Just like Enuani food, Enuani diction is spicy. The spice is provided by a liberal sprinkling of proverbs, parables and aphorisms. Fluent speakers in the village can hardly say more than a few sentences without punctuating their speech with an proverb for added effect. Proverbs are therefore a very crucial seasoning element of Enuani language.

Most of the proverbs represent lessons drawn from situations and observations of everyday life in Enuani. As such, the proverbs are vivid reflections of Enuani culture. Many of them are condensed metaphors.  Since many of these proverbs crept into the language in early times, they usually echo traditional Enuani society, before the advent of colonial rule, Christianity, or other external influences. Unless specifically noted, virtually all the proverbs in this work are set in the traditional pre-colonial Enuani society.

Having said that, there remains a dynamic nature to Enuani proverbs. Some die out due to disuse or changed circumstances, while new ones arise and may become popular. A handful of proverbs listed in this work belong to this category of recent proverbs, and are identified as such. In the spirit of this dynamism, we have contributed a couple of brand new proverbs of our own creation. Hopefully, we have enriched Enuani lore by supplying these proverbs based on metaphors observable in Enuani society.

Apart from enriching the diction, Enuani proverbs and parables are used in other ways. Some short ones are given as person names to newborn babies, e.g. okei bụ ụnọ. Others may find use as praise names adopted by notable personalities in the society. This is especially true of proverbs that break conveniently into two parts. The person doing the praising says the first part, and the person being praised completes the proverb with the second part. For example, the praiser might say, anụ kpọ nkwụ…(the dry meat), while the person being praised retorts, na eju ọnụ…(fills the mouth).

Enuani proverbs number probably in the thousands. What we have presented here is only a small sample. We trust that our work will spur others to undertake further detailed exploration into the rich lode of treasure represented by Enuani proverbs. Ranging farther afield, we hope that this work encourages people of other ethnicities to explore the proverbs and sayings of their own ethnic group.

Notes On The Proverb Compilation

 Each proverb presented below is thoroughly examined from many angles. For each one, we present its literal translation, figurative meaning, an example of its use, and some useful comments mostly related to its cultural context. The reader is encouraged to think of various contexts in which each proverb could be used.

This compilation includes a varied mix of sayings. Strictly speaking, they can be categorized as proverbs, maxims, parables, aphorisms, metaphors, or proverbs. But we have chosen to use these terms interchangeably. For simplicity, we refer to them all simply as proverbs. Each proverb is self-contained. However, we have provided the added feature of cross-referencing many of the proverbs to other proverbs that are similar.

As a rule, the translations into English have been kept simple. However, a few cases require specific English words to bring out the full flavor of the proverb. In such cases, accuracy has prevailed over simplicity.

Analysis Of The Proverbs Will Now Follow…

֍ Abụzụ gba nkịtị na-atụ ọnụ

Literally: The cricket that stays quiet is digging a hole.

Figuratively: Quietness or silence in some people should not be mistaken for inactivity.

Example: Despite the provocations from some of his workmates over many months, Awele kept quiet and did not respond, but was carefully plotting out his response. “Abuzu…”

Comment: Quiet deliberation on how to respond to a situation is sometimes more beneficial than rash rapid response. Incidentally, the Abuzu is a large type of cricket that is sought after and eaten by Enuani children. It usually lives in its hole in the ground, and has to be dug up by the children. Abuzu is known for its shrill, loud chirp, each chirp lasting many seconds. It seems that biologically, the primary purpose of the chirp is to attract a mate to the burrow. But this chirp gives away its location to the children hunting it. Folk thinking is that in the interval between chirps, Abuzu is busy digging its burrow. Hence the saying, Abuzu…  

֍  Agadi adị-ata ọka akamkpolo

Literally: An old person does not eat the hard dry corn.

Figuratively: Old people should refrain from indulging in the exuberances of youth.

Example: Awele’s elderly father indulged in playing football with the youth team of the town, and sustained numerous injuries as a result.  Awele tried to restrain him from all the exuberance by reminding him that Agadi…

Comment: Enuani people have a huge respect for age. Old people are treated with a lot of deference. Reciprocally, the elderly are expected to behave in ways that are consistent with the respect accorded to them… For consumption, the dried corn on the cob is usually roasted close to the embers of the kitchen fire. Most of the kernels do not pop, meaning that strong teeth are needed to eat the roasted corn. For older people, this is quite a challenge.

֍ Ahụ fokẹ ike ogbuẹ tuịị

Literally: The anus, casting around for what to do, utters a fart.

Figuratively: Idleness can lead to extraordinary or damaging behavior.

Example: During the nine months when Awele was jobless, he didn’t know what to do with his time or himself. So he slowly slid into the habit of popping into bars and getting drunk. Ahu…

Comment: The idle mind is the devil’s workshop.

֍ Aka dokwama ọfịa o mẹẹ ụnọ

Literally: It is by putting in effort that you can convert a patch of forest into a built home.

Figuratively: Things that appear rough and ready should not be ignored, because they could blossom to high value with a little input of effort. Hard work will pay off.

Example: Years ago, Awele bought an old junky Toyota car. He worked hard on it every weekend. Now, the car is gleaming and running smoothly. It has become the envy of his comrades. Aka…

Comment: The diamond in the rough becomes shiny and valuable with polishing. Just as effort can transform a bush into a built home, so, conversely, can a home become a bush if abandoned or neglected. Such is the cycle of nature.

֍ Aka nni kwọa aka ekpe, aka ekpe akwọa aka nni

Literally: The right hand washes the left hand, and the left hand washes the right hand.

Figuratively: Mutual collaboration leads to mutual benefits.

Example: When Awele was fixing up his junky car, he received a lot of help from his cousin who was a mechanic. In turn, Awele helped his cousin to prepare and file the registration documents for his mechanic workshop. The assistance flowed both ways. Aka nni…

Comment: Mutual or community collaboration is highly prized in Enuani. The pooled talents of the collaborators leads to the symbiotic mutual benefits for all. The whole is bigger than the sum of its parts. Traditional Enuani culture placed high value on a sense of community, as opposed to individualism. Many things, including land, forests, and streams, were communally owned.

֍  Akaine, Ahọaine

Literally: Next year and every year.

Figuratively: Happy anniversary of an event (such as a birthday, wedding, etc.); or simply Happy New Year.

Example: When Awele woke up on New Year’s Day, he went over to his father and said, “Akaine, Ahoaine”

Comment: This is a curt greeting that can be exchanged on birthdays and other annual occurrences.

֍ `Akwù fesiẹ ọ daalị áwọ`

Literally: After fluttering around, the termite ultimately falls to the ground to be eaten by the toad.

Figuratively: Do not be deceived by pretentious showiness. A reality check will ultimately restore normalcy. The proud and showy person will eventually be brought low.

Example: Awele had a hard time wooing his then girlfriend. Because of her beauty, she was hugely distracted by numerous suitors, each one showy but phony. With time, she was able to discern the insincerity of many of these suitors. Awele’s persistence and perseverance ultimately paid off. After flirting around with the others, she latched on to him. Akwu fesie…

Comment: What goes up must come down, if you have enough patience. All that glitters is not gold, or even golden… Incidentally, the large flying termite is an edible insect delicacy in Enuani. During the flocking nuptial flights of the termites, people catch thousands of them, then toast them and eat them. Very delicious.

֍ ´Alá nwagbọọ da nị enwenẹ nkwọnihẹ

Literally: Once the maiden’s breasts sag downward, they cannot be restored to the original position.

Figuratively: Certain things and situations turn out to be irreversible.

Example: Awele forgot to put oil in his car for a while, and the engine began to malfunction. Even though he was able to drive it to the mechanic’s shop, all effort to revive it failed. Eventually, the mechanic had to break the sad news to Awele that the engine had knocked. It was beyond repair and there was no way to bring it back to life. Ala…

Comment: This Enuani proverb obviously predated today’s plastic surgery which can indeed restore the sagged breasts to their original position. Yet many things in life remain irreversible.

֍ Amalịká na amalịkà zụa afịa, elele adị adị a

Literally: When one shrewd person transacts in trade with another shrewd one, it is hard for either person to make a profit.

Figuratively: When two clever people go against each other, it’s difficult for either to gain undue advantage.

Example: While his antagonistic workmate was maneuvering to get Awele fired, Awele himself was laying down his own strategy. He was able to checkmate the workmate each time the workmate made a move. They knew each other’s strengths and weaknesses, and it was difficult for either of them to notch up huge advantages over the other. It was some sort of stalemate.  Amalika…

Comment: When two shrewd persons deny each other any undue advantage, their contest is most likely to end in a draw.

֍  Anụ kpọ nkwụ na-eju ọnụ

Literally: The hard dry meat fills the mouth.

Figuratively: The small insignificant item can turn out to be very potent.

Example: The little village boy could out-wrestle much bigger opponents. His friends took to calling him Anụ…

Comment: This proverb can be rendered as a statement that little things can be powerful; or as a description of a little thing that is powerful…With no electricity or refrigeration in traditional Enuani society, drying meat was the only effective way to preserve it. It shrank in size during drying, but swelled to its full size when the dry meat was being chewed in the mouth.

֍ Anụmanụ ncha na-achọ akwụ olili

Literally: All animals find the winged termite as a delicious food item.

Figuratively: There are things that everybody craves or seeks after. Who doesn’t like a good thing?

Example: Awele went to the shop that had advertised free gifts for each customer arriving before 6 a.m. Given the early hour and the limited circulation of the advertisement, Awele was sure that the deal was privileged knowledge and that there would be few people there. When he got there, guess what? There were throngs of people, some even fighting for their place in the line. And why not? After all, Anụmanụ…

Comment: Yes, every Enuani creature loves to eat the tasty flying termite. When the termites flock, animals that can be seen chasing after them include: toads, bats, chicken, flying birds, snakes, dogs, lizards, geckos, etc. Pretty much any animal with an appetite. Including humans. From all appearances, every animal is looking to eat the termite. Hence the saying.

֍ Anwụ gbáá nwata, ọ fụ-zị nzizi okpoloko ọ gba-a ọsọ

Literally: The child that has been stung by a bee takes flight on seeing a blowfly.

Figuratively: The source of an unpleasant experience tends to be avoided the next time around. Once bitten, twice shy.

Example: A friend once approached Awele and urged him to invest in a Ponzi scheme that would double his money in three months. Awele gullibly offered his money and in the end lost a lot. A couple of years later, another friend who worked in a bank came to tell Awele about a new investment special that her bank was offering. This investment opportunity may have been genuine, but Awele could not be convinced. Once bitten, twice shy. Anwụ…

Comment: It is a natural human instinct to flee from anything that resembles what had previously posed a danger. Animals also share the same instinct, otherwise scarecrows would never be effective.

֍ Anya adị afụ ntị

Literally: Your eyes can never see your ears.

Figuratively: Nature dictates that certain things just don’t or can’t happen.

Example: Awele narrated to his father in the village how a pastor in the city had been accused of sleeping with his own son’s wife. To Awele’s father and other village folk, this was an abomination. After marveling in horror at the abomination, Awele’s father exclaimed that as far as conjugal relations between father and daughter-in-law were concerned, Anya…

Comment: This proverb apparently predates the advent of the mirror to Enuani. But it remains true if we are talking of your eyes seeing your ears directly. The proverb can be used in the context of anything that is forbidden or abnormal.

֍ Anya ka wa ji ama ọka cha-nị

Literally: You can tell a mature corn cob just by looking at it.

Figuratively: A good item or product manifests itself and is easy to discern.

Example: Of the five candidates for interview, one particularly stood out. She not only met the requirements, but surpassed the others in experience, diction, and presentation. It was a no-brainer when the committee voted unanimously to offer her the job. Anya …

Comment: A good product advertises itself.

֍ Azịza abụna ife, mana chi foe ụtụtụ wa achọyalị a

Literally: The broom is of no consequence, but it is eagerly sought after at dawn each day.

Figuratively: Things that may seem inconsequential may often be indispensable because of the crucial roles they perform.

Example: When the junior workers union went on strike, Awele had to carry on his duties without his messenger. He was constrained to handle routine duties like fetching the mail, delivering packages, etc. The strike eventually ended, but not before Awele realized and appreciated the crucial role that the lowly messenger played in the running of his office. Aziza…

Comment: In nature, little things loom large. Take your eyes for example. They make up a very insignificant fraction of the weight of your body. And you take them for granted every day. But just think where you would be without them…There are basically two types of broom in traditional Enuani. One, made from palm fronds is used mostly for sweeping the inside of the house. The other, made from the branches of the Okakpa shrub, is used mainly for sweeping the outside premises.

