One does not show the squirrel the way to the river.


A kì í fi ọ̀nà odò han ikún.


One does not ignore one matter to attend to another matter.


A kì í fi ọ̀rọ̀ sílẹ̀ gbọ́ ọ̀rọ̀.


One does not grab hold of a person who has pulled a knife.


A kì í gbá ẹni tó yọ̀bẹ mú.


One does not carry elephant meat on one's head and dig cricket holes with one's big toe.


A kì í gbé ẹran erin lérí ká máa fẹsẹ̀ wa ihò ìrẹ̀.


One does not sit by a river and argue whether the soap will foam or will not foam.


A kì í gbé odò jiyàn-an ọṣẹ́ hó tàbí kò hó.


One does not throw a toad away and inquire after its young.


A kì í gbé ọ̀pọ̀lọ́ sọnù ká tún bèrèe jàǹto.


One does not carve a tall statue without resting its hand on something.


A kì í gbẹ́ àwòrán gàgàrà ká má fi ọwọ́ ẹ ti nǹkan.


One should not expect flight from the flightless chicken; one should not expect striding from a chameleon.


A kì í gbójú-u fífò lé adìẹ àgàgà; a kì í gbójú-u yíyan lé alágẹmọ.


One does not deliver a verdict after hearing only one side.


A kì í gbọ́ ẹjọ́ ẹnìkan dájọ́.


One does not eat “I almost” in a stew.


A kì í jẹ “Mo fẹ́rẹ̀ẹ́” lọ́bẹ̀.


One does not list vultures among edible meats.


A kì í ka igún mọ́ ẹran jíjẹ.


One does not count a god's grove as part of the town.


A kì í ka ilé òrìṣà kún ìlú.


One does not count a fetus among living children.


A kì í ka oyún inú kún ọmọ ilẹ̀.


One does not enumerate children for the parents.


A kì í ka ọmọ fún òbí.


One does not so resent having a child that one names it What-is-this-that-has-happened?


A kì í kọ ọmọọ́ bí ká sọ ọ́ ní Èwolódé?


One does not chase two rats and avoid coming up with nothing.


A kì í léku méjì ká má pòfo.


One does not have children at one's rear and yet refuse food.


A kì í lọ́mọ lẹ́yin kọ oúnjẹ.


One does not acknowledge the husband for one's child and also acknowledge her illicit lover.


A kì í mọ ọkọ ọmọ ká tún mọ àlèe rẹ̀.


One does not hold a gun carelessly.


A kì í mú ìbọn tetere.


One does not opt to work on the farm and also opt to go argue one's case and avoid neglecting one or the other.


A kì í mú oko mú ẹjọ́ kí ọ̀kan má yẹ̀.


One does not chain the child of a person who offers too low a price for one's wares.


A kì í mú ọmọ oǹdọ́pọ̀ dè.


One does not take a child destined for poverty to Ìlọ́rọ̀.


A kì í mú ọmọ òṣì lọ sí Ìlọ́rọ̀.


One does not devote oneself to the home and devote oneself to the farm and not wind up neglecting one of them.


A kì í múlé móko kọ́kan má yẹ̀.


One does not have a thousand cowries (or six pence) at home and go chasing abroad for a thousand cowries.


A kì í ní ẹgbàá nílé wá ẹgbàá ròde.


One does not kill the imbecile within one's home, because of the day when the one from outside might visit one.


A kì í pa asínwín ilé, nítorí ọjọ́ tí tòde yó bàá wá sílé.


One does not kill the vulture; one does not eat the vulture; one does not offer the vulture as a sacrifice to one's head.


A kì í pa igún, a kì í jẹ igún, a kì í fi igún bọrí.


One does not dare a wicked person to do his worst.


A kì í pé kí òṣìkà ṣe é ká wò ó.


One does not suffer the reputation of being a thief and yet go seeking to dance with kids (baby goats).


A kì í peni lólè ká máa gbé ọmọ ẹran jó.


One does not send a shirker to go see what the morning looks like outside.


A kì í rán ọ̀lẹ wo ojú ọjọ́ àárọ̀.


One does not collect water from a spring to dump in the deep.


A kì í re nísun lọ dà síbú.


One does not see chickens about and throw one's corn to the dog.


A kì í rí adìẹ nílẹ̀ ká da àgbàdo fún ajá.


No one ever sees the leavings of the god Orò.


A kì í rí àjẹkù orò.


One does not see a bàtá drum on the ground and use one's mouth to mimic its sound.


A kì í rí bàtá nílẹ̀ ká fẹnu sín in jẹ.


One does not see leaves lying about and scoop up feces with one's bare hand.


A kì í rí ewé nílẹ̀ ká fọwọ́ fámí.


One does not find helpers willing to help with one's load and yet sprout a hump on one's back “from carrying too heavy a load”.


A kì í rí ẹ́ni ranni lẹ́rù ká yọké.


One does not see the look on a leopard's face and then taunt the leopard.


A kì í rí ojú ẹkùn ká tọ́ ẹkùn.


One does not run from the herald of the masquerader and collide with the masquerader himself.


A kì í sá fún àjíà ká dìgbò lu eégún.


One does not walk one's secret lover across a river; the causes of huge disasters are usually insignificant in themselves.


A kì í sin àlè kọjá odò; ohun tí ńṣe ọṣẹ́ ò tó nǹkan.


One does not tell an Ọ̀yọ́ person that his knife is sharp, for only then will he say he has not even honed it yet.


A kì í sọ pé abẹ Ọ̀yọ́ mú; nígbà náà ni yó sọ pé bẹ́ẹ̀ ni òun ò tíì pọn.


One does not discuss secret matters in the presence of a tattler.


A kì í sọrọ ìkọ̀kọ̀ lójú olófòófó.


One cannot be asleep and also be able to vouch for one's anus.


A kì í sùn jẹ́rìí ìdí.


One does not flaunt one's ability to make a fist in the face of a leper's child.


A kì í ṣe fáàárí ẹ̀ṣẹ́ dídì sọ́mọ adẹ́tẹ̀.


One does not drool in jest in the presence of the child of an epileptic.


A kì í ṣe fáàárí itọ́ dídà sọ́mọ a-kú-wárápá.


One does not do a favor and then camp by it.


A kì í ṣoore tán ká lóṣòó tì í.


One does not engage in two trades without having one consumed by goats.


A kì í ṣòwò méjì kẹ́ran má jẹ ọ̀kan.


One does not wait until the heat of the battle to start looking for palm-leaf midrib.


A kì í ti ojú ogun wẹ́fọ́n.


One does not count the fingers of a person who has only nine in his/her presence.


A kì í ti ojú oníka-mẹ́sàn-án kà á.


One should not be too embarrassed to eat a jackal with one's host; as he helps himself, one also helps oneself.


A kì í tijú bá baálé ilé jẹ akátá; bó bá mú, ìwọ náà a mú tìẹ.


One should not look for a white-clad person in the stall of palm-oil sellers.


A kì í wá aláṣọ-àlà nísọ̀ elépo.


One does not wallow in poverty and yet kill an elephant for public distribution.


A kì í wà nínú ìṣẹ́ ká perin tọrẹ.


One does not complain about being looked at and be vindicated.


A kì í wíjọ́ọ wíwò ká jàre.


One does not praise a child in his presence; only backsliding results.


A kì í yin ọmọdé lójú ara ẹ̀; ìfàsẹ́yìn ní ń kángun ẹ̀.


We kneel and sacrifice a ram, and the bàtá drummer shows reluctance to take his leave. Does he wish to inherit a wife?


A kúnlẹ̀ a pàgbò, alubàtá ní “ojú ò fẹ́rakù”; o fẹ́ bá wọn ṣúpó ni?


One chases conspiracy away, as though one would have it disappear into the bush.


A lé tẹ̀m̀bẹ̀lẹ̀kun jìnnà bí ẹni pé kó bọ́ jù sígbó.


One spreads a mat with the right hand while removing one's pants with the left hand; yet the woman complains that one is not helping her quest for a child.


À n fọ̀tún tẹ́ní, à ń fòsì tú ṣòkòtò, obìnrín ní a kò bá òun gbọ́ tọmọ.


One struggles to save the chick from certain death, and it complains that one is preventing it from foraging at the dump.


À ń gba òròmọ adìẹ lọ́wọ́ ikú, ó ní wọn ò jẹ́ kí òun lo̩ jẹ̀ láàtàn.


We fight in defence of Ọ̀jà, and Ọ̀jà asks who is fighting in his backyard.


À ń gbèjà Ọ̀jà, Ọ̀já ní ta ní ń jà lẹ́yìnkùlé òun?


One curses a child that ìrókò will kill him, and he glances at his rear; does the curse take effect immediately?


A ní ìrókò ni yó pa ọmọdé, ó bojú-wẹ̀yìn; òòjọ́ ní ń jà?


The invalid is asked to say, “Tó,” and he complains that he cannot keep saying, “Tó, tò, tó.”


A ní kí olókùnrùn ṣe tó, ó ní òun ò lè ṣe tó, tò, tó.


We strive to keep a child from dying, and you say he resembles neither the father nor the mother.


A ní kọ́mọ má kùú, o ní kò jọ bàbá kò jọ ìyá.


“We are driven by envy of them” is a bad case to make; a quarrel spawned by jealousy is not easy to settle.


“Àńjùwọ́n” ò ṣéé wí lẹ́jọ́; ìjà ìlara ò tán bọ̀rọ̀.


We recite someone's praise names, we intone his attributes, and a person says he does not know who died; we say, “He of the two hundred granaries, he whose yams are plentiful on the farm, he whose corn is abundant in the fields,” and the person asks, “Is the dead person a hunter, or a trader?”


À ń kì í, à ń sà á, ó ní òun ò mọ ẹni tó kú; a ní, “Alákàá ẹgbàá, a-biṣu-wọ̀rọ̀-wọ̀rọ̀-lóko, a-bàgbàdo-tàkì-tàkì-lẹ́gàn”; ó ní, “Ọlọ́dẹ ló kú, tàbí ìnájà?”


We recite someone's praise names, we intone his attributes, and a person says he does not know who died; he hears, “Death takes a renowned man, a titled man, whose yams spread like petals, who possesses barns of corn, whose fields are a bounty for birds,” and he asks, “Is the dead man a farmer or a trader?”


À ń kì í, à ń sà á, ó ní òun ò mọ ẹni tó kú; ó ń gbọ́, “Ikú mẹ́rù, Ọ̀pàgá, a-biṣu-ú-ta-bí-òdòdó, a-lábà-ọkà, a-roko-fẹ́yẹ-jẹ”; ó ní, “Àgbẹ̀ ló kú, tàbí ọ̀nájà?”


We are discussing pumpkins, a woman asks what we are discussing, and we respond that it is men's talk; after we have gathered the pumpkins, who will cook them?


À ń sọ̀rọ̀ elégédé, obìnrín ń bèrè ohun tí à ń sọ, a ní ọ̀rọ̀ ọkùnrin ni; bí a bá kó elégédé jọ, ta ni yó sè é?


We speak of women and someone suggests that we hedge our words and go plant water melon by the stream; who will help in harvesting it?


À ń sọ̀rọ̀ obìnrin, a ní ká sọ́ bàrà ká lọ gbin bàrà sódò; ta ní máa báni pa á?


One can tell by looking, and one can tell by taste; a soap seller does not lick her fingers.


A rí i lójú, a mọ̀ ọ́ lẹ́nu; òṣòwò oṣẹ kì í pọ́n-wọ́-lá.


We sell guinea-corn, and with the copper coins we redeem the old man.


A ta bàbà, a fowóo bàbà ra baba.


We sell guinea-corn, and with the guinea-corn money we buy guinea corn.


A ta bàbà a fowóo bàbà ra bàbà.


The gods heed what chameleon proposes.


Àbá alágẹmọ lòrìṣà ń gbà.


Plans do not automatically bear fruit; only the faint-hearted do not make plans.


Àbá kì í di òtítọ́; ojo ni kì í jẹ́ ká dá a.


Attempts result in achievement; it is faint-heartedness that keeps one from making an effort.


Àbá ní ń di òtítọ́; ojo ni kì í jẹ́ ká da.


Unfinished abandoned wall: unable to master it, one befriends it.


Àbàtì àlàpà; a bà á tì, a bá a rẹ́.


A treacherous person is not someone to tell profound matters to.


A-bayé-jẹ́ kò ṣéé fìdí ọ̀ràn hàn.


A needle cannot be used to make pounded yams.


Abẹ́rẹ́ ò ṣéé gúnyán.


A needle that drops into the ocean defies finding.


Abẹ́rẹ́ tó wọnú òkun ò ṣéé wá.


Nursing mother, make the herbal decoction in good time; the day is waning.


Abiyamọ, kàgbo wàrà; ọjọ́ ń lọ.


A nursing mother does not venture away from home without a cup.


Abiyamọ kì í rìn kó ṣánwọ́ ahá.


The nursing mother lies against her child to secure food.


Abiyamọ́ purọ́ mọ́mọọ rẹ̀ jẹun.


A nursing mother cups her palm to strike her child.


Abiyamọ́ ṣọwọ́ kòtò lu ọmọọ rẹ̀.


Spare-time work is no profession; it is an assignment from one's father that takes all of one's day.


Àbọṣẹ́ kì í ṣe iṣẹ́ òòjọ́; iṣẹ́ẹ baba ẹni ní ń gbani lọ́jọ́ gan-an.


The world accepts only adding on.


Àbùkún layé gbà.


He who disappoints one teaches one to be more resourceful.


Adánilóró fagbára kọ́ni.


A leper must not wait for a bearer of abrasive leaves (eépín  ).


Adẹ́tẹ̀ ò gbọdọ̀ dúró de eléépín.


The leper says that he trusts his relatives on a certain matter; he says when he goes on a journey, they would not dare use his sponge to wash themselves.


Adẹ́tẹ̀ẹ́ ní òún sẹ́ ọ̀ràn kan de àwọn ará ilé òun; ó ní bí òún bá lọ sídàálẹ̀, wọn ò jẹ́ fi kàn-ìn-kàn-ìn òun wẹ̀.


It is the votive herald-chicken that precedes a dead person.


Adìẹ ìrànà ní ń ṣíwájú òkú.


Chicken cannot at this late date bemoan its lack of teeth.


Adìẹ ò lè ti ìwòyí sunkún eyín.


A chicken has no knees for cases.


Adìẹ ò lórúnkún ẹjọ́.


The chicken sees the snuff seller and enfolds its wings.


Adìẹ́ rí aláásáà, ó pa ìyẹ́ mọ́.


Water fowl is no good as a sacrifice to ìpọ̀nrí.


Adìẹ odò ò ṣéé bọ ìpọ̀nrí.


Could the small gourd save itself, before we put charms into it?


Àdó gba ara ẹ̀ tẹ́lẹ̀, ká tó fi oògùn sí?


He-who-carries-live-coals-in-his-palm does not tarry.


A-fàtẹ́lẹwọ́-fanná kì í dúró.


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


A-fasẹ́-gbèjò ń tan ara-a rẹ̀ jẹ.


The wind is making life difficult for the seller of liquid corn starch; corn flour seller, you had better watch out!


Afẹ́fẹ́ ń da ológìì láàmú; oníyẹ̀fun rọra.


There is no disappearing trick better than the availability of a dense forest to disappear into; there is no sacrifice more efficacious than having many people on one's side; there is no “The gods have elevated me” that is higher than the back of a horse.


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


He-who-neglects-his-own-affairs-to-care-for-others'-affairs, it is in the middle of the night that his burial is carried out.


A-fi-tiẹ̀-sílẹ̀-gbọ́-tẹni-ẹlẹ́ni, ọ̀gànjọ́ ni wọ́n ńsìnkú-u rẹ̀.


The creeper is destroying itself, but it thinks it is destroying its host.


Àfòmọ́ ń ṣe ara-a rẹ̀, ó ní òún ń ṣe igi.


Padlocks do not share their secrets with one another.


Àgádágodo ò finú han araa wọn.


A sheep does not wake in the morning and droop its mouth.


Àgùntàn ò jí ní kùtùkùyù ṣe ẹnu bọbọ.


A wicked elder sows suffering for his children.


Àgbà òṣìkà ń gbin ìyà sílẹ̀ de ọmọọ rẹ̀.


Elder, do a favor and remove your eyes from it.


