لو دعاء الكلب يستجاب بتشتي الدنيا عظام
Law du’a’ al-kalb yustajab, kan bitishti al dunya izam
If the dog’s prayers were answered, the skies would rain bones
If wishes were horses, beggars would ride

Αν η γιαγιά μου είχε καρούλια, θα ήταν τρόλεϊ

/an i ʝaʝá mu íçe karúʎa θa ítan trólei/

If my grandmother had wheels, she would be a trolley.

Both proverbs share as their common theme the futility of certain desires and the absurdity of hypothetical scenarios expressed in a humorous way. They critique unrealistic aspirations, encouraging a pragmatic outlook and acceptance of reality.

The Arabic proverb employs the conditional structure “لو” (law, “if”) to introduce a hypothetical premise. Its vivid imagery, featuring “الكلب” (al-kalb, “the dog”) and “عظام" (‘izam, “bones”), creates a metaphor rooted in nature. This conditional statement culminates in an exaggerated, almost fantastical scenario, adding humor while dismissing the premise. Similarly, the Greek proverb uses the conditional “Αν” (an, “if”) to set up its hypothetical situation. The contrast between a grandmother (γιαγιά, ʝaʝá) and the addition of wheels, transforming her into a trolley, injects absurdity into the proverb. This whimsical imagery juxtaposes a traditional, nurturing figure with the mechanical utility of a trolley, emphasizing the perceived incompatibility between older people and technology and, hence, the impossibility of the situation.

The Arabic proverb is mostly used in Turkey. However, people in Syria, especially elderly, started using it in response to the threat of an oppressor or usurper when they threaten the wronged person, who, in turn, vows to pray against them if they do not comply[1]. It is believed that this transition of proverb occurred due to the geographic proximity of both Syria and Turkey. It is closer to the culture of the people and is more likely to reflect the familiarity of the people with nature and animals. The dog’s instinct for bones is set against a practically impossible cosmic event, bones falling from the sky. This immediate contrast enhances the humour and the absurdity of the situation. On the other hand, the Greek proverb is more inclined towards the modern urban setting and makes use of the contradiction between the traditional image of the grandmother and the modern means of transportation, the trolley. Both proverbs are based on exaggerated situations in order to make fun of people’s unreasonable wishes or, respectively, of people’s imaginary grievances.

In terms of shared values both proverbs are a reminder not to waste one’s time on empty speculation. They make fun of unrealistic demands and encourage people to live in the real world and to act instead of wondering. The use of folk wit (thimosofia) is a manifestation of the cultural practice of encoding wisdom and social instruction through humor (Beermann & Ruch, 2009). The Arabic proverb, which revolves around the dog’s self-centered and instinctual behavior, highlights shallow or selfish demands. On the other hand, the Greek proverb, which is based on an exaggerated hypothetical situation, stresses the idea of not worrying about things that may never happen and, instead, to work on what is possible.

The Arabic proverb is based on realism and aims at foolish or egotistic wants. It can be argued that the choice of the dog, a purely instinctive animal, adds a slight social commentary layer, encouraging realistic goals and understanding of the world’s natural ways. The Greek proverb, however, is characteristic of the Greek humor and irony. It rejects unreasonable concepts and, in the process, perpetuates the Greek passion for logismós, or reasoned thinking (Moss, 2014). The use of a trolley, a modern and urban symbol, highlights the blending of folklore with contemporary imagery to convey philosophical insights. In terms of the background of the Greek proverb, people used to use this phrase to denote an extremely hypothetical and often fantastical scenario.[2] It is also used for the unlikely event of an unfounded case. An equivalent expression has been also said by the late Greek musician, stand-up comedian, and occasional film and theater actor Tzimis Panousis: “if my grandmother had bearings, she would be a roller.”

Overall, the Arabic proverb’s reliance on natural imagery, such as the dog and bones, reflects a traditional, rural worldview that values collective wisdom and critiques self-serving desires. Meanwhile, the Greek proverb’s urban and mechanized imagery, symbolized by the trolley, represents a more modern and individualistic perspective. It challenges hypothetical thinking through sharp humor and underscores the value of logical consistency. While the Arabic proverb draws from a naturalistic, pragmatic tradition tied to collectivist values, the Greek proverb uses whimsical, urban imagery to question illogical assumptions, blending humor with philosophical reasoning.

[1] https://www.facebook.com/groups/606613280686455/posts/1237972370883873/  (accessed on 20 October 2024)

[2] https://jdo.gr/blog/giagia-mou-iche-karoulia-tha-itan-troley/ (accessed on 18 November 2024)

اللي مكتوب على الجبين لازم تشوفه العين

(Khaliji)

Illi maktub ‘aljabin lazim tishufu al ‘ayn
What is written on the forehead, the eye must see
What must be, must be

Ό,τι είναι να γίνει, θα γίνει.

/óti íne na ʝíni θa ʝíni/

Whatever is meant to happen, will happen.

Proverbs about fate and inevitability, in principle, reflect deeply rooted cultural beliefs in destiny and acceptance of life’s uncontrollable aspects. Whatever is to be done will be done in due time, and this is because the destination of each one and their destiny cannot be precisely determined. Sometimes circumstances seem not to favor us and, despite our best effort to do things, do not turn out as we would like.[1] Beautiful things are not planned, they just happen by chance in our lives and so we don't need to stress about them. Is something is meant to happen, it will happen anyway. Whereas if something else is not meant to be, then it will never happen. So, for many things in our life that do not depend on us, it is better not to plan them and not to wait for the moment when they come to us. We should also stop inventing reasons why we insist on following a certain path of search and to escape the world of futile expectations and timelines.

Both proverbs reflect a shared cultural understanding of the inevitability of destiny. They emphasize the acceptance of life’s unfolding events while underscoring the notion that certain outcomes are preordained.

The Arabic proverb, which is usually used in connection with destiny and is more common among the older generation, is full of metaphors and similes. The phrase ‘Fate is written on the forehead’ (maktub ‘al-jabin), translates to the idea of destiny as a fixed narrative, and is deeply entrenched in Islamic and cultural traditions that consider fate as predestined by God. The addition of ‘the eye must see it’ (tishufu al-‘ayn) makes the expectation of experiencing what has been decreed inevitable, thus maintaining the balance. The concept of the forehead as the part of the body where the fate is written is in conformity with Islamic beliefs as the term qadar (divine decree) is also used in the Quran (Maher &  Bissoondath, 2019; Zakaria, 2015). On the other hand, the ‘eye’ can be interpreted as representing human comprehension and how people actually live their fate, thus relating the theoretical concept of fate to the real world.

On the other hand, the Greek proverb is short and simple and uses a declarative language. The repetition of the verb “γίνει” (ʝíni, “happen”) emphasizes the inevitability of events while establishing a rhythmic flow. Unlike the Arabic proverb, it lacks elaborate imagery but conveys certainty through its simplicity and directness. This abstraction reflects an understanding of fate as an inescapable force, focusing more on the inevitability of events than on the mechanisms or origins behind them (cf. Greene, 1944).

Both proverbs share a core message: certain events are beyond human control. They highlight the universal experience of surrendering to life’s natural course and accepting what cannot be changed. The Arabic proverb, rooted in the theological framework of divine decree, encourages acceptance through faith and patience. It fosters resilience by promoting trust in God (tawakkul) and submission to His will (Huda, et al., 2019). In contrast, the Greek proverb reflects a rational perspective, encouraging resilience through pragmatic acceptance of life’s unpredictability. It emphasizes the futility of resistance and the value of enduring what is inevitable with a stoic mindset (Sellars, 2014). Both proverbs remind individuals of the limits of human agency, inspiring humility and reinforcing the notion that some aspects of life are preordained.

These proverbs have traditionally been passed down by older generations as guiding principles to help younger generations navigate life’s uncertainties and this wisdom continues. The Arabic saying is heavily influenced by Islamic teachings that consider destiny as being written by God and impossible to change. The term “مكتوب”(maktub, “written”) is directly connected to this theological worldview and it reflects the Gulf region’s cultural emphasis  on trusting in God and having patience during times of trouble. It is used as a reminder of spiritual submission and endurance and is often invoked by elders to encourage acceptance and resilience. On the other hand, the Greek proverb is from a philosophical tradition that can be traced back to ancient Greece and the concept of μοῖρα (míra, “fate”) as an inevitable force controlling human life. Its straightforward tone is consistent with a cultural emphasis on pragmatic acceptance of uncertainty in life, consistent with the  stoic value of enduringly. This perspective underscores a rational understanding of human limitations and the futility of attempting to resist the inevitable.

Το πεπρωμένον φυγείν αδύνατον.

/to pepromenon pʰiʝín aðínaton/

It is impossible to avoid destiny

This is an Ancient Greek proverb. Since ancient times, fate has been decisive. Man's thirst for knowledge of the world spoils the value of the undefined. We want to believe that we are capable of understanding and encoding everything in the infinity of the world. We think we know enough, but we can't actually know anything. Within that nothingness is the future. We live for tomorrow and not for today. There have been countless attempts to understand the unknown, the future. Psychics, fortune tellers, magicians, astrologers, fortune tellers, fortune tellers, coffee makers and other “professions” exploit this important need or even curiosity of people to know tomorrow, the future. Everyone wants to know something more. What they already have is not enough. All we are willing to know is our past, our present and the fact that one day we will all die. It is assumed that our destiny is written and no one can avoid it (cf. Müller, 2016).

The Khaliji Arabic “اللي مكتوب على الجبين لازم تشوفه العين” and the Greek “Ό,τι είναι να γίνει, θα γίνει” articulate a shared cultural understanding of fate’s inevitability. While the Arabic proverb emphasizes a religious and metaphorical perspective rooted in faith and divine decree, the Greek proverb adopts a straightforward and secular tone, reflecting a philosophical acceptance of destiny. Despite these cultural nuances, both proverbs highlight the universal values of resilience, acceptance, and the understanding that certain aspects of life lie beyond human control, offering timeless wisdom on navigating life’s uncertainties.

Overall, the Arabic proverb’s metaphorical imagery and religious undertones highlight a spiritual worldview where fate is tied to divine will. This mirrors the Khaliji cultural emphasis on integrating faith into daily life as a source of solace and guidance. The Greek version is simpler; it has no religious connotations. Rational acceptance is emphasized over spiritual submission, as rooted in classical philosophical traditions. While the Arabic proverb provides a religious and metaphorical perspective rooted in faith and divine decree, the Greek proverb is straightforward and secular in tone, a philosophical acceptance of destiny.

اللي ياكل على ضرسه ينفع نفسه

(Khaliji and Egyptian)
Illi yakul ‘ala dirsu yinfa’ nafsu
He who chews with his own teeth benefits himself
God helps those who help themselves

Τοίς τολμώσιν ή τύχη ξύμφορος.

/tis tolmósin i tíçi ksímpʰoros/
Η τύχη ευνοεί τους τολμηρούς.

Luck favors the bold ones.

This sentence is of Thucydidean origin. Thucydides was an Athenian historian, who lived between 460-394 BC.

The Arabic “اللي ياكل على ضرسه ينفع نفسه” and the Greek “Η τύχη ευνοεί τους τολμηρούς” both celebrate self-reliance and the rewards of personal effort. The Arabic proverb is said about someone who completes their work independently without relying on others, thus making themselves self-sufficient—just like a person who eats by themselves and benefits their own body. Elders often say this to the younger ones when they refuse to do something that was asked of them, even though it is ultimately for their own benefit.[2] Like the Greek one, the Arabic proverb is rooted in practicality and the need for independence. The Greek proverb, however, highlights the human courage and initiative that are needed to grab opportunities. Despite the cultural differences, both proverbs support the same values of autonomy, self-reliance, and responsibility for one’s achievements and thus give a general message about the role of hard work.

     The Arabic proverb is a real-life example of a proverb that uses metaphor to convey its message. The translation of the phrase “ينفع نفسه” is “benefits himself” and is linked to personal effort in the phrase “yakul ‘ala dirsu” which means “chews with his own teeth”. It is presented in a conversational manner and can be easily related to our daily lives. It claims that over-emphasis on the individualistic concerns and wants, the phrase “each one works for himself” can result in the erosion of the communal spirit and mutual assistance. This is done through the use of images such as one who eats alone and keeps the food for himself (“eats by himself and hoards his bread”) while the other one shares and benefits the entire nation (“the one who works for the benefit of the people”). The author also seems to agree that this tendency is taught to the younger generation as children are told not to do something if they are asked if this is not beneficial to them. This continues to show the possibility of continuing a cycle of self-centeredness and lack of concern for the entire community. In essence, the passage under analysis seems to be against some of the possible consequences of individualism, and therefore advocates responsibility, cooperation, and the well-being of other people in the community.

The Greek proverb is concise and declarative. “Η τύχη” (i tíçi, “fortune”) is personified, “ευνοεί” (evnoí, “favors”) adds action, and “τους τολμηρούς” (tus tolmirús, “the bold”) identifies the recipients. The structure creates a powerful statement, emphasizing courage as the key to success. The Arabic metaphor of chewing with one’s own teeth is rooted in practicality and self-sufficiency. It connects to basic survival, emphasizing the importance of relying on oneself for nourishment and well-being. The abstract concept of Greek fortune favoring the bold is rooted in classical philosophical traditions. “Fortune” symbolizes opportunity or success, while “boldness” represents action and courage in seizing those opportunities (cf. Eidinow, 2011).

Fortune and boldness are two enviable goods. Here these two goods are linked by a comparison of analogy. So what is the relationship between luck and boldness? First, we must clarify some things, such as how boldness is contrasted with determination, courage and audacity. Boldness is “reasoned courage,” that is, courage that is based on logic, otherwise it is irrational and then we have audacity. Furthermore, boldness is also linked to knowledge. Boldness, if not accompanied by knowledge, ends up again in audacity. Logic, therefore, and knowledge are the two necessary conditions for the effectiveness of boldness.

Fortune is unknown and blind and thus no one can be sure of it. But who determines the course of luck? No one can determine the course of luck. The deification of fate by the ancients under the name Eimarmeni is so powerful that even the gods submitted to its will (Vamvacas, 2009). “Necessity and gods are convinced.” And among other peoples, for example among Muslims but also among our own people, fate, which they call “kismet” (cf. Arjouni, 2013), “destiny,” has unlimited power and what is written for each person cannot be unwritten. Of course, newer concepts argue that you alone create fate and it depends on you, which means that to a certain extent you can shape the course of your fate and life.[3] Fortune is proportional to boldness, the more boldness one displays, the more things, says Thucydides, one will achieve, provided that of course other conditions are met.

Two other conditions for the success of a goal, in addition to logic and knowledge, are the speed of execution of decisions and persistence in them. Boldness must be expressed in a timely manner, in order for there to be success. However, in addition to timeliness, persistence in the execution of decisions also plays an important role. Obstacles and difficulties will exist, but with persistence one can gain more.

Thucydides argues this about the Athenians on two occasions, in the Epitaph of Pericles and in the Speech to the Corinthians at the Congress of Corinth before the Peloponnesian War in 431 (Cawkwell, 2006). In his Epitaph of Pericles, there was a discussion before deciding to implement a project is imperative, otherwise it has serious consequences. Knowledge of the project being undertaken does not make them indecisive, but they proceed decisively, knowing exactly what they must do. Thucydides mentions that Athenians are innovative and inventive and quick to carry out their plans, while you limit yourself to maintaining what you have without ever inventing anything new and, when you act, you do not even cover the essentials. They undertake things beyond their strength, they take risks without considering the consequences, and they are always optimistic in the face of setbacks. While you always attempt things below your strength, you are hesitant even when the most conservative calculations show that success is certain. If they do not achieve what they plan, they consider that they have been deprived of something that belonged to them, and what they gain by one success is to them a meager result compared with what they expect to achieve in the future. If they fail in an attempt, they make new plans to regain what they have lost, because they alone act so quickly, when they have decided on something, that hope and realization coincide.

The Spartans may have been very conservative, but the Athenians were also very daring. Who ultimately won the conflict between them during the Peloponnesian War, the bold Athenians or the conservative Spartans? The conservative Spartans, because the Athenians were overcome by arrogance and egotism, resulting in the reckless campaign in Sicily, which led to their destruction and submission to the conservative Spartans. They paid for this reckless courage with their submission to Sparta.

Here Thucydides presents the Athenians as very bold, that is, they “risk” a lot and of course the results of this reckless activity of theirs were not pleasant. “Risk” is not boldness, because boldness presupposes logic and knowledge, while risk is a blind decision, without being sure of good results. “Gamblers” take risks and hope for luck to smile on them, but luck is not rushed, it is not created, it is beyond sure solutions. Thus, we see entire businesses and families wiped out, because those who have the games of chance usually control their results and so gamblers are more often than not losers than winners.

In terms of shared cultural values between the Arabic and the Greek proverbs, both of them emphasize the importance of relying on oneself. The Arabic focuses on the tangible, immediate benefits of personal effort, such as nourishment and independence, while the Greek highlights the broader opportunities and rewards that come to those who act boldly. Both sayings convey the message that success and benefits are earned through action. In the Arabic one the idea is that success stems from practical, day-to-day efforts, and in the Greek one the underlying assumption is that rewards come to those willing to take risks and seize opportunities. Both proverbs tell people to walk the talk and not to rely on others to do what they should be doing for themselves.