֍ Azụzụ na ụkwala bụ nwene

Literally: Catarrh and cough are siblings.

Figuratively: Used for things or situations that are related or often occur together, whether positive or negative.

Example: Awele was not surprised to hear that the same fellow who was expelled from college for exam cheating had just been arrested for stealing from a supermarket. Cheating and theft are closely related. Azụzụ…

Comment: In most cases, catarrh and cough usually occur together, collaborating to make life miserable for a person with a cold or flu… This is similar to the Enuani saying that the nose and the eye are related, such that when the nose has a cold, the eyes begin to weep: Imi na anya bụ nwene; omẹẹ imi anya akwama.

֍ Be onye bi ka ọwachi

Literally: It is the place where you live that receives your roof-mending attention.

Figuratively: You look after yourself first, before looking out for others. Charity begins at home, before it spreads to other places.

Example: Awele had a sum of money that he wanted to donate to charity. Many far-flung charitable organizations were soliciting his donation. After deliberation, he decided to donate his money to the town union in his village which was trying to raise funds for a new health center. After all, Be onye…

Comment: The proverb, as written and said, specifically implies the mending of a thatched roof, the traditional roofing structure in Enuani. The leaf of the Igbodo plant was the preferred leaf of choice for constructing and mending of such roofs. These leaves fretted away quickly, and repairing the roof was a recurrent exercise. Naturally, you paid more attention to repairing your own roof, than to repairing any other person’s roof.

֍ Be wa si adụụ nwa nwe nne ọdụ ka nwa enwenẹ nne si amalị ife

Literally: It is where the child with a mother is being advised that the child without a mother gets his own counsel.

Figuratively: You should try to learn from other people’s mistakes, rather than waiting to learn from yours.

Example: Awele’s colleague narrated to him how the police had given her a ticket for speeding on a particular stretch of road. Awele was due to travel that same road later that day, and she warned Awele to be careful. Sure enough, the police checkpoints were still there when Awele went through. But having been forewarned, he was on his best driving behavior. He had learned from his colleague’s mistake. Be wa…

Comment: The smart person always tries to learn from the mistakes of others.

֍ Chukwu we imi nọchime ọnụ maka ife n’esii isi

Literally: God placed the nose close to the mouth to help prevent ingestion of putrefied smelly stuff.

Figuratively: This proverb is used in the context where the proximity of two items generates huge benefits or averts a disaster.

Example: Awele’s aunt who lived in the same city suddenly had a heart attack. She was hospitalized for months on end. She had no children of her own, and depended entirely on Awele for financial and moral support. Everybody shuddered to think what would have happened to her if Awele was not nearby, willing and able to care for her. Chukwu…

Comment: The nose being close to the mouth is also beneficial in a positive sense. Fragrant and delicious food is often first sampled by the nose before the mouth gets a bite.  

֍ Efi enwenẹ ọdụ` Chukwu ga achụ a nzizi

Literally: The cow without a tail relies on God to drive away the flies.

Figuratively: This proverb is used in the context where an underdog manages to survive or even thrive.

Example: Since Awele’s aunt did not have a child of her own, how fortunate that she had Awele who treated her as a mother and provided all the care that she needed. Efi enwene…

Comment: The poor, the sick, the oppressed, and all the underdogs of society; they all come under the category of the cow without a tail.

֍ Egbe beli, ugo beli; nke sị ibe ya ebenẹ nkwu akwalị a

Literally: The kite will perch, and the eagle will perch; may the curse of a broken wing come upon whichever prevents the other from perching.

Figuratively: Live and let live. Be tolerant of other people’s needs and opinions.

Example: Awele is a Christian; his father in the village practices animist traditional religion. But each of them allows the other ample berth to practice their religion, without animosity or ill feeling. Egbe beli….

Comment: The spirit of tolerance is a highly valued virtue in Enuani.

֍ Egwù adị ekwe ogili esii n'ofe

Literally: Fear does not let the fermented castor seed paste smell in the soup.

Figuratively: Fear of retribution restrains you from doing certain things. Out of fear, you dare not do them.

Example: When the corruption tribunal asked for submissions about corrupt officials, Awele was of two minds. He knew his boss was very corrupt. He had indeed witnessed several incidents of corrupt transactions. He told his friends that he would expose his boss. But Awele feared the wrath of his boss if Awele should squeal on him. In the end, Awele felt intimidated and chose to keep quiet. When his friend asked him why he did not go through with the plan, Awele simply replied that Egwu…

Comment: Virtually all parts of the fresh castor plant are poisonous, including the seeds (also called beans). Indeed this plant is the source of ricin, one of the deadliest poisons known on earth. But Enuani people long evolved a way to consume the castor bean. The beans are crushed and allowed to ferment, resulting in a smelly but non-poisonous paste called Ogili isi (the smelly ogili). It is a smell that is a match for certain fetid cheeses in western circles. Ogili isi is a delicious condiment much used for making soups in Enuani.

֍ Elo bẹẹ ntị wa ajụ mbekwu

Literally: If the edge of the forest mushroom has been nibbled, you should ask the tortoise.

Figuratively: Based on past patterns, certain infractions usually lead to the usual suspects.

Example: The cookie jar in Awele’s household was the favorite haunt of Joe, his eldest son. All the other five children in the house liked cookies too, but were not as persistent in raiding the cookie jar as Joe was. So, two days to Easter, their mother bought a special batch of cookies to be served to guests on Easter day. Come Easter morning, a significant portion of the special cookies had gone missing. Without bothering to involve the other children, Awele zeroed in on Joe for enquiries about the missing cookies. Elo bẹẹ…Awele’s suspicions were confirmed when Joe confessed.

Comment: In Enuani folk lore and folk tales, the tortoise has pride of place for featuring more than any other animal. His cunning exploits formed the substance of many moonlight tales. Supposedly, one of his favorite snacks was nibbling on mushrooms in the in the lonely expanses of the dense tropical forest.

֍ Esu wa zọ ụkwụ akwana ákwá mana onye zọ a ya asị n’ụya egbuẹ yẹ

Literally: The millipede that’s stepped upon is not fussing or screaming, but the person who did the stepping is cussing, shouting and lamenting his fate.

Figuratively: While the victim is silent, the victimizer is the one shouting and seeking to be pitied. This proverb is relevant in cases of gross injustice.

Example: As Awele was walking along the dirt road that was full of potholes, a taxi driver sped by, bumped into one of the potholes, and sent a splash of muddy water all over Awele’s clothing. Rather than pity the pedestrian, the taxi driver popped out his head and cursed Awele for not giving way. As he sped away, the driver, for good measure, flung out his hand and offered an obscene gesture to Awele. It was clearly a case of Esu wa…

Comment: In the era when Enuani people walked around mostly on bare feet, stepping on millipedes was a common occurrence. It was an unpleasant experience for the person walking. But nobody bothered to ask the millipede how he felt about the whole episode… This saying is similar to the Enuani saying about the snail thrown to roast in the fire not screaming, while the person who threw it complains that the snail’s juices are extinguishing his fire: Ilọma wa tinye n’ọkwụ´ akpọna mkpu, mana onye tinye ẹ ni asị n’ọgbọnyụsịa ọkwụ´.

֍  Ewii tụa ọnụ, ọtụa ụpụ

Literally: When the rabbit makes its burrow, it also makes an escape outlet.

Figuratively: As you go about executing plans, you should always have an alternative plan (a plan B) as a backup. Do not put all your eggs in one basket.

Example: Even though Awele’s daughter had been admitted to one of the elite colleges, the family still pressed on with the admission applications for other colleges, just in case. Ewii tụa…

Comment: Ewii is variously rendered in English as the rabbit or the giant rat. It is a sizeable animal, with the bigger ones almost as large as a small cat. It is mainly nocturnal, spending most of the day in its burrow. Enuani people usually catch it in their traps, or dig the animal’s burrows to find them. It is in this digging process that many Enuani kids learn that the Ewii always has a second outlet to the surface. Unless this second outlet is located and guarded, the quarried animal often escapes through it while the primary outlet is being exploited. Although crucial in Ewii’s escape strategy, this second outlet probably serves an equally important biological function. It makes for air flow cross ventilation through the entire burrow.

֍ Ewu a-ta ụza dị ndụ

Literally: The goat that is quietly chewing cod is alive.

Figuratively: A lull in activity is not a sign of extinction.

Example: Awele’s good friend and frequent companion left for studies in the US. Overwhelmed by his new environment, he was negligent of his communication responsibilities. For nearly three months after he left Awele, nothing was heard from him, and Awele was beginning to wonder whether he was alive or dead. Then, one day he telephoned Awele. He apologetically informed Awele that despite his lack of communication, he was still alive and well, though just barely ticking over. Ewu a-ta…

Comment: Many children in Enuani can’t forget the picture of the goat lying contentedly under the eaves, doing nothing but chewing away for hours on end. Other ruminants, such as sheep and cattle, are also fond of this habit. Sometimes, the goat lies so still that you think it is dead. But as long as the mouth is moving, you are reassured that it is alive.

֍ Ewu ká ahụ ụsịa, ọ kaa ahụ ugbolo

Literally: The goat that’s in the habit of stealing should equally be inured to being hit with a pole.

Figuratively: You should be ready for the consequences, however severe, of whatever you undertake.

Example: Awele’s friend wanted to impress the community. Contrary to everybody’s advice, he went and bought a very expensive latest-model car. The insurance bill alone was double what Awele was paying for his car. Then the maintenance bill came and it was triple what he was used to paying. He was furious, and complained bitterly to Awele. But Awele laughed at him, reminding him that what he was experiencing was what people with expensive cars go through. Since he was up to buying the big car, he had better be up to the maintenance expenses involved. Ewu ka ahụ…

Comment: In earlier times, free-roaming goats were a menace in Enuani village markets. The goats went briskly between market wares, taking bites from yams, cassava, or any other product on display. The market women, in turn, had wooden canes, poles or rods (Ugbolo) with which they hit the goats as they rampaged through. The more persistent goats apparently had become inured to the Ugbolo.

֍ Ezí afà ka ego

Literally: A good name is better than money.

Figuratively: It is more important to have a good name and high integrity, even at the risk of not being rich.

Example: Awele’s father in the village advised him frequently to avoid the pervasive corruption in the city offices. Awele’s boss was corrupt and had become rich in the process. But most people regarded him negatively and his name had been sullied. Awele, on the other hand, was not rich and was liable to the temptations of corruption. But his father constantly reminded him that a good name is better than riches. Ezi afa…

Comment: The preservation of a good name is an inter-generational goal in virtually all human societies. 

֍ Gboo ka wa ji achụbaa ewu ojii

Literally: The black goat should be corralled home and tethered before dusk.

Figuratively: Prevention is better than cure. It is better to take preventive action than to have to deal with the adverse consequences of delay. A stitch in time saves nine.

Example: Awele’s father was having breathing difficulties with heart palpitations, and was receiving treatment from traditional village healers. He rejected Awele’s moves to take him to the hospital in the city for examination. Instead he told Awele that he would only go to the hospital in four months’ time, after the current farming season was over. But Awele continued pressing. He argued that since nobody knew the nature of the ailment, it was best to catch it early. Gboo ka…

Comment: The black goat was hard to see after dark. That was why it had to be rounded up early for the night. All Enuani goats were free-roaming in earlier times. While most goats found their night stalls on their own, a few had to be rounded up by the children and corralled for the night.

֍ Gidigidi na ádá wị

Literally: Too much hurry is accompanied by a fall.

Figuratively: Haste makes waste. Hurrying too much can lead to mistakes.

Example: In her hurry to catch her overseas flight, Awele’s friend forgot her passport at home. Of course, she was denied travel on that day. Her inordinate haste had led to her error. Gididi na…

Comment: Good time management is a good antidote to Gididi (undue haste) and the consequent proneness to error…. This is similar to the saying about the hurry-hurry person that went to fetch water at the stream with a basket: Omè k’ọkẹlẹ, ya ji nkata je iyi.

֍ Ị maka àchà imi nkitẹ ọ ga na-ejilili nji

Literally: However much you wash the nose of a dog, that nose will still remain black.

Figuratively: Some things or characteristics are indelible. They have staying power, whatever you do.

Example: One of Awele’s relatives was addicted to alcohol. He went through various rehabilitation programs, but always relapsed. He even tried patronizing a prayer house which claimed to treat such matters. But six months after the program, he was back to his alcoholic ways. Ị maka…

Comment: Most dog breeds in Enuani have black noses, even though world-wide, there are breeds with noses of other colors... This saying is used mostly where an undesirable characteristic or trait persists despite strenuous efforts to eradicate it.