Àgbà ṣoore má wo bẹ̀.


A foster child does not become one's own child.


À-gbà-bọ́ ò di tẹni.


The maize plant is not a human being; 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 and securely that a mother (bearing her child on her back) supports the child with a strip of cloth.


Àgbàká labiyamọ ń gbàjá mọ́ ọmọọ rẹ̀.


An elder shows a smooth belly to the world; but what he will do is known to him.


Àgbàlagbàá ṣenú kẹrẹndẹn; èyí tó máa ṣe ń bẹ níkùn-un rẹ̀.


Òfé, dweller-in-the-corridor, forward as oódẹ́ a sacrifice was prescribed for òfé, but he did not offer it; agánrán went ahead and offered the sacrifice; in the end òfé became a citizen of Ọyọ, while agánrán became a dweller in the bush; and people thought òfé was foolish.


A-gbé-ọ̀ọ̀dẹ̀ bí òfé, a-mọ-ara-í-ré bí oódẹ;a dẹ́bọ fún òfé, òfé ò rú, agánrán gbẹ́bọ, ó rúbọ; àsẹ̀yìnwá àsẹ̀yìnbọ̀ òfé di ará Ọ̀yọ́, agánrán di ará oko; wọ́n rò pé òfé ò gbọ́n.


Pumpkin is never bitter in a big household.


Àgbẹ̀jẹ ò korò nílé ńlá.


Àgbìgbò, fly warily, for the hunter has arrived in the forest; any àgbìgbò that does not fly warily will wind up in the hunter's bag.


Àgbìgbò, rọra fò, ọdẹ́ ti dé sóko; àgbìgbò tí ò bá rọra fò á bọ́ sápò ọdẹ.


The black ram crosses the river and becomes white.


Àgbò dúdú kọjá odò ó di funfun.


It is with full voice volume that one recites divination verses for the deaf.


Àgbókan là ń rọ́ Ifá adití.


Coconut is no food for birds.


Àgbọn kì í ṣe oúnjẹ ẹyẹ.


Tortoise meat is delicious, but there is not enough of it to make a meal.


Ahún dùn;kò tóó jẹ fúnni.


Tortoise embarks on a journey and takes his house with it.


Ahún ń re àjò, ó gbé ilée rẹ̀ dání.


Tortoise has entered into a narrow-necked pot; now, getting out is a problem.


Ahún wọnú orù, ó ku àtiyọ.


Foolishness will be the death of Iṣikań he is told that his mother has died, and he says that when he heard the news he sorely lamented the tragedy; if one's mother dies is it lamentation that is called for?


Àìgbọ́n ni yó pa Iṣikan; a ní ìyáa rẹ̀ẹ́ kú, ó ní nígbà tí òún gbọ́, ṣe ni òún ń dárò; bíyàá ẹní bá kú àárò là ń dá?


Lack-of-wisdom-in-youth is imbecility in adulthood.


Àì-gbọ́n-léwe ni à-dàgbà-di-wèrè.


It is ineptitude-in-setting-it-down that makes the wine a spoil for the eégún (i.e., that causes the wine to be spilled).


Àì-mọ̀-ọ́-gbé-kalẹ̀ leégún fi ń gba ọtí.


Not-knowing-how-to-wash-one's-hands is not-eating-with-elders; a person who knows how to wash his hands will eat with elders.


Àì-mọwọ́-ọ́-wẹ̀ ni àì-bágbà-jẹ; ọmọ tó mọwọ́ọ́ wẹ̀ á bágbà jẹ.


Neglect to say, “Here is your's” is what incites the earth's anger.


Àìpé, “Tìrẹ nìyí” ní ń bí ayé nínú.


Not-going-to-the-farm, not-going-to-the-river that claps for masqueraders to dance.


Àì-roko, àì-rodò tí ń ṣápẹ́ fún eégún jó.


It is abstention from speaking that makes the mouth smell.


Àì-sọ̀rọ̀ ní ń mú ẹnu rùn.


A dog born a year ago does not know how to hunt.


Ajá èṣín ò mọdẹ.


One should rather commend the dog; the cat does not kill meat for one to eat.


Ajá là bá kí; èse ò pẹran fúnni jẹ.


A dog without ears is no good for stalking prey.


Ajá tí ò létí ò ṣéé dẹ̀gbẹ́.


It is a dog in whose speed one has faith that one sics at a hare.


Ajá ti erée rẹ̀ẹ́ bá dánilójú là ń dẹ sí ehoro.


A dog that swipes salt, what will it do with it?


Ajá tó gbé iyọ̀, kí ni yó fi ṣe?


It is a swift dog that one sends after a Kobe antelope.


Ajá tó lè sáré là ń dẹ sí egbin.


The person who eats large helpings does not care that there is a famine.


Ajàkàṣù ò mọ̀ bí iyàn-án mú.


A-person-who-rises-in-the-morning-without-washing-his-face, one who sees things with yesterday's eyes.


A-jí-má-bọ̀ọ́jú, tí ń fi ojú àná wòran.


The elephant is not among the ranks of animals one lies in ambush for.


Àjànàkú kúrò lẹ́ran à ń gọ dè.


The elephant is impossible to carry.


Àjànàkú ò ṣéé rù.


Tortoise says there is nothing quite like what one knows how to do; it says when it walks through a peanut farm, peanuts keep popping one by one into its mouth.


Ìjàpá ní kò sí oun tó dà bí oun tí a mọ̀ ọ́ ṣe; ó ní bí òún bá ń rìn lóko ẹ̀pà, ọ̀kọ̀ọ̀kan a máa bọ́ sóun lẹ́nu.


Tortoise says that since the day it learned the trick of saying yes its neck has ceased to shrink.


Ìjàpá ní ọjọ́ tí òún ti jágbọ́n-ọn òo lọrùn ò ti wọ òun mọ́.


The tortoise struts on the farm, the senseless person says it resembles a duck.


Ìjàpá ń yan lóko, aláìlóyeé ní ó jọ pẹ́pẹ́yẹ.


Croaking-in-relays is the mark of frogs.


Àjẹ́gbà ni ti kọ̀ǹkọ̀.


Leaving-remnants is the indicator of satiation.


Àjẹkù là ń mayo.


It is the leavings from his table that the farmer sells.


Àjẹkù làgbẹ̀ ń tà.


Long-standing debt, that makes twelve hundred cowries insufficient to spend.


Àjẹsílẹ̀ẹ gbèsè tí ò jẹ́ kí ẹgbẹ̀fà tóó ná.


The task one takes on waking in the morning does not flounder.


Àjímú kì í tí.


The journey is never so pleasant that the parrot does not return to Ìwó.


Àjò kì í dùn kódídẹ má rèWó.


The journey is never so pleasant that the traveler does not return home.


Àjò kì í dùn kónílé má relé.


A stranger has eyes, but they do not see.


Àjòjìí lójú, ṣùgbọ́n kò fi ríran.


Sitting-without-leaning-the-back-against-something is like standing.


À-jókòó-àì-fẹ̀yìntì, bí ẹní nàró ni.


A cornered leopard poses problems.


Àkámọ́ ẹkùn-ún níyọnu.


A rag is what one uses as a carrying pad.


Àkísà aṣọ la fi ń ṣe òṣùká.


Àko hit the ground and cried out with its whole body.


Àkó balẹ̀, ó fi gbogbo ara kígbe.


He-who-plucks-the-African-locustbean-tree-seeds-to-sell spends death's money.


A-ká-ìgbá-tà-á náwó ikú.


The palm-wine tapper of Ijaye: instead of looking to his own affairs says Agboroode has been destroyed by invaders.


Akọ̀pẹ Ìjàyè ò gbọ́ tiẹ̀, ó ní ogún kó Agboroode.


The wielder of the incantation rattle lifts it, and you respond, “May it be so!”; do you know if he has invoked good or evil?


Aláàjàá gbé e sókè, o ní, “Kó ṣẹ!”; o mọ̀ bí ibi ló wí tàbí ire?


A washerman does enter harbor a grudge with the river.


Alágbàfọ̀ kì í bá odò ṣọ̀tá.


The person with the cross-bow thinks that the monkey is not clever; the monkey is clever, but it is following its own strategy.


Alákatam̀pòó ṣe bí ọ̀bọ ò gbọ́n; ọ̀bọ́ gbọ́n; tinú ọ̀bọ lọ̀bọ́ ń ṣe.


It is the owner of rags who makes sure that needle and thread are available.


Alákìísà ní ń tọ́jú abẹ́rẹ́ tòun tòwú.


When the spider wants to engage an enemy, it spins its web around it.


Aláǹtakùn, bí yóò bá ọ jà, a ta ká ọ lára.


The spider has woven its web in the sauce-pan; the spoon takes a holiday.


Aláǹtakùnún takùn sí ìṣasùn, ṣíbí gbọludé.


The porter cannot carry a horse.


Aláàárù kì í ru ẹṣin.


A wastrel “who” uses a dog to stalk fish.


Aláṣedànù tí ń fajá ṣọdẹ ẹja.


It is a visitor like a giant rat to whom one offers palm-nuts.


Àlejò bí òkété là ń fi èkùrọ́ lọ̀.


A stranger who asks the way will not get lost.


Àlejò tó bèèrè ọ̀nà kò níí sọnù.


The woodcock has but one statement: “Ó dilé” (meaning “Time to head for home”) is the cry of the touraco.


Àlùkò ò ní ohùn méjì; “Ó dilé” lagbe ń ké.


Disaster-causing legs that drag weeds into town.


Àlùsì ẹsẹ̀ tí ń fa koríko wọ̀lú.


The person who knew the way last year does not necessarily know the way this year.


Amọ̀nà èṣí kì í ṣe amọ̀nà ọdún yìí.


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


Amọ̀rànbini Ọ̀yọ́, bí o bá gbé kete lérí, wọn a ní oko lò ń lọ tàbí odò.


A wastrel farmer that plants cocoyams.


Amùṣùà àgbẹ̀ tí ń gbin kókò.


A wastrel does not know that what is plentiful can be used up.


Àpà èèyàn ò mọ̀ pé ohun tó pọ̀ ọ́ lè tán.


The wastrel puts all ten fingers into his mouth; wastrel, a-person-who-eats-with-abandon.


Àpàá fi ọwọ́ mẹ́wẹ̀ẹ̀wá bọ ẹnu; àpà, a-bìjẹun-wọ̀mù-wọ̀mù.


The-person-who-kills-and-eats-dogs claims to be afraid of chickens.


Apajájẹ ní ẹ̀rù adìẹ ń ba òun.


A-shiftless-person-who-knows-not-what-things-cost rides a horse on rocks.


Àpàkòmọ̀rà, tí ń gẹṣin lórí àpáta.


A person who waits patiently for a long time before eating will not eat unwholesome food.


A-pẹ́-ẹ́-jẹ kì í jẹ ìbàjẹ́.


It is in furtherance of one's own fortune that one calls the name Temidire.


Àpèmọ́ra là ń pe Tèmídire.


When a bachelor becomes old, he makes his own cooking fire.


Àpọ́n dògí ó ṣàrò.


A little bit of it is a little bit of it: the policeman's short pants.


Ara ẹ̀ lara ẹ̀: ṣòkòtò ọlọ́pàá.


If one has the wherewithal to live a life of ease, one does not gather firewood for sale.


Ara kì í rọni ká ṣẹ́gi ta.


One cannot be so much at ease, or so much in pain, that one cannot wake early to consult the oracle.


Ara kì í tu ẹni káká, kí ara ó roni koko, ká má leè jíkàkà dÍfá.


Natives of heaven do not sew their hems.


Ará ọ̀run ò ṣẹ́tí aṣọ.


The Ààrẹ summons you and you consult the oracle; what if the oracle says all will be well and the Ààrẹ decrees otherwise?


Ààrẹ ń pè ọ́ ò  dÍfá; bÍfá bá fọọre tí Ààrẹ́ fọbi ńkọ́?


One-who-saunters-in-front-of-detractors, one-who-struts-before-abusers, those who abuse one have no money at home, only their mouths.


A-rìn-fàà-lójú-akẹ́gàn, a-yan-kàṣà-lojú-abúni, abúni ò lówó nílé ju ẹnuu rẹ̀ lọ.


The person who walks casually is the one who will bear a title home; the person who runs fast has no title to show for his efforts.


Arìngbẹ̀rẹ̀ ni yó mùú oyè délé; asárétete ò róyè jẹ.


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


À-ró-kanlẹ̀ laṣọ ayaba; à-wà-kanlẹ̀ ni ti yàrà.


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


Arúgbó oǹdágbèsè, ó ní mélòó ni òun óò dúró san níbẹ̀?


He-who-hurries-after-riches is on his way to battle; He-who-has-in-abundance is off on his travels; Sooner-or-later-I-will-be-rich is back in his hut, eating roasted yams.


A-sáré-lówó ń bẹ lọ́nà ogun; A-pọ̀ṣẹ̀ṣẹ̀ ń bẹ lọ́nà èrò; Bó-pẹ́-títí-n-ó-là ń bẹ lábà, ó ń jẹ ẹ̀sun iṣu.


Burying-the-dead-without-sharing-in-the-inheritance leads one to poverty.


À-sìnkú-àì-jogún, òṣì ní ń tani.


The imbecile said he would torch the house; he was asked not to torch the house; he said he certainly would torch the house; he was told that if he torched the house he would be thrown in it; he said, “That casts the matter in a different light.”


Dò̩dò̩yò̩ ní òun ó ti iná bọlé; wọ́n ní kó má ti iná bọlé; ó ní òun ó sáà ti iná bọlé; wọ́n ní bó bá tiná bọlé àwọn ó sọ ọ́ si; ó ní ìyẹn kẹ̀ ìkan.


One-who-throws-stones-at-two-hundred-chickens will be engaged in stone throwing until nightfall.


A-sọ̀kò-sádìẹ-igba, òkò ní ń sọ tí ilẹ̀ẹ́ fi ń ṣú.


One-who-turns-play-into-a-fight is always guilty.


A-sọ-aré-dìjà ní ń jẹ̀bi ẹjọ́.


Roughhousing keeps the young of the cane rat from learning wisdom.


Àṣàyá kì í jẹ́ kí ọmọ ọ̀yà ó gbọ́n.


He-who-frustrates-one, Segba's slave; he broke a gourd and went to Ọ̀yọ́town to hire a calabash stitcher; and a stitcher's fee is six pence.


A-ṣe-kó-súni, ẹrúu Ségbá; ó fọ́ akèrègbè tán ó lọ sóde Ọ̀yọ́ lọ gba onísé wá; bẹ́ẹ̀ni ẹgbàá lowó onísé.


What-is-put-aside is what-is-there-to-find; he who puts excrement aside will return to find flies.


À-ṣe-sílẹ̀ làbọ̀wábá; ẹni tó ṣu sílẹ̀ á bọ̀ wá bá eṣinṣin.


One taste of wine and the belt snaps; what would happen in the event of drunkenness?


À-ṣẹ̀ṣẹ̀-tọ́-ọtí-wò okùn-un bàǹtẹ́ já; bí a bá mu àmuyó ńkọ́?


It is an imbecile who is soaked in the rain in the middle of a town.


Aṣiwèrè èèyàn lòjò ìgboro ń pa.


Only an imbecile gets into a fight in defence of his town.


Aṣiwèrè èèyàn ní ń gbèjà ìlú-u rẹ̀.


Difficult-to-fight as the fight of the market place; the self-conscious person will not run, and the person beating him up will not stop.


Aṣòroójà bí ìjà ọjà; onítìjú ò níí sá; ẹni tí ń nà án ò níí dáwọ́ dúró.


A trader in soap does not make big money.


A-ṣòwò-ọṣẹ kì í pa owó ńla.


A-person-who-does-a-favor-and-squats-by-it is like a-person-who-has-done-no-favor.


A-ṣoore-jókòó-tì-í, bí aláìṣe ni.


White cloth and stains are not friends.


Aṣọ funfun òun àbàwọ́n kì í rẹ́.


Cloth fashioned from the bark of the ìrókò tree cannot be wrapped around one's body.


Aṣọ ìrókò ò ṣéé fi bora.


Whatever cloth one finds on the vulture belongs to it.


Aṣọ tá a bá rí lára igún, ti igún ni.


He-who-spies-on-others-from-behind-their-walls upsets himself; one does as one pleases in one's home.