Both proverbs are also frequently used when discussing situations where lessons about industry, valor, and accountability are learned like in the case of generations of wisdom. The Arabic proverb highlights the cultural significance of the notion of personal accountability as well as the advantages of autonomy. It is usually employed by elders to encourage the youth to work hard and complete tasks without seeking help from others. Although the proverb is based on the concept of self-reliance, it is truthful to the Arab culture where people are social beings and independence is a way of ensuring that one does not become a burden to others. The Greek proverb embodies the cultural spirit of enterprise and action. Having its roots back to the ancient Greek philosophy and mythology, the quote indicates that there are chances for the taking for those who act and are aggressive in their approaches. The concept of the personification of fortune can be linked back to the classical concept of fate and chance where individual effort and courage are necessary to modify one’s lot. In its modern Greek form, the proverb goes:

Η τύχη βοηθά τους τολμηρούς.

/i tíçi voiθá tus tolmirús/

Fortune helps the bold ones.

This proverb is the Greek translation of the Latin Audaces fortuna iuvat, which belongs to Virgil, the Roman poet (70-19 BC).

     In the end, in the Arabic proverb, the stress is given to the real self-reliance, which is typical for the collectivist culture, where the person’s responsibility is beneficial for the individual and for the society. It underlines the daily experience, and the practical message it gives is about the importance of independence. On the other hand, in the Greek one, the emphasis is made on the courage and the initiative, which is in line with the individualistic orientation of the culture, based on the heroic and opportunist tradition. It sends a rather more philosophical, inspirational signal about the control of one’s fate. While the Arabic proverb stresses on the practical autonomy and the acquired advantages, the Greek proverb focuses on the nerve and the initiative to grab chances.

[1] https://www.dinfo.gr/%ce%bc%ce%b7%ce%bd-%cf%83%cf%87%ce%b5%ce%b4%ce%b9%ce%ac%ce%b6%ce%b5%ce%b9%cf%82-%cf%84%ce%bf-%ce%bc%ce%ad%ce%bb%ce%bb%ce%bf%ce%bd-%cf%8c%cf%84%ce%b9-%ce%b5%ce%af%ce%bd%ce%b1%ce%b9-%ce%bd%ce%b1/?fbclid=IwY2xjawGVgXZleHRuA2FlbQIxMQABHWNxiKqRtsKbBTVch_fhG-63fbM_Po2oct-JqAOHPY1dy7X9f4mpPUIy_w_aem_rfC-RFCRCdPnUkwJbS3-LQ (accessed on 4 November 2024)

[2] https://www.emaratalyoum.com/opinion/2022-11-30-1.1693369  (accessed on 12 December 2024)

[3] https://www.pemptousia.gr/2024/07/tis-tolmosin-i-tichi-ximforos-thoukididis/ (accessed on 16 November 2024)

حجه وحاجة (Khaliji)
Hajj wa haja
Both a pilgrim and a need
To run with the hare and hunt with the hounds.

Και με τον αστυφύλακα και με τον χωροφύλακα

/ke me ton astipʰílaka ke me ton xoropʰílaka/

With both the policeman and the gendarme.

Both sayings are the strategy for handling the relationships and success in the relationships and goals without overextension between the two. Both proverbs are well anchored on pragmatism and adaptability shared norms and are found in different sociocultural contexts. The Arabic proverb is used when someone benefits from a situation in two ways, fulfilling both a duty and a personal gain. The phrase implies that a person achieves two goals with one action, similar to how someone going on Hajj (pilgrimage) might also have a personal need fulfilled along the way. It is mostly used by elderly people in casual conversations. It is

also short, rhythmic, and metaphorical. “حجه” (Hajj, “pilgrimage”) is a religious or moral obligation, and “حاجة” (haja, “need”) is a practical, worldly necessity. The pairing creates a duality, illustrating how one action can serve both spiritual and pragmatic purposes. The imagery of pilgrimage, a deeply spiritual act, contrasts with the worldly “need," blending sacred and pragmatic purposes. It reflects a cultural emphasis on aligning moral and practical goals. The Greek proverb employs repetition for emphasis, with “αστυφύλακα” (astipʰílaka, “policeman”) and “χωροφύλακα” (xoropʰílaka, “gendarme”) symbolizing two sides of authority. Politics that characterize persons or policies that take an ambivalent stance, “walk on two boats,”| veer in all directions and try to please everyone.

This has been created per analogy with the Cavafian lyric

“Said Myrtias, a Syrian student in Alexandria, ...partly national and partly Christianizing.”

With this phrase, which has been condemned in the conscience of the people and refers to other times, we denounce the opportunistic speculative attitude of the one who applies it, although in reality we avoid taking a clear position ourselves. However, the one who uses it, with the corresponding pomp, creates the impression that he has deep knowledge and a specific opinion on the subject. Usually we do not clarify who is the “policeman” and who is the “guard,” so that after a celebration we always fall “into it.”[1] The phrase is conversational, using parallel structure to underscore navigating between conflicting allegiances. The pairing of the policeman and the gendarme represents navigating authority figures or power structures, symbolizing adaptability in dealing with potentially conflicting sides.

Both proverbs emphasize the importance of being adaptable and pragmatic in achieving goals. The Arabic ones are more oriented towards achieving spiritual as well as practical goals at the same time, indicating the ability to fulfill multiple needs at the same time. The Greek one, however, is based on the ability to maintain neutrality or to cooperate with the opposite party, as is the case with practical wisdom. In terms of navigating dual roles, the Arabic one performs two purposes (religious and worldly) in one action, which is consistent with a collectivist ideal of harmony in the fulfillment of obligations (Afsarrudin, 2022). The Greek one is more concerned with the conflict of loyalties as it is usually presented in difficult or bipolar situations, which is more consistent with real-life interactions with people. Both sayings celebrate the ability to leverage positions or relations to derive the best outcome. The two proverbs are also traditional, generations-old sayings that provide guidance on how to manage day-to-day social or interpersonal interactions.

The Arabic proverb embodies a cultural concept of the unity of spirit and matter, that it is possible to look after oneself without betraying one’s principles. In Khaliji culture, balancing religious duties with pragmatic actions is seen as a skill and necessity, especially in close-knit, collectivist communities where multiple roles often intersect. The saying also hints at a cultural ideal of achieving ethical alignment in fulfilling both sacred and practical goals, minimizing hypocrisy. From its side, the Greek proverb emphasizes pragmatism and adaptability in dealing with different sides, reflecting a history of navigating complex political and social hierarchies (Danisch, 2007). The reference to law enforcement suggests a societal need to balance allegiances or maintain neutrality in polarized environments, particularly in situations of power dynamics. The mention of the policeman and the gendarme reflects Greece’s historical dichotomy between urban and rural authority structures, symbolizing broader societal dualities (e.g. Rizakis, 2014).

Overall, the emphasis of the Arabic proverb is on moral alignment and balance, reflecting a culture where actions often carry both spiritual and practical significance. It celebrates the ability to fulfil obligations without compromising personal needs. The focus of the Greek proverb is on pragmatic neutrality and conflict management, reflecting a culture that values adaptability in dealing with divided allegiances or power structures. While the Arabic proverb emphasizes the harmonious blending of moral and practical obligations, the Greek saying focuses on balancing relationships in potentially conflicting or hierarchical situations.

[1] https://www.fatsimare.gr/kserete-oti/2023/02/18/kserete-pos-proekypse-tokai-me-ton-astyfylaks-kai-me-ton-xorofylaks (accessed on 16 November 2024)

كثرة الدق يفك اللحام
(Khaliji)
Kathrat a-daq yafk al-laham

The more you hit the iron, the less firm it becomes (the idea of making something more loose and, hence, easy to untie)
There’s more ways than one to kill a cat

Το πολύ το τάκα τάκα κάνει το παιδί μαγκάκα
/to polí to táka táka kani to pedí magáka/

“Too much hammering turns the child into a craftsman”

The Arabic proverb “كثرة الدق يفك اللحام” (Kathrat a-daq yafk al-laham, “The more you hit the iron, the less firm it becomes”) and the Greek proverb “Το πολύ το τάκα τάκα κάνει το παιδί μαγκάκα” (To polí to táka táka kani to pedí magáka, “Too much hammering turns the child into a craftsman”) both highlight the transformative power of repetition and perseverance. Despite their shared focus on persistence, the proverbs differ in their underlying tone and cultural framing, reflecting distinct sociocultural and linguistic priorities.

The Arabic proverb is used in the Gulf region to convey the idea that persistence and repeated effort can lead to success or the resolution of a problem. It is often used by older generations in informal settings, especially in discussions about work ethics or perseverance. Historically, it reflects the traditional crafts and laborious work in the region, where the act of “knocking” can relate to metalwork or carpentry. It uses straightforward imagery to convey a practical truth: “الدق” (al-daq, “hammering”) symbolizes continuous effort, while “يفك اللحام” (yafk al-laham, “loosens the weld”) highlights the outcome of persistence in weakening resistance. The language is colloquial yet universal, emphasizing an intuitive connection between physical actions and their metaphorical implications. The repetition implied in the verb dun resonates with daily life scenarios, making the proverb accessible and relatable. The Greek proverb incorporates an onomatopoeic phrase, “τάκα τάκα” (táka táka, “hammering”), to evoke a rhythmic, repetitive action. This stylistic choice adds a musical quality, enhancing its memorability and oral transmission. The phrase “κάνει το παιδί μαγκάκα” (kani to pedí magáka, “turns the child into a craftsman”) reflects a positive transformation through repetitive practice, suggesting mastery and self-improvement.

The Arabic proverb reflects a pragmatic worldview in which persistence is seen as a tool to overcome obstacles or make challenging situations manageable. It is commonly used in the Gulf region to convey the idea that persistence and repeated effort can lead to success or the resolution of a problem. It is often used by older generations in informal settings, especially in discussions about work ethics or perseverance. Historically, it reflects the traditional crafts and laborious work in the region, where the act of “knocking” can relate to metalwork or carpentry (cf. Milwright, 2017). This resonates with a collectivist and resilience-focused ethos found in Arab societies, where overcoming resistance, whether physical, social, or emotional, is often tied to perseverance and patience. The welding metaphor ties the proverb to traditional craftsmanship, emphasizing the value of practical experience in resolving difficulties. In contrast, the Greek proverb takes a broader perspective on repetition, linking it to skill development and personal growth. The mention of the child (pedi) highlights a cultural emphasis on nurturing abilities through steady effort, reflecting a broader appreciation for learning and self-improvement (Cottingham, 2013). The humorous and optimistic tone aligns with the Greek tradition of using wit to convey life lessons, emphasizing the idea that practice leads to expertise.

Both of these proverbs are about persistence as a change-maker, but they mean something different. The Arabic proverb focuses on overcoming resistance through effort, often with a pragmatic undertone that reflects resilience and flexibility in the light of obstacles. The other proverb is the Greek one and it has a positive connotation of the repetition as the way to progress and perfection. The Arabic one can be used whenever there is a need to break or remove resistance or barriers while the Greek saying is used to describe the development of any ability or skill.

These proverbs explain the general importance of the concept of persistence in tackling any difficulty or excelling in any field. The Arabic proverb is based on the pragmatic wisdom of the craftsmen and problem solvers and thus embodies the qualities of perseverance and realist adaptation. The Greek proverb with its humorous use of onomatopoeic effect and positive outlook represents the cultural idea of individual improvement through striving and persistence. In this way, they capture the essence of the human dedication and at the same time present the specific tendencies of the Arabic and Greek cultures.

 كل حلة فيها علة

(Egyptian)
Kull hulla fiha ‘illa
Every garment has a fault
Nothing is perfect

Κανείς δεν είναι τέλειος

/kanís ðen íne télios/

Nobody is perfect.

The two proverbs discussed above share the same general message that nothing is ever perfect in this world. They encourage people to accept failures whether it is in the form of an object or people and are typical of the cultures in which they are found to embrace strength, modesty, and realism in dealing with failure.

     The Arabic proverb, which is commonly used among Egyptians, particularly in political, social, or decision-making contexts, which states that ‘no condition is free from fault’, and every solution has its own fault, is a metaphor that compares life or people to a ‘garment’ (حلة, hulla). The inclusion of the word “علة” (ʿilla, “fault”) adds a rhythmic and mnemonic device to the saying, making it easy to remember and pass on through oral conversation. The notion of the garment implies that every product or creation is flawed to some extent, irrespective of the effort made in making them. This metaphor links the concept of the imperfect with the real life and thus the message is easily understood and applicable to the real world. Instead, the Greek proverb expresses the idea in a direct and declarative form, using negation (“δεν,” den, “not”) to state that perfection is unattainable. Where the Arabic proverb uses a metaphor, the Greek proverb is more straightforward and more focused on people and their flaws. This simplicity and the convenience of the expression are typical of the Greek culture when expressing general truths in a clear and straightforward manner. Thus, the proverb applies the concept of perfection to human nature and, therefore, directs people’s attention to other people and their flaws.

     Both proverbs embody a doable approach as they both convey the message that everyone should accept the fact that there is imperfection in life and how to deal with it. The Arabic saying is concerned with material imperfections and how to approach them in the material world while the Greek saying is concerned with human failure and how to comprehend and relate to it. Both fables are against idealism and judgement and for modesty and decency as the two necessary qualities for living. They teach one to look for the best but at the same time be ready for the worst and never to expect things to be perfect.

     The choice of imagery in both proverbs, garments in the Arabic context and human nature in the Greek one, shows how both cultures incorporate fundamental truths into the simple and everyday wisdom. The Arabic metaphor of a garment reflects a realistic orientation based on the experiences of daily life (El-Aswad, 2012). Clothing is an integral part of human life, and thus, they are used to convey a larger philosophical message about the imperfection of the world, in conformity with the cultural practice of inferring wisdom from the everyday. The proverb promotes resilience and acceptance, acknowledging the limitations of human effort and the imperfection inherent in all things. This perspective discourages excessive pride in one’s achievements or creations, emphasizing humility.

The Greek proverb draws from a broader cultural tradition of philosophical reflection, framing imperfection as an intrinsic characteristic of human nature (Grant, 2012). This focus on people rather than objects encourages self-awareness and understanding of others’ limitations. The straightforward nature of the proverb mirrors the Greek preference for logical and concise expressions of universal truths, a tradition evident even in contemporary Greek culture. By emphasizing the inevitability of human flaws, the saying fosters tolerance and encourages individuals to approach life with a sense of realism and compassion.

Many songs, including the immediately following one, draw their titles from such expressions:

Greek lyrics

Αν είχαμε όλοι μας μυαλό
και σε καλή ποιοτητα
δε χρειαζότανε κανείς
να κουβαλάει ταυτότητα

Κανείς δεν είναι τέλειος
σ’ αυτή την κοινωνία
κι εσύ μου ψάχνεις για να βρεις
στο τάλιρο γωνία

Μην ψάχνεις για φιλότιμο
κι ωραίες εξηγήσεις
χάθηκε τ’ αφιλότιμο
μες τις παρεξηγήσεις

English translation

If we all had minds

and good quality

no one would need

to carry an ID

No one is perfect

in this society

and you are looking for me to find

in the corner

Don't look for philotimo

and nice explanations

the philotimo got lost

among the misunderstandings

The song was performed in 1993 by the folk singer Rita Sakellariou, the music was composed by Antonis Stefanidis, and the lyrics belong to Vasilis Papadopoulos. The song can be found here: https://www.youtube.com/watch?v=k27AuscJLYE

The idea of imperfectionism has been also encoded in the Ancient Greek fixed expression:

Ουδέν ανεπίληπτον, αλλ’ έχει πάντα διαμαρτίας και αγνοίας.

/uðén anepílipton al éçi pánda ðʝamartirías ke aɣnías/

Nothing is perfect, but there are always flaws and omissions.

This belongs to Thalis from Miletus, the Ancient Greek Philosopher, who lived from 643 till 548 BC. Thalis from Miletus was one of the seven sages of ancient Greece. The history of philosophy considers him to be the first -chronologically- philosopher. He discovered the solstices (solstices), the heteroluminescence of the Moon, as well as electricity and magnetism, from the attractive properties of the mineral magnetite and electrum (amber). Thales is also known for his successful prediction of the solar eclipse of 585 BC. He believed that the world is full of gods (“everything is full of gods”) and that the soul is something kinetic (kinetikón ti). This is essentially an archaic formulation of the theory of philozoism, according to which the world is alive and animated, a fact that is attested by its mobility.[1]

Overall, in a comparison between the two sayings in both languages, the focus of the Arabic one is on objects and material imperfection, reflecting a practical and collectivist mindset where lessons are drawn from shared, tangible experiences. The focus of the Greek one is on individual and human imperfection, reflecting an individualistic and philosophical perspective that aligns with Greek traditions of self-awareness and reflection. The Arabic proverb emphasizes the material and tangible aspects of imperfection, drawing wisdom from everyday objects, while the Greek expression focuses on the philosophical and human dimensions of the same truth.

[1] https://www.gnomikologikon.gr/authquotes.php?auth=145 (accessed on 16 November 2024)

ما بعد الضيق إلا الفرج

Fusha

Ma ba’d ad-diq illa l-faraj
        except repose
After a storm comes a calm

Μετά την καταιγίδα έρχεται πάντα η γαλήνη

/metá tin kateɣíða érçete pánda i ɣalíni/

After the storm, calm always follows.

Both proverbs articulate the belief that challenges are temporary and eventual relief is inevitable. These proverbs reflect shared values of patience, perseverance, and optimism while being rooted in their respective cultural and linguistic contexts.

