹ́nilójú, alèe baále.


He-who-has-an-affair-with-one's-wife harbors no good will towards one.


Afẹ́nilóbìnrin ò ro ire síni.


You-who-steal-in-secret, if an earthly king does not see you, the heavenly king sees you.


Afìkọ̀kọ̀jalè, bí ọba ayé ò rí ọ, tọ̀rún rí ọ.


A blind elephant does not know a man from a tree.


Afọ́jú àjànàkú, kò mọ igi, kò mọ èèyàn.


Employing-the-hands-to-make-things-disappear is called stealing.


Àfọwọ́rá ní ń jẹ́ olè.


The sword cannot tell the smith's head from others.


Agada ò morí alágbẹ̀dẹ.


The maize plant is not human; who ever saw children on the back of elephant grass?


Àgbàdo kì í ṣe èèyàn; ta ní ń rí ọmọ lẹ́yìn eèsún.


It is completely that a fortification wall encircles a town.


Àgbàká lodi ń gba ìlú.


It is completely that the climbing rope encircles the palm-tree.


Àgbàká nigbà ń gba ọ̀pẹ.


A farmer stays on the farm and sees the moon.


He-who-decides-a-case-after-hearing-only-one-side, (is) the dean of wicked persons.


A-gbẹ́jọ́-ẹnìkan-dájọ́, òṣìkà èèyàn.


Imperfect understanding of Ègùn (a language to the west of Yoruba) brings nothing but dissension.


Àgbọ́ìgbọ́tán Ègùn, ìjà ní ń dá sílẹ̀.


Reluctance-to-extend-hospitality makes one say, “My friend's friend has arrived”; one should simply say, “My friend has arrived.”


Àì-fẹ́-àlejòó-ṣe là ń wí pé “Ọ̀rẹ́ ọ̀rẹ́ẹ̀ mí dé”; ká ṣáà ti wí pé, “Ọ̀rẹ́ẹ̀ mí dé.”


The dog says that if it had never been to a farm it would have thought that okra came from heaven.


Ajá ní òun ìba má dèé oko rí òun ìbá sọ pé ọ̀run ni wọ́n ti ń kálá wá.


Ajala, who whipped you? It is none other than you, isn't it?


Àjàlá, ta ní nà ọ́? Ìwọ náà kọ́ un?


The elephant is more than something of which one says, “I caught a fleeting glimpse of something”; if one saw an elephant, one should say so.


Àjànàkú kúro ni “A rí nǹkan fìrí”; bí a bá rérin ká wí.


He-who-wakes-in-the-morning-and-eats-nothing; he-“who-”makes-a-worm-er-of-six-loaves.


A-jí-má-jẹ-nǹkan, a-fàkàṣù-mẹ́fà-ṣoògùn-aràn.


It is a journey one does not want to make that one consults the oracle about.


Àjò àìwuniíyún là ń dÍfá sí.


He-who-carries-a-hunting-bag-but-does-not-hunt, enemy alike of man and beast.


A-kápò-má-ṣọdẹ, ọ̀tá ẹranko, ọ̀tá èèyàn.


A ladder rests on the ground and leans on the house; if the person one leans on must remove his support he should warn one.


Àkàsọ̀ faratilẹ̀ faratilé; bí ẹni tí a fẹ̀yìntì óò bá yẹni a wí fúnni.


A person that will greet one should greet one, and a person that will betray one should do so; what is the meaning of “Hello, Ìjàyè person!” before Ògúnmọ́lá's house?


Akíni ń jẹ́ akíni; afinihàn ń jẹ́ afinihàn; èwo ni “Ọ kú, ará Ìjàyè!” lójúde Ògúnmọ́lá?


A male asín rat does not hear the cry of its young and remain still; a nursing mother does not hear the cry of her baby without responding anxiously.


Akọ asín kì í gbọ́ ohùn ọmọọ rẹ̀ kó dúró; abiyamọ kì í gbọ́ ẹkún ọmọọ rẹ̀ kó má tara ṣàṣà.


The user of a cross-bow does not know what type of game he shoots at.


Alákatam̀pò ò mọ irú ẹran.


The butcher does not know what type the animal is.


Alápatà ò mọ irú ẹran.


People-who-know-the-answer-yet-ask-the-question, natives of Ọyọ, if they see you carrying a water-pot they ask whether you are on your way to the farm or the stream.


Apajájẹẹ́ ní ẹ̀rù adìẹ ń ba òun.


A murderer never permits the passage of a sword behind his skull.


Apani kì í jẹ́ ká mú idà kọjá nípàkọ́ òun.


The blacksmith manufactures from a description.


Àpèjúwe lalágbẹ̀dẹ ń rọ̀.


He-who-eagerly-speaks-of-one's-problems, he covers his own with a huge potsherd.


Arítẹnimọ̀ọ́wí, ó fi àpáàdì ràbàtà bo tirẹ̀ mọ́lẹ̀.


Wrapping-from-waist-to-the-floor is the style of the queen's wrapper; digging-down-to-the-deepest-bottom is the requirement of yàrà, the dry moat.


Àrókanlẹ̀ laṣọ ayaba; àwàkanlẹ̀ ni ti yàrà.


The old person who incurs debt, he says how much of it will he be around to repay?


Arúgbó oǹdágbèsè, ó ní mélòó ni òun ó dùúró san níbẹ̀?


He-who-hurries-after-riches is on his way to battle; He-who-has-in-abundance is off on his travels; By-and-by-“I-will-be-rich” is back in his hut, eating roasted yams.


Asárélówó ń bẹ lọ́nà ogun; Apọ̀ṣẹ̀ṣẹ̀ ń bẹ lọ́nà èrò; Bó-pẹ́-títí-ng-ó-là ń bẹ lábà, ó ń jẹ ẹ̀sun iṣu.


Speaking-without-explaining killed the first Elempe who said that calabash was heavier than china.


Àsọ̀rọ̀àìlàdí ló pa Elempe ìṣáájú tó ní igbá wúwo ju àwo.


The evil doer makes a brisk exit.


Aṣeburúkú tẹsẹ̀ mọ́nà.


One-who-is-tight-with-the-right-and-tight-with-left-without-alienating-either; what one will find in that characterization is a lie.


A-ṣọ̀tún-ṣòsì-má-ba-ibìkan-jẹ́; irọ́ la ó bàá níbẹ̀.


Seeking-until-finding is how a woman seeks ingredients for stew.


Àwárí lobìnrin ń wá nǹkan ọbẹ̀.


Explicitness makes matters clear; it takes three-hundred strings to string six hundred; unless one explains it, no one understands.


Àwíyé ní ń mú ọ̀ràn yéni; ọ̀ọ́dúnrún okùn la fi ń sin ẹgbẹ̀ta; bí a ò bá là á, kì í yeni.


Explicitly is the way Ifẹ̀ speaks; it is openly that Orò kills animals.


Àwíyé nIfẹ̀ ń fọ̀; gbangba lorò ń pẹran.


Bí a bá ká okó mọ́ obìnrin nídìí á ní kùkú ni


If one engages secretly in treachery, secret disasters befall one.


Bí a bá ń yọ́lẹ̀ dà, ohun abẹ́nú a máa yọ́ni ṣe.


Like a needle, like a needle, one compiles falsehood; the day it is as big as the hoe one uses on a farm, that is the day it kills one.


Bí abẹ́rẹ́ bí abẹ́rẹ́ lèèyàn ń ṣèké; ọjọ́ tó bá tóbi tó ọkọ́ tí a fi ń roko ní ń pani.


If the mouth has eaten, the eyes shut down.


Bí ẹnú bá jẹ, ojú á tì.


When the snail crawls, its shell follows.


Bí ìgbín bá fà, ìkarahun a tẹ̀lé e.


If the wicked person states a case, it is not the wicked person that will judge it.


Bí ìkàá bá ń rojọ́, ìkà kọ́ ni yó dàá a.


If you hide wickedness inside you and display a kindly disposition, God above will laugh hard at you.


Bí o finú ṣìkà tí o fòde ṣòótọ́, ọba séríkí á rín ọ rín ọ.


If you have a great deal of medicine and you are false, it will not work; one's head works better than any herb; one's destiny is far more effective than any medicine.


Bí o ní ọ̀pọ̀ oògùn, tí o ní èké, kò níí jẹ́; orí ẹní jẹ́ ó ju ewé lọ; ìpín jà ó ju oògùn lọ.


If you saw it you would say you did not; your husband gave you money and your lover spends it.


Bí o rí i, wà pé o ò rí; ọkọ́ fún ọ lówó, àlé gbà á ná.


However long it takes, a truthful person will not wind up in the bed made for the wicked.


Bí ó ti wù kó pẹ́ tó, olóòótọ́ ò níí sùn sípò ìkà.


When a woman wishes to engage in mischief, she wears dark clothing.


Bí obìnrín bá máa dán èké wò, a da aṣọ dúdú bora.


If eyes no longer see eyes, let the voice not miss the voice.


Bí ojú bá sé ojú; kí ohùn má yẹ ohùn.


If an invalid is approaching death, he should not lie about the melon-seed loaf; stew is never bitter.


Bí olókùnrùn yó bàá kú, kó má purọ́ mọ́ àlapà; omitooro kì í korò.


Longing for night-time, longing for night-time is the tendency of the person in dark clothing.


Bí òru bí òru ní ń ṣe aláṣọdúdú.


When an elder has exhausted all his wisdom, he turns to another wisdom.


Bí ọgbọ́n bá tán nínú, a tún òmíràn dá.


If a youth knows two-hundred-becomes-one-hundred-and-forty, he cannot know traders-refuse-to-come-to-the-market.


Bí ọmọdé bá mọ igbá-di-ogóje, kò lè mọ èrò-kò-wájà.


When a child sees honey, he throws away bean fritters.


Bí ọmọdé bá ri oyin, a ju àkàrà nù.


