Check them out.

1. “Yena la zelinga zabere gee bona la yire diyima” though the teeth and tongue live together, they still fight sometimes. This refers to when you mistakenly bite your tongue. It teaches that we should expect that disagreement is part of the process of living together. This proverb is often deployed when one tries to bring about peace among two feuding parties, especially in terms of misunderstandings among couples, or siblings or even in communities.
2. “Tampugre ka zagsere sogro” to wit, the dustbin doesn’t discriminate in accepting rubbish. The Frafra traditional waste disposable system revolves around agricultural system of mulching where all the rubbish are dumped daily from the house, the rubbish will eventually decompose to manure for the farmlands. The proverb teaches that one who has a big heart takes in all manner of things without complaining, can accommodate divergent views without complaining and then in taking everything in, they give back manure, which will fertilise the fields for a bumper harvest.
3. “Ku’ungo san zaa, a kuungo za’amse me” which means that when a guinea fowl is far away, its singing is sweet. The guinea fowl’s loud crowing is not good to the ears when it is close by, but when it is far away, it sounds better. This proverb teaches that we tend to love people far away from us than those close by.
4. “Sunsuya daana ka ye’ere bino sore zua,” which means an angry person doesn’t shit on the footpath. This proverb, which is similar to the English wise saying that those who live in glasses house do not throw stone or if you cannot take stones, then don’t throw stones and also similar to the Biblical teaching that do onto others as you expect them to do to you.
5. “Bagre san pa’ase nanga, akadoli a pooren” which means the gods that send the scorpion do not follow the scorpion. There are good gods and bad gods and in Frafra lore, it is often believed that the gods or spirits can send dangerous things such as snakes and scorpions to bite their enemies. In sending the scorpion, the gods don’t follow the scorpion in case it is found out and killed. Therefore, if you’re sent to do something, the sender doesn’t follow to ensure your safety when you get into trouble. It shows that we are responsible for our actions even if we are just messengers.
6. “Butila zungi a nenga la yoo gee ba wan dike n kaabe bagre,” the frown on the Billy goat’s face doesn’t deter the man from sacrificing it to the gods.
7. “Se’em n ko’ese bo naba, n tu naba” whoever reports an insult to the chief insults the chief. Gossiping is always discouraged so when someone reports that someone had said this or that about you, one can deploy this proverb if you’re not interested.
8. “Sakua yeti deongo kabo yuglan,” the cat says we don’t play with the neck. Everyone has a weak point and the cat’s weak point is its neck. It teaches that there are somethings that should not be joked with.
9. “Saa ka niri nera ayima ma’a yire” It doesn’t’ rain in only one person’s yard. This proverb teaches that our collective decisions can have implications for everyone, for instance if we choose a bad leader, everyone suffers and if we choose a good leader, everyone enjoys. It also teaches that nature blesses everyone equally.
10. “Abagela kami ti a gele,” which means one who possesses a character defect doesn’t know that they have a character defect or one who is crooked doesn’t know that they are crooked. This proverb teaches that a character defect is difficult to detect by those who possess them. It is a call for introspection about our actions and words because we hurt others without knowing we are doing so. 
11. “Tiya luti la a katayena daana samani,” beans fall in the farm of the toothless. The toothless man gets a bumpy harvest of beans. Those who have no use of a thing gets it in abundance.
12. “Saana ki’ire yire la panga, gee a ka yesere la panga,” though the stranger may enter a house by force, he or she cannot leave by force. This is because in a traditional setting, you need permission to depart the house. This proverb is deployed when they want to prepare food or zomko’om and the stranger insist on leaving.
13. “Saana n zagse sun-seka la, sun-kanga ti a wan lebi zi’ire,” the mat the stranger rejects will become the mat he will eventually sit on. This is similar to the saying that the stone that the builders refuse shall be the head corner stone.
14. “Hu san tibe ba’are yo’ore, a wan dike yebe ho poga,” if you heal a man’s penis, he will use it on your wife. This proverb is complicated and doesn’t mean what it literarily says. It means that if you help someone, they may turn against you.
15. “Tarema gmi’irela a gbera” the poor man hits his thighs as against clapping his hands. It is a proverb that teaches humility. If you’re a poor man, you don’t do the things normal people do, you’re humble in your ways and manners.
16. “Kuura n zoti sua,” which translates as the killer fears the knife similar to the English wise saying that the butcher fears the knife. People who are guilty of certain acts fear when those acts are met out to them.
17. “Taraana bia n de yalima/ Ayima bia n de yalima,” someone else child is bad. This proverb teaches that we often tend to associate bad things to people who are not related to us. It’s a wake-up advice, quite similar to Jesus’ teaching to take the log out of one’s eyes before pointing the speck in another’s eyes.
18. “Hu san tum bia, hu nama n voisere gee hu pure kan pee,” which means that if you send a child, it is your legs that will rest but you won’t be happy with the results.
19. “Asaala pure/suunre dela yu’ungo,” translated literarily as the stomach/heart of man is dark. This proverb teaches that you cannot trust people because of the darkness of the stomach/heart, you cannot see what matters of the stomach or heart will drive a person to do something at different periods of life, therefore be careful in trusting people.

Written by Stephen Atibila Atalebe for My Bolga Online (MBO)