         The structure of the Arabic proverb is balanced and rhythmic, with “ما بعد الضيق” (ma ba’d ad-diq, “nothing after hardship”) juxtaposed with “إلا الفرج” (illa l-faraj, “except repose”). The use of the negative particle “ما” (ma) followed by the contrasting “إلا” (illa, “except”) emphasizes the certainty of relief following adversity, creating an almost poetic cadence. The metaphor of “hardship” (ad-diq) and “relief” (al-faraj) is used to describe emotional states rather than physical phenomena and the focus is more on the spiritual and internal. The imagery is based on Islamic teachings where tribulations are considered as trials of faith and patience. The Greek proverb is simple and direct and has a cause-and-effect structure: “Μετά την καταιγίδα” (meta tin kateɣíða, “after the storm”) followed by “έρχεται πάντα η γαλήνη” (érçete pánda i ɣalíni, “calm always follows”). The use of “πάντα” (pánda, “always”) reinforces the inevitability of calm after turmoil, and it strengthens the meaning of calm as necessarily following the turmoil. The storm and calm metaphor are also quite natural and general and has a clear and understandable imagery of a storm and its calm after the storm. This connection with the nature is in harmony with the Greek cultural practices which are known to extract wisdom from the nature.

     Both proverbs share the message that adversities are temporary, and one should not lose heart during the tough times. The Arabic one reflects a sense of hope and resilience and is widely used in Arabic-speaking cultures. The proverb is often recited in difficult times to encourage patience. Its roots can be traced back to Islamic teachings, and it is often used during tough times to encourage patience. As a sign of hope and resilience, it is a very popular proverb in Arabic-speaking countries, and it focuses on the divine promise of relief as part of a spiritual process. The Greek one, from its side, stresses the calm as the inevitable and normal state, which will come after the storm.  The Arabic word sabr (patience) which is also present in other proverbs as well is the central idea and its origins can be linked to the Islamic faith and its teachings on enduring and trusting in God’s timing. In the Greek proverb, the concept of resilience is depicted through the dynamics of nature and thus encourages people to accept the fluctuations in life. It is a message that tells people to stay strong and hopeful during the tough times because better days are coming. This expression is currently a popular saying in modern Greek and is usually used metaphorically to inspire people during difficult situations. It is based on the basic human experience of suffering during crises and finding comfort after the storm. It is in harmony with the philosophical and literary traditions of the Greeks and other civilizations. In ancient Greek philosophy, thinkers like Heraclitus often emphasized the cyclical nature of life, suggesting that change and balance are constants. Likewise, in Greek literature, similar sentiments are echoed in both ancient Greek and broader Mediterranean proverbs that focus on the contrast between struggle and tranquility. Both proverbs reflect a shared understanding that life is a series of phases, where hardship is inevitably followed by relief. This cyclical view fosters perspective and balance. In this sense, it echoes the Stoic and classical traditions of accepting life's natural cycles (cf. Colish, 2022). The transition from storm to calm symbolizes the inevitability of change, aligning with the Greek ideal of maintaining balance and endurance through challenges. By using the storm as a metaphor (cf. Eubanks, 2012), the proverb ties human struggles to natural phenomena, reflecting an agrarian and maritime heritage where weather patterns were closely observed and understood as part of life’s rhythms.

The Arabic proverb is deeply tied to Islamic teachings, particularly Quranic verses that emphasize patience and resilience during trials (e.g., “فَإِنَّ مَعَ الْعُسْرِ يُسْرًا” [Indeed, with hardship comes ease], Quran 94:6). This association imbues the saying with a spiritual dimension, offering comfort and encouragement through faith. The proverb reflects the collectivist nature of Arab societies, where shared hardships and mutual support are central. It serves as a reminder to endure difficulties with patience and trust in eventual relief. Both sayings are rooted in imagery that is widely relatable: emotional states in the Arabic proverb and natural phenomena in the Greek one. This universality makes them applicable across contexts. Both proverbs convey a message of hope and resilience, emphasizing that difficult or turbulent times are temporary and will eventually give way to peace and stability.

There is a cultural difference between the two overall: The emphasis of the one by Arabic people is on spirituality and the other one reflects a culture which is deeply influenced by religion. The emphasis is on divine assurance and thus trusting in a higher power to provide relief. In contrast, the focus of the Greek one is on nature and philosophy indicate a cultural practice of learning from and observing the natural world.  The message is less religious, and more rational and secular, founded on the understanding of the cycles of life. While the Arabic proverb derives its strength from religious faith and spiritual assurance, it is the natural inevitability of change and balance on which the Greek proverb finds comfort.

مافي شي ببلاش

Lebanese
Ma fi shay biblash
Nothing is for free
There is no such thing as a free lunch

Τίποτα καλό δεν είναι δωρεάν.

/típota kaló ðen íne ðoreán/

Nothing good comes for free.

Both proverbs reflect a shared cultural understanding of the relationship between effort, cost, and value. They underscore pragmatic perspectives on work, exchange, and the reality that anything valuable, be it material possessions, achievements, or relationships, requires some form of input, whether in the form of labor, money, or effort. These sayings offer practical advice grounded in everyday social and economic interactions, serving as reminders that quality and worth often come with a cost, whether financial, emotional, or in terms of time and energy. They resonate with Jorge Bucay’s Second Truth, which emphasizes that if something is good for us, we must understand that it comes at a price. This payment, as the proverbs suggest, is not always monetary. It may be emotional, physical, or social. While the price varies, sometimes high, sometimes low, it is always present. The wisdom embedded in these sayings discourages opportunism and unrealistic expectations, reminding individuals that the good things in life are earned through effort and commitment. Payment, as Bucay metaphorically notes, is always made in advance; there are no installments for life’s rewards.

The Arabic proverb, “مافي ببلاش” (Ma fi biblash, “There is nothing for free”), emphasizes the idea that effort or cost is necessary for any gain. Used frequently in conversations among all ages in Lebanon, particularly in discussions about work and value; it is succinct and colloquial. This makes “مافي”(ma fi, “there is  no”) + “ببلاش”(biblash, “for free”) a conversational  tone that is easily understood and relatable. Because of its simplicity, it can be used in a variety of settings, from material exchanges to social and emotional relationships. The dialectal term ‘free’ as “ببلاش”(biblash) continues the idea that all value has a  cost, or should have a cost. Because of its generality, it is versatile in that it applies to the concept of reciprocity and effort in every part of life. The Greek proverb, “Τίποτα καλό δεν είναι δωρεάν" (típota kalo den íne doreán, “nothing good is for free”) matches this directness with a focus on quality. The adjective “καλό” (kalo, “good”) stresses that only things of real value are paid for, while other things may be free but are not worth much. The structure of the two declarative sentences, “δεν είναι δωρεάν” (den íne doreán, “is not free”), stresses the necessity of putting effort and sacrifice into getting things that are good. This subtle distinction suggests a more evaluative perspective on value, which is consistent with cultural norms that steer people toward making discerning choices and striving for meaningful outcomes.

Both proverbs highlight that nothing of value comes without effort or cost. The Arabic saying focuses on the universality of this truth, applying it broadly to all forms of exchange, while the Greek one emphasizes the specific relationship between quality and investment. Both sayings discourage unrealistic expectations and foster a sense of accountability and self-reliance, encouraging individuals to take responsibility for their achievements and avoid relying on handouts or superficial gains.

In Lebanese culture, shaped by a history of economic challenges and a strong emphasis on resourcefulness (Salibi, 1971), the Arabic proverb reflects the importance of effort, trade, and fair exchange. It is frequently invoked in conversations about work ethic, emphasizing that success and rewards are the results of sustained effort (Louis & Khoudary, 2021). This proverb is consistent with the collectivist culture of Lebanese people who expect to give and receive. It prevents reliance and stresses the importance of everyone’s work and cooperation. The emphasis on ‘good’  in the Greek culture is a far more nuanced appreciation of the quality of the output, which can be traced back to the classical ideals of reciprocity and equity. The proverb indicates that there are no free lunches; everything comes at a price. This outlook is in harmony with the Greek spirit of rationality and critical thinking as it teaches people that even free things are not without some implied cost or work to be done. The idea is also in harmony with the ancient Greek philosophy of effort and virtue as the only ways to a satisfactory existence, which was developed by Aristotle and his followers. Striving is intrinsic to achieving what is truly valuable. The Arabic proverb looks at the principle of reciprocity and the necessity of effort in all aspects of life. It is a collectivist mindset that is reflected in it, in terms of contributions and support for one another. The Greek saying, however, introduces an evaluative element, which is concerned with the relationship between quality and cost. This is the case because there is a philosophical tradition of distinguishing between appearance and substance, and the emphasis is placed on the endeavor to achieve real value and not just the appearance of value (White, 2002). Thus, it can be stated that both cultures understand the importance of contribution and effort in shaping a successful life.

مال البخيل ياخذه العيار
Mal al bakeel yaktha al ayaar
The money of the stongy is taken by the liar
Fortune is fickle

Εφήμεραι τύχαι

/epʰímere tíçe/

Ευριπίδης, Ηρακλείδες

What you achieve, something bigger will take it away (να το ξαναδώ)

The essence of the Arabic proverb conveys that whoever neglects spending on his family and becomes excessively obsessed with accumulating wealth will have deceivers take advantage of his money. This serves as a reminder to be generous and avoid miserliness. Arabic proverbs are rich with sayings that encourage spending, such as “spend what is in your pocket, and what is unseen will come to you”.[1]

         The Greek phrase is from the Ancient Greek tragedian Euripides and is still very much felt and applied in modern societies, especially in the philosophical sense of the meaning of life and fate, which were popular in the classical period. It is in harmony with the viewpoint of such thinkers as Heraclitus, who focused on the concept of change as the defining characteristic of existence, and Sophocles, whose plays often explore the unwarranted turn of events in people’s lives.

         The fixed expression captures the idea of the fleetingness of people’s situations and chances in life, which is close to the idea of the uncertainty of fate that was typical of the ancient world. It serves as a reminder of the fact that good and evil are temporary and thus calls people to modesty and strength when facing the changes that occur in their lives. The term /efimere/, which is from /imera/ (day), literally means “lasting for a day,” or “short-lived.” The word /tíçe/ (fortunes, chances, fates) in the Ancient Greek plural form describes all the various states or lot that people can experience.

     The term ἐφήμερος (ephemeral) is used extensively in Homer’s Iliad and other classical literature to refer to humans as “mortals,” distinguishing them from the gods who are immortal. This idea was taken up and developed by later philosophical schools, especially during the Hellenistic period, when Stoics and Epicureans both argued for the efficacy of leading a life of virtue or, for the Epicureans, the quest for ataraxia (calmness).

     This expression is also repeated in several cultural contexts; for instance, the Latin saying “Sic transit gloria mundi” which means “Thus passes the glory of the world”, expresses the idea of the perishability of all things in this world.  These parallels are evidence of the generality of the idea across cultures as people throughout the ages have understood the concept of the temporary and the need to find stability in other areas than the material.

[1] https://www.albayan.ae/our-homes/2010-05-09-1.242953 (accessed on 15 January 2025)

الحيطان لها أودان

Egyptian

الحيطان لها أذان

Fusha
Al-hitan laha awdan
Walls have ears

Και οι τοίχοι έχουν αυτιά.

/ce i tíçi éxun aftçá/

Even the walls have ears

Both proverbs are a metaphorical warning of the omnipresent surveillance and the consequences of free speech in the wrong situations. They embody the same moral principles of discernment in speech, and awareness of one’s surroundings, and the notion that privacy is often a myth. These expressions are aimed at the situation where any discourse should not be accessible to everybody, and people should be careful what they discuss and where. They are usually used in situations where secrecy is crucial, as well as to express heightened paranoia or vigilance towards surveillance, gossip or information leakage.

     Although these proverbs are linguistically and culturally different, they encapsulate the spirit of this wisdom. The Arabic phrase “الحيطان لها  أودان”(Al-hitan laha awdan, ‘The walls have ears’) is short and straightforward. It makes ‘الحيطان (al-hitan, ‘walls’) to have  ‘أودان’(awdan, ‘ears’) and makes a nonliving item a part of eavesdropping (Melion & Ramakers 2016). The length of the phrase helps to make it easy to remember and use in both informal and formal contexts. In this case, the walls are physical barriers that are supposed to give people privacy but at the same time are presented as entities that can spy on people, which underlines the omnipresence of gossip and the possibility of being exposed in small communities. In the same way, the Greek phrase “Και οι τοίχοι έχουν αυτιά” (Ke i tíchi éxun aftía, ‘Even the walls have ears’) also employs personification to endow walls with ears (αυτιά), i.e. hearing ability. The phrase can be used in several ways in a conversation, from a jest to a warning. As in the case of its Arabic counterpart, the walls are presented as points of reference, which are supposed to provide safety, but the presence of ears makes them potential agents of exposure. This imagery is a silent warning that one should never assume whom to trust and that there is always something to hide when one speaks freely.

     Both proverbs stress the need for modesty, particularly when dealing with private matters (cf. Guène 2023). The Arabic proverb concentrates on the issue of freedom of speech in the community or in unsafe conditions, while the Greek proverb repeats the same caution in another way. As with the other two proverbs, they appear to be informing people that privacy is a luxury that one cannot afford and that one should always be on the lookout for hidden threats or eavesdroppers. They both use the metaphor of ‘listening walls’ to describe the cultural experience of words that are released into the world and can be heard by whom so ever wants to hear them. These proverbs make personification of walls to make them easy to understand and remember, and at the same time, they give cautionary advice in a form of a story.

         The proverb is therefore meaningful in Arab societies because it reflects the actuality of living in closely interconnected communities where there is hardly any privacy. It describes the importance of paying attention in situations where story telling or information may be passed on to the wrong persons and result in consequences. It is in line with the oral tradition of the Arab culture (Zwettler, 1978) where a lot of expressions are brief and metaphorical to pass message across and also to make people watch out for themselves. This phrase has become one of the most commonly used proverbs across Arab countries. However, it is not originally Arabic at all; rather, it traces its origins back to Britain. The proverb began when Queen Catherine of Britain installed devices in her palace that allowed her to eavesdrop on everything happening within, including conversations among servants and commoners. She placed these listening devices in the halls and kitchens of the palace to maintain control over those around her. This led one of her ministers, Enid Blyton, to remark that “the walls have ears”, referring to the surveillance devices hidden throughout the palace. From that moment, the phrase became known as a proverb and spread widely until it was eventually adopted as an Arabic saying with British origins. It is now used to warn against speaking openly in situations that require secrecy.[1]

     The proverb also relates to the Greek tradition of facing reality, including the possibility of treachery or exposure, in a straightforward and understandable manner. The phrase is also connected with the Greek tendency to express the given society’s tendencies in a form of a short phrase. Historically, the Greek connection of walls with surveillance can be attributed to the development of fortress architecture in antiquity and the Middle Ages (Müth 2019). Walls were built not only for defense but also to monitor internal threats. Engineers in ancient Greece and Byzantium, such as Athinaios o Aristovoulos and Narsis, incorporated features like concealed tubes (otia) into fortress walls. These tubes functioned as early surveillance devices, enabling guards to overhear conversations in underground prisons. This technological innovation, described as a precursor to modern microphones, emphasizes the cultural and historical significance of the phrase “walls have ears” in Greek society.

We even find this phrase in Beethoven's opera “Fidelio.” There is The Song of the Prisoners which ends with the phrase: “even the walls have ears.” At one of the musical evenings given by Queen Amalia, Coletti's niece, who had studied in Europe, played the piano and sang. Ending the song with the phrase “even the walls have ears,” the anti-Thonists took the opportunity to spread this phrase, their slogan is said to be guarded against the spies of the barbarians, and apparently, since then the word has remained.

Another much older version says that: introductory Byzas who built Byzantium, erected and luck that had an admirable quality. If ever a trumpet or voice of man or animal was heard, immediately this sound was transmitted to the next Tower and so on. But one of the seven towers of Byza was called the tower of Heracles and it eavesdropped on the secrets of the enemies outside the walls and passed them on to the besieged (Natsoulis, p. 37).

Ultimately, the Arabic proverb focuses on the communal risks of gossip and unintended exposure, advocating for vigilance in close social environments. It reflects the realities of densely populated living conditions and the cultural importance of maintaining harmony and discretion in such environments. The proverb often serves as a subtle reminder of the ethical implications of speech, including gossip or betrayal. On the other hand, the Greek proverb, with its historical background and more general messages, warns about the consequences of learned helplessness and stresses the importance of being wary in both our personal and social lives. In line with Greek cultural tendencies to engage in self-examination and criticism, it applies the lesson more broadly to the consequences of trust and speech. It is sometimes used jokingly or sincerely to warn against the arrogance of privacy or trust. Both of the sayings are a great example of how two little pieces of advice can last through the centuries and tell people that they should always be aware of the listeners around them. The Arabic proverb is based on the idea of living in a community and the ethical need for modesty, while the Greek saying extends the concept to include surveillance and betrayal in general.

[1] https://www.assawsana.com/article/545184  (12 February 2025)

بير تشرب منه لا ترمي فيه حجر

(Fusha or Tunisian)
Bir tishrab minhu la tarmi fihi hajar “
Into the well from which you drink, do not throw a stone
It’s a foolish bird that fouls its own nest

Στο σπίτι του κρεμασμένου δε μιλάνε για σχοινί

/sto spíti tu kremazménu ðe miláne ʝa skiní/

In the house of the hanged, one does not speak of rope.