A-sọ́-ẹ̀yìnkùlé ba araa rẹ̀ nínú jẹ́; ohun tó wuni là ń ṣe nílé ẹni.


If one's head was a pot and one gave it to an enemy to inspect, he would say it was irretrievably broken.


Àtàrí ìbá ṣe ìkòkò ká gbé e fún ọ̀tá yẹ̀wò; a ní ó ti fọ́ yányán.


The wind is impossible to carry.


Atẹ́gùn ò ṣéé gbé.


The palm of the hand is not good for stoking fires.


Àtẹ́lẹwọ́ ò ṣéé fi rúná.


Atipo does not recognize beans, he says, “Father, I saw white leaves on the farm.”


Atipo ò mọ erèé; ó ní, “Bàbá, mo réwé funfun lóko.”


All-day-long is no match for since-yesterday.


Àtònímòní ò tó àtànámàná.


The-seeker-of-all-things-from-God does not yield to impatience.


A-tọrọ-ohun-gbogbo-lọ́wọ́-Ọlọ́run kì í kánjú.


He-who-alerts-one-before-he-throws-one is a past master of wrestling.


A-wí-fúnni-kó-tó-dáni, àgbà òmùjà ni.


He-who-will-not-listen-to-talk, he-who-will-not-listen-to-counsel, who drinks water with the bare hand.


À-wí-ìgbọ́, àfọ̀-ọ̀-gbọ́ tí ń fi àjèjé ọwọ́ mumi.


Previous-instruction enables a child to understand coded speech; a child does not naturally understand codes.


Àwítẹ́lẹ̀ ní ń jẹ́ ọmọ́ gbẹ́nà; ọmọ kì í gbẹ́nà lásán.


It is another person's divination that one does not repeat.


Awo aláwo la kì í dá lẹ́ẹ̀mejì.


The hawk in the sky eyes the snail-shell slyly; what will it do with a snail.


Àwòdì òkè tí ń wo ìkarahun kọ̀rọ̀, kí ni yó fìgbín ṣe?


The elephant's hide cannot be used to fashion a gángan drum.


Awọ erin ò ṣéé ṣe gángan.


The hide of a pig is no use for making the gbẹ̀du drum.


Awọ ẹlẹ́dẹ̀ ò ṣéé ṣe gbẹ̀du.


The skin of the mouth cannot be used to fashion a drum.


Awọ ẹnu ò ṣéé ṣe ìlù.


The Colobus monkey jumps to the ground; it runs for home.


Ààyá bọ́ sílẹ̀, ó bọ́ sílé.


The Colobus monkey is wily, but so is Ogungbẹ́ as Ogungbẹ crouches, so the monkey tiptoes.


Àáyá gbọ́n, Ògúngbẹ̀ sì gbọ́n; bí Ògúngbẹ̀ ti ń bẹ̀rẹ̀ ni àáyá ń tiro.


The àyàn tree does not accept an axe.


Àyàn ò gbẹdùn.


Dry smoked fish is delicious, but what is one to eat before the fish is smoked?


Àyangbẹ ẹjá dùn; ṣùgbọ́n kí la ó jẹ kẹ́já tó yan?


The world goes forth, and we follow.


Ayé ń lọ, à ń tọ̀ ọ́.


The world is not a thing to exchange threats with; it can inflict disaster on one.


Ayé ò ṣéé bá lérí; wọ́n lè ṣeni léṣe.


The world does not deserve to be trusted; if you have a store of wisdom, keep it in you.


Ayé ò ṣéé finú hàn; bí o lọ́gbọ́n, fi síkùn araà rẹ.


The executor does not pawn his child; his helper pawns his own.


Baba-ìsìnkú ò fọmọọ rẹ̀ sọfà; alábàáṣe ń fọmọọ rẹ̀ kówó.


An unsolicitous host makes for a visitor with no deference.


Baálé àìlọ́wọ̀ ni àlejò àìlọ́wọ̀.


The chief of farmers says he has nothing to go to heaven to sell; all he cares about is fair payment for his corn.


Baálẹ̀ àgbẹ̀ẹ́ ní òun ò ní nǹkan-án tà lọ́run, kí owó ọkà òún ṣáà ti pé.


“This is what we do” in one place is taboo in another.


“Báyìí là ń ṣe” níbìkan, èèwọ̀ ibòmínìn.


If one lives with a maniac one incurs the enmity of the wise; if one shuns iyá leaves one offends the corn-gruel seller.


Bí a bá bá aṣiwèrè gbé, a ó gba odì ọlọgbọ́n; bí a bá bá ewé iyá ṣọ̀tẹ̀, a ó ṣẹ ẹlẹ́kọ.


As one castigates ẹrán, one should also castigate ẹràn.


Bí a bá bá ẹrán wí, ká bá ẹràn wí.


If one whips a child with the right hand, one embraces it with the left.


Bí a bá fi ọwọ́ ọ̀tún na ọmọ, à fi ọwọ́ òsì fà á mọ́ra.


After a joke one gives way to laughter; after satiation one gives way to sleep.


Bí a bá jẹ̀wọ́ tán ẹ̀rín là ń rín; bí a bá yó tán orun ní ń kunni.


As one warns the thief, one should also warn the owner of the wayside yams.


Bí a bá kìlọ̀ fólè, ká kìlọ̀ fóníṣu ẹ̀bá ọ̀nà.


If one says “Know,” the knowledgeable will know it.


Bí a bá ní mọ̀, ọ̀mọ̀ràn a mọ̀ ọ́.


While one weeps, one can still see.


Bí a bá ń sunkún, à máa ríran.


If one is sent on an errand like a slave, one carries it out like a freeborn.


Bí a bá ránni níṣẹ́ ẹrú, à fi jẹ́ tọmọ.


If one remembers the day of (the loss of) virginity, one should also remember the day of a woman's delivery, and one should remember the vagina that smarts.


Bí a bá rántí ọjọ́ kan ìbálé, ká rántí ọjọ́ kan ìkúnlẹ̀ abiyamọ, ká rántí kan abẹ́ tí ń tani lára.


When one sees a devious person one mistakes him for a good person; one talks into a basket and it leaks.


Bí a bá rí èké, à ṣebí èèyàn rere ni; à sọ̀rọ̀ ságbọ̀n a jò.


Although one has seen the morning, what about night time?


Bí a bá rí òwúrọ̀, alẹ́ ńkọ́?


When one is done discussing a matter one laughs, when one is satiated sleep claims one.


Bí a bá sọ̀rọ̀ tán, ẹrín là ń rín; bí a bá yó tán orun ní ń kunni.


If one has committed a great offense, one frees oneself by swearing (innocence).


Bí a bá ṣe ohun ńlá, à fi èpè gba ara ẹni là.


If one sells a member of one's household cheap, one will not be able to buy him back at a great value.


Bí a bá ta ará ilé ẹni lọ́pọ̀, a kì í rí i rà lọ́wọ̀n-ọ́n mọ́.


If one does not throw a toad into hot water, and then throw it into cold water, it does not know which is better.


Bí a kò bá gbé ọ̀pọ̀lọ́ sọ sínú omi gbígbóná, ká tún gbé e sọ sí tútù, kì í mọ èyí tó sàn.


If one is not more clever than the partridge on one's farm, one cannot kill it.


Bí a kò bá gbọ́n ju àparò oko ẹni lọ, a kì í pa á.


If one cannot find a bat, one sacrifices a housebat.


Bí a kò bá rádànán, à fòòbẹ̀ ṣẹbọ.


If we cannot find a vulture we may not offer a sacrifice; if we cannot find a ground hornbill we may not carry out a ritual.


Bí a kò bá rígún a ò gbọdọ̀ ṣebọ; bí a ò bá rí àkàlà a ò gbọdọ̀ ṣorò.


If one does not eat oil because of yams, one will eat yams because of oil.


Bí a kò bá torí iṣu jẹ epo, à torí epo jẹṣu.


If one has never had a child, has one not seen chicks flocking after chickens?


Bí a kò bímọ rí, a kò ha rọ́mọ lẹ́yìn adìẹ?


If one does not send a message to the market, the market does not send a message to one at home.


Bí a kò ránni sọ́jà, ọjà kì í ránni sílé.


If one has never hunted, one would not know the tracks of “it-did-not-go-that-way.”


Bí a kò ṣe ọdẹ rí, a kò lè mọ ẹsẹ̀ẹ kò-lọ-ibẹ̀un.


When night comes, one gives the ayò seeds to ayò.


Bí alẹ́ bá lẹ́, à fi ọmọ ayò fún ayò.


When night falls, bọnnọ-bọ́nnọ́ goes limp.


Bí alẹ́ bá lẹ́, bọnnọ-bọ́nnọ́ a rẹ̀wẹ̀sì.


If night does not fall, the house bat does not fly.


Bí alẹ́ kò lẹ́, òòbẹ̀ kì í fò.


If the arms cannot encompass the silk-cotton tree, they may encompass its root.


Bí apá ò ká àràbà, apá lè ká egbò ìdíi rẹ̀.


If a terrible epidemic descends on a town, it is confronted with a terrible medicine.


Bí àrùn búburú bá wọ̀lú, oògùn búburú la fi ń wò ó.


If a masquerader wishes to disappear into the ground, it cries “Orò!”


Bí eégún ó bàá wọlẹ̀, orò ni ń ṣe.


Like play, like play, the makeshift cape became a dress.


Bí eré bí eré, àlàbọrùn-ún dẹ̀wù.


After the person with smooth cheeks has stated his or her case, he or she should remember that the person with blemished cheeks will have something to say.


Bí ẹlẹ́rẹ̀kẹ́ régérégé bá ro ẹjọ́ọ tirẹ̀ tán, kó rántí pé ẹlẹ́rẹ̀kẹ́ mẹ́kí á rí rò.


If trees fall atop one another, one removes the topmost one first.


Bí igí bá wó lu igi, tòkè là ń kọ́ gbé.


When the squirrel has eaten, when the squirrel has drunk, the squirrel looks at the setting sun.


Bí ikún bá jẹ, bí ikún bá mu, ikún a wo oòrùn alẹ́.


If the earth catches fire, the toad will hop on a tree.


Bí ilẹ̀ẹ́ bá laná, ọ̀pọ̀lọ́ á fò gun igi.


If the town is split into two, one does the will of the heavenly king.


Bí ilú bá dá sí méjì, tọba ọ̀rún là ń ṣe.


If a task does not delay one, one does not drag it out.


Bí iṣẹ́ kò pẹ́ ẹni, a kì í pẹ́ iṣẹ́.


If a fight is not yet spent, one does not intervene to end it.


Bí kò bá tíì rẹ ìjà, a kì í là á.


At the conclusion of a ceremony the acolyte commences to dance, and the onlookers prepare to make their exit.


Bí nǹkan bá tán nílẹ̀, ọmọ ẹbọ a bọ́ síjó, àwọn tó wà níbẹ̀ a múra àti lọ.


“If you break I will retie you”; there will be a knot in it.


Bí o bá já n ó so ọ́, kókó yó wà láàárín-in rẹ̀.


If you do not understand Ègùn, do you not recognize signs that someone is speaking?


Bí o kò gbọ́ Ègùn, o kò gbọ́ wọ̀yọ̀-wọ̀yọ̀?


If you will be a wife to the Olúgbọ́n be a wife to him; if you will be a wife to the Arẹsà be a wife to him, and stop sneaking around hugging walls; a person who would be the wife of the Olúfẹ̀ must gather her affairs into the house.


Bí o máa ṣe aya Olúgbọ́n ṣe aya Olúgbọ́n; bí o máa ṣe aya Arẹsà ṣe aya Arẹsà, kí o yéé pákọ̀kọ̀ lẹ́gbẹ̀ẹ́ ògiri; ẹni tí yó ṣe aya Olúfẹ̀ a kógbá wálé.


If a woman has not lived in at least two homes, she never knows which is better.


Bí obìnrin ò bá gbé ilé tó méjì, kì í mọ èyí tó sàn.


When day breaks, the trader takes up his trade; the cotton spinner picks up the spindle; the warrior grabs his shield; the farmer gets up with his hoe; the son of the hunter arises with his quiver and his bows; he-who-wakes-and-washes-with-soap makes his way to the river.


Bí ojú bá mọ́, olówò a gbówò; ọ̀rànwú a gbé kẹ́kẹ́; ajagun a gbé apata; àgbẹ̀ a jí tòun tòrúkọ́; ọmọ ọdẹ a jí tapó tọrán; ajíwẹṣẹ a bá odò omi lọ.


When the eyes come upon a matter, they must look hard and well.


Bí ojú bá rí ọ̀rọ̀, a wò ó fín.


If a youth's eyes do not witness a story, they should be good for hearsay.


Bí ojú ọmọdé ò tó ìtàn, a bá àwígbọ́.


When the camwood powder seller grinds the powder, she tests it on her own body.


Bí olósùn-ún bá lọ osùn, araa rẹ̀ ní ń fi dánwò.


If the gods take a person with a protruding back, the humpback should make ready.


Bí òrìṣá bá mú ẹlẹ́yìn, kí abuké máa múra sílẹ̀.


Like proverbs, like proverbs one plays the ògìdìgbó music;  only the wise can dance to it, and only the knowledgeable know it.


Bí òwe bí òwe là ń lùlù ògìdìgbó; olọgbọ́n ní ń jó o; ọ̀mọ̀ràn ní ń sìí mọ̀ ọ́n.


Like proverbs, like proverbs are the pronouncements of Ifá.


Bí òwe bí òwe nIfá ń sọ̀rọ̀.


If the filthy person does not know profit, he should know his capital.


Bí ọ̀bùn ò mọ èrè, a mọ ojú owó.


If a man sees a snake, and a woman kills it, what matters is that the snake does not escape.


Bí ọkùnrín réjò, tóbìrín pa á, à ní kéjò má ṣáà lọ.


Once God has revealed one's enemy to one, he can no longer kill one.


Bí Ọlọ́run-ún bá ti fọ̀tá ẹni hanni, kò lè pani mọ́.


If a wise person is cooking yams in an insane way, a knowing person picks them with stakes.


Bí ọlọgbọ́n bá ń fi wèrè se iṣu, ọ̀mọ̀ràn a máa fi gègé yàn án.


If a child learns the trick of crying, the mother learns the trick of consoling him or her.


Bí ọmọ́ bá jágbọ́n-ọn kíké, ìyáa rẹ̀ a jágbọ́n-ọn rírẹ̀ ẹ́.


If a child learns the trick of dying, his mother should learn the trick of burying.


Bí ọmọ́ bá jágbọ́n-ọn kíkú, ìyá ẹ̀ a jágbọ́n-ọn sísín.


When a child is full, he shows his stomach to his father.


Bí ọmọ́ bá yó, a fikùn han baba.


If a child expresses gratitude for yesterday's favor, he will receive today's.


Bí ọmọdé bá dúpẹ́ ore àná, a rí tòní gbà.


If a youth is felling a tree, an elder will be considering where it will fall.


Bí ọmọdé bá ń bẹ́ igi, àgbàlagbà a máa wo ibi tí yóò wó sí.


If a child is an adept ayò player, one defeats him with single seeds.


Bí ọmọdé bá mọ ayò, ẹyọ la ó fi pa á.


When a youth falls he looks ahead; when an elder falls he looks behind.


Bí ọmọdé bá ṣubú a wo iwájú; bí àgbá bá ṣubú a wo ẹ̀yìn.


If a youth has never seen another person's father's farm, he says no body's father's farm is as large as his father's.


Bí ọmọdé ò bá rí oko baba ẹlòmíràn, a ní kò sí oko baba ẹni tó tó ti baba òun.


If a child refuses yesterday's pounded yams, it is stories one treats the child to.


Bí ọmọdé kọ iyán àná, ìtàn la ó pa fún un.


If a problem remains long enough, it becomes clever.


Bí ọ̀rán bá pẹ́ nílẹ̀, gbígbọ́n ní ń gbọ́n.


If the arms cannot be swung, one carries them on one's head.


Bí ọwọ́ ò bá ṣeé ṣán, à ká a lérí.


If guinea worm is becoming an ulcer, one should inform olúgambe.


Bí sòbìyà yó bàá degbò, olúgambe là á wí fún.


When emergencies number two, one concentrates on one.


Bí túlàsí bá di méjì, ọ̀kan là ń mú.