֍ lbu anyị danda

Literally: A heavy load is never too much for the leafcutter ant

Figuratively: This saying is relevant in situations where a person or thing seems capable of carrying surprisingly heavy loads or responsibilities.

Example: A big tree stood at the site where the new health center was to be built. Villagers wondered how in the world anybody could bring down that tree. Then one morning, the work crew came with a bulldozer. In only a few minutes of pushing and tugging, the bulldozer had felled the obstinate tree. Many of the onlookers were amazed at the brute strength of the bulldozer, all the time exclaiming, “Ibu anyi...”

Comment: The leafcutter ants are a common feature in Enuani forests and bushes, with their almost military-like formations trailing for long distances. People often marveled at how these ants could carry items that were many times their body weight.

֍ Ibu baá n’ụya wa ebulu ẹ n’isi ọkpọlọ

Literally: If it comes to a matter of honor, you don’t mind carrying the load on the bare head without the usual pad.

Figuratively: When it comes to upholding or defending honor, people are willing to endure extreme suffering and deprivation.

Example: Despite being relatively poor, Awele decided to enroll his daughter in an excellent but costly private school that his boss’s children were attending. He considered it a matter of honor to provide the best education for his child. He was willing to make any sacrifice required to achieve the goal, including cancelling his vacation plans. Ibu baa….

Comment: In Enuani, the concept of Ụya is a very delicate one that is difficult to translate into English. It somehow has elements of honor, regret, remorse and pride. In any case, Ụya is a significant dimension of feeling among Enuani people….In Enuani, heavy loads are normally carried on the head, not on the back or shoulders as in some other cultures. To soften the impact of the load on the head, the load rests on a pad usually made of curled-up cloth or leaves. Carrying the load on the bare head was unusual and punishing.

֍ Ifé nwe mbido, nwe ngwụsị

Literally: Whatever has a beginning has an ending.

Figuratively: Nothing lasts for ever. This too shall pass.

Example: During the time when Awele was jobless, he attended numerous interviews and received over a dozen rejection letters. During those dark days of despair, his mother always consoled him by reminding him that his desperate situation would end some day. Ifé nwe…

Comment: This saying is ideal as a consolation while enduring an adversity. 

֍ Ikené madụ na nke ọlụpụ, ume adị a lụa ọzọ

Literally: Thanking someone for what they have done gives them courage to do more.

Figuratively: Gratitude encourages more good works.

Example: Even though Awele’s aunt could not repay Awele for his total care of her, she always expressed deep gratitude to Awele and praised him greatly to his face and to other relatives. This grateful posture was a morale booster for Awele and encouraged him to do more for her. Ikené madụ…

Comment: It’s always good to be grateful.

֍ Ikwukwu kwuẹ wa afụ ike ọkwụkwụ

Literally: It’s when the wind blows that you can see the anus of the domestic fowl.

Figuratively: It’s in situations of stress or adversity that you can tell who has mettle and who does not have it. A stress test will break the weak and manifest the strong.

Example: When Awele’s aunt was in good health and relatively rich, all kinds of relatives and friends flocked around her. It was difficult to tell who was genuinely committed to her and who was not. When eventually she fell upon hard times and became sickly, most of those friends and relatives deserted her. Only Awele and one other relative remained faithful to her. The hard times had exposed the fake associates, leaving only those that were genuine. Ikwukwu kwuẹ…

Comment: Yes, the anus of the domestic fowl is usually concealed from view by tufts of feathers. But the occasional gust of wind lifts the feathers and exposes the anus.

֍ Ilọma wa tinye n’ọkwụ´ akpọna mkpu, mana onye tinye ẹ ni asị n’ọgbọnyụsịa ọkwụ´

Literally: The snail that’s thrown in the fire to roast is not screaming, but the person who threw it there is complaining that the juices expressed by the snail are extinguishing his fire.

Figuratively: This is used in cases of injustice, with the victimizer blaming the victim.

Example: The taxi driver splashed muddy water on Awele the pedestrian, then popped out his head to curse Awele for not giving way.

Comment: Snails, especially the big ones, are a major food delicacy in Enuani. Snails that are too small to be used in the main meal are usually given to the children, who in turn throw them in the fire to roast, before eating them. As the snail roasts, it exudes copious amounts of juices into the fire, threatening to extinguish the fire… This saying is very similar to the one about the millipede that is stepped on not complaining while the stepper complains: Esu wa zọ ụkwụ akwana ákwá mana onye zọ a ya asị n’ụya egbuẹ yẹ.

֍ Imi na anya bụ nwene; o mẹẹ imi anya akwama

Literally: The nose and the eye are relatives; when the nose is ailing, the eyes start to weep tears.

Figuratively: This saying is used to highlight the interconnectedness of things or people.

Example: When the company disciplined one employee for flimsy reasons, all the other employees went on strike in sympathy. Even though the current disciplinary action did not affect them directly, they wanted to rally on their colleague’s behalf. Imi na…

Comment: It’s indeed true that when you have a cold or runny nose, the eyes usually chime in sympathetically to produce tears… This is similar to the Enuani saying that catarrh and cough are related: Azụzụ na ụkwala bụ nwene.

֍ Isi anyụna ahụlụ mana o bulu ọkpọ

Literally: The head did not utter the offending fart, but it receives the punitive knock.

Figuratively: This is used in cases where the wrong person is punished for the crime, and there has been a miscarriage of justice.

Example: The messenger was handed a summons to deliver to the accused at their home. When he got to their home, he was subjected to verbal and physical abuse. In vain he tried to explain that he was only given the item to deliver, and had no say in the legal process. It was a classic case of Isi anyụna…

Comment: Among groups of village Enuani children, farting was considered offensive, and was sometimes punished with a knock on the head delivered by the older kids. Maybe a spanking on the buttocks might have brought the punishment closer to the offending organ…This proverb is similar to the one saying that conveying the message should not pose harm to the messenger: Ozi adị egbu ụkọ.

֍ Isi íyi ka mmili na-esi agbalụ-ha

Literally: The muddying of the stream water usually starts from the headwaters.

Figuratively: The dominant person or thing usually sets the example that others follow.

Example: When Awele’s colleagues noticed that their boss was corrupt, they saw it as a license for them to engage in corrupt practices as well. Had the boss not been corrupt, they themselves would not have become corrupt in turn. Isi iyi…

Comment: This saying is usually used for situations where the leader sets a bad example which everybody else then follows.

֍ Ji adị esi ọdụ` epu

Literally: Yam does not sprout from its tail end.

Figuratively: Things have a certain order of precedence.

Example: At the Enuani village gathering, the novice server was presenting the cup of palm wine to the young but rich businessman who came down from the city. This happened even though some of the elders had not yet been served, and ignoring the usual age order for serving palm wine. One of the elders called the server to order, reminding him that Ji adị…

Comment: Yam, culturally the most important agricultural product in Enuani tradition, always sprouts from the head end. Only if you cut it into several pieces will the non-head pieces attempt to sprout. But even then, they will sprout from the end that was originally closest to the head. Since the yam tuber is the primary means of propagating the crop, the sprouting of the tuber is agriculturally very significant…. This proverb is slightly similar to the Enuani proverb that asserting your rights should not be considered greedy: Mụ k’olu abụna ụsịa. It is also similar to the saying that you cannot snap your fingers without the thumb: Wa adị ahapụ isi aka agba ụlịọ.

֍ Ka agwụụ agwụna ị lu, ịma sị ka ịfịa ọnwụ we ile i no

Literally: However desperately hungry you are, you don’t begin to feed on your tongue.

Figuratively: Despite dire straits, there’s a limit to how much compromise you can make.

Example: Despite his relative poverty and the pervasive corruption in his workplace, Awele resolved to suffer rather than yield to the temptation of corruption. Ka agwụụ…

Comment: Yes, your tongue is readily available, and a meaty chunk at that. But you don’t contemplate consuming it even if you’re dying of hunger. A related aphorism is that if you consume your tongue when you are hungry, what will you do when food comes and you need to taste it? It’s like a farmer who’s so hungry that he consumes all the seeds that were intended for planting. How will he generate the next crop? [*This is an original saying from Inno Onwueme]…  This proverb is similar to the one about the greedy caterpillar that eats up the leaf that provides it shade: Ọbụbụ nwekẹ anya úkwú ọ tachapụụ akwụkwọ kpudo ẹ ndo. It is also similar to the one that says that however much the native soap deteriorates, it is never infested by maggots: Ncha lekẹ ule ọ dị esu ọkọlị.

֍ Ka ị chụ odudu, ka ọtáá onye?

Literally: When you swat away the tsetse fly, whom do you expect it to bite?

Figuratively: This saying applies in instances where one person is shirking his responsibility and leaving it to others to discharge.

Example: Awele’s village did not have electricity. Rather than using their clout to agitate for electrification, the few prominent people from the village had each procured an electricity generator for their households. Each person considered it someone else’s responsibility to mobilize for action to electrify the entire village. When Awele spoke at the annual village gathering, he deplored the situation. He ended by querying the gathered dignitaries, “Ka ị chụ…”

Comment: Yes, the tsetse fly, which causes sleeping sickness, has been historically present in Enuani, though not in large numbers. Its presence has been blamed for the inability to carry on extensive cattle husbandry in Enuani.

֍ Ma chi ejinẹ, wa adị akalụ ụbọsị

Literally: If the day is not over, you should not declare that day as unproductive.

Figuratively: Withhold judgement until all the evidence and data are in. Do not rush to judgement.

Example: Awele’s friend entered the building materials business during a slump in the economy. Many well-wishers advised him against it, but he persisted. A few months later, the economy rebounded; his business picked up and now those who judged him prematurely have come to appreciate his strategy. Ma chi…

Comment: The rush to judgement often can lead to erroneous judgement.

 ֍ Ma ọnwụ egbunẹ nwa ọkẹtẹ o mẹẹ tẹ nne nkwụ

Literally: If death spares the young palm tree sapling, it will grow to be a huge mother tree.

Figuratively: From striving wretched beginnings, you could pull through to thriving prosperous existence.

Example: Awele’s cousin had a hard time making it through school. He failed and had to repeat practically every grade. Then he struggled through college with only mediocre grades. Everybody had given up hope on him making anything useful out of himself. But look at him now. He has blossomed into a successful businessman, with substantial standing in the community. Given how he started, nobody would ever have thought it. Ma ọnwụ…

Comment: The palm tree is the most significant indigenous tree in Enuani. The tree plays a role in every facet of Enuani life. Its provisions include palm oil for cooking, thatch for roofing, palm wine for socio-cultural purposes, timber for building, brooms for sweeping, etc. Indeed, Enuani culture has evolved to utilize virtually all parts of the tree.

֍ Ma onye alachana mgbemgbe ọnụ a, ụgwụlụ analị a ya

Literally: If you don’t lick your lips to moisten them, the dry harmattan wind will snatch them from you.

Figuratively: If you don’t take care of your own, nobody else will, and it will go to waste.

Example: Awele’s friend was very negligent in his parental duties towards his only son. All the moral and emotional support of a father were denied to the child. As he grew into adolescence, the boy sought such support and mentorship from others. Soon he was taken in by a cult of older friends that provided support for him, but indulged in all kinds of crimes. It was only too late that the father realized his mistake, and all attempts to reestablish a relationship with the boy failed. Since he failed to do his duty in the early years, more sinister characters had stepped into the breach. Ma onye…

Comment: The dry harmattan wind blows from the Sahara desert through Enuani around December/January. It is indeed a phenomenon to watch out for. Apart from the ubiquitous dust that it brings, it wreaks havoc on the skin and lips. It’s best to keep them moist to minimize the harm. This dry wind also fans many forest fires that break out during the dry seasons.

֍ Madụ bụ  chi ibe ẹ

Literally: Each person is a guardian angel to the other.

Figuratively: We are dependent on one another. We are our brother’s (and sister’s) keepers.

Example: Without Awele’s input, where would his indigent and sickly aunt be today? Awele is almost like her chi. Madụ bụ…

Comment: The concept of “Chi” in Enuani cosmology is something like a personal god, roughly equivalent to the western concept of a guardian angel. Each person has a unique Chi of his own. The Chi navigates him through his destiny and performs a general protective role.

 
֍ Mbụ adị eme onye abụa eme ẹ

Literally: Having learned a lesson from an affliction, you should not go through the same affliction a second time.

Figuratively: Fool me once, shame on you; fool me twice, shame on me.