The two proverbs share the theme of prudence in action and speech. Both proverbs emphasize sensitivity to the consequences of one’s words and actions, advocating for mindfulness and respect in relationships and situations. While the Arabic proverb warns against harming sources of sustenance or benefit, the Greek saying cautions against insensitive or thoughtless remarks in delicate contexts.

     The structure “بير تشرب منه لا ترمي فيه حجر” (Bir tishrab minhu la tarmi fihi hajar) employs a clear cause-effect relationship. The “بير” (bir, “well”) represents a source of life or benefit, while the “حجر” (hajar, “stone”) symbolizes a reckless or harmful act. The direct and metaphorical phrasing makes the message relatable and impactful. The well represents a life-sustaining resource or beneficial relationship, while throwing a stone into it symbolizes ingratitude or self-sabotage (cf. Raymond, 2005). The imagery ties to agricultural and communal life, where wells are vital.  The Greek proverb “Στο σπίτι του κρεμασμένου δε μιλάνε για σχοινί” (sto spiti tu kremazménu ðe milane ʝa skini) uses a hypothetical situation. The “σπίτι του κρεμασμένου” (spíti tu kremazménu, “house of the hanged”) creates a vivid image of tragedy, and “σχοινί” (shiní, “rope”) serves as a symbol of insensitivity or impropriety. The house of the hanged symbolizes a sensitive context or situation, and the rope evokes painful associations. The imagery emphasizes the need for tact and thoughtfulness in one’s words and behavior. It is a metaphorical expression which refers to the importance of being delicate and considerate while speaking to or about another person, especially if the conversation is likely to stir up painful or uncomfortable feelings in that person and if the experiences in question are personal. The set phrase tells one not to bring up or talk about something that may remind one of a painful or traumatic experience.[1] It stresses on the need to steer clear of offensive matters in situations that call for delicacy.

     Both proverbs support the idea of thinking twice before acting or speaking with respect to other people. The Arabic one warns against harming useful relationships or resources, while the Greek one warns against saying the wrong thing in the wrong place.  Both sayings are related to the concept of respect for those who help or are in need of help. The Arabic one is a gratitude toward a life-giving source, and the Greek one tells us to be mindful of the situation and do not hurt people’s feelings. The proverbs show the appropriateness of preserving the peace and not looking for quarrels and both illustrate how a lack of thought can damage relationships through metaphors. Both sayings are moral lessons found in practical situations and can be applied to any kind of society.

     The Arabic proverb is consistent with cultural traditions of reciprocity and gratitude (Ali et al., 2020), and the proverb warns against taking advantage of those who provide support. The metaphor of the well is from rural and communal life where resources are shared and harmony is essential. The Greek proverb highlights the Greek cultural emphasis on tact and awareness of others’ pain, reflecting the importance of avoiding insensitive or inappropriate remarks (cf. Nelson, 2024). The phrase aligns with Greek traditions of exploring ethical behavior through vivid and relatable scenarios, teaching lessons about respect and prudence. The proverb originates from traditional societies where hanging was a common form of execution or punishment. Discussing “rope” in a household affected by such a tragedy (e.g., where someone had been executed by hanging) would have been seen as highly insensitive or even cruel. It draws on the image of the hanged man and the rope as symbols of loss, shame, or grief, suggesting that certain topics should be avoided in specific situations out of respect or consideration. In general, the proverb also conveys the message of the necessity of empathy and perception in interpersonal communication, as we should always try to understand how the others feel in their position.  

     The proverb, therefore, has to do with people’s relationship with their sources of benefit, and more importantly, with being grateful and not doing the opposite. The use of the well makes the lesson easily applicable in people’s lives, especially in the rural or communal setting. The saying highlights emotional and social courtesy, in line with a larger theme of how to steer clear of causing harm or offending people. The real-life example makes one think about the moral issues of what one says and does. While the Arabic proverb is based on gratitude and the preservation of good relations, the Greek proverb is based on delicacy and consideration in certain situations.

[1] https://eranistis.net/wordpress/2019/03/16/31986%CF%83%CF%84%CE%BF-%CF%83%CF%80%CE%AF%CF%84%CE%B9-%CF%84%CE%BF%CF%85-%CE%BA%CF%81%CE%B5%CE%BC%CE%B1%CF%83%CE%BC%CE%AD%CE%BD%CE%BF%CF%85-%CE%B4%CE%B5%CE%BD-%CE%BC%CE%B9%CE%BB%CE%AC%CE%BD/#google_vignette (accessed on 3 December 2024)

كما تزرع تحصد

(kamā tazraʿ taḥṣud),

“As you sow, so shall you reap.”

Όπως έστρωσες θα κοιμηθείς

/ópos éstroses θa kimiθís/

As you made your bed, so you shall lie in it

Both proverbs are based on the concept of free will and the idea that people must suffer or enjoy the consequences of their actions. Both proverbs are consistent with cultural norms of responsibility, planning, and justice and, therefore, tell people to think before they act and accept the consequences of their actions.

     The structure of the second proverb is short and symbolic and is expressed as: ”كما تزرع تحصد” (kamā tazraʿ taḥṣud). The choice of the words “تزرع” (tazraʿ, “sow”) and “تحصد” (taḥṣud, “reap”) gives a clear understanding of the cause and effect, which is based on agricultural terminology. The figures of speech of sowing and reaping are connected with agricultural activities and therefore easily understood and applied. The proverb passes the message that one gets what he puts into the work or lacks in it, which is a clear link between actions and their consequences. The phrase “όπως έστρωσες θα κοιμηθείς” (ópos éstroses θa kimiθís) uses a simile of readiness. The verb “έστρωσες” (éstroses that means you made [the bed]) and “κοιμηθείς” (kimiθís that means you shall lie in it]) are closely related, and both of them are used to explain the concept of consequences. Making and lying in a bed is a metaphor for getting ready and taking responsibility. The bed is the options and lying in it means living with the consequences of the options, stressing on the fact that one has a free will.

     Both proverbs share the idea that people are the authors of their behavior and must suffer or enjoy the consequences. The Arabic one focuses on the immediate link between investment (seeding) and return (reaping) while the Greek one focuses on the fact that one has to suffer or enjoy the consequences of his or her actions. These sayings are also helpful in conveying the message that actions have inevitable effects and that one should be cautious in taking actions. They also use very simple and easily understandable metaphors which make the principle easy to understand. Both proverbs present the idea of ascertaining justice in which the individual controls his/her destiny. The Arabic one gives the impression that by working hard and being careful one will get good results, while doing the opposite will lead to a bad harvest. The Greek one indicates that people are either well or poorly prepared for their situation, according to whether they have made an effort or not.  The proverbs offer generational advice on the question of effort and, more importantly, responsibility for one’s actions.

     The Arabic proverb is based on the agricultural tradition, which is still significant in Arab cultures, and planting and harvesting are part of the routine activity. The metaphor also represents the value of hard work and discipline. Being based on Islamic teachings, the saying is in line with the Islamic Quran which has to do with reward and punishment (cf. Mordhah, 2012) where people get consequences of their actions. The concept of making and fixing a bed in the Greek proverb is also easily applicable to real life and everyday use, especially when it comes to personal habits. It also reflects the Greek cultural and philosophical spirit of accountability and the notion of “cause and effect” in both small and great things. The idea of justice and self-determination is also present in the philosophy of the Greeks. It conveys the idea that individuals must face the consequences of their actions or decisions, particularly when those decisions have led to their current circumstances. The proverb aligns with the Greek cultural emphasis on choices and consequences, a theme often found in ancient Greek philosophy and tragedy. It reflects the moral lesson that our actions shape our destiny and reinforces the importance of foresight and preparation in life. It emphasizes personal responsibility and accountability. It suggests that the situation a person finds themselves in is a direct result of their own choices or behavior. At the chase time, it reflects the broader principle of cause and effect (Hankinson, 2001; Mittelstrass, 2007), where one's preparation or lack thereof determines the outcome they will experience.

In terms of its origin, the proverb stems from the universally relatable act of making one’s bed, a symbol of preparation or care for future comfort. In a metaphorical sense, it highlights how one’s efforts, or lack thereof, affect what follows. While its exact origins in Greek culture are unclear, similar expressions exist in many cultures, suggesting it may have developed as part of shared human experience. It does also likely have roots in agrarian societies where daily labor and preparation directly impacted survival and comfort. In such settings, the saying could underline the importance of diligence, foresight, and planning. In the past, there were no beds to provide people with sleep and rest. With their interest they proceeded to the improvised wooden construction of these and after several years to the metal one mainly for parents and grandparents. The children slept on the ground next to each other covered with the same mattresses. However, great care was needed in their construction to provide safety during sleep. On these they received the fabric mattresses filled with small pieces of fabrics, from their sheep's hair and on top of these the blankets and quilts. In the morning after sleep, each housewife had to spread it so that it would be ready to receive them again in the evening. Some, due to their haste or negligence, their construction was rough and dangerous during sleep. If at some point they wanted to turn their bodies to the other side, the bed would collapse and everything together: wood, bedding and the couple would become a pile, and they would lose their sleep and rest. This event happened in the old days in a family that an old man had heard from his grandfather that he had built a new bed with wood but after a short time where the couple slept at night it came undone, and they all collapsed together, and they were afraid that there might be an earthquake, and they were screaming. The neighboring house heard the voices and in the morning the neighbor went and asked them: What happened to you during the night, and we woke up with your voices. Did something serious happen? And she answered her: our bed came undone, and we fell down. Thank God we didn't suffer anything, only the sleep we lost. And he said to her as he left: those who do unskilled work, these are the ones who suffer.

That wasn't enough. Then all the villagers found out and everyone checked their beds, adding a few extra things just to be sure. The same went for the covers, which they made sure were well made on the bed to provide a good night's sleep but also so that they wouldn't fall off when they woke up and had to be put back on. Some in the village made jokes when someone had a cold and coughed, saying: “Your wife didn't make the bed well and you caught a cold." This was then said by everyone. As you make the bed, so you will sleep, and because it was good and useful, they placed it at the top of proverbs. From then on, every family and every profession took it as a basis to apply it with great rigor in order to make progress everywhere. With the makeshift bed of the old days, everything fell into place and there was creation and progress everywhere.[1]

     Overall, the focus of the Arabic one is on sowing and reaping reflects the agrarian roots of Arab culture, where collective effort and outcomes are valued. The connection to religious teachings adds a moral layer, emphasizing accountability not only in earthly terms but also in a spiritual context. The metaphor of bed-making found in the Greek one ties to personal habits and decisions, reflecting an emphasis on individual responsibility and preparation. The saying aligns with Greek philosophical traditions, where self-awareness and the acceptance of consequences are central themes. While the Arabic proverb emphasizes effort and outcomes in an agricultural and moral context, the Greek saying focuses on preparation and the lived experience of one’s choices.

[1] https://www.haniotika-nea.gr/opos-tha-stroseis-tha-koimitheis/ (accessed on 3 December 2024)

 غابت السباع ولعبت الضباع

(Fusha)

Ghabat as-siba wa la’ibat al diba
When the lions were absent, the hyenas played
When the cat’s away, the mice will play

Όταν λείπει η γάτα, χορεύουν τα ποντίκια.

/ótan lípi i ɣáta horévun ta pontíça/

When the cat's away, the mice dance

The proverbs “غابت السباع ولعبت الضباع” (Ghabat as-siba’ wa la‘ibat ad-diba‘) and “Όταν λείπει η γάτα, χορεύουν τα ποντίκια” (ótan lípi i gáta, horévoun ta pontíkia) both articulate a universal observation about the breakdown of order and the rise of opportunistic behavior in the absence of authority or control. They describe a situation where, in the absence of authority or oversight, people (or “mice”) or hyenas feel free to act as they please, often in ways they wouldn't dare if the “cat” (authority figure) or “lion” were present. The proverbs highlight how the absence of control or supervision leads to freedom, often resulting in mischief or rule-breaking. It is commonly used in situations where people exploit the lack of authority to behave in ways that may be unproductive, chaotic, or rebellious. Although they have a general theme, they are different in imagery and cultural associations according to the different sociocultural and historical contexts in which they were produced.

     The Arabic proverb “When the lions are away, the hyenas will play” is from classical Arabic literature, and animal fables are used extensively to convey moral and social messages. Lion is the symbol of power, governance and leadership while hyena is the symbol of shrewdness and sometimes reckless impropriety. The difference between the two animals demonstrates a change from discipline and order to disorder and depredation. Its continued use in contemporary Arabic discourse points to its continuing applicability to the task of identifying and criticizing failures in society or within institutions where strong leadership is absent and chaos ensues. This proverb is also found in texts like ‘Amthāl al-‘Arab or the animal tales of Ibn  al-Muqaffa, which provide it with a timeless literary pedigree linking ancient wisdom to modern insight. The Greek equivalent, “The cat’s away, the mice will play,” is similar in meaning but is expressed in a different, more mundane way. The choice of cat and mice gives the concept a more local and understandable meaning, which illustrates the patterns of power and subordination in more limited and possibly individual or neighbour-like settings. The uncontrolled behaviour of the mice (while playful) is evident when there is no authority around (the cat). This proverb is characteristic of a Greek tendency to employ wit and practical wisdom in the analysis of human behaviour and often does so concisely and concretely. It is less severe than the Arabic version, which may indicate a more playful or even accepting consciousness of people’s tendency to take advantage of situations.

     The two languages contain similar messages about the effects of lacking leadership, but their figures are different. The focus on wild animals in the Arabic language reflects a more general society’s concern with big organizations and the general order of society. In contrast, the Greek metaphor’s limited range, which hinges on daily life, may indicate that the culture is more concerned with how small-scale relationships function and, sometimes, with a degree of humor. They are based on the direct observation of nature and behavior of people. The cat and mouse metaphor is based on the real relationship between a predator and its prey. When the mice and hyenas (or in a sense people) are without their predator, they become brave and arrogant. The proverbs are an ageless principle of people and societies: Where authority is, there is obedience; where there is none, there is chaos. It implies this in a subtle way and also as a way of saying that one should watch oneself and be responsible when there is no one to watch over one. The ‘dancing mice’ or hyenas’ imagery is comic and helps to bring the idea to life and make it easily understood and used in both every day and formal conversations. In this way, they show how specific human actions are interpreted and explained through the cultural and linguistic prism and shared meaning production.

كلمة يا ريت لا تعمر بيت
Kalmat ya rayt la ti ammir bayt
The words “I wish” build no houses
If ifs and ans were pots and pans, there’d be no trade for tinkers

Η ιστορία δε γράφεται με εάν

/i istoría ðe ɣráfete me eán/

History is not written with 'ifs'

The proverbs “كلمة يا ريت لا تعمر بيت” (Kalmat ya rayt la ti‘ammir bayt), “If ifs and ands were pots and pans, there’d be no trade for tinkers,” and “Η ιστορία δε γράφεται με εάν” (I istoría de gráfetai me eán) show a common cultural position against wishful thinking and its inability to result in concrete  outcomes. Although the three proverbs above are related to the same theme, each proverb is found in a different language, which makes them offer slightly different views on the topic.

     The Arabic proverb, “The words 'I wish' build no houses” is a clear illustration of how longing or regret is insufficient to fill the role of action. Being part of the Arabic oral tradition, it encapsulates a typical rationality of this culture where the focus is not given to the not so productive thinking. The use of the word ‘house’, a solid and important structure, gives the idea that in order to get real results, one has to put in real work. This proverb is still in use in Arabic-speaking countries and peoples and may be used to convey a particular social message, including when telling people not to procrastinate or have false hopes. The third version, the Greek one, is rather formal and has a more philosophical tone. To include the ‘ifs’ in the writing of history is to suggest that hypothetical situations should not be made to determine the events that take place in real life. The focus on ‘writing’ creates a distinction between a passive, spontaneous process like daydreaming with actual, deliberate action. This proverb is consistent with the rational and responsible Greek tradition as identified by Hirschon (2008), which sees ‘if’ as a form of intellectual laziness that prevents people from facing reality. It also conveys the idea that history is made by real events and actions, and not by what might have happened. The proverb conveys the idea that it is wasteful to think about what might have happened in history or to engage in ‘what if’ analysis of history. It is based on the fact that history is based on facts and actual events and not on what could have happened or did not happen. It also captures the historical determinism as the sequence of actual events and not the possible alternatives. The source of this phrase has been linked to Ioannis Metaxas, a Greek statesman and general, best known for his dictatorship during World War II. Metaxas is said to have used this phrase when making strategic assessments of Greece and its actions during the war, especially at the critical moments such as the “OXI” Day, the day when Greece said no to the Axis powers and refused to allow them onto its soil.

     This phrase is consistent with a pragmatic philosophy which emphasizes the need to work with facts and not with possibilities. It satirizes the human propensity to think counterfactually, which, although fun, has no practical application and no moral nor a practical implication. It also presents a determinist view on history: What has happened, has happened, and speculating on what could have happened does not change history. Rather, the focus should be on understanding and learning from what happened.

     In their different cultural settings, these proverbs share a mutual scepticism of sterile speculation. The Arabic one is straightforward and optimistic, based on the logic of everyday experience. The Greek one rises to the theoretical level and confronts the idea of ‘if’ in light of real historical experience. These variations help to explain how cultural practices define the expression of general truths and provide insights into the attitudes and perspectives of these societies.