The treasure one gathers by foul means will not make one rich.


Dúkìa tí a fi èrú kójọ kò mú ká dolówó.


“I am hungry” is not a message that whistling can convey.


“Ebí ń pa mí” ò ṣéé fìfé wí.


A dog does not eat a bone tied to its neck.


Eegun tí a bá so mọ́ ajá lọ́rùn, kì í ṣán an.


Lying Ìbídùn, who greets a masquerader with, “It's been quite a while!”


Èké Ìbídùn, tí ń kí eégún “Kú àtijọ́.”


The devious will reap shame in the future.


Èké lojú ó tì bó dọ̀la.


The devious person builds a house and it collapses; the treacherous person builds one and it tumbles in ruins.


Èké mọ ilée rẹ̀ ó wó; ọ̀dàlẹ́ mọ tirẹ̀ ó bì dànù.


Only a devious person knows what he or she is about; each person alone is privy to what he or she has done.


Elékèé lèké ń yè; oun a bá ṣe ní ń yéni.


A person who has children must be responsible; one who does not must know how to behave.


Eléweé ní iyènú; àìní mọ ìwàá hù.


You came to buy yam-flour; how did a kid find its way into your calabash?


Èlùbọ́ lo wáá rà; ọmọ ẹrán ṣe dénú igbá?


The guest does not pay homage to the chief, only to the host.


Èrò ò kí baálẹ̀, baálé ló ńkí.


When flies were eating (biting) the Jagùnnà Àró heard nothing of it and the Ọ̀dọ̀fin knew nothing of it; but when the Jagùnnà began to eat flies Àró heard, and the Ọ̀dọ̀fin knew.


Eṣinṣín ń jẹ Jagùnnà Àró ò gbọ́, Ọ̀dọ̀fin ò mọ̀; ṣùgbọ́n nígbà tí Jàgùnnà ń jẹ eṣinṣin Àró gbọ́, Ọ̀dọ̀fin-ín mọ̀.


Ear, hear the other side before passing judgement.


Etí, gbọ́ èkejì kí o tó dájọ́.


The same ears that heard about the departure will hear about the return.


Etí tó gbọ́ àlọ ni yó gbọ̀ọ́ àbọ̀.


The goat says it does not set aside any house as an enemy's; whoever it has offended should ask it why.


Ewúrẹ́ ní òun ò mọlé odì; ẹni òún bá ṣẹ̀ kó bi òun.


The ẹgẹ́ trap never misses; whatever passes beneath it it strikes dead.


Ẹgẹ́ ò ṣákìí; ẹní bá bọ́ sábẹẹ rẹ̀, a pa á kú pátá-pátá.


Ẹgbẹ̀tàlá: if one does not explain it, no one understands what it means.


Ẹgbẹ̀tàlá: bí a ò bá là á, kì í yéni.


You-have-not-seen-the-last-of-me, who sold his dog for twenty cowries.


Ẹ-kòì-fẹ́-mi-kù, tó ta ajáa rẹ̀ lókòó.


Statements must be clarified; if they are not, they become muddy...


Ẹ̀là lọ̀rọ̀; bí a ò bá là á rírú ní ń rú.


It is a witness that clears up a case; a witness is not a partisan.


Ẹlẹ́rìí ní ń yanjú ẹjọ́; ẹlẹ́rìí kì í ṣe elégbè.


The ears of the king hear everything twice.


Ẹ̀ẹ̀mejì letí ọlọ́jà ń gbọ́rọ̀.


It is a person one does not love whose house is distant in one's estimation.


Ẹni a kò fẹ́ nilée rẹ̀ ń jìnna lójú ẹni.


One wakes only those that sleep; one does not wake those pretending to sleep.


Ẹní bá sùn là ń jí, a kì í jí apirọrọ.


Whoever conceals a disease is beyond help from a doctor.


Ẹní gbé àrùn pamọ́ kọjá ore oníṣègùn.


A person who is hit six times with a club and says only one blow landed; where did the other blows disappear to?


Ẹni tí a nà ní kùmọ̀ mẹ́fà, tó ní ọ̀kan ṣoṣo ló ba òun, níbo nìyókùú sọnù sí?


People chase only those who flee.


Ẹni tí ó sá là ń lé.


Whoever wants to be known as Ọ̀ṣákálá should be known as Ọ̀ṣákálá; whoever wants to be known as Òṣokolo should be known as Òṣokolo; what is the meaning of Ọ̀ṣákálá-ṣokolo?


Ẹni tí ó bá máa jẹ́ Ọ̀ṣákálà a jẹ́ Ọṣákálá; ẹni tó bá máa jẹ́ Òṣokolo a jẹ́ Òṣokolo; èwo ni Ọ̀ṣákálá-ṣokolo?


Whoever knows what darkness can do must not antagonize the moon; one's actions “sometimes” send one abroad at night; roaming around in the dark is not a becoming habit.


Ẹni tí ó bá mọ ìṣe òkùnkùn, kó má dàá òṣùpá lóró; ohun a ṣe ní ń múni-í rìnde òru; òkùnkùn ò yẹ ọmọ èèyàn.


The person who honors one in one's presence is nothing like the person who honors one in one's absence.


Ẹni tí ó ṣe ojú kò da bí ẹni tó ṣe ẹ̀yìn.


Whoever wishes to die a decent death, let him or her live decently.


Ẹni tí ó fẹ́ kúure, kó hùwà rere.


The person who is asleep but spreads the word that he or she is dead, when he or she awakens whom will he or she tell?


Ẹni tí ó sùn tó ní òún kú, tó bá jí, ta ni yó wìí fún?


The person who is wise and yet lies, the person who knows the truth and yet dissembles, the person who knows one has nothing and yet asks something of one, which is any good among the three?


Ẹni tí ó gbọ́n tó ńpurọ́; ẹni tó mọ̀ràn tó ń ṣèké; ẹni tó mọ̀ pé nǹkan ò sí tó ń tọrọ; èwo ló sàn nínú àwọn mẹ́tẹ̀ẹ̀ta?


The person who removes oil from the rafter is less a thief than the person who helps him set it on the floor.


Ẹni tí ó gbépo lájà ò jalè bí ẹni tó gbà á sílẹ̀ fún un.


When a person slips, the earth may not deny responsibility or knowledge.


Ẹnìkan kì í yọ̀ kí ilẹ̀ ó sẹ́.


The liar's mouth does not bleed.


Ẹnu òpùrọ́ kì í ṣẹ̀jẹ̀.


His or her mouth is the same one that proposes two hundred and proposes three hundred.


Ẹnuu rẹ̀ ní ń dá igba, tí ń dá ọ̀ọ́dúnrún.


Meat that one does not eat, one does not bite into allotments with one's teeth.


Ẹran tí a kì í jẹ, a kì í fi eyín pín in.


Deceit is no wisdom.


Ẹ̀tàn kì í ṣe ọgbọ́n.


These beans are not delicious, these beans are not delicious, yet the coiffure at the occiput is shaking vigorously.


Ẹ̀wà yí kò dùn, ẹ̀wà yí kò dùn, àáṣó ìpàkọ́ ń mì tìtì.


The pigeon says it cannot share its owner's food and drink, and then, when the day of his death arrives, duck its head.


Ẹyẹlé ní òun ò lè bá olúwa òun jẹ, kí òun bá a mu, kí ó di ọjọ́ ikúu rẹ̀ kí òun yẹrí.


Hide wickedness in you and affect a benevolent comportment; the one who calls people to account will not forget.


Fi inú ṣìkà, fi òde ṣòótọ́; ẹni tí ḿbini kò níí ṣàì bini.


One performs one's great feats in the open; if a horse dies, one buries it in a wide open space.


Gbangba là ń ṣe gbàǹgbà; bẹ́ṣín bá kú, ìta gbangba là ń sin í sí.


The hawk always spreads its wings to the fullest.


Gbangba làṣá ń ta.


Ògèdèm̀gbé always performs his rituals in the open.


Gbangba lÒgèdèǹgbé ń ṣawo.


We all agreed on a hundred and twenty cowries as the value of the bush rat; when the value changes to a hundred and forty, we must all know about it.


Gbogbo wa la fòkété san ọgọ́fà; ìgbà tí òkété ó fi di ogóje, ojúu gbogbo wa ni yó ṣe.


Even if it is flimsy, the thread of truth never snaps; even though a lie might the girth of an ìrókò tree, it inevitably crashes.


Ìbáà tínrín, okùn òtítọ́ kì í já; bí irọ́ tó ìrókò, wíwó ní ń wó.


What one should ask is where the prince was attacked and flogged; one does not ask where the prince got the welts on his side.


Ibi tí a ti na ọmọ ọba là ń bèrè, a kì í bèrè ibi tí ọmọ ọbá ti pọ́n lẹ́gbẹ̀ẹ́.


It is in the same forest that a hunter hunts (or all hunters hunt).


Igbó kan náà lọdẹ ń dẹ.


The oil pot is ever found in a sitting position.


Ìjòkó là ń bá eèbà.


The pot is no shelter for the snail; all it does is trap the snail.


Ìkòkò kì í ṣelé ìgbín; ṣe ló dè ìgbín mọ́lẹ̀.


The tortoise's house is not large enough for it; the tortoise's porch is not large enough to receive visitors; the tortoise built its house and adds a porch at the rear.


Ilé ahun ò gba ahun; ọ̀dẹ̀dẹ̀ ahun ò gbàlejò; ahún kọ́lé ẹ̀ tán ó yọ ọ̀dẹ̀dẹ̀ níbàdí.


The citizenry one goes abroad with is the one in whose ranks one remains.


Ìlú tí a bá rè là ń bá pé.


The muslim fasts and swears he did not swallow his saliva; who is to corroborate his story?


Ìmàlé gbààwẹ̀ ó lóun ò gbétọ́ mì; ta ní ń ṣe ẹlẹ́rìí fún un?