“Give me one yam” does not precede “Greetings to you on the farm.”


“Bùn mi níṣu kan” kì í ṣáájú “Ẹkú oko òo.”


The recent throw-it-all-on-the-floor-that-we-may-redistribute-it inheritance was not well distributed the first time around.


Dà-á-sílẹ̀-ká-tun-pín, ogún ijọ́un, a ò pín in re.


It is wrapping that makes a knife sharp.


Dídì ní ń mú abẹ mú.


It is bit by bit that the nose of the pig enters the fence.


Díẹ̀-díẹ̀ nimú ẹlẹ́dẹ̀ẹ́ fi ń wọgbà.


The diviner does not take Ifá lightly.


DÍfá-dÍfá ò fIfá ṣeré.


The egg-bearing spider never leaves its eggs behind.


Dùgbẹ̀-dùgbẹ̀ kì í fi ẹyin rẹ̀ sílẹ̀.


Stop and say hello to the wicked; if you do not say hello to the wicked, the wicked will find problems for you.


Dúró o kíkà; bí o ò dúró kíkà, ìkà a ba tìrẹ jẹ́.


I am hungry and the soap seller hawks her wares; when I have not washed my inside, how can I wash my outside?


Ebi ń pa mí ọlọ́ṣẹ ń kiri; ìgbà tí n ò wẹnú n ó ṣe wẹ̀de?


The Ijeṣa person is not hungry and he rejects corn-loaf prepared by an Ọ̀yọ́ person; when hunger gripped the son of Obokun (an apellation for Ijeṣa people) he ate ori(the Ọ̀yọ́ name for corn-loaf.)


Ebi ò pàJèṣà ó lóun ò jẹ̀kọ Ọ̀yọ́; ebí pa ọmọ Obòkun ó jẹ ori.


The muslim is not hungry and he vows he will not eat a red Colobus monkey; hunger gripped Suleiman and he ate a monkey.


Ebi ò pÀmọ̀le ó ní òun ò jẹ àáyá; ebí pa Súlè ó jọ̀bọ.


The Ẹ̀gbá masquerader must needs speak Ẹ̀gbá.


Eégún Ẹ̀gbá, Ẹ̀gbá ní ń fọ̀.


It is the masquerader that succors one that one makes shrouds for; it is the god that succors one that one worships; if a tree succors me, I will take kolanuts and worship the tree.


Eégún tí yó gbeni là ń dáṣọ fún; òrìṣà tí yó gbeni là ń sìn; bi igí bá gbè mí mà kó obì mà bọ igi.


The masquerader that will perform like Lébé must become like Lébé; the one that will sumersault like Olúfolé (meaning “Great-One-Jumps-A-House”) must perform his feat in the open spaces.


Eégún tí yó ṣe bíi Lébé, Lébé ni yó dà; èyí tí yó tàkìtì bí Olúfolé, òfurugbàdà ni yó ta á.


A snake sees a tight hole and crawls into it; has its mother hands to pull it out?


Ejòó rí ihò tó há ó kó wọ̀ ọ́; ìyáa rẹ̀ẹ́ lọ́wọ́ àti fà á yọ?


The seller of steamed ground beans does not hawk her wares on a farm.


Elékuru kì í kiri lóko.


How much does a hen cost that one would contract to raise chicks for the owner?


Èló là ń ra adìẹ òkókó, tí à ń gba ọmọọ rẹ̀ sìn?


I-will-court-no-woman-being-courted-by-another-man will court no woman at all.


Èmi-ò-níí-fẹ́-obìnrin-tẹ́nìkan-ńfẹ́, olúwarẹ̀ ò níí fẹ́ obìnrin ni.


I-will-not-defecate-on-existing-excrement will walk a good distance into the bush.


Èmi-ò-níí-ṣu-imí-le-imí, olúwarẹ̀ ó rìn jìnnà ààtàn.


Curses are the antidote for curses.


Èpè la fi ń wo èpè sàn.


It is palm oil that goes best with yams; it is a ladder that is best for climbing granaries; a woman is more pleasant to make love to than a man.


Epo ló ṣeé jẹṣu; àkàsọ̀ ló ṣeé gun àká; obìnrín dùn-ún bá sùn ju ọkùnrin lọ.


Palm-oil is the countenance of stew.


Epo lojú ọbẹ̀.


All one does with ayò seeds is play.


Eré là ń fọmọ ayò ṣe.


A wayfarer does not know the location of the rest stop and yet have his neck crushed from the weight of a heavy load.


Èrò kì í mọ ibùsọ̀ kọ́rùn ó wọ̀ ọ́.


Intention is the eldest, contemplation is the next, and plan of action is the third.


Ète lẹ̀gbọ́n; ìmọ̀ràn làbúrò; bí-a-ó-ti-ṣe lẹ̀kẹta wọn.


Order is the first law in heaven.


Ètò lòfin kìn-ín-ní lóde ọ̀run.


A goat is not a wise choice as the guard over yams.


Ewúrẹ́ ò ṣeé fiṣu ṣọ́.


To what turned out favorably for those going ahead, you coming behind, pay close attention.


Èyí tó yẹ ará iwájú, èrò ẹ̀yìn fiyè sílẹ̀.


One can only remonstrate with a wicked person to urge him or her to improve his or her town.


Ẹ̀bẹ̀ là ń bẹ òṣìkà pé kó tún ìlúu rẹ̀ ṣe.


A little sacrifice, a little medicine, is what keeps the one who does not die alive.


Ẹbọ díẹ̀, oògùn díẹ̀, ní ń gba aláìkú là.


It is a sacrifice on behalf of only one person that demands only one person as offering.


Ẹbọ ẹnìkan là ń fi ẹnìkan rú.


The teasing involves pounded yams; the corn-loaf is unwrapped, and the father of the household asks, “Did someone call me?”


Ẹ̀fẹ̀ẹ́ dẹ̀fẹ̀ iyán; a paláwẹ́ ẹ̀kọ baálé ilé ní ẹ̀ ń pèun bí?


The teasing involves pounded yam; even if you throw me on the ground I will eat with you.


Ẹ̀fẹ̀ẹ́ dẹ̀fẹ̀ iyán; ò báà gbémi lulẹ̀ n ó bá ọ jẹun.


One does not upon failing to find suitable company in this world go looking in heaven.


Ẹgbẹ́ ẹni kì í wọ́n láyé ká wá a lọ sọ́run.


One may complain about a person who courts one's wife, but one does not complain about a person who courts one's daughter.


Ẹjọ́ a-fẹ́ni-lóbìnrin là ń wí; a kì í wíjọ́ a-fẹ́ni-lọ́mọ.


One gets bitten by a snake only once.


Ẹ̀ẹ̀kan lejò ń yánni.


An overly loquacious person is someone to flee from.


Ẹlẹ́nuú tóó rí sá.


The pig says since the day it learned to reply to every statement with a grunt it has not got into any trouble.


Ẹlẹ́dẹ̀ẹ́ ní ọjọ́ tí òún ti jágbọ́n-ọn hùn, ọjọ́ náà ni ọ̀rọ̀ ò ti nìun lára mọ́.


The person with complaints selects the most pressing ones to press.


Ẹlẹ́jọ́ ṣa èyí tó wù ú wí.


One does not complain that a corpse one will have to bury stinks.


Ẹni a óò gbé òkúu rẹ̀ sin, a kì í sọ pé ó ń rùn pani.


The person invited to take a look at the palace stateroom: he exclaims, “What a maze of apartments!”


Ẹni a pé kó wáá wo kọ̀bì: ó ní kí nìyí kọ́bi-kọ̀bi?


The person people have gathered to watch should not himself or herself be a spectator.


Ẹni à ń wò kì í wòran.


Whoever people speak to should listen; whoever people instruct should accept instruction; the one who does not listen will be covered by the earth.


Ẹni a wí fún ko gbọ́; ẹni a fọ̀ fún kó gbà; èyí tí ò gbọ́ yó filẹ̀ bora.


People killed by folly are innumerable; people killed by wisdom are few.


Ẹni àìgbọ́n pa ló pọ̀; ẹni ọgbọ́n pa ò tó nǹkan.


Whoever sees mucus in the nose of the king is the one who cleans it.


Ẹní bá ríkun nímú ọlọ́jà ní ń fọn ọ́n.


One appeals only to those capable of helping one.


Ẹní bá tó ẹnií gbà là ń ké pè.


Whoever deprives himself of the title of Apena will wait until he dies before tasting free meat.


Ẹní du araa rẹ̀ lóyè Apènà: kó tó jẹ ẹran ọ̀fẹ́, ó dọ̀run.


It is someone wiser than one who consults the oracle for one.


Ẹní gbọ́n juni lọ ní ń tẹni nÍfá.


Whoever chases after two rats will catch neither.


Ẹní léku méjì á pòfo.


Whoever wishes to raise an alarm will have to murder his father.


Ẹní máa ké ìbòsí á pa baba rẹ̀ jẹ.


Whoever offers a sacrifice to a deity must also offer a sacrifice to humans in order for the sacrifice to be efficacious.


Ẹní rúbọ òrìṣà gbọ́dọ̀ rú ti èèyàn kí ẹbọọ́ tó gbà.


The person on whose head a coconut is broken will not share in eating it.


Ẹni tí a bá fi oríi rẹ̀ fọ́ àgbọn ò níí jẹ níbẹ̀.


One pays attention to the person with whom one is bargaining, not to the commotion of the market place.


Ẹni tí a bá ń bá nájà là ń wò, a kì í wo ariwo ọjà.


Let the person one advises heed one; the heedless person places himself at risk.


Ẹni tí a wífún kó gbọ́; ẹni tí kò gbọ́, taraa rẹ̀ ni yó dà.


It is the person with a thorn in his foot who limps to the person with a needle.


Ẹni tí ẹ̀gún gún lẹ́sẹ̀ ní ń ṣe lákáǹláká tẹ̀lé alábẹ́rẹ́.


Only the unwise hungers while fasting.


Ẹni tí kò gbọ́n lààwẹ̀ ń gbò.


It is a person who does not know how to carry out instructions that is forced to repeat his or her efforts.


Ẹni tí kò mọ iṣẹ́ẹ́ jẹ́ ní ń pààrà lẹ́ẹ̀mejì.


Only a person who does not know the king trifles with the king.


Ẹni tí kò mọ ọba ní ń fọba ṣeré.


It is the incorrigible fighter who has to remain on his or her knees until nightfall.


Ẹni tí ó lè jà ni yóò kúnlẹ̀ kalẹ́.


The person who will worship Ògun will keep his or her market purchases separate from those of others.


Ẹni tí yó bọ Ògún, yó ra ọjàa tirẹ̀ lọ́tọ̀.


The person who will leap must first crouch.


Ẹni tí yó fò yó bẹ̀rẹ̀.


Whoever wishes to eat steaming corn pap will play with the child of the seller.


Ẹni tí yó mu ẹ̀kọ fòrò, yó bàá ọmọ ẹlẹ́kọ ṣeré.


The person who wishes to eat free corn pap will play with the seller's child.


Ẹni tí yó mu ẹ̀kọ ọ̀fẹ́ yó bàá ọmọ ẹlẹ́kọ ṣeré.


Whoever chooses concubinage as a practice must provide herself with a sleeping mat; whoever chooses Ṣàngò's trade (one to do with metal) must purchase his magical rattle.


Ẹni tí yó ṣòwò àlè, ẹníi rẹ̀ ní ń ká; ẹni tí yó ṣòwòo Ṣàngó, ààjàa rẹ̀ ní ń rà.


The person who will lend one money and will not keep pestering one for repayment: one can tell from the tone of his or her voice.


Ẹni tí yó yááni lówó, tí kò níí sinni, ohùn ẹnuu rẹ̀ la ti ń mọ̀.


Whoever throws water ahead will step on cool earth.


Ẹni tó bá da omi síwájú á tẹ ilẹ̀ tútù.


Whoever looks at the dead with yesterday's eyes will be stripped naked by the spirits.


Ẹni tó bá fi ojù àná wòkú, ẹbọra a bọ́ ọ láṣọ.


If one must eat a toad one should eat one with eggs.


Ẹni tó bá máa jẹ ọ̀pọ̀lọ́ a jẹ èyí tó lẹ́yin.


Whoever will smite a secret-cult priest had better smite an important one; for a lowly one twelve hundred cowries in fines, and for an important one twelve hundred cowries.


Ẹni tó bá máa lu òṣùgbó a lu ńlá; kékeré ẹgbẹ̀fà, ńlá ẹgbẹ̀fà.


Whoever wishes to catch a monkey must act like a monkey.


Ẹni tó bá máa mú ọ̀bọ a ṣe bí ọ̀bọ.


It is a person who has prior knowledge of the facts of a matter that can foil a devious person's attempts to skirt them.


Ẹni tó bá mọ ìdí ọ̀ràn tẹ́lẹ̀ ní ń bu àbùjá èké.


If one must use a tree-climbing rope and it breaks, one must pause to repair it.


Ẹni tó bá ní igbàá lò, bí igbàá bá já, kó dúró so ó.


Whoever prolongs his or her defecating will be visited by a host of flies.


Ẹni tó bá pẹ́ lórí imí, eṣinṣin kéṣinṣin yóò bá a níbẹ̀.


Whoever remembers Efuji should show no kindness to any horse.


Ẹni tó bá rántí Efuji, kó má fi ore ṣe ẹṣin.


Those who gratefully remember past favors extend compassion to the survivors of the deceased; who would rather show compassion to the child of a masquerader?


Ẹni tó bá rántí ọjọ́ ní ń ṣe ọmọ òkú pẹ̀lẹ́; ta ní jẹ́ ṣe ọmọ eégún lóore?


Whoever announces that the legs of the masquerader are showing is the one who goes in search of a needle.


Ẹni tó bá sọ pé ẹsẹ̀ eégún ń hàn ní ń wá abẹ́rẹ́ lọ.


Whoever hires a pawn for only sixpence will join the pawn in grinding pepper.


Ẹni tó bá yá ìwọ̀fà ẹgbàá, tòun tirẹ̀ ní ń lọ ata kúnná.


The person who remains prone has perfected the charm for wrestling.


Ẹni tó dùbúlẹ̀ ṣe oògùn ìjàkadì tán.


Whoever plays around with his or her black hair will serve others with his or her white hair.


Ẹni tó fi irun dúdú ṣeré, yó fi funfun sin ẹniẹlẹ́ni.


Whoever paid his or her own money for a horse will not let it be sacrificed for a good-luck charm.


Ẹni tó fi owóo rẹ̀ ra ẹṣin, kò níí jẹ́ kó ṣe àrìnjẹ́.


The dandy who does not know how to extend greetings to people is no different from a boor.


Ẹni tó gbajúmọ̀ tí kò mọ èèyàn-án kí, òun òbúrẹ́wà ẹgbẹ́ra.


Whoever wishes to lay a dead toad in state will have to build his own cult shrine separately.


Ẹni tó máa tẹ́ òkú ọ̀pọ̀lọ́, yóò ní ilé ògbóni tirẹ̀ lọ́tọ̀.


If a person offers to lend one a dress, one should consider what he or she has on.


Ẹni tó máa yáni lẹ́wù, ti ọrùn-un rẹ̀ là ń wò.


The person who shakes a tree stump shakes himself.


Ẹni tó mi kùkùté, araa rẹ̀ ní ń mì.


It is someone who knows the duiker intimately who can recite its praise, “spindle-legged duiker.”


Ẹni tó mọ ẹtu ní ń kì í ní “òbèjé, ẹlẹ́sẹ̀ ọwọ̀.”


The person who claps for a mad person to dance to is no different from the mad person.


Ẹni tó ń ṣápẹ́ fún wèrè jó, òun àti wèrè ọ̀kan-ùn.


The person who kills the donkey will carry a heavy burden.


Ẹni tó pa kẹ́tẹ́kẹ́tẹ́ yó ru káyá ẹrù.


Whoever sends for Orò is contracting for sleeplessness.


Ẹni tó ránṣẹ́ sí oròó bẹ̀wẹ̀ fún àìsùn.


Whoever goes to Ibadan and does not visit Oluyọle's house merely went wood gathering.


Ẹni tó re Ìbàdàn tí kò dé ilé Olúyọ̀lé, oko igi ló lọ.