كلب ينبح لا يعض
Kalb yanbah la ya ‘add
A dog that barks does not bite
His bark is worse than his bite

Σκύλος που γαβγίζει δεν δαγκώνει

/skílos pu ɣavʝízi ðe ðagóni/

A barking dog doesn't bite

The Arabic proverb “كلب ينبح لا يعض” (Kalb yanbah la  ya‘add, ’A dog that barks does not bite’), the English equivalent ’His bark  is worse than his bite’ and the Greek ’Σκύλος που γαβγίζει δεν δαγκώνει’ (Skílos pu ɣavʝízi  ðe ðagóni, ’A dog that barks does not bite’) are  all instances of a universal observation about behaviour and intention. Both are metaphorical expressions of the kind that people often use to describe others who talk the big talk, act the big act, or threaten to inflict injury but are unlikely to follow through and hurt. This proverb suggests that those who are the noisiest, the braggarts, or the threateners are likely to lack the courage or the intent to back up their words with actions. They communicate the concept that actions are more persuasive than words and cautions against paying heed to the bluff or verbal assaults. They also suggest that those who are dangerous or capable do not usually need much encouragement or even a warning. These proverbs are a metaphor for the concept that bluster and threat are often cover for cowardice, and illustrate the ongoing relevance of shared human experiences and values across differing cultural and linguistic contexts.

     The Arabic proverb is expressed in direct and rhythmic phrasing which makes it easy to pass on and memorize when told in oral tradition. The parallel structure of ’ينبح’ (yanbah, ’barks’) and ’لا  يعض (la ya‘add, ’does not bite’) guarantees a balance which serves to  underline the give and take between pretence and realization. The word “كلب” (kalb, “dog”) invokes a common, relatable figure in Arab societies, especially rural or pastoral contexts. Similarly, the Greek version employs a straightforward declarative structure, with “γαβγίζει” (ɣavʝízi, “barks”) and “δε δαγκώνει” (ðe ðagóni, “does not bite”) forming a clear contrast. The use of “σκύλος” (skílos, “dog”) resonates within Greek cultural contexts, where dogs have historically been associated with loyalty and protection but also with harmless noise.

They originate from observations of animal behavior, particularly dogs. While barking is a dog's way of warning or asserting dominance, it is often a sign of fear or uncertainty rather than an intention to attack (Yin & McCowan, 2004). Silent or growling dogs are often more dangerous, as they may attack without warning. In both cultures, the dog serves as a metaphor for behavior that is loud or threatening but ultimately harmless. This common choice reflects the universal human experience of observing dogs as both communicative and predictable animals. The proverb highlights a broader human value: the ability to discern between appearances and reality, a skill essential for navigating social and interpersonal relationships. In Arabic culture, the proverb aligns with a collectivist value system where understanding intent versus action is crucial for maintaining harmony in tightly knit communities. The metaphor may carry additional weight in agrarian or nomadic settings where the interactions with animals are part of daily life. The Greek version also is in harmony with the Greek cultural narratives that focus on wisdom, rationality, and the significance of moderate and thoughtful action. The historical connection of dogs with loyalty and protection brings extra meaning to the situation, implying that barking without biting undermines a dog’s true purpose.

The shared essence of these proverbs shows the universal human propensity to explain behavior through metaphors based on the natural world. Despite the linguistic and cultural differences, the proverbs highlight the role of discernment and warn against reading too much into what is on the surface. This shared wisdom represents an understanding of human nature as multifaceted and often paradoxical (cf. Habermas, 2014). The slight variations in tone and focus between the Arabic, Greek, and English versions reflect minor cultural differences. The Arabic and Greek versions are more oriented towards what people can see happening, what people do, thus taken more from a descriptive, communal perspective.

These proverbs illustrate the complex relationships between language, culture and the universal human experiences. Analyzing their similarities and differences shows how different societies employ language to understand and explain social interactions. The common metaphor of the barking dogs presents a universal problem of how to tell real threats from the bluff, while the cultural specificities of the phrasing and delivery of the message in Arabic, Greek, and English cultures reflect the weighting that each places on watching, thinking, and the control of interpersonal relations.

طب الجرة على تمها تطلع البنت لأمها
Tub al jarra ala tumha titla al bint li ummha
Turn the earthen pot upside down, the girl will still be like her mother
Like mother, like daughter

Κατά μάνα κατά κύρη

Κατά γιο και θυγατέρα

/kata mána kata círi

Kata ʝo ke θiɣatéra/

Like mother, like father; like son and daughter.

The proverbs in this category capture cultural values on familial resemblance and inherited traits. They capture the enduring impact of parental behaviours and qualities on their children, holding cultural insights into family dynamics, gender roles and societal expectations.

     The Arabic proverb uses a vivid visual metaphor from ‘the earthen pot’ (الجرة), to represent human nature, especially the mother-daughter relationship. The flipping of the pot metaphor describes the intrinsic qualities as unchanged regardless of the change in circumstances. The rhyme between ‘تمها’ (tumha, ‘its mouth’) and ‘أمها’ (ummha, ‘her mother’) increases the rhythmic and mnemonic appeal of the saying. The Greek proverb is parallel: ‘Κατά μάνα κατά κύρη’ (like mother, like father) and ‘κατά γιο και θυγατέρα’ (like son, like daughter). The balanced cadence of the ‘κατά’ (katá, ‘like’) repeats reinforce the family traits. In Arabic, the pot metaphor conveys stability, and the foundation of the characteristics cannot be altered. The jar, a familiar item in daily life, is deeply resonant with traditional Arab society; it conveys a sense of practicality and cultural familiarity. In Greek, the imagery is extended to both parents and children, the mother and father both influencing, and the traits being passed down from generation to generation.

     Both proverbs give prominence to the imitation of behaviors, values and qualities in families, as well as to the idea that family is the source of social control and individual identity. They also highlight the role of parents as role models, encouraging children to emulate their actions and traits for the rest of their lives. These proverbs also reflect the importance of cultural continuity and tradition, indicating that individual and social identities are situated within the familial and cultural contexts. Metaphors like the earthen pot and the parent-child relationship make these sayings linked to the real-life objects and events, which increases their credibility and generality.

     The Arabic proverb captures the strongly influential role of mothers in Arab households where women are considered the primary nurturers and role models for daughters as mentioned by Abudabbeh (1996). The focus on mother-daughter relationship makes the saying speak about the passing on of cultural norms, values and behaviors that are connected to femininity and womanhood. The jar, a simple yet essentially household item in traditional Arab life, is used metaphorically to convey the essence of a person, thus making the proverb rooted in the daily experiences. The Greek proverb, which includes both mother and father, conveys the general Greek view of the role of both parents in the child’s character formation (Tamis-LeMonda et al., 2002). In referring to son and daughter, it gives a whole picture of family relations and the flow of traits across the family coefficients of both sexes. Culture in Greek society often honors ancestry and legacy, and this proverb indirectly points to the passing down of values and traits from one generation to another.

     Whereas the Arabic proverb is focused on the mother and daughter, it presents a gendered view of inheritance, while the Greek saying looks at both parents and children of both sexes. This inclusivity is consistent with the focus on the familial unit as a whole, rather than on specific gendered roles. Finally, both proverbs give glory to the family for the long-lasting role it plays in the formation of individual identity and character, while presenting two different, yet related views of the normal parent-child relationship.

ابن البط عوام
Ibn al bat awwam
The son of a duck is a floater
Like father, like son

Το μήλο κάτω από τη μηλιά θα πέσει.

/to mílo kati ap ti miʎá θa pesi/

The apple will fall from the apple tree

The Arabic proverb “ابن البط عوام” (Ibn al-bat awwam, “The son of a duck is a floater”) and the Greek proverb “Το μήλο κάτω από τη μηλιά θα πέσει” (to mílo kati ap ti miʎá θa pési, “The apple will fall under the apple tree”) both illustrate the idea of inherited traits and the continuity of family characteristics. Through their respective metaphors, these proverbs reflect cultural observations about familial resemblance and the transmission of qualities or behaviors from one generation to the next.

The Arabic proverb uses the imagery of a duck and its offspring to emphasize natural inheritance (Szombathy, 2002). The word “عوام” (awwam, “floater”) highlights a practical skill, swimming, that a duckling inherently inherits from its parent. The phrasing is conversational and relatable, fitting seamlessly into everyday discussions. The choice of a duck, a common and easily recognizable animal in Arab communities, makes the metaphor accessible, grounding the wisdom in observable natural behavior. The proverb’s informal tone and vivid imagery align with Arab oral traditions, which often use animal metaphors to communicate life lessons and societal truths. The Greek proverb employs a botanical metaphor, likening familial traits to an apple that inevitably falls near its tree. The apple tree (μηλιά, mili to mílo kati ap ti miʎá θa pési) is a familiar and culturally significant symbol, often associated with roots, growth, and lineage. The rhythmic structure of the phrase ensures its memorability, enhancing its use in oral traditions. The image of the apple underscores the inevitability of resemblance, whether in appearance, behavior, or values, and ties the saying to the agrarian roots of Greek society, where nature served as a primary source of wisdom (cf. chapters in Sternberg, 1990).

The Arabic saying reflects the communal and familial focus of Arab culture, where heritage and lineage are considered integral to an individual’s identity. By emphasizing a duckling’s natural ability to float, the proverb underscores the practical skills and traits that are passed down through generations. This aligns with the cultural appreciation for family continuity and the idea that one’s abilities and character are deeply rooted in their lineage. The Greek proverb similarly emphasizes the importance of lineage (cf. Hall, 1998), drawing on the symbolism of the apple tree to suggest that children inevitably resemble their parents in various ways. The saying is based on the agrarian and philosophical traditions; the Greeks viewed human nature as the product of both genetic inheritance and environmental factors.

Both proverbs are also used to convey the concept of everyone being able to tell that two things are related by blood, and both do so through the use of nature-based metaphors. They also have a common message that traits, in any form, are usually inherited from parents to their children. The Arabic expression is more specific in the type of inheritance it highlights, which are the abilities or skills, while the Greek proverb is more general in its approach which covers all aspects of inheritance.  

The Arabic proverb “The son of a duck is a floater” links the concept of inheritance to concrete, tangible properties that are easy to notice, thus conforming to the oral tradition and the cultural principles of Arabs. The Greek proverb “The apple will not fall from the apple tree” is also a good example of the agricultural and philosophical orientation of the Greek culture. Although the two proverbs are culturally different, they convey the same concept of family and lineage continuities in a language that will be understandable to any community in the world.

أنا وأخي على ابن عمي   وأنا وابن عمي على الغريب
Ana wa akhi ‘ala ibn ‘ammi wa ana wa ibn ‘ammi ‘ala-l-gharib
My brother and I against my cousin, my cousin and I against a stranger
cf. Blood is thicker than water

Το αίμα νερό δε γίνεται, (κι αν γενεί δεν πίνεται)

/to ema neró ðe ɣínete ce an ɣení ðen pínete/

Blood is thicker than water (and even if it turns to water, it cannot be drunk).

Both proverbs articulate the primacy of familial bonds and emphasize the enduring strength of blood ties and prioritize kinship over external relationships, reflecting shared values of loyalty, solidarity, and identity. Κinship is an indestructible bond, which cannot be erased. As blood does not change nature, so relatives cannot hate each other even if they grow cold for a moment.[1]

The Arabic proverb employs a parallel structure that highlights a hierarchical order of loyalty (Salame, 2020). The phrases “أنا وأخي” (ana wa akhi, “my brother and I”) and “أنا وابن عمي” (ana wa ibn ‘ammi, “my cousin and I”) escalate outward, moving from immediate family to extended family and, finally, to outsiders (“الغريب,” al-gharib, “the stranger”). This gradation reflects the layered nature of loyalty in Arab culture. The Greek proverb uses a metaphorical and conditional construction, where “ema” (blood) and “neró” (water) symbolize familial bonds and weaker, non-familial connections, respectively. The addition of “κι αν γενεί δεν πίνεται” (and if it does, it cannot be drunk) reinforces the impossibility of dissolving familial ties.

In the Arabic proverb, the imagery is hierarchical and action-oriented, grounded in relationships and conflict. The family dynamic is framed as a system of alliances, reflecting a pragmatic approach to loyalty in interpersonal and tribal contexts. In the Greek one, the metaphor of blood and water is abstract yet universal, contrasting the permanence of familial bonds with the fluid, impermanent nature of other relationships.
         Both proverbs emphasize that familial bonds supersede all other relationships. They reflect a shared cultural belief in the enduring strength and priority of kinship in personal and social life. The Arabic loyalty adapts dynamically, reinforcing alliances within and across family tiers based on context, while the Greek loyalty is presented as intrinsic and unbreakable, rooted in the permanence of blood ties. Both proverbs implicitly acknowledge that family relationships may involve conflict but stress that these bonds prevail over disputes. This reflects a universal belief in the unifying force of shared lineage. The proverbs underscore how family structures serve as pillars of resilience, offering stability in times of social or external upheaval.

The Arabic proverb reflects the historical and cultural importance of asabiyyah (group solidarity), particularly in tribal societies where survival depended on loyalty and mutual defense within family and clan structures (cf. Malešević, 2015). The inclusion of “against a stranger” acknowledges external threats, emphasizing that loyalty adapts based on proximity and necessity. This reflects a collectivist ethos where familial bonds supersede individual preferences. The layered loyalty demonstrates how familial disputes may occur but are secondary to external conflicts, highlighting unity when facing outsiders. From its side, the Greek proverb reflects a kinship-centric worldview, where blood ties are seen as immutable and foundational to identity. The phrase “δεν πίνεται” (den pínete, “cannot be drunk”) appears to say that even the most strained of relationships cannot be completely erased or replaced by another. The use of blood and water is in line with a wider Greek cultural interest in symbolic oppositions (for example, permanence versus impermanence) and relationships between natural objects and people. Although not explicitly hierarchical, the proverb captures the importance of family in sustaining social capital and ensuring the persistence of communities and their cultures.

In general, the Arabic proverb highlights practical loyalty, which is based on logical steps that are suitable for hierarchical societies, especially tribes. It models an intricate pattern of internal conflict and external stress, which stems from the need to unify for battle with the outside world. By contrast, the Greek proverb expresses the idea that family ties cannot be broken, and through metaphor, conveys the message that family is always family no matter what. This is a more conservative view of loyalty, based on the idea that blood will always tell.

[1] https://www.periergos.gr/erotiseis/ti-simainei-i-paroimia-aima-nero-den-ginetai-ki-genei-den-pinetai (accessed on 6 December 2024)

إن الطيور على أشكالها تقع
innattyura ‘ala ashkaliah taqa’
Birds alight among their like
Birds of a feather flock together

Όμοιος ομοίω αεί πελάζει

/ómios omío ai pelázi/

Like attracts like.

These proverbs have the general message of people’s tendency to hang out with people who are alike in some way. They encapsulate the notion of closeness and similarity of like to like while offering them in the context of varying cultural and linguistic backgrounds.

     The Arabic proverb is more concrete and uses real life objects such as birds as an example. The phrase “على أشكالها تقع” (‘ala ashkaliha taqa’, “alight among their like”) is also literal and can be translated as ‘alight among their like’. The formulaic and memorable structure of the declarative statements facilitates the oral transmission of the message; thus, the saying is memorable. The Greek proverb is more general, and more structured, using the word ‘όμοιος’ (omios, ‘like’) as a symmetric element. The concept of ‘like to like’ is also introduced by the verb ‘πελάζει’ (pelázi, ‘approaches’) which gives the impression of an active choice to be with similar kinds of people. Both proverbs use natural metaphors; birds in the Arabic proverb and the concept of ‘like to like’ in the Greek proverb, thus making their messages easily understandable.

     Both the proverbs explain the concept of people being more comfortable around those who are similar to them in some way, it can be properties, principles, or actions. This is a generalization of the way in which human and animal social interactions occur. Both cultures understand the importance of social sorting on the basis of shared attributes and support the idea that compatibility is maximized when people surround themselves with similar others. The Arabic and Greek proverbs are based on natural metaphors to explain the human behavior which shows the understanding of the fact that the natural and social worlds are interlinked (Meisner, 1995). They acknowledge the fact that similarity in traits is a major factor that determines people’s relationship, thus suggesting that there is a level of predictability in people’s behavior based on their similarities.   

     The Arabic proverb which uses the bird metaphor as its premise is in accord with the cultural perception of the Western world on the relation between nature and humans. It expresses the concept of fitra (nature) which dictates that people have a tendency to cling to those who are similar to them (cf. Irshad, 2023). This is because social cohesion is an important aspect in Arab societies where relationships are formed based on family, tribe or culture. The concentration on the real-world situations shows a pragmatic mindset, which acquires lessons from our experience. The idea of homophily or similarity attracts relationship is found as early as in the work of Aristotle and other classical philosophers (McPherson et al., 2001). Although the proverb is based on natural processes, the word ‘approaches’ adds a layer of free will, which is typical for the Greek culture when it comes to relationships. The concept of ‘like to like’ is in harmony with the cultural phenomenon of moderation and harmony that is believed to bring order to society and people’s relations. The Arabic proverb is based on everyday life and laws of nature to convey its message and thus supports the idea of the communal behavior and automatic conformity. The Greek proverb, due to its level of abstraction and philosophical sophistication, reflects the influence of the ancient intellectual traditions where principles are universal in application. Its emphasis on the role of the individual in the formation of relationships is consistent with the Greek culture’s attitude toward free will.  