The muslim says something and thunder rumbles; he says the Almighty is corroborating his statement.


Ìmàlé sọ̀rọ̀ òjó kù, ó ní Ọlọ́run jẹ́rìí òun.


Those who enter into a covenant must not betray one another; one person's counsel is not enough by itself.


Ìmùlẹ̀ ò gbọdọ̀ tan ara wọn jẹ; ìmọ̀ ẹnìkan ò yàn.


Seven thrifling bottles; fewer than seven and one cannot endure the thought.


Ìpẹ́pẹ́rẹ́ ìgò méje; bí kò bá pé méje ara kì í gbà á.


Whichever ìrókò tree becomes involved in treachery gets felled.


Ìrókò tó bá gbàbọ̀dè, bíbẹ́ ni.


“Breathe not a word of it to anyone” denotes a lie; “Ask anyone you please” indicates the truth.


Irọ́ ni “Má jẹ̀ẹ́nìkan ó gbọ́”; òótọ́ ni “Ẹni o rí o bi.”


“Permit me to perch by you” takes the whole seat; the parasite becomes the host.


“Jẹ́ kí n fìdí hẹ́ ẹ” ẹ́ gbàjòkó; àfòmọ́ di onílé.


Just to delay people deliberately, the humpback says when he dies his intestines should be removed from the back.


Kí a baà lè pẹ́ níbẹ̀, abuké ní bí òún bá kú, kí wọ́n ti ẹ̀yìn tú ìfun òun.


Sitting and refusing to budge from one's position results from lack of communication.


Kí á gà, kí á gò, èdè ni ò yédè.


To see and buy, to buy and not pay; buying without paying “is” the twin of stealing.


Kí á rí ká rà, ká rà ká má san; à-rà-àì-san èkejìolè.


Let the purchaser with cash come and let the purchaser on credit come; only buying without “eventually” paying is bad.


Kí olówó wá, kí aláwìn wá; à-rà-àì-san ni ò sunwọ̀n.


“I am not upset, I am not upset!” Yet a grown man swears angrily six times because of last night's pounded yam.


“Kò dùn mí, kò dùn mí”; àgbàlagbà ń bú ọpa lẹ́ẹ̀mẹfà nítorí iyán àná.


It-is-not-begging-and-it-is-not-stealing who whistles as he harvests corn ears; if he does not come upon me it becomes stealing; if he comes upon me it becomes “the action of” a member of the household.


Kò jọ agbe kò jọ olè tí ń súfèé yàgbàdo; bí kò bá bá mi a di olè; bó bá bá mi a di onílé.


There is nothing one cannot do in the dead of night; the light of day alone is what one fears.


Kò sí ohun tí a ò lè fi òru ṣe; ẹ̀rù ọ̀sán là ń bà.


Being neither a rat nor a bird keeps àjàò (a bird-like animal) from having to pay poll tax.


Kò ṣeku kò ṣẹyẹ ò jẹ́ kí àjàò sanwó òde.


Do not deny your responsibility; that way the problem will be minimized.


Má sẹ̀ẹ́ kí ọ̀ràn má pọ̀.


“I met him” is an incomplete statement without further elaboration.


“Mo kò ó” kì í ṣe àìní àpèjúwe.


Either sunken or swollen, the cheeks will be one or the other.


Nì palaba, ní wonko, ẹ̀rẹ̀kẹ́ á ṣèkan.


It is when one has come up empty in a scramble for food that one says there is nothing one eats that is not finished sooner or later.


Nígbà tí ọwọ́ ò tẹ ìjàdù là ń ní kò sí ohun tí à ń jẹ tí kì í tán.


“He jumped up and stayed aloft almost for ever”: that is a lie.


“Ó fò sókè ó pẹ́ títí,” irọ́ ló ń pa.


It may seem like staggering, and it may not seem like staggering, but he is tipping forward on tiptoes.


Ó jọ gàtè, kò jọ gàtè, ó fẹsẹ̀ méjèèjì tiro rìn.


You do not spit it out, and yet you do not swallow it.


O kò pọ̀ ọ́, bẹ́ẹ̀ni o ò gbé e mì.


“It is an exact fit for my hand” leads to thievery.


“Ó mọ́ mi lọ́wọ́” ní ń di olè.


You hold corn loaf in your right hand and hold a cudgel in your left hand, and you call to Orímáfọ̀ọ́ to come take the food from you.


O mú oori lọ́wọ́ ọ̀tún, o mú kùmọ̀ lọ́wọ́ òsì, o ní kí Orímáfọ̀ọ́ wá gba oúnjẹ.


It wiggles its arms as though it would have one dance with it, and yet it is working its mouth as though it would swallow one.


Ó ń ṣe apá kúlú-kúlú bí ẹni ká gbé e jó, ó sì ń ṣẹnu hàmù-hàmù bí èyí tí yó gbèéni mì.


It is mere circumlocution to say “A person has a mouth like a monkey's”; one should rather say, “You, so-and-so, you are a monkey.”


Ó pẹ́ títí ni “A-bẹnu-bí-ẹnu-ọ̀bọ”; ká ṣá sọ pé, “Ìwọ Lámọnrín, ọ̀bọ ni ọ́.”


He shot an arrow towards the sky and covers his head with a mortar.


Ó ta ọfà sókè, ó ṣí odó borí.


Kolanut dropped from the grips of a monkey and it says it makes a gift of that to ground dwellers; if he does not make a gift of it to ground dwellers would it come down to fetch it?


Obìí bọ́ lọ́wọ́ alákẹdun ó ní òún fún ará ilẹ̀; bí kò fún ará ilẹ̀, yó sọ̀kalẹ̀ wá mú u?


A woman who has six lovers: the six lovers never know about one another.


Obìnrin abàlèmẹ́fà: àlè mẹ́fà ò mọ ara wọn.


That a woman has had one's child does not mean she cannot kill one; that a woman has not had one's child does not mean she may not kill one.


Obìnrin-ín bímọ fúnni kò pé kó má pani; obìnrin ò bímọ fúnni kò pé kó má pani.


A woman tarried too long at the market and returns home with a brazen face.


Obìnrin-ín pẹ́ lọ́jà ó fìgbójú wọlé.


A woman goes to her lover's house and uses her mother's home to deceive her husband.


Obìnrin-ín re ilé àlè, ó fi ilé ìyá ẹ̀ tan ọkọ jẹ.


The parrot is a bird of the sea, and the kingfisher a bird of the lagoon; even though we might forget that we once partook in the food, let us never forget what we covenanted.


Odídẹrẹ́ ẹyẹ òkun, àlùkò ẹyẹ ọ̀sà; bí a bá jẹun gbé, ká má jẹ̀ẹ́ùn gbé.


All we see is shadows, not clarity; but clarity will come, father of all openness.


Òfìífìí là ń rí, a ò rí òkodoro; òkodoro ń bọ̀, baba gbangba.


An audacious lie does not trip one in one's closet; it exposes one in a public place.


Ògèdèǹgbé irọ́ kì í dáni síyẹ̀wù; gbangba ní ń dáni sí.


It is what one wishes to keep a secret that one does in private.


Ohun tí a ò fẹ́ kéèyàn ó mọ̀ là ńṣe lábẹ́lẹ̀.


A little cowardice, a little bravery; all it brings one is trouble.


Ojo díẹ̀, akin díẹ̀; ìyà ní ń kó jẹni.


A midnight rain does not beat a decent person; if the person it beats is not a habitual thief he/she will be a habitual “night” wanderer.


Òjò ọ̀gànjọ́ ò pa ẹni rere; bí kò pa jalè-jalè a pa yíde-yíde.


It is out in the open that one spreads a huge skin.


Ojú gba-n-gba là ńta awọ gbà-ǹ-gbà.


The eyes do not, because they do not see one, engage in evil against one.


Ojú kì í fẹ́nikù kó hu ibi.


Women know only the face.


Ojú lobìnrin-ín mọ̀.


Discourse is in the eyes.


Ojú lọ̀rọ̀ọ́ wà.


It is in the presence and with the knowledge of the kola-nut seller that one receives a gratuitous addition to one's purchase.


Ojú olóbì la ti ń jèrè obì.


The eyes that used to recognize one cannot say they no longer recognize one.


Ojú tó ti mọni rí kì í wí pe òun ò mọni mọ́.


So, giant bush rat, such is your character; you made a pact with Ifá and you betrayed Ifá.


Òkété, báyìí nìwà ẹ; o báFá mulẹ̀ o daFá.


The large bush rat says it knows everyday, but not some other day.


Òkété ní ọjọ́ gbogbo lòún mọ̀, òun ò mọ ọjọ́ mìíràn.


The eunuch never has children close by.


Òkóbó kì í bímọ sítòsí.


The tattler does not earn six pence; thanks are all he gets.


Olòfòófó ò gbẹ́gbàá; ibi ọpẹ́ ní ń mọ.


The honest person in a town is the ogre of the town.


Olóòótọ́ ìlú nìkà ìlú.


The honest person will not sleep in the place prepared for the wicked person.


Olóòótọ́ kì í sùn sípò ìkà.


Lack of compassion is the elder of back-biting.


Òǹrorò lẹ̀gbọ́n òfófó.


“May my head grant that I have a partner” as a woman's prayer is not sincere.


“Orí jẹ́ kí ń pé méjì” obìnrin ò dénú.


Truth arrives at the market but finds no buyer; it is with ready cash, though, that people buy falsehood.


Òtítọ́ dọ́jà ó kùtà; owó lọ́wọ́ là ń ra èké.


The truth does not die to be replaced as king by the lie.


Òtítọ́ kì í kú ká fi irọ́ jọba.


Truth never goes awry; it is falsehood that earns a gash on the head.


Òtítọ́ kì í ṣìnà; irọ́ ní ń forí gbọgbẹ́.


Truth is bitter; falsehood is like meat stew.


Òtítọ́ korò; bí omi tooro nirọ́ rí.


