Proverbs

The collection of proverbs in this section are object-related. The Edo language as spoken by the Benin people is laden with different idioms and expressions that make communication dependent on the ability to decode what is said. Proverbs in the Edo language could be used as literal expressions, but they mean different things entirely depending on the person. Some of the expressions, sayings, idioms, axioms, phrases, and so forth relating to different objects are identified with an English-language translation. In order to understand Edo terms and designations, some cultural or historically related expressions are put together to show their semantic and thematic meaning.

A i ye vbe ẹkpẹn, a i ya ohian ẹrẹn waa

If one does not possess the quality of the leopard, one dare not use its skin as mat

A ma gu’Omi, ai gu’Otẹghẹlẹ.

You have to cross the Omi stream, before you cross the Otẹghẹlẹ stream.

A ma tan i gbe omwa sokpan a ghi sẹtin ruemwi ne ihua ọmwa ru

There is no penalty for being short, what matters is that one should be able to perform the same duties as one mates do.

Ai wọ Ọba, wọ ẹbọ

You cannot be the King, and concurrently be a Priest to a deity.

Aiye rẹn Oghohọn, aiye rẹn Og’Igan, vbu w’ẹbu ahianmwẹn.

It was still difficult to identify the Eagle of the lordly Wings, in the midst of the other birds.

Ama he fu, ugan igbe wirri.

The scramble for yams in the yam barn has hardly began in earnest, and already ten rows of yams have disappeared.

Ama kuẹn ema, ọre obọ ghe Ọdafẹn. Agha kuẹn, ama kpẹre, ọrẹ obọ ghe Ibeguae.

If a drum is not made, the lord of the house takes the blame, if the drum is made, but not played the children (youths in the family) are to blame.

Ara s’okun! Ara s’okun!!

A well-fed physique is more to be admired, than strings of beads.

Emwin n’Ọmọ ya ru Ọmọ, Odamẹ ehia kerhe.

The underpinnings of the prestige and the majesty of the Ọba of Benin, all come from the riverine route.

Emwin Ọba ii wii.

Royal Property is never lost, or any lost royal property must be replaced.

Emẹhẹ n’Urubi Nẹi fiabo mien Ọba aro.

Emẹhẹ of Urubi, who must not be seen not laboring, by the Ọba of Benin.

Evbo n’ohanmwẹn na gb’ahianmwẹn.

A land where even the birds of the air go hungry.

Ewua ma waan, Alaka ma laa.

The Ewua have not yet come to deliver the daylight, and the Alaka have not yet arrived with the kitchen supplies.

Ighi mwen igho, ni gha y’ ague Ọgbeni du’eki.

I do not have the money to trade with elephant hunters.

Ikhinmwin ii hin Ogbe

The Ikhinmwin tree is never absent from the ancestral homestead.

Isiẹnmwẹnro: asaka nọ s’oghian Ọba.

Isiẹnmwẹnro: the giant ants which sting the Ọba’s enemies to death.

Isiẹnmwẹnro: ẹhoho nẹi ta ebe rueghe.

Isinmwẹnro: the wind which ruffles all leaves in equal measure.

Iyase gha s’okhuen, a ghi giere ode ekhuarha.

When the Iyase reaches the limits of mightiness, he is sent on voluntary exile.

Nu dẹ owina ne iwọmwan ai na k’erhan se. Ai miẹ erhan na kae n’Ogbe ne ghi yọ re.

It is because of your fellow owina, you carve properly. There is no piece of wood carved for an ignorant man that he will not appreciate.

Oba gha ma omwan egie o ghi mie eren eni

When the king confers a title on somebody, he withdraws his (latter's) name from him

Obọ nọ bi ẹkhu, kevbẹ ẹkhu, ẹro gba yowa.

A hand that opens a door goes with the door in the direction the door takes.

Ogie ii yin, si vb’ẹvbo.

It is forbidden for a ruler to relocate from his domain, or it is forbidden for a ruler to abandon his domain.

Ogie mianmwẹn n’aga.

It is a bothersome chore to serve a king.

Ogiso ma miẹ ẹmwẹn, ẹ fian Agba.

When the Ogiso do not have a case to judge, he will not ask for the Agba to be made.

Ohuan gh’ọmwan, ẹi y’ọmwan aro.

The domestic sheep merely stares at a person, without achieving any recognition.

Okpa i vie khian odin

The cock never turns dumb through crowing

Okọ ma dunmwun, Ohanmwẹn gb’Ughọtọn.

When ships do not come to dock at Ughọtọn, the village goes hungry.

Owina gha wu, iwina ghe obọ re ghi fo vb’agbon.

Owina may die, but his handy works remain forever.

Oze i kẹkẹ, ẹronmwon i guẹhun

Lead never rots, brass never rusts

Ugbo n’erha ọmwan ka gbe, ẹi bun ọmwan ughanmwan.

A farm sited in secondary vegetation, is easy to cultivate.

Uhunmwun ne a mu rre o re a ya khian

It is the head which brought one into the world which carries one along

Uhunmwun ẹkpẹn o re o ru emwi ne ekpen

It is the leopards head which sees the leopard through

Usukporu; nọ rhie ukugba ovbiẹrhẹe gba.

Usukporu; solicitous of the concern of others, rather than those of herself.

Uyẹngbe ghe ema, ẹire.

The dinner-plate merely stares at the pounded yam meal placed in it, it does not consume it.

Vbọ ghi da Ọba, nọ na mun ọvionren khiẹn?

What need does the Ọba want to satisfy by putting out his slave for sale?

Ẹbẹn i de vbẹ ugie

Ẹbẹn (the sceptre carried by chiefs as part of their status symbols) is not supposed to fall during ceremonial performances

Ẹti ii mu uloko

Thickets do not stunt the full growth of an Iroko tree.

Ẹzẹ nọ ma y’obọ gi Okun, Odighi ẹrọ khian.

A river which fails to empty its waters into the sea, becomes a lake.

Ọba tiẹ ẹbo, Ẹnikaro ọgui na.

The Ọba do not curse, he reports to his ancestors.

Ọba ẹro rodion vbe Uhunmwode, Okieke ẹra ze emwin ẹnrẹn.

The Ọba is supreme in Uhunmwode, but his due is considered last.

Ọgha rhe gha ye, Igha sinmwin otọe erhamwen.

Irrespective of the nature of the prevailing circumstances, I will defend my father’s land.

Ọhe nọ kẹ Ewua y’ Ẹguaẹ.

Bounty which met the Ewua at the palace.

Ọmu egbe, vbenẹ Ọzọlua mu egbe okuo.

He is taking such a long time dressing up for the event, like Ọzọlua dressing up for battle.

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