     Therefore, these proverbs share the concept of people’s preference for comfort and balance in relationships with like-minded people while at the same time showing how cultures differ in their perception of relationships and social cohesion.

المرء بآدابه لا بثيابه
Almar’u bi adabihi la bi thiyabihi
A man is known by his manners, not by his clothes
Fine feathers do not make fine birds

Τα ράσα δεν κάνουν τον παπά

/ta rása den gánun tom bapá/

The robes do not make the priest.

The proverbs in both languages tell the same story and warn against judging people by their looks and promoting inner beauty over the outer shell. Both proverbs capture the same cultural meanings of authenticity, honesty, and the significance of the soul.

     The Arabic proverb uses a parallel structure with lexical opposites: “بآدابه”(bi adabihi, that is, 'by his manners')  and “بثيابه”(bi thiyabihi, that is, 'by his  clothes'). This antithetical pairing produces a rhythmic and memorable phrase that highlights the difference between the essence and the shell. The Greek proverb is direct and has a metaphorical structure. “Τα ράσα” (ta rása, the robes”) are external appearances while “δεν κάνουν τον παπά” (den kanun ton bapá, do not make the priest”) disbelieves the assumption that makes the priest from the clothes. This is because Arabic “ثياب” (thiyab, clothes) and “آداب” (adab, manners) are used to contrast the real with the artificial. This is in line with cultural norms that pride themselves with respect to modesty and honorable behavior. The term Greek “ράσα” (rása, robes) brings about a religious and social connotation, and the priest is the representative of moral authority. The metaphor is against relying on appearances to determine someone's status or importance in society.

     Both proverbs convey the message that the real value of a person is not in clothes or other external attributes but in character. This is the same anti-superficiality position and the stress on the actuality of the person’s essence. The stress on the observance of manners reveals ethical behavior as one of the main components of a person’s personality (Lempert, 2013). The focus on authenticity in the Greek proverb challenges the conventional perception of society that states that external symbols are related to moral authority, and it demands integrity as a measure of worth. Both sayings reject material or symbolic markers (clothing, robes) as definitive indicators of a person’s value, encouraging deeper evaluation of inner qualities. The proverbs reflect a shared cultural awareness of the limitations of appearances in understanding a person’s true nature, advocating for wisdom and discernment.

In Arab culture, adab encompasses politeness, respect, and ethical conduct (cf. McLarney, 2016). The proverb reflects the deep-rooted belief that one’s behavior and moral integrity are paramount, far outweighing superficial indicators like attire. The saying aligns with the collectivist nature of Arab societies, where interpersonal interactions and reputation are shaped by character rather than material wealth or external displays. The Greek proverb critiques the assumption that outward symbols (like priestly robes) inherently confer moral or societal authority. This reflects a cultural skepticism of appearances and a preference for evaluating individuals based on their actions. Rooted in a society where religious and social roles carried significant symbolic weight, the proverb warns against conflating image with substance, advocating for discernment in judging others. Takis Natsoulis cites a whole story with the protagonist of the Old Man of Moria, Theodoros Kolokotronis, as the origin of the phrase “Robes/frocks don't make the priest.” When Kolokotronis was fighting in the Peloponnese, he had with him a monk from Mount Athos, Michalis Foudas, who made for ten men. He was tall, strong, smart and ran like a wild goat! Where he fights too! But also where there was a feast, one of the first. However, despite his youth and his intelligence, one day he found himself surrounded by the Arvanites. Of course he fought like a lion, killed several with his dagger, but in the end he was forced to surrender and was taken prisoner. Arvanites, of course, celebrated the event. But when the Old Man of Moria learned of his capture, he was heartbroken. He decided to free him in a very clever way. He ordered some of his lads to set up an ambush and capture an enemy officer so that they could exchange him for Foudas. Indeed, two days later Kiamil Efendis, who commanded almost the entire army, fell into their hands. Immediately then, Kolokotronis requested his exchange with Foudas. But Arvanitis was surprised, because he did not imagine that they wanted to exchange his holy face for a friar in frocks. They could ask for 100 prisoners instead of one. Then the Old Man of Moria said to him with a smile: “Robes do not make the priest, my dear! And I don't trade Michalis Foudas for a thousand like you.”

In a nutshell, the Arabic proverb focuses on behavior and manners, reflecting a collectivist and socially interactive culture where ethical conduct and respect are paramount, while the Greek proverb puts the emphasis on symbols of authority, which in turn reflects a cultural critique of institutional and hierarchical appearances, advocating for individual discernment in evaluating roles and identities.

اللي فات مات
Illi fat mat
What is past is dead
Let bygones be bygones

Περασμένα ξεχασμένα

/perazména ksexazména/

Kaiti Garbi’s song “Perasmena ksexasmena” has been sung Greek-Arabic Mix Περασμένα ξεχασμένα Press Salam Brothers - Melech Ha Melech (Extended Dj Rodoe)

Song link: https://www.youtube.com/watch?v=9eo2EIu-lpA (accessed on 6/12/2022)

The two proverbs emphasize the importance of letting go of past grievances or events to move forward, and they encapsulate shared values of forgiveness, emotional resilience, and focusing on the present rather than dwelling on the past.

The Arabic proverb uses a concise, rhythmic structure. The rhyming of “فات” (fat, “past”) and “مات” (mat, “dead”) enhances its mnemonic quality and succinctly conveys the finality of the past. The verb “مات” (mat, “dead”) provides a powerful metaphor, suggesting irreversibility and closure. The Greek proverb employs a symmetrical structure with repetition in “περασμένα” (perazména, “past”) and “ξεχασμένα” (ksexazména, “forgotten”). This parallelism emphasizes balance and completeness, reinforcing the idea of closure and release. The Arabic metaphor of death (“مات”) ('mat') conveys the idea that the past is dead, hence there is no need to have any emotional or mental connection with the past. The Greek imagery of forgetting (“ξεχασμένα”) (xechasmena) also focuses on the act of forgetting but from a more active perspective, encouraging people to make a conscious decision to let go of the past.

  Both proverbs stress the need to forgive in order to experience peace and progress. They embody the cultural principle of reconciliation and not harboring resentment. The metaphor of death (Lakoff, 1987) tells people that some things are inevitable and cannot be changed, therefore people should learn to live with it. The emphasis that the Greeks made on forgetting is them trying to convey the idea that forgetting is therapeutic and helps one move forward with their lives. Both of the proverbs share the same idea of living in the present and the future and not in the past. This is a universal value of progress and growth (Gabriel, 2022). The sayings encourage the society to avoid having enmities or regrets and instead, encourage people to understand one another and look ahead.

The phrase is an example of an Arabic cultural phenomenon of qadar or fate and the attitude to life when people are told to accept things that cannot be changed (Zakaria, 2015). The traditional saying about the past being ‘dead’ is in harmony with the cultural code of active living in the present and the future, and not in the past. The length of the proverbs is on the mark with the communal principles of reconciliation as it is frowned upon to dwell on the past in order to maintain good relations. The Greek saying reflects a cultural focus on emotional balance and closure, aligning with the ancient Greek emphasis on katharsis (Golden, 1976; Lear, 1988), the purging of negative emotions to achieve harmony. The deliberate act of forgetting in the proverb suggests a societal tendency to prioritize future relationships and harmony over dwelling on past grievances, emphasizing practicality in interpersonal interactions.

     All in all, the focus of the Arabic proverb is on open arms and shutting the door,

 implying the understanding of the impossibility of changing the past and complying with the norms of fate and submission to the divine will. On the other hand, the Greek proverb has its focus on the act of forgetting is more on the process of forgetting, which is more of a cognitive and emotional process, more indicative of a culture that is likely to deal with and solve emotional issues than one that is likely to opt for the option of denial.

اللي يجاور الحداد ينكوى بناره
Illi yijawir al haddad yinkiwi bi naru
He who lives besides the blacksmith is branded by his fire
He that touches pitch shall be defiled

Μ’ όποιον δάσκαλο καθήσεις τέτοια γράμματα θα μάθεις

/m ópçon ðaskalo kaθísis tetça ɣrámata θa maθis/

With whichever teacher you sit, such lessons you will learn.

The Arabic proverb “اللي يجاور الحداد ينكوى بناره” (Illi yijawir al haddad yinkiwi bi naru, “He who lives beside the blacksmith is branded by his fire”) and the Greek proverb “Μ’ όποιον δάσκαλο καθήσεις τέτοια γράμματα θα μάθεις” (m’ ópçon ðaskalo kaθísis tetça ɣrámata θa maθis, “With whichever teacher you sit, such lessons you will learn”) both underscore the impact of proximity and relationships on individual behavior and development. While the imagery and contexts differ, both proverbs convey the shared cultural wisdom that associations and environments profoundly shape a person’s character and outcomes.

The Arabic proverb uses the blacksmith (الحداد, al-haddad) as a vivid symbol of an influential presence, with the “fire” (ناره, naru) representing the consequences of being close to someone with a strong or potentially harmful impact. The imagery is both practical and metaphorical, evoking the idea that proximity to intense influences will inevitably leave a mark. The phrase's structure, featuring “اللي” (Illi, “he who”) and “ينكوى” (yinkiwi, “is branded”), reflects its colloquial roots and accessibility in daily life. The pairing of the blacksmith and fire makes the proverb relatable and culturally resonant, especially in traditional Arab societies where craftsmanship and communal life were central (Barakat, 1993). The Greek proverb, with its emphasis on education and mentorship, uses “δάσκαλο” (teacher) and “γράμματα” (lessons) to highlight the formative power of one’s influences. The phrase “τέτοια γράμματα θα μάθεις” (“such lessons you will learn”) establishes a cause-and-effect relationship between association and learning. The metaphorical use of teaching and learning aligns with the Greek cultural focus on intellectual and moral development (Minnameier, 2005). The rhythmic structure aids in oral transmission, reinforcing its role as a piece of practical wisdom.

The Arabic saying reflects the communal and practical nature of Arab culture, where interactions and close relationships are inevitable and deeply influential. The blacksmith represents a strong and unavoidable presence whose impact, whether constructive or damaging, cannot be ignored. The proverb underscores the need for caution in choosing companions or environments, as they leave a lasting imprint on an individual’s life. This saying is from the oral tradition and like many such sayings it combines vivid imagery with a moral lesson making it a piece of advice that is easily remembered and easily applied. The Greek expression reflects a cultural emphasis on education and the power of mentorship. It extends the impact of the influence of a teacher to not only academic learning but also to the transmission of values and behaviors. This is consistent with the Greek philosophical tradition which sees the teacher-student relationship as being fundamental to personal and societal  growth. The saying can be applied universally, in ways that go beyond formal education, to all forms of influence and association.

Both proverbs capture the common human understanding of the role of the environment and relationships in determining behavior and results. The Arabic proverb is more specific in its focus on the real effects of being in close proximity to powerful influences, while the Greek saying focuses more on the reciprocal nature of mentorship and the learning that comes from association. The practical and metaphorical culture shift from the Arabic to the Greek reflects the specificities of their traditions while at the same time supporting a universal concept.

The Arabic and Greek proverbs discussed here show how associations can be transformative, with the former deriving lessons from everyday life and communal experiences while the latter taps into the intellectual heritage of mentorship and learning. Each offers a timeless perspective on the importance of making wise choices about one’s influences, conveyed through culturally rich, yet universally relatable metaphors.

In this theme, there are two pairs of equivalent proverbs in both languages. The first one is based on the contrast between keeping quiet and speaking.

 ما ان ندمت على سكوتي مرةً فلقد ندمت على كلامي مرارًا  (fusha)

/ma in nadimtu ʕla sukuti maratan flaqad nadimtu ʕla kalami miraran/

If I have regretted my silence once, I have regretted my chatter many a time

Πολλάκις τὸ σιγᾶν κρεῖττόν ἐστι τοῦ λαλεῖν.

/to siγán krítón esti tu lalín/

Frequently, keeping silent is better than talking

 Both these proverbs highlight the value of silence and the risks of excessive speech. At the same time, they reflect shared cultural values of wisdom, self-restraint, and the understanding that speech carries potential consequences. While rooted in distinct linguistic and philosophical traditions, both sayings highlight the importance of thoughtful communication and the virtue of silence.

     The structure of “ما ان ندمت على سكوتي مرةً فلقد ندمت على كلامي مرارًا” is rhythmic and balanced, contrasting “سكوتي” (sukuti, “my silence”) and “كلامي” (kalami, “my chatter”) through repetition and symmetry. The intensifier “مرارًا” (miraran, “many times”) amplifies the weight of the regret tied to speaking. Silence and chatter symbolize restraint and impulsiveness, respectively. The use of regret as a framing device adds an emotional depth to the lesson, making the wisdom personal and relatable. The phrase “Πολλάκις τὸ σιγᾶν κρεῖττόν ἐστι τοῦ λαλεῖν” employs a comparative structure, directly juxtaposing “σιγᾶν” (siγán, “silence) with “λαλεῖν” (lalín, “talking”). The formal tone reflects its philosophical roots, and “Πολλάκις” (polákis, “frequently”) provides a general, timeless applicability. Silence is presented as inherently superior to speech, reflecting an ideal of measured communication. The simple comparison conveys clarity and universality, aligning with Greek philosophical traditions.

     Both proverbs elevate silence as a moral and practical virtue. The Arabic one focuses on the emotional and social consequences of excessive speech, using regret as a warning, while the Greek one frames silence as an intrinsic good, superior to the potential risks of talking.

     Both sayings highlight the importance of self-control and the wisdom of knowing when to remain silent (cf. Hamrick, 2024). Silence reflects thoughtfulness, emotional intelligence, and maturity. The proverbs also serve as reminders to consider the impact of one’s words before speaking. The Arabic one is a personal reflection on the effects of speech, while the Greek one is more of a general philosophical statement about the greatness of silence (Bindeman, 2007).

     Both proverbs give universal advice on how to manage social relationships carefully and purposefully, which is relevant for any culture and any period. The focus on regret in the Arabic one indicates an interpersonal perspective; the wisdom presented here is about the damage that can be done by speech in relationships and social structures. The subtext of regret made by translating silence versus chatter as a repeated experience also makes it seem almost moral. In the Greek one, the stress is on the sound principle, and the idealistic position that silence is  better than words is in harmony with the Greek tradition of silence as the mark of reason and virtue.  On a broader, less personal level, one could say that the straightforward superiority of silence suggests a more general application of the wisdom. In this way, where the Arabic proverb concentrates on the emotional and relational consequences of talking, the Greek saying provides a philosophical and rational argument for the superiority of silence.

     In the second pair of proverbs, the common theme is the identification of silence with gold.

   إذا كان الكلام من فضة فالسكوت من ذهب (fusha)

ʔða: ka:n ʔlkəla:m mən fidˁah fəlsəku:t mən ðahəb/

If speech is silver, silence is gold

Η σιωπή είναι χρυσός

/i siopí íne xrisós/

Silence is gold

Both proverbs highlight the value of silence as a higher virtue than speech. These proverbs are based on the cultural concept of restraint, thought, and the wisdom of silence, and thus embody the same values of self-control, dignity, and prudence. Although the two sayings are from different languages and cultures, both of them are directed at the idea that, often, silence speaks volumes where words fail.   

     The Arabic proverb structures its comparison around speech and silence with “من فضة” (mən fidˁah, “of silver”) and “من ذهب” (mən ðahəb, “of gold”) respectively. The balanced structure of the proverb gives it a poetic flair that makes it easier to remember. Linked to material value, the metaphors of silver and gold situate silence at the apex of worth. The contrast is implicit; it acknowledges the effectiveness of speech but gives precedence to silence. The Greek proverb “Η σιωπή είναι χρυσός” (i siopí íne xrisós, “Silence is gold”) is  short and strong, fitting the mold of a straightforward and absolute statement regarding the value of silence. Because of its simplicity, it can be used in any context. The gold metaphor, like that of silver, denotes preciousness and rarity, thus highlighting silence as a noble virtue. The lack of comparison makes the message clear: without any qualification, silence is valuable.

     Both proverbs share the view that silence is more valuable than words, especially in the sensitive and measured situations that call for self-restraint. In the Arabic one, the role of silence is shown in the prevention of unnecessary arguments and the promotion of unity. In the Greek one, silence is presented as a kind of intellectual and emotional self-discipline. Both sayings emphasize the importance of silence in maintaining dignity and balance in communication. They recognize the potential harm of unnecessary or excessive speech and advocate for silence as a safeguard. The use of metaphors like gold and silver connects silence to notions of rarity, refinement, and excellence (cf. Hoey, 1988). In fact, in Greece there is a song with the title of the proverb, performed by the popular folk singer Yannis Parios:

Yannis Parios – I siopi ine hrisos: https://www.youtube.com/watch?v=YJpnHZX8rPo

 Music and lyrics: Nikos Ignatiadis

Perfoemance: Yannis Parios

Album: Ola gia ton erota (All for love), 1987

Greek lyrics

English translation

Η σιωπή είναι πολλές φορές μια λύση

για μια αγάπη που ο χρόνος πάει να σβήσει.

Λίγες λέξεις δεν μπορούν να σε κρατήσουν,

ούτε πίσω την αγάπη να γυρίσουν.

Η σιωπή είναι χρυσός τέτοιες ώρες δυστυχώς,

που τα μάτια σου μού λένε πως θα φύγεις.

Να σου πω "μη φύγεις, μη" θα 'ταν άσκοπο, γιατί

η αγάπη μου δεν είναι φυλακή.