Truthfulness is the chief of attributes.


Òtítọ́ lolórí ìwà.


It is truth that unpacks the load of the wicked for all to see.


Òtítọ́ ní ń tú ẹrù ìkà palẹ̀.


Women care only about money.


Owó lobìnrin-ín mọ̀.


The stew is delicious, the stew is not delicious; the pounded yams meal is completely gone from the dish.


Ọbẹ̀ẹ́ dùn, ọbẹ̀ ò dùn, iyán tán nígbá.


One conducts affairs with one's kin with forthrightness; one enters into covenants (with non-relatives) in secret; as one attends to one's secret compacts, one should also attend to affairs with one's kin; on the day one dies it is one's kin who attend to one's funeral.


Ọ̀kánkán là ń ṣe ìbí; ìkọ̀kọ̀ là ń ṣe ìmùlẹ̀; bí a tọ́jú ìmùlẹ̀ tán, ká tọ́jú ìbí pẹ̀lú; bí a bá kú ará ẹni ní ń sinni.


The path of deceit soon ends.


Ọ̀nà irọ́ kì í pẹ́ẹ́ pin.


The sage asks for information; Àjàpá the trickster asks, “About the person who was killed yesterday, is he already dead?”


Ọ̀mọ̀rán bèèrè ọ̀ràn wò; Ìjàpá ní, “Ẹni tí wọ́n pa lánàá, kàà kú tán?”


“This matter does not hurt me”: stating it only once suffices.


“Ọ̀ràn yí ò dùn mí”: ẹ̀ẹ̀kanṣoṣo là ń wí i.


Secret matters have open exposure as their ultimate destination.


Ọ̀rọ̀ ìkọ̀kọ̀, ní gbangba ní ń bọ̀.


The matter in question does not make a noise.


Ọ̀rọ̀ ò pariwo.


One's enemy never kills a huge cane-rat.


Ọ̀tá ẹni kì í pòdù ọ̀yà.


The coarse mat enters the town like a corpse; the butterfly enters the bush like a bird.


Pàkìtí ṣe bí òkú wọ̀lú; labalábá ṣe bí ẹyẹ jáko.


One's blindness should be absolute, and one's leprosy should pervade the whole body; half-blindness only brings dissensions.


Pátá-pátá; là ń fọ́jú, kùm̀bọ̀-kumbọ là ń dẹ́tẹ̀; ojú à-fọ́-ì-fọ́-tán ìjà ní ń dá sílẹ̀.


It is completely that the masquerader covers his head with his shroud.


Pátá-pátá leégún ń faṣọ borí;.


Turn your back you and you will discover how the deceitful person behaves; hide and you will find out what the detractor is saying.


Pẹ̀yìndà kí o ríṣe èké, fara pamọ́ kí o rí bí aṣení ti ń sọ.


Redness is the glory of brass; efficaciousness is the glory of medicine.


Pípọn niyì idẹ; ẹ̀jẹ́ niyì oògun.


Firmly planted and unshakable is the way one finds the city fortification.


Pọ̀ǹgbà-pọngba là ń bá odi.


Lie and become renowned; once you have been found out the result is disgrace.


Purọ kóo níyì; bí a bá jáni tán, ẹ̀tẹ́ ní ń dà.


Intrigue brought them together and they became friends; it did not take days, let alone months, before the friendship ended.


Rìkíṣí pa wọ́n pọ̀ wọ́n dọ̀rẹ́; kò lọ́jọ́ kò lóṣù ọ̀rẹ́ bàjẹ́.


When the intrigue is terminated, and the devious person takes his leave.


Rìkíṣí pin, alábòsí lọ.


Alms are the ultimate sacrifice.


Sàráà baba ẹbọ.


The earthen idol has no mouth to speak; lies are lying to lies.


Ṣìgìdì ò lẹ́nu fọhùn; irọ́ ń purọ́ fúnrọ́.


The earthen idol that does not speak, no one knows whose side it is on.


Ṣìgìdì tí ò sọ̀rọ̀, a ò mẹni tí ń gbè.


Whom should one blame, if not the person who delivered a child to a husband in the middle of the night without waiting until daylight.


Ta là bá rí báwí bí ẹní fọmọ fọ́kọ lóru, tí ò jẹ́ kílẹ̀ mọ́?


Who is the one on whom water was poured? Who is the one being mounted by the god?


Ta la domi sí lára? Ta lòrìṣà ń gùn?


Who else will the flies flock after if not the person with open sores.


Ta leṣinṣin ìbá gbè bí kò ṣe elégbò?


Who has tied you down and thus forced you to confess your guilt?


Ta ló dè ọ́ tí ò ń kakọ?


Who is concocting a medicine by the river about which the lábẹlábẹ plant is ignorant?


Ta ní ń ṣoògùn lódò tí lábẹ-lábẹ ò gbọ́?


“Come join me at my meal.” “Thank you, but no.” Still he eats a hundred mouthfuls, just to taste the stew.


“Wá jẹun.” “N ò jẹ.” Ó fọgọ́rùnún òkèlè tọ́ ọbẹ̀ wò.


They said, “Mocking bird, you are accused of insulting the king.” It asked when would it have time to insult the king, seeing that it must sing two hundred songs in the morning, two hundred in the afternoon, and two hundred at night, mixing it all up with some frolicsome notes?


Wọ́n ní,; “Àwòko, o bú ọba.” Ó ní ìgbà wo lòún ráàye bú ọba, kóun tó kọ igba lówùúrọ̀, igba lọ́sàn-án, igba lálẹ́, kóun tó fi àyìndà-yindà lù ú?


The old woman is asked to carry a child on her back, and she says but they know she has no teeth; was she asked to eat the child.


Wọ́n ní kárúgbó gba ọmọ pọ̀n, ó ní ṣe bí wọ́n mọ̀ pé òun ò léyín; wọ́n ní kó pa ọmọ jẹ ni?


One does not play the rendezvous game without knowing one's way.


A kì í fi àìmọ̀nà dá pàdé-m̀-pàdé.


The person who insults one is not as bad as the person who derides one; yet the person who derides one does not know what the future may bring.


Abúni ò tó abẹ̀rín; bẹ́ẹ̀ni abẹ̀rín ò mọ ẹ̀yìn ọ̀la.


The chicken lists to one side, we think it has fallen.


Adìẹ́ yẹ̀gẹ̀, a ṣe bí ó ṣubú.


Àfẹ́ẹ̀rí kan ò ju ká rí igbó ń lá bọ́ sí lọ; ẹbọ kan ò ju ọ̀pọ̀ èèyàn lọ; “Òrìṣá gbé mi lé àtète” kan ò ju orí ẹṣin lọ.


He-who-neglects-his-affairs-to-care-for-others'-affairs, it is God that takes care of his affairs.


A-fi-tirẹ̀-sílẹ̀-gbọ́-tẹniẹlẹ́ni, Ọlọ́run ní ń ba gbọ́ tirẹ̀.


A ram is too much to give; a gelded animal is too much to give; everything is excessive in the sight of a miser.


Àgbò ò ṣéé mú; ọ̀dá ò ṣéé mú; ohun gbogbo ní ń tóbi lójú ahun.


It is failure-to-count-anything-as-significant that ruins things.


Àì-fi-ǹ-kan-pe-ǹ-kan ní ń ba nǹkan jẹ́.


Lack of resourcefulness and lack of thoughtfulness cause six siblings to die as pawns for only twelve thousand cowries.


Àìmète, àìmèrò, lọmọ ìyá mẹ́fàá fi ń kú sóko ẹgbàafà.


The person who gathers eggs to eat does not know that the chicken's orifice hurts.


Akẹ́yinjẹ ò mọ̀ pé ìdí ń ro adìẹ.


He-who-has-strength-but-lacks-discretion, father of laziness.


A-lágbára-má-mèrò, baba ọ̀lẹ́.


The shiftless, thoughtless husband who makes the junior wife's chicken as a sacrifice to the senior wife's head; if the husband is wicked, what about the god?


A-láì-mète-mèrò ọkọ tó fi adìẹ ìyàwó bọ orí ìyálé; bí baálé bá jẹ́ ìkà, èwo ni tòrìṣà?


He who purchases the food he eats cares not what the season is; his yams always flourish like trees.


Aláràjẹ ò mọ ọdún; a-biṣu-ú-ta-bí-igi.


Arúgbó ṣoge rí; àkísàá lògbà rí.


The order from Ọ̀yọ́ never sounds “Gbà” (meaning “Take!”), only “Múwá (meaning “Bring.”)


Àṣẹ Ọ̀yọ́ kì í ró “Gbà”, àfi “Múwá.”


The big spender is never disgraced in the presence of the miser.


Àṣíríi náwó-náwó kì í tú lójú ahun.


It was an imbecile that gave birth to the mother of the monkey.


Aṣiwèrè ló bí ìyá ọ̀bọ.


A-creature-that-applies-other's-circumstances-to-itself, a hunter's dog.


A-ti-ara-ẹni-roni, ajá ọdẹ.


Those who cover their heads with mortars and shoot arrows into the sky: God's eyes encompass them all.


Ayídóborí tafà sókè: ojú Olúwaá tó wọn.


Bámijókòó (Sit-with-me) is the name one gives an àbíkú; a person who has never had a child does not name a child Ọmọ́láriwo.


Bámijókòó làbíkú ń jẹ́; ẹni tí ò bímọ rí ò gbọdọ̀ sọ Ọmọ́láriwo.


When one fells a tree in the forest, one should apply the matter to oneself.


Bí a bá gé igi nígbó, ká fi ọ̀ràn ro ara ẹni wò.


If one sees the corpse of a wicked person on the ground and one kicks it, there are then two wicked people.


Bí a bá rí òkú ìkà nílẹ̀, tí a fi ẹsẹ̀ tá; ìkàá di méji.


If your deeds are good the benefits return to you; if your deeds are not good they will be apparent to all.


