Proverb 60

Excerpt from :

A Discussion of 250 Deep Yoruba (African) Proverbs by:

Alaba J.Babalola

Available Now:
Paperback:   amazon.com
eBook:           amazon.com
Paperback
(Nigeria).       jumia.com

https://www.amazon.co.uk/dp/9785946703

https://www.jumia.com.ng/generic-a-discussion-of-250-deep-yoruba-african-proverbs-208617773.html

PROVERB 60
As today is, it's not the same tomorrow, which is why the Babalawo conducts divination at one hundred day intervals.

ALTERNATIVE TRANSLATION / RECONSTRUCTION
The way things are today will not remain the same tomorrow, which is why the Babalawo conducts his divination at hundred day intervals.


TEASER THOUGHTS
Coping with change and preparing for the future.

YORUBA ROOTS
B'eni ti ri ọla o ri bẹẹ, lo nmu ki Babalawo d'ifa ọrọrun.

EXPLANATION / MEANING
Change is the only permanent thing in life. Naturally people are concerned about what the future holds because it can affect their fortune and their state in life. Divination through the Ifa oracle is one way by which the traditional Yorubas dealt with the unknown which the future is. The Babalawo as the custodian of that oracle does not only cater for the needs of the individual inquirer but also for the needs of his community as a political unit. 
Things change and people want to know what the future holds so that they can be prepared. They want to be able to avoid the bad omen and to enjoy the good ones. They want to know in general terms if things will be alright or if there are some evil lurking in the dark of the future. 
So, for his own benefit and for the benefit of his community,(whether he is being officially commissioned to do so or not) the Babalawo would ask the oracle for what the future holds at hundred day intervals. Here we are concerned only about what is meant when the proverb is said and how the underlying concept can be applied. 

MORE
The wisdom in this proverb is simply for people to be proactive about the future. To know that things will change in our overall environment and therefore to look for information that can somewhat predict that change or the trend towards it. That way we can better cope with it. One great example of this kind of orientation is the practice of Corporate Planning and Strategy in business organizations where likely changes in the external environment are assessed, and things in the internal environments of the business are adjusted to cope with changes the future may bring.

DEFINITIONS
Bi - As (CONJ) - as abbreviated in "B'eni"
Eni - Today (N)
Ri - The look (V), or the appearance of
Ọla - Tomorrow or the future. (N) The latter is more appropriate in this context.
Mu -To make (V), or to prompt, or to stimulate - Nasalized for a present continuous tense effect as in "nmu"Babalawo - The priest of Ifa. Ifa -the traditional Yoruba deity of divination.
D'ifa - or Da Ifa {V} - conduct divination (V)
Ọrọrun - At one hundred day intervals (ADJ)

Comments

Post a Comment

Popular posts from this blog

PROVERB 50

Except From   A discussion of 250 Deep Yoruba (African)  Proverbs by Alaba J. Babalola Available for Sale at:  https://www.amazon.com/dp/9785946703 PROVERB 50 Whether it is the squirrel that owns the farm or the trap, the meeting (of both parties) will be at 'Ẹsẹ-ogbeji'. TEASER THOUGHTS Contest about ownership of a domain as far as right to power and authority is concerned. YORUBA ROOTS B'ikun lo l'oko ni, bi takute ni, ipade d'ẹsẹ-o-gbeji. EXPLANATION/MEANING. Ownership in this sense refers to right to control activities on the farm and to call the shots The authority and power of the trap comes from the farmer or any person e.g. a hunter who has been given the opportunity to place a trap or set a snare in a farm in order to catch a game. The authority and power of the squirrel derives from its forebears' habitation of the farmland and their familiarity with it. So, "ownership" must be determined and it must be done at the place of confrontation betw...
Read more

OYO KINGDOM UNDER THE NEW KING ALAAFIN OWOADE, BY PROF TOYIN FALOLA

Alaafin Owoade and Yorùbá Renaissance  By:Prof.Toyin Falola January 14, 2025 It is an open secret that I was close to the late Alaafin Lamidi Adeyemi III. He was fond of reading my essays and books. He put them to use to validate some of his decisions. He sent some of his writings to me for comments. I discussed a project on the creation of an Oyo Museum with him. I was the keynote speaker when he turned 80, and I suggested Alaafinology as an academic discipline. There were moments when he had critical challenges about the governor to support for election or reelection. He was profoundly troubled about whether to support Jonathan Goodluck or Muhammadu Buhari, and he sought counsel from various people, including my humble self. He wanted to make me a chief, and I said we should wait till he was 90 years old. He attended four of my functions and presided over my 65th birthday ceremony. This piece is not offered to continue any established relationship with Oyo and its palace but to p...
Read more

Proverb 58

Excerpt from "A Discussion of 250 Deep Yoruba (African) Proverbs" By Alaba J. Babalọla Available for Sale at:  https://www.amazon.com/dp/9785946703 https://www.jumia.com.ng/generic-a-discussion-of-250-deep-yoruba-african-proverbs-208617773.html https://selar.co/vuxu PROVERB 58 One never hears a bad omen from the mouth of the priest who offers sacrifices to the gods. TEASER THOUGHTS One place where there is always hope for a good omen, whether or not it materializes. YORUBA ROOTS A kii gbọ aburu l'ẹnu abọrẹ. EXPLANATION / MEANING This is true. You will seldom hear a priest tell you that there is no solution to your problem. There is always a way out for the gods! It could cost you a little or a lot in terms of sacrifice. In that tradition, for the peace and tranquility of a troubled community for example, it may be the custom to inquire from the gods about what to do in order to achieve peace and happiness for its inhabitants. The solution is usually in the form of one sac...
Read more