Η σιωπή είναι πολλές φορές μια λύση

και τα λάθη του ο καθένας ας μετρήσει.

Είναι άδικο μα δεν θα σου μιλήσω

κι ό,τι νιώθω στην καρδιά μου θα κρατήσω.

Silence is often a solution

for a love that time fades away.

A few words can't hold you,

nor return the love back.

Silence is golden at times like this unfortunately,

where your eyes tell me that you will leave.

Telling you “don't leave, don't” would be pointless, because

my love is not a prison

Silence is often a solution

and let everyone count his mistakes.

It's unfair, but I won't talk to you

and what I feel in my heart I will keep.

In Islamic and Arab traditions, silence is often associated with wisdom, self-restraint, and piety.

The comparative framework recognizes the possible usefulness of language but gives priority to the religious and social advantages of silence that are planned. In collectivist Arab societies, the silence is appreciated for its role in the preservation of the peace and the avoidance of the unnecessary conflict. The proverb tells us that it is always wise to use one’s words sparingly and to think before one speaks. The Greek proverb, however, like the other proverbs analyzed, expresses classical values, which are based on Stoicism and other philosophical systems, and which depict silence as the product of self-control and reason. As has been said, too many words make the matter appear worse than it is. Although the Greeks appreciated the ability to speak, the proverb under consideration emphasizes the role of silence as a balancing factor, which helps to reduce the intensity of the debate, and to maintain the dignity of the dialogue.

     In general, the Arabic proverb, as well as highlighting the merits of speech, assigns the premium to silence. This is a reasonable position that recognizes the role of both silence and speech in everyday life. The emphasis on silence is connected with the Islamic teachings that prohibit idle talking and recommend the use of words only for meaningful reasons. On the other hand, the Greek proverb states that silence is golden, which is a direct recommendation of the concept. The simplicity and the directness are typical of the Greek tendency to express general truths in a brief and rational manner and to stress self-restraint rather than loquacity. The Arabic proverb gives a comparative view and gives the higher value to the silence whereas the Greek saying depicts the silence as an ideal behavior. 

الجائع يحلم بسوق العيش
Al ja’i’ yihlam bi sug al ‘aysh
The hungry man dreams of the bread market
A hungry man smells meat afar off

Ο πεινασμένος καρβέλια ονειρεύεται.

/o pinazmenos karveʎa onirevete/

The hungry dream of loaves of bread.

The Arabic proverb “الجائع يحلم بسوق العيش” (Al ja’i’ yihlam bi suq al ‘aysh, “The hungry man dreams of the bread market”) and the Greek proverb “Ο πεινασμένος καρβέλια ονειρεύεται” (O pinazmenos karveʎa onirevete, “The hungry man dreams of loaves”) both express the general idea that people’s dreams are dictated by the needs of the body. As both sayings use hunger as a metaphor for necessity or yearning, they give a clear commentary on how needs shape thoughts and aspirations.

     The Arabic proverb paints a clear picture of a hungry person dreaming of ‘سوق العيش’ (suq al-‘aysh, the bread market). This imagery captures not only the physical hunger but also the prospect of satiety and plenty. The term ‘سوق’(market) places the desire in a social and economic context, as markets are crucial in Arab society as the places where food and life are provided. The symmetry of the phrase is characteristic of Arabic proverbs and makes it easy to memorize and use in oral communication. Furthermore, the two meanings of ‘عيش (‘aysh) as bread and life give the proverb more depth, which connects the act of eating with existence. The Greek proverb uses ‘καρβέλια’ (karveʎa, “loaves”) to mean the end of hunger, thus making the metaphor more concrete and relating it to a standard form of food in Greek cuisine. The verb “ονειρεύεται” (onirevete, “dreams of”) makes the experience more personal, and it focuses on the internal world and the dreams of the subject. The word choice and the language used in the phrase are rather simple and can be used in different situations, thus it can be easily understood and applied both literally and figuratively.

     The Arabic saying captures a cultural emphasis on communal life and interdependence such that hunger and sustenance are understood within the context of social and economic relationships. The ‘market’ is a metaphor for the provision of resources by a group (Fillis & Rentschler, 2008) which shows how individual requirements are influenced by and influence social structures. This is especially so in a culture where food is a symbol of life and an essential component of hospitality and social interaction (Al-Khusaibi 2019). The Greek proverb, which is based on an agrarian reality in which bread is one of the most important parts of life (Jasny, 1950), focuses on the psychological aspect of need. By focusing on the man’s dream of bread, it conveys the idea of the severity of desire and how it can take over the mind of a person (Rubel, 2011).

Both proverbs describe the standard human behavior of desiring the thing that is most important to them be it food or other requirements. The social and economic context of the Arabic proverb is brought in by the proverb on the market, while the Greek proverb, which is concerned with the dream of bread, focuses on the individual and the internal process. These differences are a matter of culture: The Arabic proverb places the need in a social and relational context, while the Greek proverb is more about the individual’s experience and their dreams. The common metaphor of hunger reveals the similarities of the human experience across cultures, while the particular linguistic and cultural features of each proverb show how universal themes are expressed within specific social contexts.

     The Arabic expression with its complex symbolism is a clear depiction of how individual needs are connected with the communal life in Arab culture. On the other hand, the Greek saying, which is rather straight-forward and more self-reflective in its nature, is consistent with a cultural orientation toward introspection and the psychological aspects of need. In this way, these proverbs give a profound insight into the human nature and use the universal concept of hunger to discuss the notions of desire, satisfaction and the balance between the individual and the society.

لا تترك عمل اليوم للغد
La tatruk ‘amal al yawmi ila al ghadi
Don’t leave today’s work until tomorrow
Never put off till tomorrow what can be done today

Μην αναβάλλεις για αύριο ό,τι μπορεί να γίνει σήμερα.

/min anavális ʝia ávrio óti borí na ʝíni símera/

Don't put off until tomorrow what can be done today.

These proverbs share the idea of the importance of timely action and avoiding procrastination. They reflect a shared human understanding of the value of productivity and decisiveness, albeit expressed through distinct linguistic and cultural lenses.

The Arabic phrase begins with the negation “لا” (la, “don’t”) followed by the imperative verb “تترك” (tatruk, “leave”), creating a direct and instructive tone. The juxtaposition of “اليوم” (al-yawm, “today”) and “الغد” (al-ghad, “tomorrow”) emphasizes the urgency of completing tasks promptly. The proverb is concise, using simple and familiar terms to convey a universal truth, making it easy to remember and repeat. The Greek proverb uses “Μην αναβάλλεις” (Min anavális, “don’t postpone”), mirroring the Arabic imperative structure to deliver a clear directive. The addition of “ό,τι μπορεί να γίνει σήμερα” (óti borí na ʝíni símera, “what can be done today”) elaborates on the scope of the instruction, providing a more complete explanation than the Arabic version. The language is straightforward and conversational, making it applicable in both everyday and formal contexts.

The Arabic saying reflects a cultural emphasis on diligence and responsibility (Ragab Rizk, 2008), values deeply rooted in Islamic teachings and Arab societal norms. The Quran and Hadith often encourage timely action and discourage laziness, framing productivity as a moral and religious duty. In traditional Arab societies, where communal life and interdependence were vital, procrastination could disrupt collective efforts and responsibilities. The simplicity of the language aligns with oral traditions, where proverbs are used to convey practical wisdom in an accessible and memorable way, often shared in work settings or family discussions to encourage industriousness. The Greek proverb reflects a cultural appreciation for efficiency and foresight (Whitehead, 2017), traits valued in both ancient and modern Greek societies. In ancient Greece, philosophers such as Aristotle emphasized the importance of taking timely and purposeful action to achieve excellence and avoid unnecessary complications. The proverb’s directness aligns with this pragmatic outlook. In contemporary Greece, the saying resonates in both professional and personal contexts, serving as a reminder of the consequences of procrastination, such as missed opportunities or increased stress (e.g. chapters in Andreou & White, 2010).

Both sayings highlight the importance of addressing tasks promptly rather than delaying them. They serve as cautionary reminders of the inefficiencies and potential problems caused by putting off responsibilities. The proverbs deliver a straightforward and universally applicable lesson, reflecting shared human experiences. The Arabic proverb is concise, typical of oral traditions where simplicity aids memorability. The Greek proverb is more detailed than the Arabic one as a rule. The Arabic saying is connected to the communal and religious context, and thus, diligence is presented as the responsibility and duty of the entire nation as well as the people of the nation before God. The Greek saying, however, is more connected to the idea of individual accountability and the stoic ideal of self-control. The Arabic proverb is probably used on a daily basis to encourage people to work hard, especially in groups. The Greek proverb, however, like the Arabic proverb, is also quite practical in its application, but, depending on the context, it may also contain an element of a individualistic approach to responsibility.

Overall, the Greek proverb extends further, as can be seen, in comparison to the Arabic proverb, which is more concise. The Arabic saying is more closely associated with social and religious contexts, and hard work is presented as something that is not only personal but also social and moral duty. The Greek saying is also quite earthly, but it is more closely connected with the idea of personal accountability and the stoic conception of self-control. The Arabic proverb may be used on a daily basis, especially in group conversations to make people work harder. The Greek proverb, like the Arabic proverb, is also quite practical in use, although in the modern world it can also contain some connotation of individual responsibility.

ذكرنا القط جانا ينط
Dhakaran al gut jana yinut
We mentioned the cat, it came bounding
Talk of the devil…

Κατά φωνή κι ο γάιδαρος

/katá pʰoní cio ɣáiðaros/

By voice, (here comes) the donkey

The meaning is “The donkey shows up when it hears the call.”

The Arabic proverb “ذكرنا القط جانا ينط” (Dhakarna al-qiṭ jana yanṭ, “We mentioned the cat, and it came bounding”) and the Greek proverb “Κατά φωνή κι ο γάιδαρος” (káta pʰoní cio ɣáiðaros, “By voice, (here comes) the donkey”) both capture the humorous and often uncanny phenomenon of someone or something appearing just as it is being discussed. Despite cultural and linguistic differences, they share a thematic focus on coincidence and unexpected appearances, expressed through playful imagery and animal symbolism.

The Arabic proverb uses direct and vivid language. The cat (“القط”) is portrayed as agile and curious, its “bounding” (“ينط”) adding a dynamic and lighthearted element to the imagery. This action-oriented phrasing reflects the humor and liveliness typical of Arabic oral traditions. The choice of a cat, an animal commonly found in Arab households, makes the proverb relatable and engaging, drawing on the shared familiarity with its curious and opportunistic behavior. The casual and conversational tone ensures its accessibility and memorability in everyday interactions. The Greek proverb employs metaphorical language, with the donkey (“γάιδαρος”) symbolizing someone who appears at just the right, or perhaps inconvenient, moment. The phrase “Κατά φωνή” (“by the voice”) implies a humorous inevitability, as if the person summoned themselves by hearing their name. Donkeys, associated with rural life and simplicity, lend a touch of humor rooted in Greek cultural settings, where these animals were integral to daily labor (Griffith, 2006). The phrase's brevity and rhythmic structure make it easy to recall and share, aligning with Greek traditions of concise, impactful sayings. The expression comes from ancient Greece where the braying of a donkey was a good omen for battle. The donkey has been perceived as one of the most popular animals since antiquity, evidence in the heavy workload it got to do, but also because of its stamina. Back in the 40th century Pharaoh era, donkeys were domesticated, and they were being used in exactly the same way that we use them today. And some people used to consider them as a symbol of many virtues and as sacred animals (cf. Bough, 2012). When the donkey was crying, before a battle begun, that was considered to be a sign on behalf of gods that the battle would be successful. Once, Phokion I was getting ready to attack against the Macedonians of Philip, but he was not so sure about the outcome of the battle, because his soldiers were too few. Therefore, he decided to postpone the bottle for a few days, until Athenians would send him some extra soldiers. As he was about to order the backing off of his soldiers he heard suddenly the voice of a donkey from his camp. By voice and the don key! Cried Phokion enthusiastically. So, he ordered that the attack begins, whereby he won the Macedonians. Since then, these words have remained, and we use them when we see a friend of ours, who comes unexpectedly (Natsoulis, 1952: 126). 

In the Arabic context, the proverb reflects the communal and spontaneous nature of social interactions. Cats, often present in domestic settings, serve as a fitting metaphor for the sudden and seemingly coincidental arrival of someone being talked about (Huehnergard, 2008). This aligns with a cultural appreciation for wit and storytelling, where light-hearted commentary enriches daily conversations. The proverb also underscores the interconnectedness of speech and action, subtly suggesting that spoken words may have an almost summoning effect. The Greek expression, rooted in agrarian life, reflects a cultural fondness for self-deprecating humor and wit. The use of the donkey, a familiar and humble figure in rural Greece, adds an earthy charm to the proverb. It speaks to a cultural inclination to frame everyday coincidences with humor, presenting them as natural and inevitable occurrences. The association between voice and arrival highlights a playful exaggeration of the phenomenon, characteristic of Greek idiomatic expressions.

Both of these proverbs are accompanied by animals’ scenarios, which are easy to understand and humorous. The cat in the Arabic saying moves, and the emphasis is on action and the immediate. The Greek expression is more of a metaphor and sound, with the donkey’s appearance tied to auditory cues. These stylistic differences are signs of their different cultural contexts: The Arabic proverb is dynamic, as does much of the Arabic culture, especially the expressive and communal culture found in Arab countries (cf. Barakat, 1993). The philosophical and the rural are also there in the Greek proverb, along with its humor and metaphors.

The two languages’ set of coincidences continues the trend of using animals in their observations, but both tend to agree that people do, in fact, notice and make comments about coincidences. The lively and action-oriented imagery of the Arabic proverb is in perfect harmony with the witty and metaphorical tendencies of the Greek proverb, resulting in two utterly relatable, yet completely unique insights into the quirks of human interaction.

يد وحدة لا تصفق
Yad Wahida la tisaffig
One hand cannot clap
cf. It takes two to tango

Το ’να χέρι νίβει τ’ άλλο και τα δυο το πρόσωπο

/to na çeri nívi t alo ce ta ðʝo to prósopo/

One hand washes the other, and both wash the face.

Both proverbs convey the idea that people should work together in order to achieve success or find a solution to a problem. These proverbs also convey the message that all individuals are interconnected in the community and that everyone has a role to play in the achievement of common goals.

     The Arabic proverb is quite short and to the point, thus the message is clearly understood and can be easily retained. Being oral in origin, the simplicity of the language used is rather presupposed. The image of a single hand that cannot clap is also clear and can be easily understood, as well as the idea of the futility of individual attempts to solve certain problems. The use of “لا” (la, “cannot”) limits the possibility of success to collaboration. The Greek proverb compares two hands washing each other and together washing the face as the example of cooperation and the effectiveness of collaboration. The phrase is also quite easy to remember and pass on due to the balanced and rhythmic structure of the phrase, in line with its oral source. The Greek proverb extends further than the Arabic saying by explaining the outcome of collaboration (‘washing the face’), in order to explain the final purpose of collaboration.

     In their respective cultural settings, the Arabic proverb represents the communal norms of the Arab culture where collaboration and dependency are often essential for survival particularly in the traditional settings such as the tribal societies or the deserts. The inability of a single hand to clap is a metaphor that perfectly embodies the principle of unity, which is critical in solving conflicts, supporting the family, or any other form of cooperation for the general good of the  society. The saying is also in line with the Arabic oral traditions where such expressions are used to express everyday wisdom. The Greek saying also focuses on the importance of cooperation like the Arabic saying, based on a cultural background of cooperation and mutual assistance. The image of two hands working together to accomplish a task represents understanding of interdependence in practice, which is evident in the Greek agrarian and familial settings. The notion of ‘washing the face’ also introduces an aspect of self and social improvement, which means that cooperation brings not only goods for the others, but also for oneself and for the society. This is in conformity with the Greek cultural perceptions that emphasized on harmony and balance.

     Both proverbs convey the message that one cannot succeed or progress alone. They also convey the message that people should work together for their own gain and for the gain of the community. The proverbs provide practical tips for people to seek help and to team up in order to achieve a common goal. The Arabic proverb is short and metaphorical and is based on the idea that one cannot work alone. The Greek proverb is more explicit and describes not only the way in which the hands wash each other, but also the final product, namely the face being washed. The Arabic proverb uses the perception to explain cooperation by pointing out that people clap hands together. The Greek proverb uses an example of washing hands and face to denounce selfishness and to support the idea of mutual assistance. The Arabic proverb is closely associated with the desert or tribal lifestyle where collaboration was vital for survival and development (see Field, 1994). The Greek proverb is based on our daily routines such as washing that not only has a literal meaning of cleansing but also a metaphorical meaning of purity and order.  The Arabic proverb “You can’t do it with one hand” and the Greek proverb “One hand washes the other, and together they wash the face” both express the idea of cooperation and mutual help. The Arabic sentence, with its short and metaphorical form, expresses the social values of the Arab culture and concentrates on the idea that no one can do everything on their own. The Greek saying, with its detailed and tactile metaphor, highlights the process and benefits of teamwork (e.g. Giousmpasoglou, 2014), resonating with the Greek cultural focus on balance and collective well-being. Together, these proverbs illustrate a shared human understanding of the power of unity and collaboration, expressed through distinct yet complementary cultural lenses.