Bí o ṣe rere yó yọ sí ọ lára; bí o kò ṣe rere yó yọ sílẹ̀.


As the young of birds hurt, so the young of humans hurt.


Bí ó ti ń dun ọmọ ẹyẹ, bẹ́ẹ̀ ló ń dun ọmọ èèyàn


“Traveller, get up early”; “Traveller, wait until light”; it's all out of solicitousness for the traveller's welfare.


“Èrò tètè jí;” “Èrò jẹ́ ilẹ̀ ó mọ́”; tèrò là ń srò.


You forbid us to shoot arrows, so with what shall we repel invaders? In the past the Boko were repelled with catapaults.


Ẹ ní ká má tafà; kí ni a ó fi lé ogun? Kànnà-kànnà la fi lé Boko.


It is the person who uses his/her money to enjoy life that lives well.


Ẹní fowó lògbà ló káyé já.


Whoever has riches should act like a king; what kind of feat can a miser perform with money?


Ẹní lówó kó ṣe bí ọba; àrà wo lahún fẹ́ fi owó dá?


It is the person who knows how to use wealth that wealth attaches to.


Ẹní mọ owóó lò lowó ń bá gbé.


Whoever would have children of her own must rejoice with those who already have.


Ẹni tí ó bá máa bímọ á yọ̀ fọ́lọ́mọ.


Whoever has reached the top, let him or her pull his or her friend by the hand; whoever has food to eat, let him or her share it with his or her friend.


Ẹni tí ó gòkè, kó fa ọ̀rẹ́ẹ rẹ̀ lọ́wọ́; ẹni tó rí jẹ, kó fún ọ̀rẹ́ẹ rẹ̀ jẹ.


Whoever asks about a matter genuinely wishes to know its causes.


Ẹni tí ó bèèrè ọ̀rọ̀ ló fẹ́ ìdíi rẹ̀ ẹ́gbọ́.


A person whom one does a favor but who shows no gratitude is like a robber who has stolen one's goods.


Ẹni tí a ṣe lóore tí kò dúpẹ́, bí ọlọ́ṣà kóni lẹ́rù ni.


The person who adorns herself with beads has done the ultimate in self-beautifying; the person who gives one a child (in marriage) has done the ultimate in favor.


Ẹni tí ó so ìlẹ̀kẹ̀ parí ọ̀ṣọ́; ẹni tó fúnni lọ́mọ parí oore.


Whoever defames others defames himself or herself.


Ẹni tí ó ṣe ìbàjẹ́ èèyàn-án ṣe ìbàjẹ́ araa rẹ̀.


The pigeon hides its own disgrace and goes ridiculing the chicken.


Ẹyẹlé fi ẹ̀sín-in rẹ̀ pamọ́, ó ń ṣe ẹ̀sín adìẹ.


The blemish of the yam is the blemish of the knife; whoever besmirches other people's names besmirches his/her own.


Ìbàjẹ́ iṣu nìbàjẹ́ ọ̀bẹ; ẹni tó ṣe ìbàjẹ́ èèyàn-án ṣe ìbàjẹ́ ara ẹ̀.


The calabash of a kind-heated person never breaks; the china plate of a kind-hearted person never cracks; both riches and children ever converge in the home of a kind-hearted person.


Igbá olóore kì í fọ́; àwo olóore kì í fàya; towó tọmọ ní ń ya ilé olóore.


The calabash belonging to a patient person never breaks; the china plate belonging to a patient person never cracks.


Igbá onípẹ̀lẹ́ kì í fọ́; àwo onípẹ̀lẹ́ kì í fàya.


The home of a kind-hearted person never collapses completely; the home of a wicked person always collapses, leaving nothing standing.


Ilé olóore kì í wó tán; tìkà kì í wó kù.


To visit the home of a generous person is to be plied with food aplenty; who would think of visiting a miser?


Ilé ọ̀ṣọnú àyàyó; ta ní jẹ́ yalé ahun-káhun?


Ill will “is the” medicine that ensures misfortune.


Inú búburú, oògùn òṣì.


Good will towards others does not kill; it only gets one into trouble.


Inúure kì í pani, wàhálà ní ń kó báni.


“The pounded yam is good and the stew is delicious” killed Akíndélé on his farm at Ìgbájọ́ “God, I will not give you some food to eat” is what killed the priest at Ìkiré.


“Iyán dára, ọbẹ̀ẹ́ dùn” ló pa Akíndélé lóko Ìgbájọ; “Òrìṣà, n kò fún ọ ní èdì jẹ” ló pa abọrìṣà Ìkirè.


The wife ate the yam-flour meal and ate the calabash with it.


Ìyàwó jẹ ọkà jẹ igbá.


One may slash at it and slash at it, and one may shake the sand from its roots for ever, but nothing affects the eéran grass like being abandoned.


Kí á ṣá a ṣá a, kí á gbọ̀n ọ́n gbọ̀n ọ́n; ká fi oko eéran sílẹ̀ ló dá eéran lára.


“This thing is not plentiful; I cannot give you some of it”: the person is a miser.


“Kiní yìí ò pọ̀; n ò lè fún ọ níbẹ̀”: olúwarẹ̀ ahun ni.


“This thing that you have given me is not plentiful”: that statement indicates a greedy person.


“Kiní yìí tí o fún mi ò pọ̀”: ahun ní ń jẹ́ bẹ́ẹ̀.


He-will-not-bring-what-he-has will not have what one has.


Kò mú ti ọwọ́ ẹ̀ wá ò gba tọwọ́ ẹni.


“We have nothing, we have nothing!” Yet their children always have full stomachs.


Kò sí kò sí; bẹ́ẹ̀ni ọmọ wọn ń yó.


“There is not much of it” is what turns one into a miser.


Kò tó nǹkan ní ń sọni dahun.


“Do not share in my delicious meal,” chases away the animal.


“Má bàá mi jẹ ìdùn,” ẹran ní ń lé lọ.


“Just so you won't find my hand empty” roasted popcorn for the masquerader; the masquerader also responded with “Just so you won't find my hands empty” and gave him a wooden doll.


“Má fẹ̀ẹ́ ọwọ́ọ̀ mi kù” tí ń yan gúgúrú fún eégún; eégún náàá ní “Má fẹ̀ẹ́ ọwọ́ọ̀ mi kù”; ó fún un ní ọmọláńgidi.


Had I money I would cook bean meal for the Agọ́n masquerader; the brown monkey's raiding of his farm never elicits a complaint from him.


M̀bá-lówó-m̀bá-se-ọ̀lẹ̀lẹ̀-fún-Agọ́n: ìjímèrè kì í jẹ oko ẹ̀ kó sọ̀.


“Bring! Bring!” is the sound of the pigeon's wings.


“Mú wá, mú wá” lapá ẹyẹlé ń ké.


The big spender is not a prodigal.


Náwó-náwó kì í ṣàpà.


There you ate, there you drank, and there you fouled.


O jẹbẹ, o mubẹ, o babẹ jẹ́.


“Greetings to you at work” cannot invite people's anger.


“O kú iṣẹ́” ò lè bí aráyé nínú.


“Its impression on me is tremendous,” such is Arogun's corn meal; I bought only one, but she gave me two hundred as makeweight (or extra measure).


“Ó kún mi lójú,” ẹ̀kọ Arogun; ọ̀kan ṣoṣo ni mo rà, igba ènì ló fi sí i.


A small kolanut is superior to a large stone.


Obì kékeré kọjá òkúta ńlá.


A woman who bears a child that requires only cold water for all cures has saved her husband much worry; he will never again go searching for medicinal leaves, nor will he go digging roots.


Obìnrin tó bímọ tó bí olómitútù, wàhálà ọkọ ẹ̀ẹ́ dínkù; kò ní já ewé mọ́, bẹ́ẹ̀ni kò ní wa egbò.


A woman has a child by you and you still say you do not see her inside “know her mind”; would you have her expose her intestines?


Obínrin-ín bímo fún ọ o ní o ò rínú ẹ̀; o fẹ́ kó o nífun ni?


Ògún  does not fashion ivory, the blacksmith does not make shoes; were farming not a difficult pursuit the blacksmith would not manufacture hoes for sale.


Ògún ò rọ ike; àgbẹ̀dẹ ò rọ bàtà; oko ò ṣòroó ro, àgbẹ̀dẹ ò pa ọkọ́ tà.


What will help a miser spend his money is right there in his/her pocket.


Ohun tí ń bá ahun náwó ẹ̀ ḿbẹ lápòo ẹ̀.


The rain beats the coco-yam leaf; if it will tear, let it tear.


Òjò pa ewée kòkò; bó lè ya kó ya.


It is out of regard for onlookers that one sings in praise of the dead; the dead did not prescribe a song before departing this life.


Ojú la rí là ń kọrin òkú, òkú ò forin sáyé kó tó lọ.


Eyes are what see look on eyes and fill with kindness.


Ojú ní ń rójú ṣàánú.


Only the king of this earth is blind; that of heaven is wide-eyed, watching evil doers.


Ojú ọba ayé ló fọ́; tọ̀rún là kedere, ó ń wo aṣebi.


Òkulu asks to whom should he lodge his complaint? Did anybody lodge his complaint with Òkulu?


Òkulú ní ta ni òun ó ro tòun fún? Ta ní wá ro tiẹ̀ fun Òkulu?


The goitered person going in front ruins the fortunes of the one coming behind.


Onígẹ̀gẹ̀ ìṣájú ba tìkẹyìn jẹ́.


A good deed does not go for nought; a wicked deed is never lost; drowning while doing a favor is what makes the good person lose out on the rewards for his goodness.


Oore kì í gbé; ìkà kì í dànù; à-ṣoore-jindò ní ń múni pàdánù oore.


The favor one does a chicken is not for nought; in due course it will make stew to delight one's mouth.


Oore tí a ṣe fádìẹ ò gbé; bó pẹ́ títí a ṣomi tooro síni lẹ́nu.