The person who makes a sacrifice but does not follow the prescribed taboos is just like someone who throws away the money for the sacrifice.


Ẹni tó rúbọ tí kò gba èèwọ̀, bí ẹni tó fi owó ẹbọ ṣòfò ni.


The person who throws palm-nuts at a pig gives food to it.


Ẹni tó sọ ẹlẹ́dẹ̀ lékùrọ́, oúnjẹ ló fún un.


Whoever because of cold weather uses the pestle as kindling to warm him/herself must not expect to eat pounded yams.


Ẹni tó torí òtútù fi ọmọrí odó yáná ò gbọdọ̀ retí a-ti-jẹyán.


A mouth that will not stay shut, lips that will not stay closed, are what bring trouble to the cheeks.


Ẹnu àìmẹ́nu, ètè àìmétè, ní ń mú ọ̀ràn bá ẹ̀rẹ̀kẹ́.


A rabbit's mouth does not accept a leash.


Ẹnu ehoro ò gba ìjánu.


The cheeks are the home of laughter.


Ẹ̀rẹ̀kẹ́ ni ilé ẹ̀rín.


It is fear that makes one call witches the good people.


Ẹ̀rù bíbà ní ń múni pe àjẹ́ ní ará ire.


“I agree” is not a load that causes one's neck to shrink.


Ẹrùu hòo kì í wọni lọ́rùn.


The ridiculing of the person with gonorrhea does not belong with the eunuch.


Ẹ̀sín alátọ̀sí ò sí lọ́wọ́ òkóbó.


The bird of the forest does not know how to fly in the grassland.


Ẹyẹ igbó kì í mọ fífò ọ̀dàn.


A bird is preparing for flight, and people throw stones at it.


Ẹyẹ ń wá àtifò, wọ́ ń sọ òkò sí i.


Leave the fighting to God, sit back and watch.


Fi ìjà fún Ọlọ́run jà, fọwọ́ lérán.


Hide-me-and-I-will-kill-you is the name a disease answers to.


Fimí-pamọ́-kí-n-pa-ọ́ làrùn-ún jẹ́.


“Hold my child for me so I may wiggle my buttocks”; if one cannot wiggle one's buttocks one should return the child to its mother.


“Gba ọmọ fún mi kí n rèdí”; bí ìdí ò bá ṣeé rè ká gbọ́mọ fọ́lọ́mọ.


All the animals of the forest assembled and decided to make Hyena their secretary; Hyena was happy, but a short while later it burst into tears. Asked what the matter was, it said perhaps they might reconsider and reverse themselves.


Gbogbo ẹranko ìgbẹ́ pé, wọn ní àwọn ó fi ìkokò ṣe aṣípa; nígbà tó gbọ́ inú ẹ̀ é̩ dùn; ṣùgbọ́n nígbà tó ṣe ó bú sẹ́kún; wọ́n ní kí ló dé? Ó ní bóyá wọ́n lè tún ọ̀ràn náà rò kí wọ́n ní kì í ṣe bẹ́ẹ̀ mọ́.


Asking “directions” keeps one from losing one's way; the person who refuses to ask is responsible for his/her own difficulties.


Ìbéèrè kì í jẹ́ kí ẹni ó ṣìnà; ẹni tí kò lè béèrè ní ń pọ́n ara ẹ̀ lójú.


One's home is a legitimate place to buy things on credit; what is bad is avoiding payment.


Ibi tí a bá ń gbé la ti ń gbàwìn; à-rà-àì-san ni ò sunwọ̀n.


One does not throw rocks at the place where one has one's palm-oil stored.


Ibi tí a gbé epo sí a kì í sọ òkò síbẹ̀.


Where one began one's climb, there one effects one's descent.


Ibi tí a ti gùn, ibẹ̀ la ti ń rọ̀.


Where one is eating food like mucus, one should not bring up matters like phlegm.


Ibi tí a ti ń jẹun bí ikun bí ikun, a kì í sọ̀rọ̀ bíi kẹ̀lẹ̀bẹ̀ bíi kẹ̀lẹ̀bẹ̀ níbẹ̀.


One should live according to the customs and fashions of the place one finds oneself in; if one lands in the city of lepers, one should make a fist, i.e., conceal one's fingers.


Ibi tí à ń gbé là ń ṣe; bí a bá dé ìlú adẹ́tẹ̀ à di ìkúùkù.


It is precisely where you will eventually have to sleep that you have laid down your child to sleep.


Ibi tí o máa sùn lo tẹ́ ọmọ sí.


The vulture has endured the drenching rain from a great distance, but who sent the vulture on an errand?


Ibi tí òjòó ti ń pa igún bọ̀ jìnnà; ta ní rán igún níṣẹ́?


Wherever the rain catches up with the day, there it drenches it.


Ibi tí òjòó bá ọjọ́ ní ń pa á sí.


Wherever the yọ̀nmọ̀ntì (food made from benniseed) seller falls, there she has sold all her wares.


Ibi tí oníyọ̀nmọ̀ntìí ṣubú sí, ibẹ̀ ló ti tà á tán.


As the bees hum and the small calabash containing charms hums, the intestine does not keep silent.


Ibi tí oyín gbé ń hó, tí àdó ń hó, ìfun ò dákẹ́ lásán.


It is at its home base that a company or trade prospers.


Ìdí òwò ni òwòó gbé tà.


The vulture did others a favor and became bald in return; the hornbill did others a favor and developed a goiter in return; in the future, one should not do those kinds of favor.


Igún ṣoore ó pá lórí, àkàlà ṣoore ó yọ gẹ̀gẹ̀; nítorí ọjọ́ mìíràn kẹni ó má ṣe oore bẹ́ẹ̀ mọ́.


One swears when it is time to swear.


Ìgbà ara là ń búra.


It is a calabash that one cuts decorative patterns on; one does not cut patterns on china plates.


Igbá là ń pa, a kì í pa àwo.


The rainy season passes, the dry season passes, and the suggestion is that the rat's burrow be sealed up tight; when will the time be ripe to kill the rat?


Ìgbà òjò ń lọ, ìgbà ẹ̀rùn ń lọ, a ní ká dí isà eku kó le; ìgbà wo la óò tó wá peku náà?


The time of one's arrival on the farm is one's dawn.


Ìgbà tí a bá dóko làárọ̀ ẹni.


Whenever one first sees a person, that is that person's morning.


Ìgbà tí a bá rẹni lòwúrọ̀ ẹni.


It is a calabash that understands one's language that one describes as a measure.


Igbá tó gbédè là ń pè lóṣùwọ̀n.


Had the snail been careless in its foraging it would have died in the bush.


Ìgbín ìbá má mọ̀ ọ́n jẹ̀ ìbá ti kú síjù.


Had the snail been careless in its foraging it would not “have grown large enough to” be worth twenty cowries.


Ìgbín ìbá má mọ̀ ọ́n jẹ̀ kò tó okòó.


The snail never embarks on a dyeing trade, and the spotted grass-mouse never digs for àràn.


Ìgbín kì í pilẹ̀ aró, àfè ìmòjò kì í pilẹ̀ àràn.


The forest is the home for animals to live in.


Igbó lẹranko ń gbé.


The elbow develops a hump right from its youth.


Ìgbọ̀nwọ́ ti kékeré yọké.


A street fight is the death of a bashful person; warring is the death of a strong man.


Ìjà ní ń pa onítìjú; ogun ní ń pa alágbára.


It is dance that strips one of one's cloth; it is a fight that takes off one's shirt.


Ijó ní ń bọ́ṣọ, ìjà ní ń bọ́ ẹ̀wù.


An abandoned well kills a horse and we rejoice; it will in time kill a human being.


Ikúdú pa ẹṣin à ń yọ̀; ó ń bọ̀ wá pa ọmọ èèyàn.


Is a dog's house the place to go in search of horns?


Ilé ajá là ń wá ìwo lọ?


It is in the home of a person who has food that one sets one's chest like a trap.


Ilé olóuńjẹ là ń dẹ̀bìtì àyà sí.


It is on the ground that the stool sits to await the buttocks.


Ilẹ̀ nìjòkò ń jókòó de ìdí.


One does not string decorative beads all around one's waist.


Ìlẹ̀kẹ̀ àmúyọ, a kì í sin kádìí tán.


One enters the porch first before one enters the house.


Ìloro là ń wọ̀ ká tó wọlé.


It is time to get out of here, the gatekeeper of Atadi; his home was burglarized, his wife was taken from him, the divining string he was going to use to investigate matters was snatched by a dog, his son who ran after the dog to retrieve the divining string fell into a well; the gatekeeper of Atadi then spoke up and said, “It is time to get out of here.”


Ìlọọ́ yá, oníbodè Atàdí; wọ́n kó o nílé, wọ́n gbà á lóbìnrin, ọ̀pẹ̀lẹ̀ tó ní òun ó fi wádìí ọ̀ràn, ajá gbé e, ọmọ ẹ̀ tó lé ajá láti gba ọ̀pẹ̀lẹ̀, ó yí sí kàǹga; oníbodè Atàdí wá dáhùn ó ní, “Ìlọ-ọ́ yá.”


The fire of the stinging tragia plant does not burn a person twice.


Iná èsìsì kì í jóni lẹ́ẹ̀mejì.


It is too much fire that will ruin the stew of a bushman.


Iná kúkú ni yó ba ọbẹ̀ ará oko jẹ́.


The fire that challenges water will die off.


Iná tó ń lérí omi á kù sọnù.


The whip used on the senior wife is resting on the rafters waiting for the new wife.


Ìpàṣán tí a fi na ìyálé ń bẹ láàjà fún ìyàwó.


Ìròrẹ́ cannot fight, so it makes its home close to the wasp's.


Ìròrẹ́ ò leè jà ó múlé ti agbọ́n.


The fart within a masquerader's shroud “is” something to be endured.


Isó inú ẹ̀kú, à-mú-mọ́ra.


The fate that has befallen the goat, the sheep should bear in mind.


Ìṣeǹṣe ewúrẹ́, kágùntàn fiyè síi.


Whether the yams are large or not, it is one by one that one extracts them from the heap.


Iṣú ta iṣu ò ta, ọ̀kọ̀ọ̀kan là ń wúṣu lébè.


The lemon plant that grows in the bush and does not support itself against something will be uprooted by the forest breeze.


Ìtórò tó so lóko tí kò fẹ̀yìntì, afẹ́fẹ́ oko ní ń tú u.


The way a wise person looks at things is different from the way an imbecile does.


Ìwòo ọlọgbọ́n ò jọ ti aṣiwèrè.


“My wife is not good looking, but I married her for the sake of children”; to how many people will one give that explanation?


Ìyàwó mi ò sunwọ̀; nítorí ọmọ ni mo ṣe fẹ́ ẹ; ẹni mélòó la ó wìí fún tán?


The junior wife has said what will be her last; she said the senior wife's mouth is as white as the new yam.


Ìyàwó sọ ọ̀rọ̀ kan tán: ó ní ìyálé òun a-bẹnu-funfun-bí-ègbodò.


The wife has done the unpardonable; her husband has adopted an I-will-not-eat-any-longer attitude.


Ìyàwó ṣe ọ̀ràn kan tán; ọkọ ẹ̀ ẹ́ ṣe ọ̀ràn-an n kò-jẹ-mọ́.


“Unroof your house and I will help you re-roof it” usually gives one only one bundle of thatching grass.


“Já ilé ẹ̀ kí ń bá ẹ kọ́ ọ”; ìtẹ́ èèkàn kan ní ń fúnni.


Busily wagging tail, busily wagging tail, a goat enters a bachelor's house busily wagging its tail; what does a bachelor have to eat whose left-over the goat can have?


Jùrù-fẹ̀fẹ̀ jùrù-fẹ̀fẹ̀, ewúrẹ́ wọ ilé àpọn jùrù-fẹ̀fẹ̀; kí làpọ́n rí jẹ tí yó kù sílẹ̀ féwúrẹ́?


Instead of permitting defeat by a child in a game, an elder should resort to elderly wiles.


Kàkà kí ọmọdé pàgbà láyò, àgbà a fi ọgbọ́n àgbà gbé e.


Whatever keeps one from being deaf to certain things keeps one from being happy.


Kì í jẹ́ kí etí ẹni di kì í jẹ kí inú ẹni dùn.


It is not to every person who says “Whoever has received some bounty from God should give to me” that one gives alms.


Kì í ṣe gbogbo ẹni tí ń ṣe “Ẹni Ọlọ́rún bùn ó bùn mi” là ń fún ní nǹkan.


What is there to wear in a pair of trousers bought at three for three hundred cowries, or three a penny?


Kí ni à ń wọ̀ nínúu ṣòkòtò mẹ́ta ọ̀ọ́dúnrún?


What would a cap be doing atop the ògógó mushroom? Pepper will remove it.


Kí ni fìlà yó ṣe lórí ògógó? Ata ni yó ṣi.


Do goats eat woolen fabrics?


What is the cloth-selling woman have to sell that she carries a whip in her hand?


A small sore calls for the balsam tree leaf; a big sore takes an ẹ̀gbẹ̀sì leaf; a huge ulcer calls for a whole bolt of cloth.


Kékeré egbò ní n gba ewé iyá; àgbà egbò ní ń gba ẹ̀gbẹ̀sì; tilé-wà-tọ̀nà-wá egbò ní ń gba ìgàn aṣọ.


Learning is knowing, Àjàpà's proverb.


Kíkọ́ ni mímọ̀, òwe ìjàpá.


Bit by bit the rat consumes the leather; gently gently the ant sloughs its skin.


Kéré-kéré leku ń jawọ; díẹ̀-díẹ̀ leèrà ń bọ́ ìyẹ́.


There is no yam-flower meal seller who will advertise her ware as fluffy; the àdàlú seller alone speaks the truth.


Kò sí alámàlà tí ń sọ pé tòun ò yi; aládàlú nìkan ló sòótọ́.


There is no snuff seller who will advertise her ware as awful; they all say they are selling honey.


Kò sí aláásáà tí ń ta ìgbokú; gbogbo wọn ní ń ta oyin.


There is nobody who does not know the trick of putting meat in the mouth and making it disappear.


Kò sí ẹni tí kò mọ ọgbọ́n-ọn ká fẹran sẹ́nu ká wá a tì.


Was it the lump that first got to the head, or the head that first got to the lump?


Kókó ló kọ́kọ́ dé orí, tàbí orí ló kọ́kọ́ dé kókó?


A rather small thing: this is enough for me.


Kóǹkólóyo: èyí tó ní tèmi.


Very loud is the way one consults Ifá for a deaf person.


Kóró-kóró là ń dá Ifá adití.


“Kubẹrẹ, let us go to the bush where small snails are picked.” He said the last such trip he went on, he has not returned from it.


Kùbẹ̀rẹ̀, ká roko ìpére. Ó ní èyí tí òún lọ òun òì bọ̀.


As far as the dunce is concerned, the wise person should rather be shiftless.


Lójú òpè, bíi kọ́lọgbọ́n dàbí ọ̀lẹ.


“Go on feeding” is what makes the cane rat fatter than the Tullberg's rat.


“Máa jẹ́ ǹ ṣó” lọ̀yà fi ń ju ẹmọ́ lọ.


“I will capture slaves and I will capture loot” is what one has in mind on departure for a war; the third one comes upon one only along the way.


“Màá kó ẹrú, màá kó ẹrù” là ń bá lọ sógun; ọ̀nà lẹnìkẹta ń báni.


The tender youth has sex for the first time ever, pulls out his penis prematurely, and says “God be praised!”


Màjèṣín dóbò àkọ́kọ́, ó sáré yọ okó síta, ó ní Olúwaá ṣeun.


Judicious forbearance is the wise approach to the world; not every matter deserves to be angry at.


Mójú-kúrò nilé ayé gbà; gbogbo ọ̀rọ̀ kọ́ ló ṣéé bínú sí.


In a town that does not welcome pigeons, chickens will be very scarce there.


Ní ìlú tí a ò ti fẹ́ ẹyẹlé, adìẹ yóò ṣọ̀wọ́n níbẹ̀.


In a town that does not tolerate pigeons and does not tolerate chickens, what sort of bird will awaken them from sleep?


Ní ìlú tí a ò ti fẹ́ ẹyẹlé, tí a ò fẹ́ adìẹ, irú ẹyẹ wo ní yóò jí wọn lójù orun?