Example: On their first visit back to their remote village after many years, Awele and his family were pretty careless in terms of their health issues. After all, this was their home village, so what harm could come to them? They ate and drank at will, and walked around in scanty clothing without protection from insect bites. Everything went well, but the consequences came within a few days of their return to their domicile in the city. They all had diarrhea from eating food of questionable provenance. Worse still, the two younger children each went through a severe bout of malaria, the result of mosquito bites in the village. So, the next time Awele and his family visited the village, everybody was on guard to prevent a repeat of the earlier pattern. Mbụ adị…

Comment: Once bitten twice shy.

֍ Me m megwalị adị esee okwu

Literally: If you do me wrong, my retaliation should not cause a dispute.

Figuratively: Revenge or retaliation is only fair.

Example: For many months, Awele’s antagonistic workmate had been maligning him and rubbishing his image with the boss. His antics included many falsehoods that he told to the boss. But the workmate was not clean either; he had many skeletons of his own in his cupboard. After tolerating his antics for a while, Awele decided to retaliate by letting the boss know some of the workmate’s dirty secrets. Awele justified his action by saying to himself, “Me m megwalị…”

Comment: This saying is often rendered in local pidgin English as “Do me, I do you, God no go vex”….This proverb is similar to the Enuani proverb that if someone uses trickery to hurt you, you use trickery to retaliate: Nwata gbe igbe anị hụ ị ọkwụ igbe igbe anị hụgwalị a.

֍ Mgba aja da-nị ha nwa ewu ji nwe ike lịkwasị a

Literally: It’s only because the wall has fallen that the little goat is able to climb on top of it.

Figuratively: When the high brings itself low, don’t be surprised if it becomes the subject of insults. Respect has to be earned. Persons behaving in a disrespectful manner should not expect to be respected.

Example: Awele’s uncle was a womanizer. Despite his advanced age, he continued to run after young girls. In the process, he often clashed with the competing young boys, and lost all respect among village youth. The loss of respect was dramatized one day when one of the boys slapped him at the village meeting. This was a huge public disgrace, but could not have come if he had not lowered himself to the level of those boys. Mgba aja…

Comment: The wall implied in this proverb is the mud wall that was common in traditional Enuani society. Depending on the strength of the mud, sections of the wall could crack and ultimately come tumbling down. This gave the free-roaming goats the opportunity to clamber on top of the wall that was previously beyond their reach.

֍ Mgbamgba krọss abụna mgbamgba okwukwe

Literally: A huge cross is not a sign of huge faith.

Figuratively: Appearances can be deceiving. Watch out for showy or pretentious individuals who have very little substance to them.

Example: When the launching ceremony was done for the new health center, one bombastic businessman came forward and pledged to donate a huge sum of money. It was by far the largest pledge of the day. Everybody cheered him on with accolades and praises from all directions. One year after the launching, the businessman had not redeemed his pledge. Right up till when construction of the health center was finished, the businessman still had not redeemed his pledge. Having basked in the publicity of his pledge, it was now clear that there was no substance to his pomposity. Mgbamgba krọss…

Comment: This must be a latter-day saying, since it must have arisen after Christianity came to Enuani. It applies almost literally to the flourishing evangelist industry that has gripped Enuani in the first decades of the 21st century. Loud crosses on bogus buildings are accompanied by equally bogus proclamations and claims. Showy outward manifestations are no measure of inward authenticity or piety.

֍ Mili madụ ga alá ama hufe ẹ

Literally: The water destined to be drunk by you will not flow past you.

Figuratively: What is destined to happen must happen.

Example: During the hopeless days when Awele was jobless, he received one rejection letter after another. As he began to despair, his friend consoled him by telling him that these missed jobs were not destined for him. Somewhere out there, there was a job specifically destined for him. And that was precisely what happened a few months later. Mili madụ…

Comment: Belief in destiny is strong in Enuani. This is also related to the concept of Chi or personal god which guides each person’s destiny.

֍ Mkpịsịaka nine ahana

Literally: Fingers are not all equal.

Figuratively: Some things, persons, or situations are better endowed than others.

Example: When Awele applied to his company for sponsorship to undertake a management course, he was denied. His boss who applied at the same time was successful, mainly because of his seniority. They both were employees, but some are more highly regarded than others. All employees are not equal. Mkpịsị…

Comment: More often, this saying is used to imply differences in destiny between various persons. All destinies are not equal….This proverb is similar to the one about the lizard and the rat getting wet, with the lizard drying out quickly while the rat remains wet: Oke na ngwele daa mmili, ọ-kọa ngwele ọma kọ oke.

֍ Mkpụlụ ogili gbuẹ onye, ife ọma gbu ẹ

Literally: If the melon Ogili seed kills you, you’ve been killed by a good thing.

Figuratively: It is worth it to suffer adversity for a good cause.

Example: When Awele’s cousin fell off the canoe accidentally, his father jumped into the river to try to save him, even though the father could not swim. The father didn’t care if he himself drowned in the process. Mkpụlụ…

Comment: In Enuani, the edible melon seed is called Ogili or Egusi. It is unclear why Ogili was chosen as the subject of this proverb.

֍ Mmụta abụna ngala

Literally: Knowledge acquired through learning is not pride.

Figuratively: By exercising your knowledge, you are not necessarily showing off.

Example: Awele’s car suddenly started running poorly and belching smoke. He spent many weekends trying to fix the problem himself, including many hours crawling under the car. When he finally reached the limit of his knowledge, he called in his mechanic cousin to help out. Within five minutes, the mechanic had identified the problem, made minor adjustments to the engine, and got it running smoothly again. As he proudly accepted congratulations and thanks from Awele for his mechanical knowledge, he jokingly reminded Awele that Mmụta…

Comment: This saying reminds us that knowledge is most appreciated when it is exercised with humility and consideration. We should never take advantage of our superior knowledge to lord it over others.

֍ Mụ ka olu abụna ụsịa

Literally: Asserting that it’s my turn is not greedy appetite.

Figuratively: Asserting my right should not be misconstrued as being too forward or acquisitive

Example: Awele was passed over for study leave even though it was his turn. He complained bitterly to his auntie, Ada, and sought her advice. Ada consoled him but insisted that Awele’s rights had been violated. She advised Awele to write a protest petition to the higher authorities. To dispel Awele’s hesitancy to write the petition, Ada reminded him that nobody could accuse him of being too greedy simply for asserting his rights. Mụ k’olu…

Comment: This proverb is set in the context of the village gathering where some communal livestock had been slaughtered and was being shared. After the meat has been divided up into portions and displayed, individuals took their pick in strict order of age seniority. It was a serious infraction to pick when it was not your turn. Conversely, you were expected to assert your right to pick as soon as everybody older than you had taken their pick…. This proverb is similar to the Enuani proverb that yam does not sprout from the tail: Ji adị esi ọdụ` epu. Things have a certain order of precedence.

֍ Ncha lekẹ ule ọ dị esu ọkọlị

Literally: However much the native soap deteriorates and softens, you won’t see maggots in it.

Figuratively: Whatever the adversity, there are limits to how much compromise you should be willing to make.

Example: Awele’s uncle had fallen on hard times. Despite his physical and financial weakness, he insisted that he must continue to pay the school fees required to keep his son in school. He downsized most aspects of his life, but the one area he was not willing to compromise was the upbringing of his children. He might be down and out in most aspects of his life, but it did not extend to this one aspect. Ncha lekẹ…

Comment: The traditional Enuani soap is usually made from palm oil (or palm kernel oil) using ashes derived by burning the husks from palm fruit bunches. The soap made from palm kernel oil is mainly for medicinal purposes. The more common soap is made from palm oil, and comes out as a greyish-brown crumbly mass. As it spends days in the soap container, it softens, which to the Enuani observer is equivalent to rotting. But this process is devoid of the maggots usually associated with rotting materials. Hence the saying…. This proverb is somewhat similar to the one about not swallowing your tongue no matter how hungry you may get: Ka agwụụ agwụna ị lu, ị ma sị ka ịfịa ọnwụ we ile i no.

֍ Ngwele si enu daa, ma wa ajana a ọ sị ka ya jaa onwe yẹ

Literally: When the lizard jumps from a height, it looks around for praise. But finding none, it decides to praise itself (by nodding its head up and down).

Figuratively: Don’t be surprised if nobody praises you for good deeds. Be content in yourself for having done the good deed.

Example: When Awele’s cousin passed a very difficult professional exam, very few people in the village took notice. The few that knew about it did not appreciate what it was all about. But in celebration, the cousin organized a grand party for herself in the city. Justifying her action to Awele, she explained that she was obliged to celebrate for herself, since nobody else was forthcoming to do it. Ngwele si…

Comment: The kind of lizard common in Enuani had the habit of dropping from great heights for no apparent reason. It would then commence the bobbing of the head which Enuani lore interpreted as self-congratulation…This proverb is similar to the Enuani proverb that the rejected/ostracized person does not reject himself: Onye wa jụ adị ajụ onwẹ ẹ.

֍ Nnà dị n’azụ bụ azụ

Literally: The dark caterpillar-like pest that infests dried fish is part of the fish.

Figuratively: You have to take the good with the bad that accompanies it. It’s a package deal.

Example: Since childhood, Awele has loved eating beans, his favorite food item. In recent months, though, he discovered that he had indigestion and stomach discomfort each time he ate beans. The doctor told him that it was not a serious medical issue, and that beans are high in protein. So, Awele was torn between discontinuing his favorite food and tolerating the stomach discomfort. Eventually, he decided to continue eating beans, while tolerating the slight discomfort. Nnà dị n’azụ bụ azụ.

Comment: Dried fish in storage was usually infested with Nnà, a small dark worm resembling a caterpillar. Quite frequently, the Nnà showed up in the dishes that had been prepared using dried fish. But this was a normal expectation and caused little revulsion. Hence the saying.

֍ Nni bọa ọla o mẹ-ẹ nke otu

Literally: Fufu that is left over till the next day becomes group property.

Figuratively: If the primary person responsible for something fails to discharge the responsibility, the community sometimes has to step in to take on the responsibility. Similarly, property that is neglected by the owner devolves to become communal property.

Example: The only son of one of the village elders was negligent in the care of his father. The son was away in the city and never visited his father, despite the old man’s failing health. Noting the neglect, neighbors pitched in to run errands for the old man and even to help out in his farm work. Eventually, the community got together to raise money to send him to hospital for treatment. Since the son had failed in his duties, the community had to step in. Nni bọa…

Comment: In traditional Enuani society, fufu was the usual evening meal, eaten by separate groups in the household. Leftover fufu from the various groups were aggregated and formed all or part of the household breakfast the next morning. The morning meal made up of the previous night’s leftover fufu was called Nni ọla.

֍ Nni lẹlẹ azụ luẹ n’ime ọnụ ọhapụa aka ka wa gweli ẹ

Literally: The fufu cajoles the bit of fish up to the mouth, then abandons it to be ground up through chewing.

Figuratively: Beware of people or situations that entice you into deep trouble and then abandon you to suffer the trouble unaided.

Example: Awele’s teenage cousin had poor parents, but he was fond of hanging out with the children of the rich and famous. Those children taught him all kinds of mischief and petty crime which they committed all over town. When Awele sat his cousin down to advise him, Awele reminded him of the status of his companion mischief-makers. If they all got caught by police, the rich parents would find a way to free their children, while Awele’s cousin would be left to bear the full brunt of the law. His companions would offer him no help, and would probably deny associating with him.

Comment: This proverb is keyed on the dynamics of eating fufu. When the fufu picks up a piece of fish (or meat) from the soup, the fufu is loaded into the mouth with the fish perched on it. Once in the mouth, the fufu is swallowed whole without being chewed, but the fish is not so lucky. It is subjected to intense mastication before it is eventually swallowed. [* This is an original metaphor proverb by Inno Onwueme]…This proverb is similar to the Enuani proverb about the lizard and the rat getting wet together. The lizard is able to dry out quickly, while the rat remains wet: Oke na ngwele daa mmili, ọ-kọa ngwele ọma kọ oke.

֍ Ntị anụ ókwú wa e-bee gwalị isi

Literally: The ear that fails to heed warnings winds up being cut off along with the head.

Figuratively: If the ear fails to heed warnings, the entire head may be at risk. Failure to heed warnings can have dire consequences.

Example: One of the young men in Awele’s village was frequently caught stealing. The elders advised him on many occasions against this habit, but he persisted. Eventually, he moved to the city and to a higher level of thievery. Eventually, he was caught and sentenced to prison. When Awele heard the full story, he agreed with others that all this would have not happened had the man heeded the earlier advice. It was certainly a case of Ntị anụ ókwú wa e-bee gwalị isi.