Only a person who thinks of the future commiserates with an orphan; otherwise, who would show kindness to an Ègùn person?


Òrẹ́yìn ní ń ṣe ọmọ òkù pẹ̀lẹ́; ta ní jẹ́ ṣe ọmọ Ègùn lóore?


An ill-natured woman will not give birth to twins; only good-natured people give birth to twins.


Òṣónú ò bí èjìrẹ́; onínúure ní ń bí ẹdun.


Money is what calls for spending money.


Owó ló ń pe ìná owó.


Big shot of Ìwátà towń the locusts do not know who is honest; the locusts arrive and the locusts eat up the good person's farm.


Ọ̀gá Ìwátà, eṣú ò mọ olóòótọ́; eṣú dé, eṣú jẹ oko olóore.


The drunkard is not a prodigal; it is his money that he is spending.


Ọ̀mùtí kì í ṣàpà; owó ẹ̀ ló ń ná.


There is no compulsion in voluntary work.


Ọ̀ràn-an-yàn ò sí nínúu iyánrán.


Wine stays in the home of the miser until it goes sour.


Ọtí gbélé ahun ó kan.


The assignment for an invalid must be different from everybody else's.


Ọ̀tọ̀ niṣẹ́ olókùnrùn.


Excessive stinginess is what slams the door of fortune in one's face.


Ọwọ́ híhá àhájù ní ń dínà ire mọ́ni.


He who derides others steps outside and does not amount to much; it is he who has no basis for bragging that derides others.


Pẹ̀gàn-pẹ̀gàn-án bọ́ sóde kò ní láárí; ẹni tí ò rówó ṣe fújà ní ń pẹ̀gàn ẹni.


He who extends kindness beforehand: his goods will not stay long at the frontier.


Ṣe sílẹ̀: ẹrùu ẹ̀ kì í pẹ́ níbodè.


The detractor of others does not possess a change of clothing; the garment of the insulter of people is always skimpy.


Ṣẹ̀gàn-ṣẹ̀gàn ò láṣọ méjì; pé-ń-pé laṣọ abúni ḿmọ.


The wicked person does a little wickedness to himself or herself.


Ṣìkà-ṣìkà-á fi díẹ̀ ṣe ara ẹ̀.


The wicked forgets kinship; the person who hurts others forgets tomorrow.


Ṣìkà-ṣìkà-á gbàgbé àjọbí, adánilóró gbàgbé ọ̀la.


The wicked person will never describe himself as wicked.


Ṣìkà-ṣìkà ò jẹ́ pe ara ẹ̀ níkà.


Both the leaf and the root take pity on the climbing parasite.


Tewé tegbò ní ń ṣàánú àfòmọ́.


Both trees and palms take pity on the climbing plant.


Tigi tọ̀pẹ̀ ní ń ṣàánú àfòmọ́.


Both trees and palms extend kindness to the African black pepper plant.


Tigi tọ̀pẹ̀ ní ń sàánú ìyèré lóko.


Wickedness or kindness, neither goes for nought.


Tìkà toore, ọ̀kan kì í gbé.


Only coolness come out of the fish's mouth.


Tútù ní ń tẹnu ẹja wá.


UNIVERSAL DECLARATION OF HUMAN RIGHTS


ÌKÉDE KÁRÍAYÉ FÚN Ẹ̀TỌ́ ỌMỌNÌYÀN


Whereas recognition of the inherent dignity and of the equal and inalienable rights of all members of the human family is the foundation of freedom, justice and peace in the world,


Bí ó ti jẹ́ pé ṣíṣe àkíyèsí iyì tó jẹ́ àbímọ́ fún ẹ̀dá àti ìdọ́gba ẹ̀tọ́ ṭí kò ṣeé mú kúrò tí ẹ̀dá kọ̀ọ̀kan ní, ni òkúta ìpìlẹ̀ fún òmìnira, ìdájọ́ òdodo àti àlàáfíà lágbàáyé,


Whereas disregard and contempt for human rights have resulted in barbarous acts which have outraged the conscience of mankind, and the advent of a world in which human beings shall enjoy freedom of speech and belief and freedom from fear and want has been proclaimed as the highest aspiration of the common people,


Bí ó ti jẹ́ pé àìka àwọn ẹ̀tọ́ ọmọnìyàn sí àti ìkẹ́gàn àwọn ẹ̀tọ́ wọ̀nyí ti ṣe okùnfà fún àwọn ìwà búburú kan, tó mú ẹ̀rí‐ọkàn ẹ̀dá gbọgbẹ́, tó sì jẹ́ pé ìbẹ̀rẹ̀ ìgbé ayé titun, nínú èyí tí àwọn ènìyàn yóò ti ní òmìnira òrọ̀ sísọ àti òmìnira láti gba ohun tó bá wù wọ́n gbọ́, òmìnira lọ́wọ́ ẹ̀rù àti òmìnira lọ́wọ́ àìní, ni a ti kà sí àníyàn tó ga jù lọ lọ́kàn àwọn ọmọ‐èniyàn,


Whereas it is essential, if man is not to be compelled to have recourse, as a last resort, to rebellion against tyranny and oppression, that human rights should be protected by the rule of law,


Bí ó ti jẹ́ pé ó ṣe pàtàkì kí a dáàbò bo àwọn ẹ̀tó ọmọnìyàn lábẹ́ òfin, bí a kò bá fẹ́ ti àwọn ènìyàn láti kọjú ìjà sí ìjọba ipá àti ti amúnisìn, nígbà tí kò bá sí ọ̀nà àbáyọ mìíràn fún wọn láti bèèrè ẹ̀tọ́ wọn,


Whereas it is essential to promote the development of friendly relations between nations,


Bí ó ti jẹ́ pé ó ṣe pàtàkì kí ìdàgbàsókè ìbáṣepọ̀ ti ọ̀rẹ́‐sí‐ọ̀rẹ́ wà láàrin àwọn orílẹ̀‐èdè,


Whereas the peoples of the United Nations have in the Charter reaffirmed their faith in fundamental human rights, in the dignity and worth of the human person and in the equal rights of men and women and have determined to promote social progress and better standards of life in larger freedom,


Bí ó ti jẹ́ pé gbogbo ọmọ Àjọ‐ìsọ̀kan orílẹ̀‐èdè àgbáyé tún ti tẹnu mọ́ ìpinnu tí wọ́n ti ṣe tẹ́lẹ̀ nínú ìwé àdéhùn wọn, pé àwọn ní ìgbàgbọ́ nínú ẹ̀tọ́ ọmọnìyàn tó jẹ́ kò‐ṣeé‐má‐nìí, ìgbàgbọ́ nínú iyì àti ẹ̀yẹ ẹ̀dá ènìyàn, àti ìgbàgbọ́ nínú ìdọ́gba ẹ̀tọ́ láàrin ọkùnrin àti obìnrin, tó sì jẹ́ pé wọ́n tún ti pinnu láti ṣe ìgbélárugẹ ìtẹ̀síwájú àwùjọ nínú èyí tí òmìnira ètò ìgbé‐ayé rere ẹ̀dá ti lè gbòòrò sí i,


Whereas Member States have pledged themselves to achieve, in cooperation with the United Nations, the promotion of universal respect for and observance of human rights and fundamental freedoms,


Bí ó ti jẹ́ pé àwọn ọmọ ẹgbẹ́ Àjọ‐ìsọ̀kan orílẹ̀‐èdè àgbáyé ti jẹ́jẹ̀ẹ́ láti fọwọ́ṣowọ́ pọ̀ pẹ̀lú Àjọ náà, kí won lè jọ ṣe àṣeyege nípa àmúṣẹ àwọn ẹ̀tọ́ ọmọnìyàn àti òmìnira ẹ̀dá tó jẹ́ kò‐ṣeé‐má‐nìí àti láti rí i pé à ń bọ̀wọ̀ fún àwọn ẹ̀tọ́ náà káríayé,


Whereas a common understanding of these rights and freedoms is of the greatest importance for the full realization of this pledge,


Bí ó ti jẹ́ pé àfi tí àwọn ẹ̀tọ́ àti òmìnira wọ̀nyí bá yé ènìyàn nìkan ni a fi lè ní àmúṣẹ ẹ̀jẹ́ yìí ní kíkún,


Now, therefore,


Ní báyìí,


Proclaims this Universal Declaration of Human Rights as a common standard of achievement for all peoples and all nations, to the end that every individual and every organ of society, keeping this Declaration constantly in mind, shall strive by teaching and education to promote respect for these rights and freedoms and by progressive measures, national and international, to secure their universal and effective recognition and observance, both among the peoples of Member States themselves and among the peoples of territories under their jurisdiction.


Àpapọ̀ ìgbìmọ̀ Àjọ‐ìsọ̀kan orílẹ̀‐èdè àgbáyé ṣe ìkéde káríayé ti ẹ̀tọ́ ọmọnìyàn, gẹ́gẹ́ bí ohun àfojúsùn tí gbogbo ẹ̀dá àti orílẹ̀‐èdè jọ ń lépa lọ́nà tó jẹ́ pé ẹnì kọ̀ọ̀kan àti ẹ̀ka kọ̀ọ̀kan láwùjọ yóò fi ìkéde yìí sọ́kàn, tí wọn yóò sì rí i pé àwọn lo ètò‐ìkọ́ni àti ètò‐ẹ̀kọ́ láti ṣe ìgbélárugẹ ìbọ̀wọ̀ fún ẹ̀tọ́ àti òmìnira wọ̀nyí, bákan náà, a gbọdọ̀ rí àwọn ìgbésẹ̀ tí ó lè mú ìlọsíwájú bá orílẹ̀‐èdè kan ṣoṣo tàbí àwọn orílẹ̀‐èdè sí ara wọn, kí a sì rí i pé a fi ọ̀wọ̀ tó jọjú wọ àwọn òfin wọ̀nyí, kí àmúlò wọn sì jẹ́ káríayé láàrin àwọn ènìyàn orílẹ̀‐èdè tó jẹ́ ọmọ Àjọ‐ìsọ̀kan àgbáyé fúnra wọn àti láàrin àwọn ènìyàn orílẹ̀‐èdè mìíràn tó wà lábẹ́ àṣẹ wọn.