It is within Ifá that one finds Fátúmọ̀.


Ní inú Ifá ni Fá-túmọ̀-ọ́ wà.


“Where is it?” is a great insult to the leopard.


“Níbo ló gbé wà?” nìyájú ẹkùn.


It is when the hands have not learned wisdom that the eyes ooze matter.


Nígbà tí ọwọ́ ò tí ì gbọ́n lojú ń ṣepin.


It is for the benefit of deaf people that rain clouds gather; it is for the benefit of the blind that thunder rumbles.


Nítorí adití lòjò fi ń ṣú; nítorí afọ́jú ló ṣe ń kù.


It is on account of people that one has a right hand; one could do with only a left hand otherwise.


Nítorí èèyàn la ṣe ń ní ọwọ́ ọ̀tún; òsì là bá lò.


It is so that one would have a means of lifting it that one carves breasts [handles] on the mortar.


Nítoríi ká lè ríbi gbé e la ṣe ń ṣe ọyàn sódó.


All one hears is noise without pattern, like that of Oguntolu's bell.


Ó di kan-nu-rin kan-nu-rin, agogo Ògúntólú.


You aspire to taking a chieftaincy title and you say you will not get into a fight.


O fẹ́ joyè o ní o ò níí jà.


You use a leopard's skin as an ingredient for medicine to hold off death; had the leopard not died would you have had access to its hide for the medicine?


O fi awọ ẹkùn ṣẹbọ àìkú; ẹkùn ìbá má kùú ìwọ ìbá rawọ ẹ̀ ṣoògùn?


You danced at Ifon town and Ifon became desolate, you danced at Èjìgbò and Èjìgbò was split asunder like a rag, now you came to Ìlà Ọ̀ràngún and you commenced to wiggle your buttocks; were you given a mission to ruin all towns associated with gods?


O jó nÍfọ́n Ifọ́n tú, o jó lÉjìgbò Èjìgbó fàya bí aṣọ, o wá dé Ìlá Ọ̀ràngún ò ń kàndí; gbogbo ìlú òrìṣà ni wọ́n ní kí o máa bàjẹ́ kiri?


You made no secret pact with minnows, and you entered into no covenant with the ìrókò tree; yet when your needle dropped into the stream you proposed to retrieve it.


O kò bá ìṣín máwo, o ò bá ìrókò mulẹ̀; abẹ́rẹ́ ẹ ẹ́ bọ́ sómi o ní o ó yọ ọ́.


You made no secret pact with the lagoon and you entered into no covenant with the ocean; yet when your needle dropped into the stream you proposed to retrieve it.


O kò bá òkun máwo, o ò bá ọ̀sà mulẹ̀; abẹ́rẹ́ ẹ ẹ́ bọ́ sódò o ní o ó yọ ọ́.


You made no secret pact with Ọya, and you made no covenant with Ògún, yet your neddle dropped into the river and you proposed to find it.


O kò bá Ọya máwo, o ò bá Ògún mulẹ̀; abẹ́rẹ́ ẹ ẹ́ bọ́ sódò o ní o ó yọ ọ́.


You did not hit the giant at night time, but you hit him in daylight.


O kò lu òmìrán lóru, ò ń lù ú lọ́sàn-án.


You have no shoes on on the thorny path and yet you are running; do you have a cow's “hoof” power?


O kò wọ bàtà nínù ẹ̀gún ò ń sáré; o lágbára màlúù?


You have not captured a slave, but you are already saying you will sell him/her only to an Àdò person.


O kò ì mú ẹrú, o ní Àdó ni ò ó tà á fún.


You propose to become a king but you refuse to join the Ògbóni society; you will not last long on the throne.


O ló o fẹ́ jọba o ní o ò nìí ṣÒgbóni, o ò níí pẹ́ lóyè.


You are pleading with the medicine man but not with the demented person; what if the medicine man produces the medicine and the demented person refuses it?


Ò ń bẹ oníṣègùn, o ò bẹ asínwín; bí oníṣègùn-ún ṣe tí asínwín ò gbà ń kọ́?


“It's coming! It's coming!” is what one says to frighten a child; after it has arrived it loses all its terror.


“Ó ń bọ̀, ó ń bọ̀!” la fi ń dẹ́rù ba ọmọdé; bó bá dé tán ẹ̀rù a tán.


You pray to the being from heaven to grant you a boon; yet you can see the person being chased by the masquerader and whose stew the masquerader has consumed.


O ní kí ará ọ̀run ṣe oore fún ọ; bẹ́ẹ̀ni o rí ẹni tí eégún ńlé, tó fá lọ́bẹ̀ lá.


Leaving the home he did not purchase dried meat; after arriving on the farm he says dried meat is the indispensable thing to eat corn loaf with.


Ó ń ti ilé bọ̀ kò ra ẹ̀gbẹ; ó dé oko tán ó ní ẹ̀gbẹ ni oníkú ẹ̀kọ.


You see a leper's ears and you value it at twenty cowries; does it lack sufficient thickness or is it not red enough?


O rí etí adẹ́tẹ̀ o fi san okòó; kò nípọn tó ni, tàbí kò rẹ̀ dẹ̀dẹ̀ tọ́?


You see the footprint of an imbecile and you do not take soil from it to make a charm; where will you find the footprint of a wise person?


O rí ẹsẹ̀ẹ wèrè o ò bù ú ṣoògùn; níbo lo ti máa rí tọlọgbọ́n?


You state your case in the morning and you are not vindicated, and at nightfall you plead with the king to delay a bit and listen to what you have to say; isn't what you have to say in the evening the same thing you said in the morning?


O rojọ́ láàárọ̀ o ò jàre, ó dalẹ́ o ní kọ́ba dúró gbọ́ tẹnu ẹ; ohun tó o wí láàárọ̀ náà kọ́ lo máa wí lálẹ́?


You run from death and seek refuge in a scabbard.


O sá fún ikú, o bọ́ sí àkọ̀ idà.


“I have experienced it before”; a grown chicken flees at the sight of a kite.


“Ó ṣe mí rí”; ògbó adìẹẹ́ rí àwòdì sá.


He woke up from sleep and spoke in scrambled language; he said, “Let us wake it in moos.”


Ó ti ojú orun wá ó ń fọ ẹnà; ó ní “ẹ jẹ́ ká máa ji ní mẹ́mu-mẹ́mu.”


You are on earth “alive” and I am on earth, and yet you ask me what heaven is like.


O wà láyé, mo wà láàyè, ò ń bi mí bí ọ̀rún ṣe rí.


It is proper that the masquerader know who tethered the ram.


Ó yẹ kí eégún mọ ẹni tó mú àgbò so.


A woman never remains where her well being rests.


Obìnrin ò gbé ibi tó máa rọ̀ ọ́ lọ́rùn.


The vagina is not a thing for showing hospitality.


Òbò ò ṣé ṣe àlejò.


The parrot becomes fully initiated into the secrets, his tail feather becomes a non-initiate.


Odídẹrẹ́ dawo, ìkó ìdí ẹ̀ẹ́ dọ̀gbẹ̀rì.


The mortar used for pounding yams will not do for pounding indigo leaves; the mortar for pounding indigo leaves will not do for yams; the tray on which beads are displayed for sale will not do for displaying dried okro.


Odó iyán ò jẹ́ gún ẹ̀lú; odó ẹ̀lú ò jẹ́ gúnyán; àtẹ táa fi ń pàtẹ ìlẹ̀kẹ̀, a ò jẹ́ fi pàtẹ ọ̀rúnlá.


The òdú vegetable is not something the farmer does not know.


Òdú kì í ṣe àìmọ̀ olóko.


The inheritance is never so abundant that one shares it with neighbors.


Ogún kì í pọ̀ ká pín fún aládùúgbò.


Twenty or a score? An imbecile's puzzle.


Ogún ń bókòó? Òwe aṣiwèrè.


An elder's voice: if it does not yield yams ready for pounding (for food), it will yield yam seedlings ready for planting.


Ohùn àgbà: bí kò ta ìgún, a ta èbù.


That which one comes upon is nothing to compare to what one has always had.


Ohun tí a bá pàdé ò jọ ohun tí a rí tẹ́lẹ̀.


It is what one has that one uses to spoil one's child.


Ohun tí a ni la fi ń kẹ́ ọmọ ẹni.


It is something one has never seen before that is taboo for the eyes.


Ohun tí a ò rí rí lèèwọ̀ ojú.


What one does in the home of one's parents-in-law leaves no room for “I am bashful.”


Ohun tí a ṣe nílé àna ẹni, “Ojú ń tì mí” kúrò níbẹ̀.


The same thing that keeps one from having more than one item of clothing also keeps that one from blackening from dirt.


Ohun tí kò jẹ́ káṣọ pé méjì ni ò jẹ́ kó dú.


Whatever limits the size of a farm is the same thing that makes it overgrown with weeds.


Ohun tí kò jẹ́ kí oko pọ̀ ni ò jẹ́ kó mọ́.


Whatever deprives one of one's sight is the same thing that shows one the way.


Ohun tó fọ́ni lójú ló ń júwe ọ̀nà fúnni.


It is what resembles a thing that one compares it with; peanut shells are most like the nest of the rodent ẹ̀lírí.


Ohun tó jọ oun la fi ń wé ohun; èpo ẹ̀pà ló jọ ìtẹ́ ẹ̀lírí.


If a thing that vows to decapitate one only knocks off one's hat, one shounld be thankful.


Ohun tó ní òun óò bẹ́ni lórí, bó bá ṣíni ní fìlà, ká dúpẹ́.


If whatever promised to make one a slave only makes one a pawn, one should accept one's fate.


Ohun tó ní òun óò ṣeni lẹ́rú, tó wá ṣeni níwọ̀fà, ká gbà á.


Ohunalese who dashes his head against a sack of cotton wool; people asked if he did not see the rock nearby; he replied, “One should vow to do only what one can safely accomplish.”


Ohun-a-lè-ṣe, tó forí sọ àpò òwú; wọ́n ní ṣe bó rí yangí nílẹ̀, ó ní “Ohun a bá lè ṣe là ń lérí sí.”


It has not yet stopped raining and some observe that today's rainfall is not as much as yesterday's.


Òjò ò ì dá a ní kò tó tàná.


The jealous woman does not snatch her head gear off; all she can do is threaten a fight.


Òjòwú ò já gèlè; kooro ló lè já.


The jealous woman lacks flesh on her chest.


Òjòwú ò lẹ́ran láyà.


It is on its face that a plate accepts soup.


Ojú àwo làwó fi ń gba ọbẹ̀.


A cutlass has only one edge.


Ojú kan làdá ń ní.


One should not because of one's suffering try honing one's eyes on the ground.


Ojú kì í pọ́nni ká fi pọ́nlẹ̀.


One is never so desperate that one drinks red sorrel juice; one is never so thirsty that one drinks blood.


Ojú kì í pọ́nni ká mu ìṣápá; òùngbẹ kì í gbẹni ká mu ẹ̀jẹ̀.


An elderly person does not become embarrassed under cover of darkness; the stalwart squats nonchalantly.


Ojú kì í ti àgbà lóru; jagun a lóṣòó góńgó.


A masquerader is never so shamed that he cannot find his way to the secret grove.


Ojú kì í ti eégún kó má mọ̀nà ìgbàlẹ̀.


It is with the eyes that one tells the absence of palm-oil; it is with the mouth that one determines the absence of salt; if a stew lacks oil, it is the eyes that will tell.


Ojú la fi ḿmọ àísí epo; ẹnu la fi ń mọ àìsíyọ̀; ọbẹ̀ tí ò bá lépo nínú òkèèrè la ti ḿmọ̀ ọ́.


Pimples attack only faces that are delicate.


Ojú tó rọ̀ nirorẹ́ ń sọ.


“The nearer hill kept one from seeing the farther one” is not a proverb one uses in one's parents-in-law's home.


“Òkè ìhín ò jẹ́ ká rí tọ̀ún” ò ṣéé pa lówe nílé àna ẹni.


Okó ilé kì í jọ obìnrin lójú, àfi bó bá dó tìta.


Farms do not, by virtue of belonging to a father and his son, lack boundaries.


Oko kì í jẹ́ ti baba àti tọmọ kó má nìí àlà.


A clean farm is a pleasure to weed; a clean-swept path is a pleasure to trod; all new wives are a pleasure to deflower; the new fashionable cloth of the season is a pleasure to wear.


Oko mímọ́ ṣeé ro; ọ̀nà mímọ́ dùn-ún tọ̀; gbogbo ìyàwó dùn-ún gbàbálé; aṣọ ìgbàá ṣeé yọ.


Okotorobo, a bird, casts away a feather, and a young chick picks it up to dance with it; the one who shed the feathers asks, would I have discarded it if it was not a nuisance.


Okotoroboó tùyẹ́ sílẹ̀ ọmọ titún ń gbe jó; ó ní ó rọ òun lọ́rùn lòún tu ú?


Okotorobo the bird lays an egg, and the turtle dove stretches its neck to inspect the egg that does not belong to it.


Okotoroboó yé ẹyin sílẹ̀, àdàbà ń garùn wo ẹyin ẹlẹ́yin.


A dog is never to squeamish to eat a carcase.


Òkú ẹran kì í ti ajá lójú.


The thief who stole the king's bugle could find nothing to steal.


Olè tó gbé fèrè ọba ò róhun gbé.


A thief who stole a bugle, where will he blow it?


Olé tó jí kàkàkí, níbo ni yó ti fọn ọ́n?


The medicine man behaves like a person impervious to wise counsel; if war threatens a town the person to consult for counsel is the sage.


Olóògùn ní ńṣe bí a-láigbọ́-mọ̀ràn; bí ogun ó bàá wọ̀lú ọlọgbọ́n là ńfọ̀rọ̀ lọ̀.


The owner becomes a thief; “Take this and eat” becomes the owner.


Olóhun-ún dolè; “Gbà bù jẹ́” dolóhun.


The owner will not see what he owns and call it a fearful; abomination.


Olóhun kì í rí ohun ẹ̀ kó pè é lórò.


The idol worshipper who became a Christian; the day he first heard the organ play he lost his legs dancing.


Olórìṣà tó da kiriyó: ọjọ́ tó gbọ́ dùrù orí ijó lẹsẹ̀ẹ́ kán sí.


It is a worthless child that points the way to his father's house with his left-hand fingers.


Olòṣì ọmọ ní ń fọwọ́ òṣì júwe ilée babaa ẹ̀.


Someone who has food is worth dying with.


Olóúnjẹẹ́ tóó bá kú.


A person who knows proverbs has the last word in a dispute.


Olówe laláṣẹ̀ ọ̀rọ̀.


Those who have money will come, and those who will buy on credit will come; it is in one's town that one buys on credit; failure to eventually pay up is what is bad.


Olówó á wá; aláwìn á wá; ìlú tí à ń gbé la gbé ń gbàwìn; à-rà-àì-san ni ò súnwọ̀n.


A rich person engages a dance band and you do not dance; when will you have the money to hire your own band?


Olówó pèlù o ò jó; ọjọ́ wo lo máa rówó pe tìẹ?


Òmùgọ̀ èèyàn ní ń bóbìnrin mulẹ̀: ọjọ́ tóbìnrín bá mawo lawó bàjẹ́.


It is the fool that wears the Nupe masquerade; it is the wise person that collects the monetary gifts.


Òmùgọ̀ ní ń gbé ígunnu; ọlọgbọ́n ní ń gbowó.


It is the firewood seller who sets a low price for his wares.


Onígi ní ń figi ẹ̀ dọ́pọ̀.


It is the owner of the calabash who first called it a broken piece of gourd before the world used it for scooping dirt.


Onígbá ní ń pe igbá ẹ̀ ní àíkàrágbá káyé tó fi kólẹ̀.


Habitual debtor who butchers a pigeon for sale.


Onígbèsè tí ń pa àpatà ẹyẹ́lé.


The goitered person sets a low price on beads; the person with a blocked nose repays six thousand cowries with alms.


Onígẹ̀gẹ́ fìlẹ̀kẹ̀ dọ́pọ̀; adámú fi sàárà san ẹgbẹ̀ta.


The medicine man who is dissatisfied with a modest payment will wind up with nothing.


Oníṣègùn tó sọ pé díẹ̀ ò tó òun, òfo ni yó fọwọ́ mú.


The favor is long past; the imbecile forgets.