Comment: The moral of the proverb is simple: failure to heed advice can lead to grave misfortune
 

֍ Nwa wa kwọ n’azụ amana n’ije dị ụfụ

Literally: The baby that is being carried on the back does not realize that the journey is tedious.

Figuratively: A person that is being supported often does not realize how difficult it is for the person generating the support.

Example: Awele’s cousin was a spendthrift. Despite the poverty of his parents, he constantly demanded pocket money from them. He would then turn around to spend the money on fancy clothes, jewelry and other frivolities. He did not appreciate how much sacrifice and self-deprivation his parents were undertaking to come up with the money that they gave him. He was a free loader on a metaphoric gravy train. Nwa wa kwọ n’azụ amana n’ije dị ụfụ.

Comment: In traditional Enuani, there were no strollers for carrying babies while working or walking from place to place. Instead babies were carried on the mother’s back, secured there by one or two pieces of cloth. This freed up the mother’s hands for walking or discharging various tasks. Such babies, of course, had no appreciation of the mother’s struggles with the weight of the baby and the task being discharged.

֍ Nwata gbe igbe anị hụ ị ọkwụ igbe igbe anị hụgwalị a

Literally: If a child crawls up and burns you with fire, you crawl up and revenge.

Figuratively: If someone deliberately hurts you through trickery, you hurt him back through trickery.

Example: Just as Awele’s workmate was sneaking around with the boss trying to get Awele fired, Awele too was sneaking around spreading rumors about the workmate and damaging his credibility.

Comment: This proverb is somewhat similar to the Enuani proverb that exacting revenge is only fair and should not be cause for dispute: Me m megwalị adị esee okwu. It is also similar to the Enuani saying that when two clever experts do a transaction, neither party can have an undue advantage: Amalịká na amalịkà zụa afịa, elele adị adịa.

֍ Nwata kwọa aka o soo ndị ka anya beliẹ nni

Literally: If a child washes his hands, he can dine on fufu with the adults.

Figuratively: If a young person shows enough maturity, he can be included in adult deliberations or activities.

Example: One precocious teenager in Awele’s village was so smart that he finished his bachelors degree by age 20. Along the way, he had traveled extensively on scholarship and was wise in the ways of the world. Despite his youthfulness, he was frequently invited to meetings of the village elders who then sought his opinion on various matters. His maturity had earned him a respected place among the elders. Nwata…

Comment: This proverb is based on the fact that fufu is usually eaten with bare hands, not with forks and spoons. It is necessary to wash the hands before dining on the fufu.

֍ Nwayọ nwayọ ka wa ji alacha ofe dị ọkwụ´

Literally: Soup that is hot will need to be consumed very cautiously.

Figuratively: Hectic or delicate situations must be handled with care and caution.

Example: Awele was nearly driven crazy by the many false accusations heaped upon him by his workmate who wanted to get him fired. He considered all kinds of damaging counter-measures. But his best friend Okolo advised him to take it easy, saying, “Nwayọ…”

Comment: In Enuani, soup is not something you sip with a spoon. Instead, it is a sauce into which you dip your ball of fufu before putting the fufu into your mouth and swallowing it without chewing. Whether it’s the Enuani soup (such as agbono, egusi, nsala, etc.) which is eaten with fingers with the fufu, or the foreign soup that you sip with a spoon, caution is equally applicable when the soup is piping hot.

֍ Nzizi sịa-ka ụsịa o soo nsị naa mmọ

Literally: The housefly with a huge appetite will follow the excrement and meet its doom.

Figuratively: An excessive appetite or craving can sometimes lead to disastrous consequences. 

Example: A young man in the village had a huge craving for female companionship. His romantic exploits were well known and he had many girlfriends at a time. He even had a couple of children out of wedlock. All this complicated his life significantly, and he was unable to complete his education or to hold down a decent job.  His passion for womanizing had led him to a miserable life. Nzizi…

Comment: With relatively shallow pit latrines as the norm in traditional Enuani, houseflies were a common sight around excrement.

֍ Ọbịa be onye abịágbúnẹ ẹ

Literally: May the visitor not take over your abode.

Figuratively: May the visitor not disrupt your life by causing you to lose control of your home or property. May the recipient not take undue advantage of your kindness.

Example: Due to a fire that ravaged his home, one villager sought refuge at Awele’s village house. He was single and moved into one of the bedrooms in the house. A few weeks after moving in, he invited his brother to join him. Shortly after that, a friend of his also moved in. Now, their property had spilled over into the living room. The kitchen and bathrooms were now dingy and busier than usual. When Awele visited, he was appalled by the deterioration of his house. His kindness had led to a virtual takeover of his house by the stranger. This should not be so. Ọbịa…

Comment:  This proverb is similar to the Enuani proverb that when the owner of something is cheated by being assigned a minority share, the entire village will hear about it: Wa linashị onye nweni idumu anụ. It is also similar to the proverb that it is the dog that you cuddle that winds up chewing on your clothing: Wa patinye nwa nkite n’ahụ ọ takama akwa.

֍ Ọbụbụ nwekẹ anya úkwú ọ tachapụụ akwụkwọ kpudo ẹ ndo

Literally: The greedy caterpillar eats up the leaf that is providing it shade.

Figuratively: Greed can backfire on the greedy person and bring unpleasant consequences

Example: The greedy businessman had used his influence to acquire much property and land, some of it aggressively taken from others. Most people in the village detested him for his greed. The crunch came when the businessman was suddenly arrested. Rather than rally to his cause as was usual for the villagers, everybody left him to stew in his own juice. His greed had dissipated the usual material support and social protection that the village normally provided to those in trouble. Ọbụbụ…

Comment: [*This is an original proverb by Inno Onwueme]… This proverb is similar to the one that however hungry you may be, you don’t get desperate enough to swallow your tongue: Ka agwụụ agwụna ị lu, ịma sị ka ịfịa ọnwụ we ile i no. It is also similar to the one about the person trying to lick the back of the ladle and spilling the contents of the ladle in the process: Onye chọka nke dị azụ oziozi, nke dị ime ẹ ehufuẹ.

֍ Odudu be-do n’akpa amụ akọ ka wa ji egbu ẹ

Literally: The tsetse fly that perches on the scrotum has to be killed with great caution.

Figuratively: Tricky or delicate situations require delicate handling.

Example: When Awele noticed that his father was having affairs with several women around town, he was not sure how to broach the delicate topic with his father. As a junior, he was not supposed to be prying into his father’s romantic affairs. Yet, the situation was a threat to the family name and reputation. Eventually, Awele spoke to his father about it with all the delicacy and diplomacy he could muster. Odudu… 

Comment: This proverb is fairly common in Enuani, but the situation it describes is a bit peculiar. It may have originated when Enuani people went about with no or scanty clothing; at least scanty enough to permit the tsetse fly access to the scrotum. From there, caution was needed to avoid doing more damage than the tsetse fly could have done.

֍ Ofigbo tụ-ka ji nwata ọ nama okei anya

Literally: If the child’s yam is too much suffused with palm oil, it becomes enticing to the adult.

Figuratively: Things that you would normally ignore may become attractive if sufficiently adorned or decorated.

Example: Awele took his child to the playground. He was impressed by how much his child and other adolescent children were enjoying the swing. On a whim, he climbed onto the swing and allowed himself to ride for a few minutes. When his friend teased him about it, he defended himself by saying that he was enticed by how much fun the kids were having on the swing. Ofigbo…

Comment: Palm oil is the traditional edible oil in Enuani. It is called ofigbo or mmanụ.  Its bright red color makes it an attractive condiment not only for cooking, but in this case, to accompany boiled or roasted yam.

֍ Oge onye ji bunii bụ ụtụtụ a

Literally: The time of your departure is your morning.

Figuratively: The time when you commence a journey or activity is your prime time, irrespective of when other people commenced.

Example: Awele’s auntie did not go to school as a child. She was already in middle age when she started attending adult education classes. Some villagers teased her that she was competing with children for school books. But Awele encouraged her by telling her the many advantages of being literate, and reminding her that this time was as good as any for her to start schooling. Oge onye…

Comment: Farming was the most common profession in traditional Enuani. With the sun’s intensity under the ambient tropical conditions, it was prudent to rise early and do most of the day’s work in the morning, before the heat set in. So, the morning was marked as the best time to get anything done.

֍ ´Ọgọ` bụ chi onye

Literally: Your relatives-in-law are like your guardian angels.

Figuratively: You expect a lot of mutual dependency and friendly interaction between you and your relatives-in-law.

Example: When Awele’s father-in-law was being installed as a chief in the village, most of his blood relatives were lukewarm since they believed that somebody else among them deserved the chieftaincy. But Awele and his own relatives did their best to make up the deficit. They came through in a big way with financial, moral and social support. ´Ọgọ` bụ …

Comment: In Enuani society, it is expected that the relationship between in-laws should be cherished and nurtured. This is done by frequent exchange of gifts and favors. In traditional Enuani, the wife’s relatives were particularly expected to receive gifts and favors from the man and his relatives. Some of these gifts and favors were formal and expected. Others were casual and occasional, including helping out when there was trouble or a death in the family of the in-laws. Ọgọ bụ chi onye is a mantra that is heard frequently when the kolanut is being broken during visits by the in-laws.

֍ Ogoli nụa di nabị ọ ma-lị nke ka mma

Literally: When a woman has had two husbands, she is able to discern which one was better.

Figuratively: When you’ve experienced two different situations or things, then you can tell which one was better. The grass is not always greener on the other side. Look before you leap.

Example: Awele’s cousin came from the village to look for work in the city. He stayed with Awele, but was chafing that Awele was too strict and did not allow him to go out at night. In protest, he moved over to the house of another of their relatives. Less than a month later, Awele heard that the relative had kicked him out for staying out late at night. Soon, he was back, begging Awele to accommodate him. Having tasted the two situations, he was now the wiser as to which was better. Ogoli nụa..

Comment: This proverb is used most often in a situation of regret where a person has abandoned one thing or situation for another that is not necessarily better….The usual Enuani word for Woman is Okpoho. Peculiarly, it is in proverbs and metaphors that one encounters Ogoli as a word for Woman.

֍ Ojeko egbu m gbuẹ onwẹ ẹ

Literally: The person trying to kill me winds up killing himself in the process.

Figuratively: May the ill will of my enemy backfire and turn on the enemy himself.

Example: While laying administrative traps for Awele to get him fired, his coworker told many lies. Eventually, the manager discovered his lies and issued him a letter of warning. In his effort to harm Awele, the coworker had wound up harming himself.

Comment: This proverb can be rendered as a statement, or as a prayerful wish… This proverb is similar to the one that the master trickster winds up tricking himself: Ọkantụ tụka ọ tụa onwẹ ẹ.

 ֍ ´Ọjị´ luẹ ụnọ o kwuẹ onye chẹ ẹ ni

Literally: When the kolanut gets home, it will say who initially offered it to guests.

Figuratively: A piece of kolanut, taken home after visiting, is a reminder and indication of the person that was visited.

Example: Awele’s father paid a visit to the chief. After the kolanut ceremonies, the father pocketed the leftover kolanut, vowing to share it with his wife when he got home, to let her know that he had been to the chief’s house. ´Ọjị´ luẹ…

Comment: Kolanut is the culturally symbolic item that is presented to guests as a sign of welcome by the Enuani person. The kolanut is ceremonially broken by the oldest person, who recites incantations and traditional prayers in the process. After that, the kolanut pieces are passed around for those present to pick in descending order of age. Any leftover pieces of kolanut are given to the guests as a symbol of their visit and as a reminder of the occasion after they’ve returned home….The cultural significance of kolanuts is not confined to welcoming visitors. It pervades all of Enuani life. It is the item that must be present in culturally important gift-giving, fine-paying, and communal gatherings. When feasible, the kolanut is accompanied by palm wine, the traditional cultural beverage in Enuani.

֍ Ọkantụ tụka ọ tụa onwẹ ẹ

Literally: The master trickster winds up tricking himself. 

Figuratively: Deviousness and trickery, when carried to extremes, will eventually backfire on the trickster.

Example: The fake pastor was in the habit of collecting money from students, with the promise that he would use his spiritual powers to get them through exams. Unfortunately, this promise lulled most of the students into laziness and some of them failed the exam. The pattern was repeated several times. Eventually, his student clientele dropped drastically, and even his ordinary parishioners deserted him as a fake. His ministry collapsed and his worship house was destroyed.

Comment: This proverb is similar to the one about the person trying to harm me winding up harming himself: Ojeko egbu m gbuẹ onwẹ ẹ.