Article 1


Abala kìíní


All human beings are born free and equal in dignity and rights.


Gbogbo ènìyàn ni a bí ní òmìnira; iyì àti ẹ̀tọ́ kọ̀ọ̀kan sì dọ́gba.


They are endowed with reason and conscience and should act towards one another in a spirit of brotherhood.


Wọ́n ní ẹ̀bùn ti làákàyè àti ti ẹ̀rí‐ọkàn, ó sì yẹ kí wọn ó máa hùwà sí ara wọn gẹ́gẹ́ bí ọmọ ìyá.


Article 2


Abala kejì


Everyone is entitled to all the rights and freedoms set forth in this Declaration, without distinction of any kind, such as race, colour, sex, language, religion, political or other opinion, national or social origin, property, birth or other status.


Ẹnì kọ̀ọ̀kan ló ní ànfàní sí gbogbo ẹ̀tọ́ àti òmìnira tí a ti gbé kalẹ̀ nínú ìkéde yìí láìfi ti ọ̀rọ̀ ìyàtọ̀ ẹ̀yà kankan ṣe; ìyàtọ̀ bí i ti ẹ̀yà ènìyàn, àwọ̀, akọ‐n̄‐bábo, èdè, ẹ̀sìn, ètò ìṣèlú tàbí ìyàtọ̀ nípa èrò ẹni, orílẹ̀‐èdè ẹni, orírun ẹni, ohun ìní ẹni, ìbí ẹni tàbí ìyàtọ̀ mìíràn yòówù kó jẹ́.


Furthermore, no distinction shall be made on the basis of the political, jurisdictional or international status of the country or territory to which a person belongs, whether it be independent, trust, non-self-governing or under any other limitation of sovereignty.


Síwájú sí i, a kò gbọdọ̀ ya ẹnìkẹ́ni sọ́tọ̀ nítorí irú ìjọba orílẹ̀‐èdè rẹ̀ ní àwùjọ àwọn orílẹ̀‐èdè tàbí nítorí ètò‐ìṣèlú tàbí ètò‐ìdájọ́ orílẹ̀‐èdè rẹ̀; orílẹ̀‐èdè náà ìbáà wà ní òmìnira tàbí kí ó wà lábẹ́ ìṣàkóso ilẹ̀ mìíràn, wọn ìbáà má dàá ìjọba ara wọn ṣe tàbí kí wọ́n wà lábẹ́ ìkáni‐lápá‐kò yòówù tí ìbáà fẹ́ dí òmìnira wọn lọ́wọ́ gẹ́gẹ́ bí orílẹ̀‐èdè.


Article 3


Abala kẹta


Everyone has the right to life, liberty and the security of person.


Ẹnì kọ̀ọ̀kan ló ní ẹ̀tọ́ láti wà láàyè, ẹ̀tọ́ sí òmìnira àti ẹ̀tọ́ sí ààbò ara rẹ̀.


Article 4


Abala kẹrin


No one shall be held in slavery or servitude; slavery and the slave trade shall be prohibited in all their forms.


A kò gbọdọ̀ mú ẹnikẹ́ni ní ẹrú tàbí kí a mú un sìn; ẹrú níní àti ò wò ẹrú ni a gbọdọ̀ fi òfin dè ní gbogbo ọ̀nà.


Article 5


Abala karùn‐ún


No one shall be subjected to torture or to cruel, inhuman or degrading treatment or punishment.


A kò gbọdọ̀ dá ẹnì kẹ́ni lóró tàbí kí a lò ó ní ìlò ìkà tí kò yẹ ọmọ ènìyàn tàbí ìlò tó lè tàbùkù ẹ̀dá ènìyàn.


Article 6


Abala kẹfà


Everyone has the right to recognition everywhere as a person before the law.


Ẹnì kọ̀ọ̀kan ló ní ẹ̀tọ́ pé kí a kà á sí gẹ́gẹ́ bí ènìyàn lábẹ́ òfin ní ibi gbogbo.


Article 7


Abala keje


All are equal before the law and are entitled without any discrimination to equal protection of the law.


Gbogbo ènìyàn ló dọ́gba lábẹ́ òfin. Wọ́n sì ní ẹ̀tọ́ sí àà bò lábẹ́ òfin láìsí ìyàsọ́tọ̀ kankan.


All are entitled to equal protection against any discrimination in violation of this Declaration and against any incitement to such discrimination.


Gbogbo ènìyàn ló ní ẹ̀tọ́ sí ààbò tó dọ́gba kúrò lọ́wọ́ ìyàsọ́tọ̀ yòówù tí ìbáà lòdì sí ìkéde yìí àti ẹ̀tọ́ kúrò lọ́wọ́ gbogbo ohun tó bá lè ti ènìyàn láti ṣe irú ìyàsọ́tọ̀ bẹ́ẹ̀.


Article 8


Abala kẹjọ


Everyone has the right to an effective remedy by the competent national tribunals for acts violating the fundamental rights granted him by the constitution or by law.


Ẹnì kọ̀ọ̀kan lórílẹ̀‐èdè, ló ní ẹ̀tọ́ sí àtúnṣe tó jọjú ní ilé‐ẹjọ́ fún ìwà tó lòdì sí ẹ̀tọ́ ọmọnìyàn, tó jẹ́ kò‐ṣeé‐má‐nìí gẹ́gẹ́ bó ṣe wà lábẹ́ òfin àti bí òfin‐ìpìlẹ̀ ṣe là á sílẹ̀.


Article 9


Abala kẹsàn‐án


No one shall be subjected to arbitrary arrest, detention or exile.


A kò gbọdọ̀ ṣàdédé fi òfin mú ènìyàn tàbí kí a kàn gbé ènìyàn tì mọ́lé, tàbí kí a lé ènìyàn jáde ní ìlú láìnídìí.


Article 10


Abala kẹwàá


Everyone is entitled in full equality to a fair and public hearing by an independent and impartial tribunal, in the determination of his rights and obligations and of any criminal charge against him.


Ẹnì kọ̀ọ̀kan tí a bá fi ẹ̀sùn kàn ló ní ẹ̀tọ́ tó dọ́gba, tó sì kún, láti ṣàlàyé ara rẹ̀ ní gban̄gba, níwájú ilé‐ẹjọ́ tí kò ṣègbè, kí wọn lè ṣe ìpinnu lórí ẹ̀tọ́ àti ojúṣe rẹ̀ nípa irú ẹ̀sùn ọ̀ràn dídá tí a fi kàn án.


Article 11


Abala kọkànlá


Everyone charged with a penal offence has the right to be presumed innocent until proved guilty according to law in a public trial at which he has had all the guarantees necessary for his defence.


Ẹnìkẹ́ni tí a fi ẹ̀sùn kàn ni a gbọdọ̀ gbà wí pé ó jàrè títí ẹ̀bi rẹ̀ yóò fi hàn lábẹ́ òfin nípasẹ̀ ìdájọ́ tí a ṣe ní gban̄gba nínú èyí tí ẹni tí a fi ẹ̀sùn kàn yóò ti ní gbogbo ohun tí ó nílò láti fi ṣe àwíjàre ara rẹ̀.


No one shall be held guilty of any penal offence on account of any act or omission which did not constitute a penal offence, under national or international law, at the time when it was committed.


A kò gbọdọ̀ dá ẹ̀bi ẹ̀ṣẹ̀ fún ẹnìkẹ́ni fún pé ó hu ìwà kan tàbí pé ó ṣe àwọn àfojúfò kàn nígbà tó jẹ́ pé lásìkò tí èyí ṣẹlẹ̀, irú ìwà bẹ́ẹ̀ tàbí irú àfojúfò bẹ́ẹ̀ kò lòdì sí òfin orílẹ̀‐èdè ẹni náà tàbí òfin àwọn orílẹ̀‐èdè àgbáyé mìíràn.


Nor shall a heavier penalty be imposed than the one that was applicable at the time the penal offence was committed.


Bákan náà, ìjẹníyà tí a lè fún ẹni tó dẹ́ṣẹ̀ kò gbọdọ̀ ju èyí tó wà ní ìmúlò ní àsìkò tí ẹni náà dá ẹ̀ṣẹ̀ rẹ̀.


Article 12


Abala kejìlá


No one shall be subjected to arbitrary interference with his privacy, family, home or correspondence, nor to attacks upon his honour and reputation.


Ẹnì kọ̀ọ̀kan ló ní ẹ̀tọ́ pé kí a má ṣàdédé ṣe àyọjúràn sí ọ̀rọ̀ ìgbésí ayé rẹ̀, tàbí sí ọ̀rọ̀ẹbí rẹ̀ tàbí sí ọ̀rọ̀ ìdílé rẹ̀ tàbí ìwé tí a kọ sí i; a kò sì gbọdọ̀ ba iyì àti orúkọ rẹ̀ jẹ́.


Everyone has the right to the protection of the law against such interference or attacks.


Ẹnì kọ̀ọ̀kan ló ní ẹ̀tọ́ sí ààbò lábẹ́ òfin kúrò lọ́wọ́ irú àyọjúràn tàbí ìbanijẹ́ bẹ́ẹ̀.


Article 13


Abala kẹtàlá.


Everyone has the right to freedom of movement and residence within the borders of each State.


Ẹnì kọ̀ọ̀kan ló ní ẹ̀tọ́ láti rìn káàkiri ní òmìnira kí ó sì fi ibi tó bá wù ú ṣe ìbùgbé láàrin orílẹ̀‐èdè rẹ̀.