مع الخيل يا شقراء

/maʕa alˈxeil ya ʃaɡraː/
To go with the flow

Πάω με τα νερά του

/páο mε tα nε’rá tu/

I go with his waters

The actual meaning is “I play the game/I play along with him”

The proverbs are about imitating other people or accommodating to the general environment. All the proverbs are based on the culture of adjustment and compromise; however, they also reflect the negative aspect of imitating others or accepting everything without questioning in social relations.

     The Arabic phrase “مع الخيل يا  شقراء” is descriptive and metaphorical. The use of “الخيل” (al-kheil, “the horses”) and “يا شقراء” (ya shaɡraː, “O blonde one”) creates a clear picture of a rural or equestrian scenery, with a slight derogatory connotation of imitating the crowd without thinking for oneself. The horses represent the crowd or movement, and the blonde figure is the one who walks in the crowd without thinking for herself. The rural and equestrian scenery is in line with the Arab societies' historical link with horses and their significance. The Greek phrase “Πάω με τα νερά του” is more fluid and idiomatic. The metaphor of "νερά" (nerá) as waters depicts the normal course of a person's tastes or actions, with a focus on plasticity, although with a slight implication of lack of resistance. The water metaphor captures the cultural meaning of the fluidity of change and the ability to flow with the change like water. It means shifting to the preferences or leadership of the other person.

     Both proverbs are related to the accommodation in social relations. The Arabic one captures the fact that at times it is necessary to conform to the group but also cautions against the erosion of the self. The Greek one calls for the preservation of good relation and the accommodation of the feelings and desires of others to achieve this. The Arabic one has a slight criticism of those who follow without thinking, and this could be useful in thinking about when and why it is appropriate to follow others. The Greek proverb may be indicating a possible feeling of being controlled when one is too willing to comply with the other person’s plans. Both proverbs are relevant to situations that require minimal tension and conflict in group or interpersonal relations. Both sayings compare and contrast their ideas using figurative language, which adds some humor to the proverbs and makes the message easier to remember and understand.

     The Arabic proverb is aimed at conformity, specifically conformism in hierarchical or collective societies where it is easier to follow the pack than to try to go it alone. The phrase conveys a certain degree of submissiveness that may be counterproductive if taken too far. Horses are also used in various ways in Arab culture to denote power, beauty, and collaboration (Schiettecatte & Zouache, 2017). The proverb states that it is sometimes necessary to follow the crowd, but this should be done with some degree of hesitation. The Greek proverb is related to compromise in everyday relationships and social interactions. It encodes a cultural practice of compromising with the other person’s ‘flow’ or way of conducting themselves in a relationship. The water metaphor is linked to Greek philosophical history including Heraclitus and his concept of change and movement (Kirk, 1951) which suggests that it is sometimes beneficial to compromise and follow the other person’s approach.

     In general, the Arabic proverb is more oriented towards social relations and the conflict between the selfish and the collective, typical for the Arab societies.  It contains a more explicit message against the passive compliance to the crowd. The Greek one is centered on interpersonal compromise and the necessity to ensure that there is harmony between two people. It expresses a more moderate or even supportive tone that encourages the reader to consider the advantages of floating, rather than criticizing. Whereas the Arabic proverb is directed against mindless conformity in the crowd for the Arabic proverb, the Greek saying is focused on the rationality of compromise in order to ensure good relations with the people around us.

اللي فات مات  (Used by the majority of Arabs)  

/ʔli fa:t ma:t/

Illi fat mat

Περασμένα ξεχασμένα

/perazména ksexazména/

Whatever has passed is forgotten

These proverbs are based on the concept of moving on in life and not looking back. These proverbs are consistent with the principles of strength, healing, and putting off burdens for the good of the individual and the group. Although they are from different cultural and linguistic backgrounds, they come together on the common ground of tolerance and regeneration.

     The Arabic proverb “اللي فات مات”is a short, simple and straight forward proverb with a rhythmic and rhymed language. The repetition of the vowel sound “-at” in “فات” (fa:t, “passed”) and  “مات”(ma:t, “died”) makes it an easy phrase to remember, with  the feeling of completion. The use of the word ‘death’ (مات) gives the impression that nothing can be done and that it is over, thus encouraging people to let go of the past. The Greek proverb is “Περασμένα ξεχασμένα” which uses the word “μένα” (mena, “gone" or “forgotten”) two times for better rhythm. The forms of the participle “Περασμένα” (perazmèna, “passed") and “Ξεχασμένα” (ksexazmèna, “forgotten”) focus on the process of recognition and forgetting. The coordination of the terms “passed” and “forgotten” shows that the author means to convey a intentional decision to rid oneself of the emotional load of the events that occurred in the past.

Both proverbs share the message that it is crucial to rid oneself of the worries of the past in order to gain emotional freedom and progress. The Arabic one compares the process of letting go by stating that the past is ‘dead’, while the Greek one suggests willful amnesia as a way to achieve emotional freedom. Both sayings prevent people from thinking about their previous failures or misfortunes as a way of being strong. The Arabic one explains that it is impossible not to move forward in the face of the universe, and the Greek one is based on the understanding of the process and the understanding of the fact that everything is temporary (as mentioned by Menzies et al., 2018). In this case, the concepts of forgiveness and amnesia are presented as the ways of preserving relationships and preventing conflicts. The Arabic one presents the concept of unity in collectivist cultures where unresolved issues can cause dysfunction within the family or  society. The Greek one advises to let go in order to preserve the equilibrium of the emotions and the relations.

     Both proverbs contain practical advice on how to manage through life’s trials and to concentrate on the here and now. The Arabic proverb is consistent with the Islamic and Arab culture that advocates for acceptance of fate (قضاء وقدر, qada’ wa qadar) and living the rest of  one’s life in harmony with the divine will. Healing is a personal process in Arab societies and is linked with the well-being of the group (Ballout, 2024; Parkin, 2016). This paper has discussed how forgetting past tensions is beneficial for the maintenance of social relationships.  The Greek proverb, which is rooted in Stoic and classical Greek philosophy, embodies the idea of apatheia (the state of being unaffected by emotions or passions) (cf. Dillon, 1978, 2016). It tells people to live in the present and not worry about the past and the regrets that they have. In Greek culture, reconciliation and the absence of emotions are valued, thus forgetting the misdeeds is a way to achieve peace and have a healthy and cohesive society.

     In general, the idea of death in the Arabic proverb is more final than that in other cultures and fits well with the cultural and religious perceptions of the fate. The focus is on letting go for the sake of communal and familial relationships, that is, for the sake of the group. On the contrary, the act of forgetting in the Greek proverb is presented as an intentional and individual action, which is more typical of a cultural and philosophical orientation. The proverb is related to the Stoic ideals of living in the present and not worrying about what is not permanent. Whereas the Arabic statement equates the past as ‘dead’ and stress on the harmony of the family and society, the Greek statement considers forgetting as a process which is related to individual and social equilibrium.

لا يلدغ المؤمن من جحرٍ مرتين (fusha)

 /la juldaɣ ʔl muʔmin min ʤuħrin marraten/

A wise man will not be bitten from a hole twice

 τό δίς ἐξαμαρτεῖν οὐκ ἀνδρός σοφοῦ

/to δis eksamartín uk anδrós sofú/

Making the same mistake twice is not a a sign of a wide person

Both proverbs share the same lesson that it is better to learn from someone else’s mistakes than to own them. Such proverbs are wisdom-based, and they give common sense advice on how one should live and run one’s life. Even though these sayings are from different languages and cultures, both of them give emphasis to the fact that only experience can teach one to be careful and not to repeat the same mistakes. 

     The Arabic proverb is a figurative language where “يلدغ”(juldaɣ, “bitten”) represents some form of damage and “من  جحر مرتين”(min ʤuħrin marraten, “from a hole twice”) implies having been exposed to the same risk twice. The negation “لا” (la, “not”) brings out the lesson of not repeating the same mistakes while the term “المؤمن”(ʔl muʔmin, “the believer”) relates it to religious  and moral principles. The image of being bitten by the same hole is also drawn from the natural world and the analogy used is rather concise in conveying the message of learning from past experiences. It means that wisdom is not only about avoiding mistakes but also about being ready for changes. The Greek proverb “τό δίς ἐξαμαρτεῖν οὐκ ἀνδρός  σοφοῦ” is more formal and philosophical in its phrasing. The verb “ἑξαμαρτεῖν” (eksamartín, “to err twice”) is active and the word “οὐκ ἀνδρός σοφοῦ” (uk anδròs sofú, “not of a wise man”) is a moral conclusion that links wisdom with learning from mistakes. The emphasis on “erring twice” is less concrete, referring more broadly to intellectual and moral failure. The term “σοφοῦ” (sofú, “wise”) brings the concept back to the classical Greek ideals of reason and self-development.

         Both of the proverbs given above highlight the importance of learning from past experiences to prevent future loss. The Arabic one focuses more on the consequences of repeated mistakes in real life situations while the Greek one focuses more on the intellectual and moral aspects of repeating mistakes. These sayings represent wisdom as the process of recognizing and responding to past events, and they stress the role of individual accountability in avoiding recurring mistakes. Both proverbs are warning signs of greed and folly and call for continual awareness and wise actions. The Arabic one uses the metaphor of a threatening object (the hole) to convey the idea of caution while the Greek one gives a concept of repeated mistakes as a lack of comprehension and reason, and therefore, the need for thought.  These proverbs are still relevant and useful today and over the years and across different cultures to remind people of the value of prudence and learning from past experiences.

The Arabic proverb reflects Islamic teachings that emphasize prudence, self-awareness, and learning from experience (e.g. Brifkani, 2023). The reference to “المؤمن” (ʔl muʔmin, “the believer”) ties the lesson to moral and spiritual growth. The naturalistic imagery resonates with Arab oral traditions, where metaphors from the environment are commonly used to convey practical guidance for daily life. The Greek proverb, however, is rooted in classical philosophy, particularly Aristotelian and Stoic ideals, where wisdom is equated with the ability to reflect on and correct past errors (Pigliucci, 2017; Brouwer, 2014). The focus on “σοφοῦ” (sofú, “wise man”) reflects an intellectual tradition that prioritizes rationality and accountability as key traits of moral and intellectual virtue.

Overall, the mention of “المؤمن” (ʔl muʔmin, “the believer”) adds a spiritual dimension, suggesting that learning from mistakes is a moral and religious duty. The use of a vivid, tangible metaphor ties the lesson to everyday experiences, making it accessible and relatable. The emphasis on “σοφοῦ” (sofú, “wise man”) ties the lesson of the Greek proverb to an intellectual and moral ideal, reflecting the cultural reverence for reason and self-improvement. The absence of metaphor makes the proverb more general and conceptual, aligning with classical philosophical discourse. While the Arabic proverb uses naturalistic imagery and moral undertones to emphasize practical vigilance, the Greek saying offers a more abstract, intellectual perspective rooted in philosophical ideals of wisdom and self-awareness.

 مربط عنزة في دارك ولا في قصر جارك
Marbat ‘anza fi darak wala fi gasir jarak
The goat’s stall in your own house is better than your neighbor’s palace
There’s no place like home

Ένα μικρό δικό μου σπίτι είναι καλύτερο από ένα μεγάλο ξένο.

/ena mikró ðikó mu spíti ine kalítero apó ena meɣálo kseno/

A small house of my own is better than a big one that belongs to someone else.

Σπίτι μου σπιτάκι μου και φτωχό καλυβάκι μου

/spíti mu spitáci mu ce pʰtoxokaliváci mu/

My home, my little home, even if it's a poor little hut.

The Arabic proverb “مربط عنزة في دارك ولا في قصر جارك” (Marbat ‘anza fi darak wala fi gasir jarak, “The goat’s stall in your own house is better than your neighbor’s palace”) and the Greek proverbs “Ένα μικρό δικό μου σπίτι είναι καλύτερο από ένα μεγάλο ξένο” (Ena mikró dikó mou spíti íne kalítero apó éna megálo xéno, “A small home of my own is better than a big one that belongs to someone else”) and “Σπίτι μου σπιτάκι μου και φτωχό καλυβάκι μου” (Spíti mou spitáki mou kai ftóchokaliváki mou, “My home, my little home, even if it’s a poor hut”) reflect a shared cultural appreciation for the comfort, security, and emotional value of one’s own space, no matter its material condition.

The Arabic proverb employs a comparative structure using concrete and vivid imagery. The “عنزة” (anza, “goat”) represents simplicity and modest living, while “قصر” (qasir, “palace”) symbolizes opulence and wealth. The phrase contrasts the humbleness of owning a “goat's stall” in one’s own home with the splendor of living in someone else's grand palace. The use of “في دارك” (fi darak, “in your house”) and “في قصر جارك” (fi qasir jarak, “in your neighbor's palace”) emphasizes personal ownership versus external dependency. The structure is rhythmic and practical, making the proverb relatable and memorable. The Greek sayings adopt a similarly comparative approach. “Ένα μικρό δικό μου σπίτι είναι καλύτερο από ένα μεγάλο ξένο” contrasts “μικρό δικό μου σπίτι” (mikró dikó mou spíti, “a small home of my own”) with “μεγάλο ξένο” (megálo xéno, “a big one that belongs to someone else”). The declarative structure reinforces the personal value of ownership over grandeur. “Σπίτι μου σπιτάκι μου και φτωχό καλυβάκι μου” employs a diminutive form (σπιτάκι and καλυβάκι, “little home” and “little hut”) to convey affection for humble living. The repetition of “μου” (mou, “my”) personalizes the sentiment, emphasizing the emotional connection to one's own home.

In Arab culture, the proverb reflects a collectivist ethos where personal stability and independence, even in modest circumstances, are valued over external dependence or social comparison. The metaphor of a goat’s stall ties the saying to agrarian and pastoral lifestyles, highlighting the significance of self-sufficiency and the practical comforts of familiar surroundings. The proverb conveys a long-standing tradition of respecting the worth of the things one owns, however small they may be, as a means of livelihood and happiness (e.g. Weisfeld, 1990). In Greek culture, the proverbs also focus on the role of possession and the role of the home in people’s lives. “Σπίτι μου σπιτάκι μου και φτωχό καλυβάκι μου” expresses the cultural concept of loving even the smallest house as long as it is one’s own. The small forms of the words are used lovingly and possessively, and the reference to a “poor hut” shows the modest living conditions, without downplaying the importance of the home. “Ένα μικρό δικό μου σπίτι...”  links this cultural message to the wider Greek ethos of independence and self-support. These sayings are also in harmony with the historical and cultural importance of family and individualism and the pride in having one’s own house, regardless of its value (Nevett, 2001).

The Arabic and Greek proverbs analyzed in this paper are examples of the vast array of proverbs that discuss the concept of home across different cultures (Cristoforetti et al., 2011). They embody the universal concept of people’s attachment to home as a place that provides comfort, security, and individual identity. They embody the idea that ownership and familiarity are more valuable than the outside world or wealth. In both cultures, the sayings stress that people prefer small, private houses to large, rented or dependent houses. This concentration on the emotional and tangible aspects of safety and comfort as opposed to material splendor aligns with values of modesty, self-sufficiency, and individualism.

All in all, the Arabic proverb based on agricultural and pastoral scenarios stresses the advantages of small-scale independence in terms of both utility and emotion. Its direct comparison also personifies the dignity of self-reliance over dependence on others. The Greek proverbs with their endearing conjugations and the emphasis on ownership are also a clear manifestation of a cultural attitude towards home as a source of identity and satisfaction. Hence, these proverbs can be regarded as the expression of the universal human attitude towards the concept of home, which is not only about the size of the house or its value.

Neutral proverbs play an essential role in maintaining both moral and communicative traditions of Arabic and Greek societies. They lack both the prescriptive and condemnatory features that characterize positive and negative proverbs. They focus on describing aspects of life through detached observation while telling stories and reflecting on reality. These proverbs present commentary about human nature by exploring life's themes such as transience, paradoxes, and fate while respecting the importance of timing without requiring particular ethical conduct. Through their use as conceptual bridges, they help connect descriptive knowledge with cultural wisdom.

Neutral proverbs function to stabilize beliefs while encouraging deep contemplation. These proverbs reveal to people the contradictory nature of life by explaining that results remain unpredictable and early judgments can lead to danger. People can learn patience through proverbs like “Don't count your chickens before they hatch” or their Arabic equivalents because these expressions warn against hasty expectations without moralizing the situation. These proverbs about collaboration and repetition focus on showing cause-and-effect relationships instead of instructing what people should do. The neutral approach in these proverbs enables users to use them across multiple cultural contexts and emotional states.

The neutral nature of these proverbs appears non-ideological, yet their flexible meaning proves to be very powerful. Their broad nature leads to extended life expectancy and understanding between different cultural groups. These proverbs function without explicit moral teachings, yet they influence how people see the world by teaching them to stay alert and composed emotionally. Neutral proverbs gain exceptional value during intercultural interactions because they prevent the enforcement of particular standards while encouraging people to analyze shared understanding or logical concepts.

Their straightforward structure contains profound philosophical meaning, which remains hidden from casual observation. The various neutral proverbs present themselves as humorous or ironic statements that lead to fatalistic conclusions, yet they all express their understanding of life's ambiguous situations. The understatement in these expressions enables them to start thoughtful reflection instead of launching into argumentation. Through their nature they reflect both the wide range of human experiences and the flexible nature of oral storytelling traditions.

 Neutral proverbs function as the unobtrusive thinkers of proverbial discourse. These proverbs guide cultures to understand complex situations while refraining from imposing their solutions, and they encourage reflective thinking over impulsive reactions along with wise understanding that avoids criticism.