֍ Oké na ngwele daa mmili, ọ-kọa ngwele ọma kọ oké

Literally: When the lizard and the rat jump into water together, the lizard is able to dry out quickly, while the rat remains wet.

Figuratively: Each person’s destiny or fate is unique and different. People that you join in bad deeds may have a way of escaping punishment, while you get punished. Watch out for bad company.

Example: One of Awele’s workmates joined some rich people in investing in a pyramid scheme that promised to double their money in a short time. Unfortunately, the scheme collapsed and the investors lost their money. While the rich people could well afford their lost investment, the workmate could not. She was reduced to poverty. She had made the mistake of joining people who were outside her economic level. In the end, she was the only one that was devastated. Oké na…

Comment:  This proverb is similar to the one about all fingers not being of the same length: Mkpịsịaka nine ahana…. It is also similar to the one about fufu leading the fish condiment into the mouth and letting go for the fish to be crushed: Nni lẹlẹ azụ luẹ n’ime ọnụ ọhapụa aka ka wa gweli ẹ.

֍ Okei bụ ụnọ

Literally: The male child is the home.

Figuratively: The male child is a key pillar of the home.

Example: When Awele’s grandfather died, his father inherited all the family property, even though Awele’s father had female siblings. 

Comment: This saying reflects the patriarchal nature of traditional Enuani society. However, there’s an equivalent Enuani saying, Ogoli bụ ụnọ, meaning that the female child is the pillar of the home. Both sayings are used frequently as person names for newborn children.

֍ Okpoho tẹẹ njọ ofe ọ lacha-gbu ẹ

Literally: When the soup cooked by a woman turns out bad, she consumes it enthusiastically.

Figuratively: It is normal to promote something or someone that is yours, even if they’re not that good.

Example: The tailor had made a bad mistake on Awele’s jacket. One sleeve was longer than the other. But when Awele went to pick up the jacket, the tailor tried to minimize the gravity of the error. He tried to convince Awele that nobody would notice the difference in length, and that, in any case, there was a fashion line in London that flaunted asymmetrical clothing. Awele was not convinced, and took it simply as a case of Okpoho…

Comment: Spare a thought for the average woman in traditional Enuani society. Every night, and sometimes more frequently, she had to come up with a decent soup to go with the fufu meal. Quite often, the condiments were sparse, yet the expectation was for the outcome to be a masterpiece. She was raked with remorse each time the soup turned out bad.

֍ Ọkwụkwụ sị na ọ dị afụ ụfụ, ya huẹ nwammili ka anyị fụ

Literally: If the chicken says it’s not difficult, let him urinate and let’s see.

Figuratively: The person claiming that something is not difficult should prove their claim by performing the task. We should not make light of things that we cannot do. We should respect them instead.

Example: Awele managed to pass the professional exam that he took recently. But his workmate made light of the achievement, even though he himself had yet to study for and take the exam. Awele waited patiently. If his workmate thought that the exam was a light matter, the proof would only come if the workmate scaled through it easily.

Comment: A variant of this proverb is that if the chicken says it’s not difficult, let him sprout teeth in his mouth: Ọkwụkwụ sị na ọ dị afụ ụfụ, ya puẹ eze ka anyị fụ.

֍ Ọlá mmanya mmadụ, madụ ga ala-kwa nke i

Literally: You that are fond of drinking palm wine offered by other people, when will other people drink yours?

Figuratively: It is improper to exploit others. Generosity should never be in one direction only.

Example: One man in the village was noted for his appetite for parties. He attended every village event, eating and drinking at the expense of others. But he never hosted any of such events. When an altercation erupted between him and other townsfolk, they taunted him with the saying Ọlá mmanya mmadụ, madụ ga ala-kwa nke i

Comment: The picture is one of a village vagrant who goes around drinking other people’s palm wine, while rarely procuring palm wine for other people. Essentially someone leeching off of other people.

֍ Omè k’ọkẹlẹ, ya ji nkata je iyi

Literally: The hasty person goes to fetch water in the stream with a basket.

Figuratively: Too much haste can result in mistakes. Haste makes waste.

Example: In her hurry to get the children ready for school, the woman forgot the lunch that she had so carefully packed for them the night before. It was only after they reached the school that anyone noticed the error.

Comment: This is similar to the proverb that too much hurry can result in a fall: Gidigidi na ádá wị.

֍ Ọnụ kwu njọ ga ekwu mma

Literally: The same person that speaks evil will ultimately speak good.

Figuratively: Your ill-wishers will ultimately turn around and become well-wishers. It is good to be patient with those who do not wish you well, since they could ultimately see the good in you.

Example: Awele had many opportunities to destroy the career of his adversarial workmate. But Awele chose to have patience, hoping that his workmate would ultimately see things better and maybe even become a well-wisher. Ọnụ kwu…

Comment: Patience with adversaries pays off in the end.

֍ Onye a-jụ njụ adị efuu ụzọ

Literally: The person that asks questions never gets lost.

Figuratively: Asking questions is the best way to expand your knowledge and stay on the right path.

Example: Awele was not fully familiar with the customs of his village. When he was about to perform the traditional wedding ceremony for his wife, he engaged his father in lengthy sessions, asking questions about all that was expected of him in the process.

Comment: Whether in the village, at work, or in academia, the habit of asking questions is the surest way for receiving guidance.

֍ Onye ála na uche ẹ wị

Literally: The mad person has his senses with him.

Figuratively: What might appear like madness may have some sense to it. There’s sense to some madness; you only have to wait for the situation to clarify itself.

Example: City residents woke up one day to see one of the beautiful riverside buildings being demolished. The entire exercise appeared senseless, but the populace was willing to wait to see what was afoot. Unknown to them, this was to be the beachhead for a new bridge to be constructed across the river. Indeed, there was some sense to the madness. Onye…

Comment: Traditional Enuani society had very poor psychiatric care. Even though there were some traditional healers who dealt with such issues, most mentally disturbed people were ostracized and left to roam the streets.

֍ Onye any’isi sị na ya anụgaa kezie, ma wa ekezi-ne, ya aha-kọna

Literally: The blind man said that he heard a call for re-apportionment of the shared item, and he would refrain from taking his pick unless the sharing was adjusted.

Figuratively: One should be guided by the available knowledge unless and until better information comes along.

Example: A new pastor had been appointed for the village church. Weeks before he was to assume duty, a letter arrived claiming that the pastor had indulged in affairs with members of his congregation at his former post. Even though they lacked first-hand proof, the villagers immediately informed the bishop that they would not accept the new pastor. At least, not until the circumstances in his former post had been investigated and clarified. Onye any’isi sị na ya anụgaa kezie, ma wa ekezi-ne, ya aha-kọna.

Comment: The scenario indicated in this proverb is of the village gathering where some item (e.g. meat from a slaughtered animal) was being shared. The shares were usually arrayed on leaves spread on the ground, and people were invited in order of age seniority to make their pick. Occasionally, there would be an outcry that the shares were not equitable. The unseeing person, even though unable to see the evidence of uneven distribution, simply joined the chorus and insisted on re-distribution.

֍ Onye chọka nke dị azụ oziozi, nke dị ime ẹ ehufuẹ

Literally: If you fuss too much to lick the back of the ladle, the greater contents inside the ladle are likely to be spilled.

Figuratively: A greedy striving for the last bit of advantage can result in a total loss.

Example: Awele’s uncle was known as a great yam farmer in the village. His yams easily out-yielded most other people. In an effort to press his advantage, he went and bought a special fertilizer that resulted in yet bigger yams. Unknown to him, this kind of fertilizer also resulted in rapid rotting of the harvested yams. Soon, his image in the village had become tarnished. His effort to add to his already great fame had backfired on him.

Comment: The traditional Enuani ladle, known as Oziozi, was a piece of long calabash that was dried and split in two to constitute two ladles. The volume inside each ladle was much more than that of any regular cooking spoon…This proverb is similar to the one about the greedy caterpillar that ate up the leaves that were providing it with shade: Ọbụbụ nwekẹ anya úkwú ọ tachapụụ akwụkwọ kpudoẹ ndo. It is also similar to the proverb that if you seek to have it all, you are at risk of losing it all: Onye chọka nwa ncha, ọ yalị nwa ncha.

֍ Onye chọka nwa ncha, ọ yalị nwa ncha

Literally: If you seek to have it all, you are at risk of losing it all.

Figuratively: Greed can backfire and lead to loss.

Example: The greedy young man in the city was eager to get rich quick. He dabbled in all kinds of business deals, some ethical and some not. Unfortunately, he got arrested for some of his unethical dealings, and now he’s languishing in prison, much poorer than when he started off. Onye...

Comment: This is similar to the proverb that fussing too much to get what’s at the back of the ladle could result in spilling the contents of the ladle: Onye chọka nke dị azụ oziozi, nke dị ime ẹ ehufuẹ.

֍ Onye e-meli amusu ka ọta

Literally: It is the person who favors the witch that is haunted by the witch.

Figuratively: It is people closest to you that know enough about you to hurt you the most. Familiarity breeds contempt.

Example: When a serious burglary occurred in the village, everyone suspected that the gang must have deep inside knowledge about the village. Suspicions were confirmed when the police investigations implicated the son of one of the village chiefs. After all, Onye…

Comment: Traditional Enuani society had a strong belief in witchcraft. The witch, usually an elderly woman, was said to infect young children with witchcraft by giving them some food contaminated with witchcraft. The night owl was seen as an embodiment of witchcraft, and its haunting howls were dreaded by most villagers…This proverb is similar to the one about the dog that you cuddle being the one to start chewing on your clothing: Wa patinye nwa nkite n’ahụ ọ takama akwa.

֍ Onye gbu ji lu mbá ga egwu ji lu mbá

Literally: The farmer that plants a big piece of yam will harvest a big tuber of yam.

Figuratively: As you sow, so you will reap. What you get out of a situation depends on what you put into it. Hard work results in plentiful reward and success.

Example: Awele’s cousin was very hardworking and ambitious. She passed the professional exam well ahead of her mates and was very diligent at work. The managers appreciated her qualities and rewarded her with increased salary and rapid promotion.

Comment: In traditional Enuani society, the sheer size of each tuber in a man’s yam harvest was a major factor in his prestige as a farmer. The surest way to realize big tubers was to plant with big tubers to start with…  This proverb is somewhat similar to the one that the person that swallows the big fufu bolus will discharge the big chunk of excrement: Onye lí nni gba okpi ga anyụ nsị gba okpi.                            

֍ Onye isi awele ya li azụ dị awaị

Literally: It’s the lucky person that gets to eat the fish in the pottage as part of his portion.

Figuratively: It’s a lucky person that gets favored by random chance.

Example: Awele’s cousin frequently patronized the sports betting outlets. Awele tried his hand at such bets, but stopped after a string of stinging losses. His cousin never won big, but somehow she managed to win enough to cover her losses and keep going. Everyone regarded her as a lucky person in this regard. Onye…

Comment: Enuani pottage (Awaị) is prepared with yam or cocoyam tubers, boiled together with vegetables, spices and palm oil. Fish (or meat) in the pottage is scanty, if at all. As portions of the pottage are shared out, nobody knows whose portion will have the one or two pieces of fish. Whoever gets the fish in their portion is indeed a lucky person.

֍ Onye kwei, chi ẹ ekwei

Literally: If you agree, your guardian spirit will also agree.

Figuratively: If you commit to an undertaking, you have to pursue it wholeheartedly, and you are likely to succeed. What you agree to is part of your destiny.

Example: Awele was scared of the thought that he had to build a house in the village. He did not feel capable of all that would be involved in the huge undertaking. However, his father convinced him that as a family man, he needed to brace up to the responsibility. He accepted the challenge and pursued it with relentless zeal. Onye…

Comment: To the Enuani person, Chi is a sort of personal guardian angel which determines your destiny and guides you as the destiny plays out.

֍ Onye li nke nta ga eli nke úkwú

Literally: The person that eats the small one will ultimately get to eat the big one.

Figuratively: Be content and patient with small rewards, since bigger rewards may be waiting for you later. Bide your time.

Example: Awele’s lottery-playing cousin usually won very small amounts. When people tried to persuade her to stop playing, she told them that her big winning might just be around the corner. Hopefully, the small winnings were only a prelude to some big ones. Onye…

Comment: Patience pays.

֍ Onye li nni gba okpi ga anyu nsị gba okpi

Literally: The person that swallows the big fufu bolus will discharge a big chunk of excrement.

Figuratively: To whom much is given, much is expected.