Everyone has the right to leave any country, including his own, and to return to his country.


Ẹnì kọ̀ọ̀kan ló ní ẹ̀tọ́ láti kúrò lórílẹ̀‐èdè yòówù kó jẹ́, tó fi mọ́ orílẹ̀‐èdè tirẹ̀, kí ó sì tún padà sí orílẹ̀‐èdè tirẹ̀ nígbà tó bá wù ú.


Article 14


Abala kẹrìnlá


Everyone has the right to seek and to enjoy in other countries asylum from persecution.


Ẹnì kọ̀ọ̀kan ló ní ẹ̀tọ́ láti wá ààbò àti láti jẹ àn fàní ààbò yìí ní orílẹ̀‐èdè mìíràn nígbà tí a bá ń ṣe inúnibíni sí i.


This right may not be invoked in the case of prosecutions genuinely arising from non-political crimes or from acts contrary to the purposes and principles of the United Nations.


A kò lè lo ẹ̀tọ́ yìí fún ẹni tí a bá pè lẹ́jọ́ tó dájú nítorí ẹ ṣẹ̀ tí kò jẹ mọ́ ọ̀rọ̀ ìṣèlú tàbí ohun mìíràn tí ó ṣe tí kò bá ète àti ìgbékalẹ̀ Ajọ‐ìsọ̀kan orílẹ̀‐èdè àgbáyé mu.


Article 15


Abala kẹẹ̀ẹ́dógún


Everyone has the right to a nationality.


Ẹnì kọ̀ọ̀kan ló ní ẹ̀tọ́ láti jẹ́ ọmọ orílẹ̀‐èdè kan.


No one shall be arbitrarily deprived of his nationality nor denied the right to change his nationality.


A kò lè ṣàdédé gba ẹ̀tọ́ jíjẹ́ ọmọ orílẹ̀‐èdè ẹni lọ́wọ́ ẹnìkẹ́ni láìnídìí tàbí kí a kọ̀ fún ẹnìkẹ́ni láti yàn láti jẹ́ ọmọ orílẹ̀‐èdè mìíràn.


Article 16


Abala kẹrìndínlógún


Men and women of full age, without any limitation due to race, nationality or religion, have the right to marry and to found a family.


Tọkùnrin tobìnrin tó bá ti bàlágà ló ní ẹ̀tọ́ láti fẹ́ ara wọn, kí wọ́n sì dá ẹbí ti wọn sílẹ̀ láìsí ìkanilápá‐kò kankan nípa ẹ̀yà wọn, tàbí orílẹ̀‐èdè wọn tàbí ẹ̀sìn wọn.


They are entitled to equal rights as to marriage, during marriage and at its dissolution.


Ẹtọ́ wọn dọ́gba nínú ìgbeyàwó ìbáà jẹ́ nígbà tí wọn wà papọ̀ tàbí lẹ́yìn tí wọ́n bá kọ ara wọn.


Marriage shall be entered into only with the free and full consent of the intending spouses.


A kò gbọdọ̀ ṣe ìgbeyàwó kan láìjẹ́ pé àwọn tí ó fẹ́ fẹ́ ara wọn ní òmìnira àtọkànwá tó péye láti yàn fúnra wọn.


The family is the natural and fundamental group unit of society and is entitled to protection by society and the State.


Ẹbí jẹ́ ìpìlẹ̀ pàtàkì àdánidá ní àwùjọ, ó sì ní ẹ̀tọ́ pé kí àwùjọ àti orílẹ̀‐èdè ó dáàbò bò ó.


Article 17


Abala kẹtàdínlógún


Everyone has the right to own property alone as well as in association with others.


Ẹnì kọ̀ọ̀kan ló ní ẹ̀tọ́ láti dá ohun ìní ara rẹ̀ ní tàbí láti ní in papọ̀ pẹ̀lú àwọn mìíràn.


No one shall be arbitrarily deprived of his property.


A kò lè ṣàdédé gba ohun ìní ẹnì kan lọ́wọ́ rẹ̀ láìnídìí.


Article 18


Abala kejìdínlógún


Everyone has the right to freedom of thought, conscience and religion; this right includes freedom to change his religion or belief, and freedom, either alone or in community with others and in public or private, to manifest his religion or belief in teaching, practice, worship and observance.


Ẹnì kọ̀ọ̀kan ló ní ẹ̀tọ́ sí òmìnira èrò, òmìnira ẹ̀rí‐ọkàn àti òmìnira ẹ sìn. Ẹtọ́ yìí sì gbani láàyè láti pààrọ̀ ẹ sìn tàbí ìgbàgbọ́ ẹni. Ó sì fún ẹyọ ẹnì kan tàbí àkójọpọ̀ ènìyàn láàyè láti ṣe ẹ̀sìn wọn àti ìgbàgbọ́ wọn bó ṣe jẹ mọ́ ti ìkọ́ni, ìṣesí, ìjọ́sìn àti ìmúṣe ohun tí wọ́n gbàgbọ́ yálà ní ìkọ̀kọ̀ tàbí ní gban̄gba.


Article 19


Abala kọkàndínlógún


Everyone has the right to freedom of opinion and expression; this right includes freedom to hold opinions without interference and to seek, receive and impart information and ideas through any media and regardless of frontiers.


Ẹnì kọ̀ọ̀kan ló ní ẹ̀tọ́ sí òmì nira láti ní ìmọ̀ràn tí ó wù ú, kí ó sì sọ irú ìmọ̀ràn bẹ́ẹ̀ jáde; ẹ̀tọ́yìí gbani láàyè láti ní ìmọ̀ràn yòówù láìsí àtakò láti ọ̀dọ̀ ẹnìkẹ́ni láti wádìí ọ̀rọ̀, láti gba ìmọ̀ràn lọ́dọ̀ ẹlòmíràn tàbí láti gbani níyànjú lọ́nàkọ́nà láìka ààlà orílẹ̀‐èdè kankan kún.


Article 20


Abala ogún


Everyone has the right to freedom of peaceful assembly and association.


Ẹnì kọ̀ọ̀kan ló ní ẹ̀tọ́ sí òmìnira láti pé jọ pọ̀ àti láti dara pọ̀ mọ́ àwọn mìíràn ní àlàáfíà.


No one may be compelled to belong to an association.


A kò lè fi ipá mú ẹnìkẹ́ni dara pọ̀ mọ́ ẹgbẹ́ kankan.


Article 21


Abala kọkànlélógún


Everyone has the right to take part in the government of his country, directly or through freely chosen representatives.


Ẹnì kọ̀ọ̀kan ló ní ẹ̀tọ́ láti kópa nínú ìṣàkóso orílẹ̀‐èdè rẹ̀, yálà fúnra rẹ̀ tàbí nípasẹ̀ àwọn aṣojú tí a kò fi ipá yàn.


Everyone has the right to equal access to public service in his country.


Ẹnì kọ̀ọ̀kan ló ní ẹ̀tọ́ tó dọ́gba láti ṣe iṣẹ́ ìjọba ní orílẹ̀‐èdè rẹ̀.


The will of the people shall be the basis of the authority of government; this will shall be expressed in periodic and genuine elections which shall be by universal and equal suffrage and shall be held by secret vote or by equivalent free voting procedures.


I fẹ́ àwọn ènìyàn ìlú ni yóò jẹ́ òkúta ìpìlẹ̀ fún à ṣẹ ìjọba; a ó máa fi ìfẹ́ yìí hàn nípasẹ̀ ìbò tòótọ́ tí a ó máa dì láti ìgbà dé ìgbà, nínú èyí tí ẹnì kọ̀ọ̀kan yóò ní ẹ̀tọ́ sí ìbò kan ṣoṣo tí a dì ní ìkọ̀kọ̀ tàbí nípasẹ̀ irú ọ nà ìdìbò mìíràn tí ó bá irú ìdìbò bẹ́ẹ̀ mu.


Article 22


Abala kejìlélógún


Everyone, as a member of society, has the right to social security and is entitled to realization, through national effort and international co-operation and in accordance with the organization and resources of each State, of the economic, social and cultural rights indispensable for his dignity and the free development of his personality.


Ẹnì kọ̀ọ̀kan gẹ́gẹ́ bí ẹ̀yà nínú àwùjọ ló ní ẹ̀tọ́ sí ìdáàbò bò láti ọwọ́ ìjọba àti láti jẹ́ àn fà ní àwọn ẹ̀tọ́ tí ó bá ọrọ̀‐ajé, ìwà láwùjọ àti àṣà àbínibí mu; àwọn ẹ̀tọ́ tí ó jẹ́ kò‐ṣeé‐má‐nìí fún iyì àti ìdàgbàsókè ẹ̀dá ènìyàn, nípa akitiyan nínú orílẹ̀‐èdè àti ìfọwọ́ṣowọ́ pọ̀ láàrin àwọn orílẹ̀‐èdè ní ìbámu pẹ̀lú ètò àti ohun àlùmọ́nì orílẹ̀‐èdè kọ̀ọ̀kan.


Article 23


Abala kẹtàlélógún


Everyone has the right to work, to free choice of employment, to just and favourable conditions of work and to protection against unemployment.


Ẹnì kọ̀ọ̀kan ló ní ẹ̀tọ́ láti ṣiṣẹ́, láti yan irú iṣẹ́ tí ó wù ú, lábẹ́ àdéhùn tí ó tọ́ tí ó sì tún rọrùn, kí ó sì ní ààbò kúrò lọ́wọ́ àìríṣẹ́ ṣe.


Everyone, without any discrimination, has the right to equal pay for equal work.


Ẹnì kọ̀ọ̀kan ló ní ẹ̀tọ́ láti gba iye owó tí ó dọ́gba fún irú iṣẹ́ kan náà, láìsí ìyàsọ́tọ̀ kankan.


Everyone who works has the right to just and favourable remuneration ensuring for himself and his family an existence worthy of human dignity, and supplemented, if necessary, by other means of social protection.