Ooré pẹ́, aṣiwèrèé gbàgbé.


The squirrel's head sits in a plate like a lump; if one counsels one's child it should listen.


Orí ọ̀kẹ́rẹ́ popo láwo; bí a wí fọ́mọ ẹni a gbọ́ràn.


The head that is destined to eat a vulture cannot be saved; if a chicken is offered to it it will refuse.


Orí tí yó jẹ igún kì í gbọ́; bí wọ́n fun ládìẹ kò níí gbà.


A head that refuses “to carry” loads will cost its owner some money.


Orí tó kọ ẹrù, owó ní ńnáni.


A song that is not difficult to lead is not difficult to follow; if the leader sings “haaaay,” one responds “haaaah.”


Orin tí ò ṣoroó dá kì í ṣòroó gbè; bí ó bá ní “héééé,” à ní “háááá.”


The song changes, and the drumming changes to suit.


Orín yí, ìlùú yí padà.


The god that says matters pertaining to Ògún are irrelevant will not find anything to eat when he/she wishes.


Òrìṣà tó ní tÒgún kì í ṣe ọ̀nà ò ní rí nńkan jẹ lásìkò tó fẹ́.


An elder does not lose his yams to the sun without knowing where the event happened.


Oòrùn kì í jẹ iṣu àgbà kó má mọbẹ̀.


The sun does not shine and cause displeasure in the farmer.


Oòrùn kì í là kínú bí olóko.


The moon appears and people say it is not straight; whoever can reach it let him go and right it.


Òṣùpá lé a ní kò gún; ẹni tọ́wọ́ ẹ̀ ẹ́ bá to kó tún un ṣe.


The destitute person does not look to repairing his fortune; he says the partidge has been captured in a war, for the hunter is merciless.


Òtòṣì ò gbọ́ tìṣẹ́ ẹ̀ ó ní ogún kó àparò; ọdẹ́ rorò.


If the amount of money is known, a child cannot die in slavery.


Owó kì í lóye kọ́mọ kú sẹ́rú.


If money is available in abundance, a child does not die.


Owó kì í yéye kọ́mọ ó kú.


Money is what one uses to kindle the fire for money; if a thousand cowries grow from the branches above, one uses two hundred cowries to pluck them.


Owó la fi ń fíná owó; bí ẹgbẹ̀rún bá so lókè, igbió la fi ń ká a.


It is with money that we secure pleasures; it is with wisdom that one secures a good life.


Owó la fi ń lògbà; ọgbọ́n la fi ń gbélé ayé.


It is money that brings a knowing person's trading to a conclusion.


Owó ní ń pa ọjà ọ̀mọ̀ràn.


The first money a youth comes into he spends on bean fritters.


Owó tọ́mọdé bá kọ́kọ́ ní, àkàrà ní ń fií rà.


The cotton seed does not open and thus anger the farmer.


Òwú kì í là kínú bí olóko.


Jealousy kills more surely than a cudgel.


Owú pani ju kùmọ̀.


The white man from Òkè Elérú; he collapses in front of Alọba's compound; cudgels will help him up.


Òyìnbó Òkè Eléérú, ó ṣubú sóde Alọ́ba; kùmọ̀ ni yó gbe dìde.


The knife is destroying its own home, it says it is ruining the sheath.


Ọ̀bẹ ń wólé ara ẹ̀ ó ní òún ń ba àkọ̀ jẹ́.


The sort of stew the man of the house will not eat, the woman of the house should not cook.


Ọbẹ̀ tí baálé kì í jẹ, ìyáálé ilé kì í sè é.


An idiot child that plays with ìdò flowers.


Ọ̀dẹ̀ ọmọ ń fi ìdò ṣeré.


The porch does not accommodate standing people; only the shade of the (ọdán) banyan tree does.


Ọ̀dẹ̀dẹ̀ ò gba òró, àfi abẹ́ ọdán.


The tree-bear wins renown with its voice.


Ọ̀fàfà fohùn ṣakin.


The cunning of the person who skimps on the measure of her corn meal is not as great as that of the would-be purchaser who refuses to buy.


Ọgbọ́n a-dákọ-kéré ò tó ti a-yọwó-má-rà.


Wisdom is a good thing to have; knowledge is a good thing to have.


Ọgbọ́n dùn-ún gbọ́n; ìmọ́ dùn-ún mọ̀.


Wisdom is greater than strength.


Ọgbọ́n ju agbára.


Wisdom is never used up.


Ọgbọ́n kì í tán.


One needs wisdom to live in this world.


Ọgbọn la fi ń gbé ayé.


It is cunning that the dog employs in order to sacrifice a wolf to Ifá.


Ọgbọ́n lajá fi ń pa ìkokò bọ Ifá.


Cunning wins battles; knowledge defeats plots.


Ọgbọ́n ní ń ṣẹgun; ìmọ̀ràn ní ń ṣẹ́ ẹ̀tẹ̀.


One learns wisdom from other people's wisdom one person's knowledge does not amount to anything.


Ọgbọ́n ọlọgbọ́n la fi ń ṣọgbọ́n, ìmọ̀ràn ẹnìkan ò tọ́ bọ̀rọ̀.


The cunning that the tortoise has will always rank behind that of the snail.


Ọgbọ́n tí ahún gbọ́n, ẹ̀yìn ni yó máa tọ ti ìgbín.


The same cunning with which the toad killed the buffalo will show it how to eat the prey.


Ọgbọ́n tí ọ̀pọ̀lọ́ fi pa ẹfọ̀n ló fi ń jẹ ẹ́.


It is with cunning that a grown man runs away from a bull.


Ọgbọọgbọ́n làgbàlagbàá fi ń sá fún ẹran ńlá.


It is on a playful occasion that one argues about matters.


Ọjọ́ eré là ń jiyàn ohun.


The day the drum begins to beat the drummer is the day he should seek another employment.


Ọjọ́ tíìlùú bá ń lu onílù, iṣẹ́ mìíràn-án yá.


The day the person who did the hiring makes a sacrifice is the day the hired hand eats and drinks.


Ọjọ́ tí olówó ń ṣẹbọ ni à-wà-jẹ-wà-mu ìwọ̀fà.


The squirrel weeps for want of a stately garment; the garment the àjàò bird made last year, what did it do with it? Was it not tree climbing it used the garment for?


Ọ̀kẹ́rẹ́ ń sunkún agbádá; èyí tí àjàòó dá léṣìí kí ló fi ṣe? Ṣebí igi ló fi n gùn.


It is other people's hoe that one uses to clear a mound of rubbish.


Ọkọ́ ọlọ́kọ́ la fi ń gbọ́n èkìtì.


One at a time is how one extricates one's feet from a mire.


Ọ̀kọ̀ọ̀kan là ń yọ ẹsẹ̀ lábàtà.


One at a time is how one removes one's legs from a masquerade costume.


Ọ̀kọ̀ọ̀kan là ń yọ ẹsẹ̀ lẹ́kù.


An easy-going man's gentle mien hides a strong disposition.


Ọkùnrin jẹ́jẹ́ a-bìwà-kunkun.


If the grindstone did not move, how did it get to Ìbarà? Is Ìbarà the home of grindstones?


Ọlọ ò lọ ló dé Ìbarà? Ìbarà a máa ṣe ilé ọlọ?


The wise person bites one like a mosquito; the mad person bites one like a gadfly.


Ọlọ́gbọ́n jẹni bí ẹmùrẹ́n; aṣiwèré jẹni bí ìgbọ̀ngbọ̀n.


Only a wise person can decipher the meaning of speech.


Ọlọgbọ́n ló lè mọ àdììtú èdè.


The cunning man is watching a hole, and the knowledgeable person is standing by him; the cunning man exclaims, “Ha, it has sprung out!” The knowledgeable person responds, “Ha, I have grabbed it!” The cunning person asks, “What did you grab?” The knowledgeable person asks in turn, “What did you say sprang out?”


Ọlọgbọ́n ń dẹ ihò, ọ̀mọ̀ràn-án dúró tì í; ọlọgbọ́n ní “Háà, ó jáde!”Ọ̀mọ̀rán ní “Háà, mo kì í!”Ọlọgbọ́n ní “Kí lo kì?” Ọ̀mọ̀rán ní “Kí nìwọ náà-á ló jáde?”


The wise child will inherit glory; the idiot child will bring shame home with him.


Ọlọgbọ́n ni yó jogún ògo; aṣiwèrè ni yó ru ìtìjú wálé.


A wise child gladdens the heart of his father; an imbecile of a child saddens the heart of his mother.


Ọlọgbọ́n ọmọ ní ń mú inúu bàbá ẹ̀ dùn; aṣiwèrè ọmọ ní ń ba inú ìyá ẹ̀ jẹ́.


The owner of the market never wishes the market to be disrupted.


Ọlọ́jà kì í wí pé kọ́jà ó tú.


The wine seller never realizes that his child is a thief.


Ọlọ́tí kì í mọ ọmọ ẹ̀ lólè


Ọlọ́tọ̀ says his ways are different; his mother dies at home and he takes her to the farm for burial.


Ọlọ́tọ̀ọ́ ní tòun ọ̀tọ̀; ìyá ẹ̀ẹ́ kú nílé, o gbé e lọ sin sóko.


The child of a cripple who bought shoes for his father is asking for a stern lecture.


Ọmọ atiro tó ra bàtà fún bàbá ẹ̀, ọ̀rọ̀ ló fẹ́ gbọ́.


One's child may be beautiful, but one cannot make her one's wife.


Ọmọ ẹní dàra, bíi ká fi ṣaya kọ́.


Other people's children are not like one's own; when one's child eats pounded yams, other people's children will eat corn meal loaf.


Ọmọ ẹni ẹlẹni ò jọ ọmọ ẹni; ọmọ eni ìbá jiyán, ọmọ ẹni ẹlẹ́ni a jẹ̀kọ.


One does not, after one's child defecates, wipe the child's anus with the abrasive elephant grass.


Ọmọ ẹni kì í gbọnsẹ̀ ká fi eèsún nù ú nídìí.


It is the child of fire that one sends on an errand to fire.


Ọmọ iná là ń rán síná.


“My child did not have enough to eat,” we understand; “My child had enough to eat but had no snuff to snort,” that we do not understand.


“Ọmọọ̀ mi ò yó” la mọ̀; “ọmọọ̀ mí yó, ṣùgbọ́n kò rí sáárá fẹ́,” a ò mọ ìyẹn.


A fatherless child should not engage in an unjust fight.


Ọmọ tí ò ní baba kì í jìjà ẹ̀bi.


A small child does not know what war is like, hence, he says that war should break out, for when it does he will go hide in his mother's room.


Ọmọdé kékeré ò mọ ogun, ó ní kógun ó wá, ó ní bógún bá dé òun a kó síyàrá ìyá òun.


A small child never knows when kúròkúrò takes its leave.


Ọmọdé kì í mọ àkókò tí kúrò-kúròó fi ń kúrò.


A child does not know so much history and know so much hearsay that it knows the day of its creation.


Ọmọde kì í mọ ìtàn, kó mọ à-gbọ́-wí, kó mọ ọjọ́ tí a ṣe ẹ̀dá òun.


A child is never so careful about eating corn meal that it does not smear the meal on its mouth.


Ọmọdé kì í mọ orií jẹ kó má rá a lẹ́nu.


A child does not have fire at home and therefore escape being burned by the fire abroad.


Ọmọdé kì í ní ina níle kí tòde má jòó o.


A child knows snuff, but does not know how to grind and turn the tobacco.


Ọmọdé mọ sáárá, ṣùgbọ́n kò mọ àlọ̀yí.


A child says that people do eat vultures, and its father says people do not; the child says someone did eat a vulture in its presence; its father asks, who? The child says the person is dead.


Ọmọdé ní wọ́n ńjẹ igún, bàbá ẹ̀ẹ́ ní wọn kì í jẹ ẹ́; ó ní ẹnìkán jẹ ẹ́ rí lójú òun; bàbá ẹ̀ẹ́ ní ta ni? Ó ní ẹni náà ò sí.


A child does not recognize a vegetable and calls it medicine.


Ọmọdé ò mẹ̀fọ́, ó ń pè é légbògi.


A child does not know medicine and he therefore calls it vegetables; it does not recognize it as what killed its father.


Ọmọdé ò mọ oògùn, ó ń pè é lẹ́fọ̀o?; kò mọ̀ pé ikú tó pa baba òun ni.


A child does not know medicine and says it is a thorn.


Ọmọdé ò moògùn ó ń pè é lẹ́gùn-ún.


Child, keep your eyes on me; one keeps one's eyes on the person who takes one visiting.


Ọmọdé yìí, máa wò mí lójú, ẹni (tí) a bá lọ sóde là ń wò lójú.


Only a sage knows the pregnancy of a snail.


Ọ̀mọ̀ràn ní ń mọ oyún ìgbín.


It is a small walking-stick that goes before the person who walks a path overhung with foliage that is wet with morning dew.


Ọ̀pá gbóńgbó ní n ṣíwájú agbọ́ọni.


Gratitude is what befits the slave.


Ọpẹ́ ló yẹ ẹrú.


A person who is like the divining string: unless you throw him down he will not talk sense.


Ọ̀pẹ̀lẹ̀ èèyàn, bí a ò bá gbé e lulẹ̀, kò níí lè fọhùn ire.


The toad tells the snake to follow it, for it does not fight except by the roadside.


Ọ̀pọ̀lọ́ ní kéjò máa kálọ; ìjà òún di ojú ọ̀nà.


The toad boasts that it knows how to string beads; who, though, would put a toad's beads around his child's waist?


Ọ̀pọ̀lọ́ ní òún lè sín ìlẹ̀kẹ̀; ta ní jẹ́ fi ìlẹ̀kẹ̀ ọ̀pọ̀lọ́ sídìí ọmọọ ẹ̀?


The toad struts nonchalantly before the person cooking ẹ̀gúsí stew; the person cooking the ẹ̀gúsí stew will never add it to the ingredients.


Ọ̀pọ̀lọ̀ ń yan káńdú-kàǹdù-káńdú lóju ẹlẹ́gùúsí; ẹlẹ́gùúsí ò gbọdọ̀ yí i lata.


The toad does not know the way to the stream and turns matters into a jest.


Ọ̀pọ̀lọ́ ò mọ̀nà odò, ó dà á sí àwàdà.


It is a deluge that chases the eégún masquerader indoors indefinitely.


Ọ̀pọ̀lọpọ̀ òjò ní ń lé eégún wọlé kẹri-kẹri.


One problem serves as the basis for a law that will apply to another case.


Ọ̀ràn kan la fi ń ṣòfin ọ̀kan.


From other people's problems one learns wisdom.


Ọ̀ràn ọlọ́ràn la fi ń kọ́gbọ́n.


A matter that is unpalatable hardens the eyes.


Ọ̀ràn tí ò sunwọ̀n, konko ǹ ṣojú.


A problem is not so formidable that one attacks it with a knife; one tackles it with the mouth.


Ọ̀rọ̀ kì í gbórín ká fi ọ̀bẹ bù ú, ẹnu la fi ń wí i.


Words are the things with which to savor the delicious broth of words.


Ọ̀rọ̀ la fi ń jẹ omitooro ọ̀rọ̀.


Discourse says it has no home; people engage in it wherever they please.


Ọ̀rọ̀ọ́ ni òun ò nílé; ibi tí wọ́n bá rí ni wọ́n ti ń sọ òun.


Good talk brings the kola-nut out of the pouch; provocative talk draws the arrow out of th quiver.


Ọ̀rọ̀ rere ní ń yọ obì lápò; ọ̀rọ̀ búburú ní ń yọ ọfà lápó.


Whatever a wiseman says will be heard repeated by the nitwit.


Ọ̀rọ̀ tí ọlọgbọ́n bá sọ, ẹnu aṣiwèrè la ti ń gbọ́ ọ.


A problem that is too complicated to resolve becomes the sole responsibility of the person concerned; the world leaves him/her to his/her devices.


Ọ̀rọ̀ tó dojú rú di ti ọlọ́rọ̀, ayé á dẹ̀yìn.


The bow-string is taut while it remains on the bow; dipped into the river it becomes very soft indeed.


Ọsán gbé ojú ọrun le kókó; bó bá wọ odò, a di ọ̀-rọ̀-pọ̀jọ̀-pọ̀jọ̀.