Example: One of the businessmen from the village had reaped huge benefits from all kinds of support that the villagers gave him. They provided him cheap and sometimes free labor for his business, and gave him communal land to build his factory. When the village gathered to raise funds for the health center under construction, everyone looked up to this businessman to make a huge donation befitting his exalted stature and reflecting the community support he had received. He did not disappoint. Onye…

Comment: One wonders if there is a biological basis to say that the size of the bolus determines the size of the excrement. But the saying sounds good and makes sense as an proverb …This proverb is similar to the one that the farmer who plants a big piece of yam will harvest a big tuber of yam: Onye gbu ji lu mbá ga egwu ji lu mbá.

֍ Onye na-agba ọgà na-alachakwa aka

Literally: The person sharing food at the village gathering is entitled to lick his fingers.

Figuratively: You should be free to enjoy the perks of your situation.

Example: To celebrate his chieftaincy installation, the village chief donated a huge batch of exercise books and stationery to the children at the primary school. The headmaster was responsible for distributing the items to the pupils. It turns out that the headmaster kept a portion of the goods for himself and the teachers, and the villagers saw nothing wrong with that. After all, Onye…

Comment: Whenever the village gathered to share cooked food (or a slaughtered animal), certain young men were tasked with the sharing duties. It was customary and expected for them to sequester small extra portions for themselves….An proverb with a similar implication is that the person playing the native horn is entitled to blow his nose: Onye na-egbu opi na-ezikwẹ imi.

֍ Onye nyochaka ikè ọ fụ nsị

Literally: If you look too intently at the anus, you’re sure to find feces.

Figuratively: A stickler or nitpicker will always succeed in finding faults.  If you insist on finding trouble, it’s always there.

Example: When Awele’s jobless cousin was living with him, the cousin usually stayed out till late at night. He gave the impression that he stayed late visiting prayer houses, but even at that, Awele wanted to stop the late night habit.  His cousin actually stayed late visiting bars and brothels. Awele suspected as much but took his cousin’s explanation on face value. Awele was afraid of what he might find if he interrogated his cousin too closely. Onye…

Comment:   This proverb is similar to the one that if you investigate a burrow too intently, you’ll happen upon a snake: Onye nyochaka ugbò ọ fụ agwọ.

֍ Onye nyochaka ugbò ọ fụ agwọ

Literally: If you investigate a burrow too intently, you’ll happen upon a snake.

Figuratively: The nitpicker out looking for a fault can always find one. It may be better to leave good enough alone. Be careful what you ask for or what you try to find out. It might be unpleasant.

Example: The village chief swore that he would not rest until he discovered who had been stealing ripe cocoa pods from his cocoa plantation. He told everybody about it. Such petty thievery was common in the village farms, but the chief ignored the advice of most people to let the matter rest. Over several months, he perfected his strategies for catching the thieves. He even consulted the native doctor to prepare a curse that would be inflicted on the thieves when they were caught.  Eventually, it was discovered that the chief’s adolescent son had been leading a gang of petty thieves to steal the cocoa and sell. Now, the chief’s family name was soiled, something that would not have happened if he had not been so intent on investigating and publicizing the petty theft. 

Comment: Wandering around the farms and forests, the Enuani villager is likely to encounter burrows made by different animals. It is usual to stop to investigate these burrows for any edible animal that might be hiding there. Sometimes, the investigation turns up a hostile snake which is hiding there, even though it did not dig the burrow by itself…. This proverb is similar to the one that says if you look too intently at the anus you’re sure to find feces: Onye nyochaka ikè ọ fụ nsị.

֍ Onye taka ịta ọ tanye onye tanye ẹ nị

Literally: The avid gossiper unwittingly narrates a gossip to the person who told it to him in the first place.

Figuratively: The gossiper spreads gossip indiscriminately in all directions, including the direction of the origin of the gossip.

Example: A young villager rushed to the chief’s house to tell him some hot news. Something that had never happened in the village had just happened: a woman had delivered triplets at the village maternity home. The chief acted surprised, although he had already heard the news. The new mother was actually his concubine, and he was the father of the children. It was he who should have been telling the visitor about the births, not the other way round.

Comment: In the absence of written or electronic sources of information, traditional Enuani society relied heavily on oral communication. The quality of such communication was always threatened by sheer gossip which sometimes tended to mix truth and falsehood.

֍ Onye teke ntite o tee domeli oké

Literally: If you economize too much and hide away stuff, you might simply be hiding it where rats can ravage it.

Figuratively: Too much stinginess or economizing can sometimes be bad.

Example: The chief harvested a lot of corn from his farm. Most people sold their corn shortly after the harvest despite the prevailing low prices. But the chief wanted to hold his harvest for several months until the selling prices were higher. He stored the corn in large bins behind his house. Eventually, the selling prices did indeed rise, but when he opened the bins, he found that his corn had been devastated by weevils. It was hardly worth anything, certainly not worth selling, and he simply had to feed it to his chicken. Onye…

Comment: This is somewhat similar to the proverb that while you insist on getting the perfect aim by pulling the bow repeatedly, the bird you’re aiming at takes flight: Wa dotị-ka ụta nnụnụ efẹẹ.

֍ Onye wa jụ adị ajụ onwẹ ẹ

Literally: If you are ostracized, you don’t ostracize yourself. If the public rejects you, you don’t reject yourself.

Figuratively: You should be confident in yourself, even if outsiders reject you.

Example: The businessman held a lavish Christmas party in the village each year. However, a few years ago, the village decided to ostracize him for his greedy habits. Since then, very few villagers attended his Christmas parties. But he persevered in staging the parties anyway, hoping that friends from other villages might make up the numbers. Onye…

Comment: This is similar to the Enuani proverb that the lizard that drops from a height praises himself since nobody around is praising him, Ngwele si enu daa, ma wa ajana a ọ sị ka ya jaa onwe yẹ.

֍ Onye zomekẹ ọlịa ọlịa ezome ẹ

Literally: If you hide an illness too much, the illness will eventually hide you.

Figuratively: If you hide your illness too much from those who can help you, the illness could ultimately hide you by causing your death.

Example: Some years ago, Awele’s grandfather developed some unusual medical symptoms. His urination became frequent and strained. But he was too shy to let his relatives know, more so since the symptoms involved his genitalia. He was a couple of years into these symptoms before Awele got to know and took him to the doctor. The diagnosis was prostate cancer which by then had become too advanced to be treated. The man died a few months later. If the early symptoms had not been held as a secret, maybe something could have been done to save him.

Comment: It is wise to let relatives and health professionals know about your illness, since they are best positioned to help you….In traditional Enuani society, illness was often handled secretly. More so since in many cases, the illness was ascribed to witchcraft or the doing of one’s enemies.

֍ Ọsa enwene ákwụ´, ma ashịa enwene ákwụ´, mana wa ekpoli ọgwụ n’enu nkwụ

Literally: Neither the squirrel nor the weaver bird owns the oil palm fruit, but they are fighting over it on top of the palm tree.

Figuratively: In life, there are many situations when two parties fight over an item that rightly belongs to neither of them.

Example: The Irish Roman Catholics and the English Anglicans were engaged in a fierce battle for souls in colonial Enuani. By right, the territory belonged to neither of them, but they positioned themselves to fight over it.

Comment: Enuani villagers are witness to frequent fights between the squirrel and the weaver bird, as they wrestle each other for the palm fruits on top of the palm tree.

֍ Oshi zu egede, bei ka ọ nọ ti ẹ?

Literally: For the thief that steals a drum, where will he beat it?

Figuratively: Only a fool steals an object that is easily traceable; or indulges in a malpractice that is easy to detect.

Example: Awele’s corrupt boss had amassed quite some wealth. But he was afraid that the anti-corruption agency would be on his trail if he invested the money or used it to build a mansion. So, he kept much of the money with friends while he tried to figure out how to spend it. Oshi…

Comment: Drums and other percussions were the main musical instruments in traditional Enuani. The only major wind instrument was the Akpẹlẹ, a small elongated gourd with a perforation in it. The locally-made bamboo flute, Ọja, became popular during colonial times, but hardly ever featured in traditional music. 

֍ Ote égwú adị agọsị sọ ofu onye ikè

Literally: The traditional dancer does not point the rear end at only one person.

Figuratively: Someone’s bad character can be detected by multiple people.

Example: Awele’s jobless cousin liked the night life of the city. This caused him to fall out with Awele. He then moved out and went to live with another cousin. There too, he ran into trouble for the same reasons and was forced to move out again. His third host has already started grumbling and may kick him out soon. He’s showing his bad character to all the various relatives. Ote…

Comment: This proverb is most often used in a negative sense where a person’s bad character is manifesting to numerous people. A variant of this proverb is that the person who is sweeping the compound does not point the rear end at only one person:  Ọza ezi adị agọsị sọ ofu onye ikè.

֍ Ọyị ewii na ụgbaà, oke nnọchime na-ebuhẹ esemokwu

Literally: The friendship of the rabbit and the oil-bean tree, too much closeness can bring discord

Figuratively: Too much closeness can destroy a relationship. The parties must allow each other breathing room. Familiarity breeds contempt

Example: For all the years that Awele was growing up in the village, he never had any disagreement with his cousin who is now jobless. They lived in different households and related to each other nicely from a distance. But the situation changed when the cousin came to live with Awele in the city. They irritated each other and quarreled often. Ultimately, the cousin was obliged to move out. Increased physical closeness had impacted negatively on their relationship, just like the rabbit and the oil-bean tree.

Comment: The legend of the rabbit and the oil-bean tree runs as follows. The friendship between the rabbit and the tree flourished while the rabbit had its burrow some distance away, and enjoyed the oil-bean seeds that were explosively dispersed to the burrow. Then the rabbit tried to escalate the friendship by coming closer and burrowing right under the tree. The tree became angry that its roots were being destroyed by burrowing, while the rabbit angrily watched the seeds being flung far from its new burrow home. Too much closeness destroyed the friendship….The oil-bean seeds (Ụgbaà) are not a favorite of rabbits only. Enuani people love them too. The seeds, dispersed explosively from the tree, are collected, boiled, sliced and allowed to ferment for a few days. The result is a delicious condiment that can be used in soups and other delicacies.

֍ Ozi adị egbu ụkọ

Literally: The message does not kill the messenger.

Figuratively: Conveying the message should not pose harm to the messenger.

Example: The junior workers in one section of the company met and decided that they needed an upgrade in their work stations. They conveyed this request to the section manager, who in turn was to convey it to the general manager. But the section manager was reluctant since he was aware of the recent financial difficulties in the company. To overcome his reluctance, the workers reminded him that he was only conveying their message to the upper management. After all, Ozi…

Comment:  This proverb is similar to the one saying that the head did not utter the offending fart, but it receives the punitive knock: Isi anyụna ahụlụ mana o bulu ọkpọ.

֍ Ozu si-me ọyị ana-a

Literally: When the corpse starts to stink, the friends go home (while the relatives persevere and go through with the burial).

Figuratively: When things go bad, friends may abandon you, but your blood relatives stick with you through thick and thin.

Example: Awele’s aunt was rich and prosperous earlier in her life. At that time, she had numerous friends hanging around to enjoy her riches with her. But when she fell on hard times and became sickly, most of those friends deserted her. Only Awele and a couple of relatives stuck with her and supported her in her travails. The previous friends were nowhere to be found. Ozu…

Comment: With no refrigeration facilities in traditional Enuani, managing a corpse was a huge challenge. Despite traditional potions administered to stave off decay, most corpses were barely presentable by the third or fourth day after death. Interments were therefore arranged with all due haste.

֍ Sọ osisi dị ọfịa ka wa ga agwa na wa aga egbu ẹ, ọ kwụlụ be ọ kwụ

Literally: It is only a tree that stays put where it is standing, after being told that it is about to be cut down.

Figuratively: Humans are expected to take defensive action if they are forewarned of imminent danger. They don’t just stand there.

Example: Awele was well aware of the secret ploy of his malicious workmate to get him fired. He figured it would be prudent of him not to sit idle and watch his workmate’s evil plans succeed. So, Awele rose to the occasion and instituted his own measures to counter the plan of his workmate. Having been forewarned, he was wise not to be a spectator to his own demise. He took action.

Comment: Fight or flight in the presence of danger is a normal reaction among humans and animals. Inaction is rarely the response.

֍ Ụla emebinẹ anya

Literally: Sleep does not harm the eyes.

Figuratively: Certain things have their place and purpose. Some things that may seem alarming may indeed do no harm.

