Analyst: Vincent Obafemi Olowofoyeku
“To’ju iwa re, ore mi,
Ola a ma si lo n’ile eni,
Ewa a si ma si l’ara eniyan.”
“Enhance your character, my friend,
Prosperity could depart from one’s home,
And beauty could retreat from people’s bodies.”
The first stanza of the poem explains the temporal nature of our existence. Once our existence is temporal, Character is the only thing that endures and continues to speak after one’s death. Here, Ọdúnjọ exclaims that one must behave well in society. Furthermore, while many people tend to prioritize wealth, Ọdúnjọ asserts that wealth is fleeting. Instead, he emphasizes the importance of valuing good character above material riches.
Olowo oni ‘nd’olosi b’o d’ola,
Okun l’ola, okun n’igbi oro,
Gbogbo won l’o nsi lo n’ile eni;
Sugbon iwa ni m’ba ni de sare’e,”
“Today’s rich could become poor tomorrow,
Opulence is like ocean’s surfs; it is like ocean’s waves,
They come and go from one’s home as they please;
But, only good character follows one to the grave.”
In this part of the poem, the poet reinforces the message of the first stanza by introducing the concept of “status change”—a shift or alteration in one’s current condition, position, or state. The poet emphasizes that a rich man today can become poor tomorrow, and vice versa. Therefore, if a person’s unacceptable character is overlooked simply because of their wealth, the poet boldly declares that status is not permanent—it can change at any time.
“Olowo oni ‘nd’olosi b’o d’ola.”
Secondly, it addresses Nigerian politicians, many of whom tend to misbehave once they attain power. The poet reminds them that we have witnessed several who, after the expiration of their tenure, ended up as mere beggars. Hence, the poet urges young people to emulate good character. Thus, the poet proclaims that the only friend who will never betray a person is their character. In this context, character is portrayed as a true companion, one that follows you to the grave and continues to speak on your behalf even after death.”Sugbon iwa ni m’ba ni de sare’e.”
“Owo ko je nkan fun ni.
Iwa l’ewa omo eniyan,
Bi o l’owo bi o ko ni’wa nko?
Tani je f’inu tan e ba s’ohun rere?”
“Money is not everything to anyone,
Good character is the beauty of a mortal,
What if you are wealthy without good character?
Who would trust you with something serious?”
Having attained the apex of his career, King Solomon declared, “Money answereth all things.” Solomon, the son of David, reigned as king over Israel and was renowned as the wealthiest man on earth. He lived a luxurious and joyful life throughout his reign. However, the immense wealth he acquired played a significant role in his tragic downfall. Recognizing the dangers of such obsession, Paul, in his letter to Timothy, warned, “The love of money is the root of all evil.” This reveals that Paul understood the destructive consequences that can arise from an excessive love of money.
Here, Ọdúnjọ corroborates Paul’s opinion by saying “owó kò jẹ nkan fún ni, iwa lewa ọmọ ènìyàn.”
In the realm of morality, money holds little value; rather, character stands as the true measure of ethical living. Thus, the poet declares that “character is the beauty of a human being.” In addition, If you are wealthy but lack good character, people will find it difficult to transact with you, as they may perceive you as untrustworthy. In addition, betrayal is often rooted in covetousness, and unacceptable behavior can drive others away. Therefore, the poet poses rhetorical questions, leaving the audience to reflect and provide their own answers. “Bi o l’owo bi o ko ni’wa nko, tani je f’inu tan e ba s’ohun rere?”
“What if you are wealthy without good character,
Who would trust you with something serious?”
Tabi ki o je obirin rogbodo,
Ti o ba jina si’wa ti eda nfe,
Tani je fe o s’ile bi aya?”
“Perhaps, you are a gorgeous woman,
If you are far from societal norms,
Who would marry you as a wife?”
To the beautiful women out there, the poet is proverbially reminding you that men do not marry solely because of physical beauty. In today’s world, many women invest heavily in cosmetics to enhance their appearance, yet make little or no effort to develop their character. Oh, what a backward trend we live in! Thus, the poet appeals to women to focus on building their character rather than merely enhancing their looks, because character is the true quality that attracts a reasonable man.
“Tabi ki o je onijibiti eniyan,
Bi o tile mo iwe amodaju;
Tani je gbe’se aje fun o se”
“Or you are a fraudulent person,
May be you are well educated;
Who would transact business with you?”
Apparently, the poem is cross-sectional in nature, as it addresses various groups in society, including the rich, women, men, and others. However, in this particular part, it speaks directly to the minds of the elites or educated individuals. The poet is of the opinion that regardless of one’s academic qualifications or brilliance, without moral uprightness, education becomes absolutely meaningless.
Here, the poet aligns with Plato’s educational philosophy, which emphasizes the holistic development of the learner. Plato believed that true education must develop the individual physically, morally, and mentally. The poet reinforces this viewpoint by declaring that “in the absence of character, education is a waste.” In this sense, the poet can be seen as a disciple of Plato’s educational idea.
Therefore, the poet emphasizes that without moral uprightness, no matter how educated you are, people will find it difficult to trust or engage with you. This is also applicable to both government and private institutions.
The analyst then poses a series of rhetorical questions for reflection:
Does your boss trust you?
Can he or she entrust you with the institution’s account?
Are you performing your duties ethically?
As you read and reflect on this analysis, take time to meditate on these questions and evaluate your personal and professional integrity.
“Toju Iwa re, ore mi,*
Iwa ko si, eko d’egbe;
Gbogbo aiye ni ‘nfe ‘ni t’o je rere.”
“Enhance your character, my friend,
In the absence of character, education is a waste;
The whole world appreciates a well-mannered person”
In conclusion, the poem aligns with Fafunwa’s view on the seven cardinal goals of traditional education in Nigeria, one of which is character development. In traditional Nigerian society, parents place great value on raising children who are morally upright, honest, modest, kind, and helpful to others. They go to great lengths to instill these virtues in their children, as character development is the cornerstone of traditional education.
The poet reinforces this in the final stanza, stating that “in the absence of character, education is a waste.” According to the poet, if education does not shape one’s character, then true education has not occurred. Furthermore, a person of good character will be loved, recommended, and applauded by society.
Thus, the poet passionately declares that character is the only trait that earns genuine respect-among peers, in the community, and in any setting. From this perspective, it becomes clear that a good name is indeed better than gold and silver.
NB: This poetic analysis is subject to critique, which is essential for fostering academic and interpretive growth.
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