It is not yet noon time in heaven; whoever is anxious to get there may go ahead by himself/herself.


Ọ̀sán ọ̀run ò pọ́n; ẹni tó bá yá kó máa bá tiẹ̀ lọ.


It is in the hands of an imbecile that one finds a severed arm.


Ọwọ́ aṣiwèrè ni a gbé ń bá apá yíya.


The regard one has for the knob is the one with which one clothes the tree; the regard one has for the gods is the same that one invests the albino with.


Ọ̀wọ̀ọ kókó la fi ń wọ igi; ọ̀wọ̀ òrìṣà la fi ń wọ àfín.


Press it well on the head; puff it out; the eyebrow is the limit for the cap.


Rà á ire, gà á ire; ìpéǹpéjú ni àlàa fìlà.


The meandering person knows where he is headed.


Ràdà-ràdà-á mọ ibi tí ó ńrè.


It is because one sees the vulture that one shoots arrows at it.


Rírí tí a rí igún la fi ń ta igún lọ́fà.


“Go with me to my in-laws' home,” and he wore a garment made from rich hand-woven material.


“Sìn mí ká relé àna,” ó wẹ̀wù ẹtù.


Spreading rumors into the ears of the subject of the rumor brings disgrace to one.


Sọ̀rọ̀ kí ọlọ́rọ̀ gbọ́, àbùkù ní ń fi kanni.


Ṣango does not fight and destroy the enclosure for dyeing.


Ṣàǹgó kì í jà kó mú ilé aró.


Ṣàngó says he gathers people around him to fight together; Èṣù asks if Ṣàngó includes people like him, and Ṣàngó says Èṣù is the exception.


Ṣàngó ní òun ní ń kó ọkùnrin suuru bá jà; Èṣù ní bíi tòun? Ṣàngó ní kí tÈṣù kúrò.


Does “Give me some yam” go before “Hello there, you working man.”?


“Ṣe mí níṣu” ní ń ṣíwájú “ẹ kúuṣẹ́” bí?


The beaded musical gourd is not something to play with a stick.


Ṣẹ̀kẹ̀rẹ̀ ò ṣéé fọ̀pá na.


Handcuffs are pretty, but the blacksmith does not fashion them for his own child.


Ṣẹ́kẹ́ṣẹkẹ̀ dára, ṣùgbọ́n alágbẹ̀dẹ ò rọ ọ́ fún ọmọ ẹ̀.


Perfidy has no home; the home of Èṣù is the crossroads.


Sútà ò nílé; ìkóríta lÈṣù ń gbé.


Which of the Ààrẹ́'s slaves is a person of any account? We said we came looking for Ìdaganna, and you ask, “Ìdakolo?”


Ta lèèyàn nínú ẹrú Ààrẹ? A ní Ìdaganna la wá wá, ẹ ní Ìdakolo?


Who would eat soap and wash clothes with fermented beans?


Ta ní jẹ́ jẹ ọṣẹ kó fògìrì fọṣọ?


Who can know the secret of the rain if not Ṣàngo?


Ta ní mọ̀dí òjò, bí kò ṣe Ṣàngó?


Snuff that is not pleasant, the mouth cannot not sell.


Tábà tí ò dùn, ẹnu ò tà á.


“Mine is not urgent.” which prevents the son of the blacksmith from owning a sword.


“Tèmi ò ṣòro,” tí kì í jẹ kọ́mọ alágbẹ̀dẹ ní idà.


One's own thing is what impresses one; the ant has a child and names it The-one-who-rolls-mightily-around.


Tẹni ní ń jọnilójú; eèràá bímọọ ẹ̀ ó sọ ọ́ ní òyírìgbí.


One's own is one's own; when a man without a wife roasts yams he cuts a piece for his child.


Tẹni-n-tẹni; bí àpọ́n bá sun iṣu a bù fọ́mọọ ẹ̀.


A child's learning to walk comes before running.


Tẹ̀tẹ́ ní ń ṣíwájú eré sísa.


“Your condition is better; My condition is better,” is what gets two invalids into a fight.


Tiè̩é̩ sàn, tèmí sàn, lolókùnrùn méjì fi ń dìmú.


The lazy person eats the products of his native wisdom; only a fool does not know what devious way will be fruitful.


Tinú ọ̀lẹ lọ̀lẹ ń jẹ; aṣiwèrè èèyàn ni ò mọ èrú tí yó gbà.


When one is on fire one's reaction is extremely agile.


Wàrà-wàrà là ń yọ oró iná.


An imbecile makes an entertaining spectacle, but one would not want one as one's child.


Wèrèé dùn-ún wò, kò ṣéé bí lọ́mọ.


Madness differs from the singing of Islamic songs; the singing of Islamic songs is not madness; fighting is different from playing.


Wèrèé yàtọ̀ sí wéré; wéré kì í ṣe wèrè; ìjá yàtọ̀ sí eré.


A child's journey home from a nettle bush is fast indeed.


Wéré-wéré lọmọdé ń bọ oko èèsì.


Keep your eyes on my face, and keep your eyes on my cheeks; one keeps one's eyes on the person with whom one goes visiting.


Wò mí lójú, wò mí lẹ́ẹ̀kẹ́; ẹni a bá lọ sóde là ń wò lójú.


“Look after the child for me”: she wears three durable hand-loom wrappers to tatters; how many would the mother of the child herself wear out?


“Wo ọmọọ̀ mi dè mí”: ó ń lo kíjìpá mẹ́ta gbó; mélòó ni ọlọ́mọọ́ máa lò gbó?


The sanitary inspector does not inspect a wasp's home without coming to grief.


Wolé-wolé kì í wolé agbọ́n láì tẹ́.


People said, “Blind man, you did not light a lamp.” He asked, night or day, which one would his eyes register?


Wọ́n ní, “Afọ́jú, o ò tanná alẹ́.” Ó ní àtọ̀sán àtòru, èwo lòún rí níbẹ?


They said to the blind man, “Blind man, you son has killed a game.” He responds that he cannot believe them until he has tasted the meat.


Wọ́n ní, “Afọ́jú, ọmoọ̀ ẹẹ́ pẹran.” Ó ní kò dá òun lójú, àfi bí òún bá tọ́ ọ wò.


We scoop water from the water pot and see a masquerader; what will the person who goes to draw water at the river find?


A bu omi lámù a rí eégún; kí ni ẹni tó lọ sódò lọ pọnmi yó rìí?


You are given yams at Ọyọ and you rejoice; have you secured wood to cook them?


A fún ọ níṣu lỌ́yọ̀ọ́ ò ń dúpẹ́; o rígi sè é ná?


One dips one leg into the stream and the water tugs at it; what if one had dipped both legs into it?


A ki ẹsẹ̀ kan bọ odò omi fà á; bí a bá wá ti mejèèjì bọ̀ ọ́ ń kọ́?


One does not fight at night with a braggart.


A kì í bá ẹlẹ́nu jìjà òru.


One does not insult a king with a goitre in the presence of his people.


A kì í bú ọba onígẹ̀gẹ̀ lójú àwọn èèyàn-án ẹ̀.


One does not eat scalding stew in a hurry.


A kì í fi ìkánjú lá ọbẹ̀ gbígbóná.


One does not sit at home, not go to war, and yet be shot with an arrow.


A kì í gbélé gba ọfá láìlọ ogun.


One does not gather olú-ọrán mushrooms in haste; two hundred of them are not enough to make a stew.


A kì í kánjú tu olú-ọrán; igba ẹ̀ ò tóó sebẹ̀.


One never sees the bottom of the ocean; no one ever sees the bottom of the lagoon; a well-bred woman will never expose her buttocks to anyone.


A kì í rídìí òkun; a kì í rídìí ọsà; ọmọ-oní-gele-gele kì í jẹ́ kí wọ́n rídìí òun.


One does not look into the eyes of a person and still tell a lie against that person.


A kì í rójú ẹni purọ́ mọ́ni.


One does not speak of a beheading in the presence of a child; otherwise his gaze will be fixated on the neck of the person concerned.


A kì í sọ̀rọ̀ orí bíbẹ́ lójú ọmọdé; lọ́rùnlọ́rùn ni yó máa wo olúwaa ẹ̀.


À ń gba òròmọ adìẹ lọ́wọ́ ikú, ó ní wọn ò jẹ́ kí òun jẹ̀ láàtàn.


You are told that a job is your responsibility and you say you are on your way to the farm; you may be on your way to the farm, but the job will be there on your return.


A níṣẹ́ iṣẹ́ ẹ, o ní ò ń lọ sóko; bó o bá lọ sóko ò ń bọ̀ wá bá a nílé.


Marking one's face with kẹ́kẹ́ is a quest for beauty; marking one's face with àbàjà is a quest for beauty.


À ń ṣa kẹ́kẹ́, aájò ẹwà ni; à ń bàbàjà, aájò ẹwà ni.


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


A sìnkú tán, alugba ò lọ; ó fẹ́ ṣúpó ni?


The razor begs the scalp; the wayfarer's soles beg the path; waist beads beg the home-woven cloth; when the begging is done, one lets matters drop.


Abẹ ní ń bẹ orí; oníṣẹ́ àtẹ́lẹsẹ̀ ní ń bẹ ọ̀nà; bèbè ìdí ní ń bẹ kíjìpá; bí a dáwọ́ọ bíbẹni, a tán nínú ẹni.


The needle makes an almost inaudible sound when it drops into the water; Ọdọfin said he heard a loud splash.


Abẹ́rẹ́ bọ́ sómi táló; Ọ̀dọ̀fín ní òun-ún gbọ́ “jàbú!”


Patching extends the life of clothes; whoever does not save materials for patching deprives himself or herself of clothing.


Àbùlẹ̀ ní ń mú aṣọ tọ́; ẹni tí kò tọ́jú àbùlẹ̀ yó ṣe araa ẹ̀ lófò aṣọ.


The dove recites incantations, thinking that the pigeon cannot hear; the pigeon hears; it is only pretending to sleep.


Àdàbà ń pògèdè, ó rò pé ẹyẹlé ò gbọ́; ẹyẹlé gbọ́, títiiri ló tiiri.


The chicken eats corn, drinks water, even swallows small pebbles, and yet complains that it lacks teeth; does the goat that has teeth swallow steel?


Adìẹ́ ń jẹkà, ó ń mumi, ó ń gbé òkúta pẹ́-pẹ̀-pẹ́ mì, ó ní òun ò léyín; ìdérègbè tó léyín ń gbé irin mì bí?


Choosing-a-base-and-maintaining-it is the medicine for wealth.


Àdóìṣí loògùn ọrọ̀.


The wind that enters into the house and carries off the clothes in the bedroom is a warning to those who wear theirs around their necks.


Afẹ́fẹ́ tó wọlé tó kó aṣọ iyàrá, ìkìlọ̀ ni fún ẹni tó wọ tiẹ̀ sọrùn.


It is an impertinent bead that is named “The-slave-does-not-own-its like.”


Àfojúdi ìlẹ̀kẹ̀ ní ń jẹ́ “Ẹrú-kò-ní.”


Partially severed snake, that stings like a wasp.


Àgékù ejò, tí ń ṣoró bí agbọ́n.


Pounding-until-it-is-ruined is the habit of the owner of the mortar.


Àgúnbàjẹ́ ni tolódó.


The big, fat sheep does not soon forget the provider of corn bran.


Àgùntàn bọ̀lọ̀jọ̀ ò gbàgbé eléèrí bọ̀rọ̀.


The sheep stares blankly, but its cunning stratagems number a thousand four hundred.


Àgùntàn ń wò sùn-ùn; ọgbọ́n inú pé egbèje.


A farmer does not make new clothes monthly, only annually.


Àgbẹ̀ ò dáṣọ lóṣù, àfọdún.


A farmer who tarries in the house will not object to hoeing the farm in the afternoon.


Àgbẹ̀ tó bá pẹ́ nílé ò níí kọ oko ọ̀sán.


Picking-up-one's-load-without-checking-one's-rear caused the piece of broken bottle to forget its mother on the ground.


À-gbẹ́rù-àì-wẹ̀yìn lọ̀pálábá fi gbàgbé ìyá ẹ̀ sílẹ̀.


He-who-places-his-hopes-on-inheritance delivers himself to destitution.


Agbójúlógún fi araa rẹ̀ fóṣì ta.


The ear that will insist on hearing everything will go deaf.


Àgbọ́ká etí ọlọ́ràn á di.


A thing in which one reposes one's trust does not make one hunger.


Àgbọ́kànlé ò pani lébi.


It is an alarm that is raised without moderation that finds no helpers.


Àìfẹ̀sọ̀ké ìbòsí ni kò ṣéé gbè.


Disobedience, father of disregard.


Àìgbọ́ràn, baba àfojúdi.


Inability to speak out precedes misfortunes.


Àìlèfọhùn ní ń ṣáájú orí burúkú.


The junior wife could find nothing to say, and said that the mice in the house will eat brass; the senior wife if the household happens to be named Mọjidẹ(Ọmọ-ọ́-jẹ-idẹ) (meaning “Child eats brass.”)


Àìrọ́rọ̀sọ ìyàwó tó wí pé èkúté-ilé yó jẹ idẹ; bẹ́ẹ̀ni Mọ́jidẹ nìyálée rẹ̀ ń jẹ́.


One treats an illness; one does not treat death.


Àìsàn là ń wò, a kì í wo ikú.


Because of the delay in apprehending the thief, the thief apprehends the owner of the farm.


Àìtètèmólè, olèé mólóko.


A domesticated dog does not know how to hunt.


Ajá ilé ò mọdẹẹ́ ṣe.


A dog does not boast “No danger” in a leopard's bush.


Ajá kì í dán-nu “Kò séwu” lókò ẹkùn.


A dog destined to be lost does not hear the hunter's whistle.


Ajá tí yó sọnù kì í gbọ́ fèrè ọdẹ.


A dog that sees a motor vehicle and stands in its was makes itself a sacrifice to Ogun.


Ajá tó rí mọ́tò tó dúró fi araa ẹ̀ bọ Ògún.


One digs a pit in the path of the elephant, but the elephant can read signs; the elephant does not go that way.


Àjànàkú tí a gbẹ́ ọ̀fìn sílẹ̀ dè, erin-ín mojú; erin ò bá ibẹ̀ lọ.


A witch proclaims her presence and an invalid does not make away; he must have money for sacrifices at home.


Àjẹ́ ń ké, òkùnrùn ò paradà; ó lówó ẹbọ nílé.


One-that-bites-and-blows-on-the-wound, the house-mouse.


Ajẹnifẹ́ni, èkúté ilé.


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


Aaka ò gbé ọ̀dàn; igbó ní ń gbé.


The ground hornbill did a favor and developed a goitre.


Àkàlàmàgbòó ṣoore ó yọ gẹ̀gẹ̀ lọ́rùn.


People who live impatiently: their going to heaven is not far off.


Akánjú jayé, ọ̀run wọn ò pẹ́.


The axe that cuts wood stumbles, and the carver anoints his head with medicinal powder.


Àáké tí ń gégií kọsẹ̀, gbẹ́nàgbẹ́nàá bu ètù sórí.


A scorpion is not a thing to close one's palms on.


Àkèekèé ò ṣéé dì níbò.


The scorpion travels accompanied by venom.


Àkèekèé rìn tapótapó.


A scorpion stung Kindo in the testicle, and a person from Labata's household frowns in dismay; what business is it of his?


Àkèekèé ta Kindo lẹpọ̀n, ará ilée Labata ń rojú; kí ló kàn án níbẹ̀?


The mouse is a bringer of disaster to the innocent; snakes do not eat corn.


Akóbáni lèkúté-ilé; ejò kì í jàgbàdo.


A sheath that engages in a dispute with a knife will suffer an internal wound.


Àkọ̀ tó bá bá ọ̀bẹ dìtẹ̀ á gbọgbẹ́ láti inú.


Whatever dream the dog dreams remains inside the dog.


Àlá tí ajá bá lá, inú ajá ní ń gbé.


She who borrows a wrapper-skirt to wear is not home free; the owner of the cloth will take it back come tomorrow.


Alágbàró ò yege; aláṣọ á gbà á bó dọ̀la.


A lizard that views a python with disregard will find itself in the belly of the snake.


Aláǹgbá tó fojú di erè, ikùn ejò ni yó bàá araa ẹ̀.