Example: Awele was all worked up that someone had set traps inside his village plot of land, apparently prospecting for bush meat. He complained to his father with some alarm about the apparent trespass. His father assured him that such a minor encroachment did not represent a counterclaim to the plot, and was normal practice in the village. In any case, the infraction did not prevent Awele from proceeding with his own plans for the plot. After all, Ula…

Comment: This proverb is most often used when an apparent threat is indeed harmless or when things have gone as expected.

֍ Ụnọ ka iwe dị

Literally: Home is where enmity dwells.

Figuratively: The bitterest conflicts are those that arise between close relatives.

Example: Two of Awele’s uncles had a falling out over which of them deserved to be the next chief. The disagreement spread to the respective families of the two men. There was mutual suspicion that poisoning and witchcraft were being employed in the dispute. They dragged each other through all the conflict resolution processes in the village. Despite entreaties from outsiders, one of the men has now hired a lawyer and is pursuing the matter through the law courts. The bitterness within the kindred has remained extremely bitter, defying resolution.

Comment: Various forms of this saying are sometimes given as person names to newborn babies….This proverb is similar to the one that the dog that you cuddle is the one that starts chewing on your clothing: Wa patinye nwa nkite n’ahụ ọ takama akwa.

֍ Ụtọmị na awele

Literally: Long life and good fortune.

Figuratively: Long life and prosperity.

Example: When Awele’s father visited the chief, the chief presented him with kolanuts. When the chief was breaking the kolanuts, his main invocation for all present was Utọmi…

Comment: This saying is used for wishing persons well either on special occasions or at random encounters.

֍ Ụzọ tee nte ma njọ adina a

Literally: A long route is acceptable so long as no harm lurks in it.

Figuratively: The lengthy option devoid of peril is always preferable to the short cut that may pose some danger.

Example: Awele started courting his girlfriend when she was still a student at the university. He was ready to marry and she was willing. He contemplated approaching her father with a marriage offer. But she confided in him that her father had sworn not to entertain any marriage offers until she had finished at the university. Rather than risk alienating the father with a precipitous marriage offer, the couple chose to wait till she finished schooling. It was a longer route, but it promised a safer result. Ụzọ…

Comment: Slow but sure is preferable to fast and insecure. Slow and steady wins the race.

֍ Wa adị afụ ọnụ anị ji la mmili

Literally: You cannot see the mouth that the soil uses to drink water.

Figuratively: Some things disappear mysteriously, just as water poured on the soil.

Example: Despite his devious corrupt practices, Awele’s boss was careful to cover his tracks carefully. Hardly anybody knew how he came by his riches.  Wa adị afụ…

Comment: This saying is used when something happens inexplicably or disappears mysteriously.

֍ Wa adị ahapụ isi aka agba ụlịọ

Literally: You cannot snap your fingers without the thumb.

Figuratively: You cannot undertake an exercise in the absence of a key element in the process.

Example: Awele gathered his relatives to pay a formal “wine carrying” visit to his fiancée’s uncle living just across town in the city. The uncle received them well. However, he made it clear that he had no authority to give his family’s blessing to a possible union between Awele and the girl. Such authority resided exclusively with their chief in the village, many miles away. They were advised to repeat the formal visit, this time at the chief’s house. You cannot bypass the chief. Wa adị…

Comment: This is similar to the saying that yam does not sprout from the tail end:  Ji adị esi ọdụ` epu.

֍ Wa adị ama akankwụ ga elu ugbó

Literally: You never know which ignited firewood ember will make it to the farm.

Figuratively: You never know which items will survive adversity, so you better hedge your bets. Don’t put all your eggs in one basket.

Example: With the ongoing recession, many commercial companies were struggling. Awele had a small sum which he wanted to invest in the stock market. But he was conflicted as to which companies to buy shares in. So, he decided to spread his risk by buying small amounts in each of several companies. You never know which ones will go bust, and which ones will boom in the long run. Wa adị…

Comment: The farm workday in the traditional Enuani society started with the building of a cooking fire in one corner of the farm. This fire would be used later for boiling or roasting yams as the midday meal. Farms were often located a mile or two from the home. Since fire-making safety matches were unknown at the time, an ignited piece of firewood (Akankwụ) from the home fire had to be carried all the way to the farm. The person with the ember had to carefully nurse the fire to ensure that the fire made it to the farm. On occasion, to the frustration of all concerned, the fire on the firewood died out before getting to the farm. Hence the saying that you never quite know which ember fire will make it to the farm.

֍ Wa adị anọọ ofu etiti ekili egwu

Literally: You don’t stand on one spot to watch the dancing.

Figuratively: You need to shift around your position and strategies as the occasion demands.

Example: Even though his current job was good enough, Awele took the advice of his friends that he should continue to look around the job market for possible better prospects. It would be unwise for him to sit contentedly on his current job. He needed to be looking around. After all, Wa adị…

Comment: Traditional dancing in Enuani was typically performed in an outdoor setting. Most of the spectators remained standing, milling excitedly around the dancing location. To get the best views, it was often necessary to shift your location every few minutes.

֍ Wa adị ebu iwe elu mmọ

Literally: You don’t nurse anger or enmity into the spirit world.

Figuratively: Certain grave events can cause you to suspend your anger or enmity.

Example: Awele seriously disliked his malicious workmate and the two hardly ever socialized. They certainly did not exchange home visits. But misfortune struck the workmate suddenly. One of his sons died in a freak car accident. Despite the long-standing dislike, Awele felt obliged to pay a solemn condolence visit to the workmate at his home. Wa adị…

Comment: Enuani traditional religion holds that everybody goes to the spirit world after they die. Ancestors inhabiting the spirit world can be the objects of supplication and worship.

֍ Wa adị eji ife wa ji agba ntị agba anya

Literally: The tool you use to clean the ear would be improper for cleaning the eyes.

Figuratively: Each situation has certain measures that are suited to it. The right remedy applied to the wrong ailment gives bad results.

Example: Awele’s auntie stubbed her toe and was effectively treated at the village health center. Indeed her many minor ailments were effectively treated at the same facility. When she suddenly developed heart palpitations, she wanted to go to the same health center for attention. But Awele advised her that the heart ailment was of a different order of seriousness from her previous ailments. It required the attention of a specialist doctor in the city hospital. Wa adị…

Comment: In traditional Enuani, the tool of choice for cleaning the ear was the tip of a feather.

֍ Wa afụ ngịlịafọ ofu ụbọsị, sị ka wa numinẹ ẹ?

Literally: You see the intestine on just one occasion, then ask for it to be pushed back in? 

Figuratively: When a good rare event occurs, why keep it short? Why not prolong the enjoyment of it?  

Example: Awele’s childhood friend was visiting home on vacation from America. Since his vacation was short he planned to spend only one day with Awele. But Awele pleaded with his friend to apportion a couple of more days for them to be together. Since they had not seen each other for years, why not prolong the stay? Wa afụ…

Comment: This proverb is somewhat bizarre since it refers to a human intestine coming into view outside a medical facility. Surprisingly, the proverb occurs fairly frequently in Enuani diction. It is used for situations where a pleasant but rare event is liable to being shortened or terminated… This proverb is usually rendered as a question, but it could also be spoken as a statement.

֍ Wa dotị-ka ụta nnụnụ efẹẹ

Literally: When you waste time trying to get the perfect aim by pulling the bow repeatedly, the bird you’re aiming at takes flight.

Figuratively: Too much craftiness and fine-tuning can sometimes lead to lost opportunities.

Example: Awele had a sum of money that he wanted to invest in the stock market. Since prices on the market had been falling for some months, he wanted to wait till the market hit rock bottom. Then, in the first week of June, the market went up; but Awele was not concerned since it had done so before, only to continue its downward slide. In the second week of June, the market went up again; and again Awele thought the rise was a fluke. In the third week, the market went up even more steeply than before. Now Awele was in a bind. Should he continue waiting for further falls in the market? Eventually, he had to invest at the new higher prices. His long wait to fine-tune his timing had resulted in a lost opportunity. Wa dotịka…

Comment: This is somewhat similar to the proverb that if you economize too much and hide away stuff, you might simply be hiding it where rats can ravage it: Onye tekẹ ntite o tee domeli oké.

֍ Wa hukọma nwammili ọnụ, ọ gbọa ụfụfọ

Literally: It is when you urinate on the same spot that you get it to foam.

Figuratively: Focusing effort on the same purpose is the surest way to achieve success. Dispersed effort is wasteful.

Example: Since Awele’s village was not connected to the electricity grid, many of the wealthy villagers simply procured individual electricity generators. But at the village meeting, some wise folks advocated that the effort used to acquire and operate individual generators could best be pooled to work towards electrifying the entire village. They buttressed their argument by saying that dispersed individual effort was less efficient than collective community effort. Wa…

Comment: Since there was no indoor plumbing in traditional Enuani society, urinating outdoors was the norm.

֍ Wa linashị onye nweni idumu ànụ´

Literally: When the owner of something is cheated by being assigned a minority share, the entire village will hear about it. 

Figuratively: The victim of inequity is justified to raise an alarm. 

Example: To try to balance their budgets, both the state and the local government had raised taxes and instituted all kinds of levies. It was as if a huge chunk of each person’s paycheck was being taken in taxes and levies. Eventually, some people organized a demonstration to protest the high deductions from their salaries. The salary was theirs, but the government seemed to be taking a disproportionate bite out of it. Time to raise an alarm. Wa linashị…

Comment: This is similar to the proverb wishing that the visitor not take over your abode: Ọbịa be onye abịágbúnẹ ẹ.

֍ Wa megbukẹ nwata wa ezi ẹ ịka ahụ

Literally: If you maltreat a child too much, you toughen him up to persevere.

Figuratively: Adversity inures you and leads to resilience. What does not kill you makes you stronger.

Example: For years, a merchant from the city came to the village to buy up all the produce. Everybody knew that he was cheating the villagers by buying at very low prices from them. But he was the only merchant and had a monopoly to buy at whatever price he dictated. Having been cheated this way for years, the villagers eventually got smart and deliberately sought out other merchants to come to the village to compete for their produce. The competition paid off and the selling prices for their produce improved considerably. The initial maltreatment by one merchant had stirred them into useful action. Wa megbukẹ…

Comment: In traditional Enuani society, it was commonplace for children to be fostered out to relatives or friends. The presumption was that living with the parents led to pampering, while living with others presented a tougher situation that led to resilience.

֍ Wa n’akwa akpa maka ife ogonogo, gbuẹ agwọ chịlị a n’aka?

Literally: Do you sew a bag for lengthy items, then carry a killed snake on your hands?

Figuratively: Do you go to the trouble of fashioning an item, then ignore it when it should be used?

Example: The village health center was built to help improve health care in the village. It was intended to reduce the reliance on traditional healers whose practices were sometimes ineffective. But several years after it was established, it turned out that very few people patronized the health center. They still took their ailments to the traditional healers. The function which the health center was set up to perform was still being diverted to other avenues.

Comment: In traditional Enuani, most snakes were considered fair game for their meat. Usually, snakes killed or caught in traps, were first decapitated. The head, containing the venom, was buried, while the rest of the snake was carried in a bag….This proverb is usually rendered as a question, but it could also be spoken as a statement.

֍ Wa n’enii onye mmili gbu, ndi n’eni ẹ ni alakwa mmili

Literally: While burying the person that died of drowning, the mourners still drink water.

Figuratively: A thing that is a friend in one situation can turn out to be a foe in another situation.

Example: When some villagers proposed to electrify the whole village, one elderly man objected, saying that he heard that electricity can shock people to death. Some of the younger people tried to reassure him that even though electricity can cause harm, it has numerous advantages. We try to enjoy its advantages while coping with its dangers.

Comment: This proverb points out the paradox that water can be a friend or a foe, depending on the situation. While some are desperately praying for rain, others are frantically fleeing from floods. The same water. A similar thing can be said of electricity.

֍ Wa patinye nwa nkite n’ahụ ọ takama akwa

Literally: The dog that you cuddle is the one that starts chewing on your clothing.

Figuratively: People closest to you are the ones that can hurt you the most. Familiarity breeds contempt.

Example: Awele allowed one of his cousins to squat in a room in his village house. A couple of months later, Awele noticed that his cousin had brought a friend of his to live there too. Moreover, they had converted the premises into a virtual mechanic workshop for their two motorcycles. Awele regretted letting his cousin live there in the first place. Wa patinye…

Comment: This is similar to the saying that it is the person who favors the witch that is haunted by the witch: Onye e-meli amusu ka ọta. It is also similar to the one about home being where enmity dwells: Ụnọ ka iwe dị, and to the proverb wishing that the stranger may not take over your home: Ọbịa be onye abịágbúnẹ ẹ.