سو الخير وقطه بحر (Qatari dialect)

/saw alxer wgtˤa baħar/

Do the good deed and throw it into the sea

Κάμε το καλό και ρίξ’ το στο γιαλό.

/káme to kaló ce ríksto sto γialó/

Do the good deed and throw it into the sea

These two proverbs share a remarkably similar structure and sentiment. Both proverbs emphasize the importance of selfless action, suggesting that good deeds should be done without expecting recognition or reward. While these sayings are culturally distinct, they reflect universal values of altruism, humility, and the inherent worth of goodness.

The Arabic phrase “سو الخير” (saw alxer, “do good”) is an imperative that commands action, followed by “قطه بحر” (wgtˤa baħar, “throw it into the sea”), which uses a metaphorical image to signify detachment from the outcome. The structure is concise, rhythmic, and practical, aligning with the oral tradition of Gulf Arabic. The sea is symbolic of vastness and mystery, suggesting that good deeds, once done, are absorbed into something larger than oneself (Abd Rahman et al., 2022). The act of “throwing” emphasizes letting go of personal gain or acknowledgment. Similarly, “Κάμε το καλό” (káme to kaló, “do the good”) is an imperative that parallels the Arabic structure, followed by “ρίξ’ το στο γιαλό” (ríksto sto γialó, “throw it into the sea”). The repetition of the imperative form emphasizes the active nature of doing good, while the metaphor mirrors the Arabic proverb’s detachment from rewards. Similarly to the Qatari context, the sea in the Greek context represents infinity and purification, reinforcing the idea that good deeds are a moral responsibility, not a transactional act (cf. Sulek (2010) on philanthropy). The imagery of the sea reflects Greece’s maritime culture and its connection to the natural world.

Both proverbs foreground altruism by advocating for performing good deeds without expecting anything in return, emphasizing the intrinsic value of goodness. The Arabic one suggests entrusting the outcome of good deeds to God or the universe, while the Greek highlights the moral virtue of giving selflessly as part of ethical living. Both proverbs stress the importance of humility, encouraging people to focus on the act itself rather than the reward. The Arabic one frames this detachment in a spiritual and communal context (cf. Malik, 2014), while the Greek one reflects a philosophical approach to virtue as its own reward (cf. White, 2002). The imagery of the sea in both proverbs symbolizes vastness, continuity, and the boundless nature of moral actions, suggesting that goodness transcends individual acknowledgment. Both sayings function as motivational reminders to prioritize doing good for its own sake, promoting ethical behavior as a cornerstone of social life.

Rooted in Islamic teachings, the Arabic proverb proverb aligns with the concept of niyyah (intention) and the belief that good deeds are rewarded by God, regardless of human recognition (Omar & Desa, 2023). The sea symbolizes divine trust, where one’s actions are metaphorically entrusted to a higher power. In Gulf culture, humility is highly valued, and this proverb underscores the expectation that individuals contribute selflessly to their community without seeking praise. The Greek proverb reflects ancient Greek values of areté (virtue) and agathos (goodness), which emphasize moral excellence as an intrinsic good. The sea, deeply tied to Greek geography and mythology, represents a space of renewal and selflessness (cf. Beaulieu, 2016). Greek culture values actions that benefit society without immediate recognition, promoting social cohesion and harmony (cf. Devettere, 2002). The saying encourages generosity as a natural part of communal life.

Overall, this pair of proverbs is one of the very few, where the wording in both languages is almost identical. The emphasis of the Arabic one is on trusting divine justice, reflecting Islamic teachings about the value of intentions and the eternal reward for good deeds. The proverb reinforces the importance of contributing to the collective well-being without personal gain. The focus of the Greek one is on virtue as a self-sustaining principle, reflecting ancient Greek ideals of moral excellence. It encourages self-driven ethical behavior, rooted in personal virtue rather than external validation. While the Qatari proverb is steeped in religious and communal values, the Greek saying draws on philosophical and humanistic traditions. 

عينك على حلالك دواه

Khaliji: Kuwaiti
Aynak a’la halalak duwa
Keeping your eyes on your money is medicine
Keep your shop and your shop will keep you

It is said as advice to someone who possesses wealth and assets, emphasizing that personally managing their own wealth is a key to success and prosperity. It is often spoken by elders with life experience. This proverb is widely known in Qatar and is often used to emphasize the necessity and importance of personal and direct (or indirect) supervision of one’s property and assets as a means of preserving them.[1]

Του γεωργού η δουλειά στ’ αλώνι φαίνεται.

/tu ʝeorɣú i ðuʎá st alóni pʰénete/

The farmer’s work is seen on the threshing floor.

The meaning of this proverb is that the farmer's hard work, diligence, and organization pays off by filling the threshing floor with fruit. It was recorded in the area of Gortynia in Arcadia, Peloponnese in 1909 by T. Kandiloros.[2]

A related proverb is the following:

Του ζευγολάτη η προκοπή στο αλέτρι φαίνεται.

/tu zevɣoláti i prokopi sto alétri pʰénete/

The advantage of the pair bond in the plow is apparent.

These proverbs emphasize the importance of personal effort and attention to detail in achieving success. All three cultural sayings reflect shared values of responsibility, accountability, and the direct relationship between effort and outcomes. The Arabic one is said as advice to a person who has money and if he is the caretaker of his money, it is a reason for his success and his farmer. It is usually said by the elderly who have experience in life.

In terms of their linguistic features, the Arabic proverb is brief and metaphorical. The phrase “عينك على حلالك” (Aynak a’la halalak, “Your eye on your money/wealth”) directly ties vigilance to financial well-being, while “دواه” (duwa, “medicine”) reinforces the idea of prevention and care. The conversational tone reflects practical wisdom passed down through generations. The “eye” symbolizes vigilance, and “halal” (wealth or possessions) is a metaphor for one’s livelihood. The term “medicine suggests that attentiveness is not only beneficial but also necessary for the health of one’s resources. Both Greek proverbs use descriptive and situational imagery. The phrases “στ’ αλώνι φαίνεται” (st’ alóni pʰénete, ““is seen on the threshing floor”) and “στο αλέτρι φαίνεται” (sto alétri pʰénete, “is shown in the plow”) emphasize the visibility of results through work. The structure is declarative, reinforcing the inevitability of outcomes based on effort. The farmer (γεωργός) and plowman (ζευγολάτης) are symbolic of hard, honest labor. The threshing floor and plow represent the results of agricultural effort, connecting success to visible, tangible outcomes.

With respect to their shared values, all three proverbs highlight the importance of being personally engaged in managing one’s affairs. In the Arabic one, vigilance is essential to protect and grow wealth (cf. Weisfeld, 1990), while in the Greek ones, the outcomes of effort are visible and measurable through active labor. Both cultures emphasize that success comes from sustained effort. The Arabic proverb connects effort to financial or material well-being, while the Greek sayings tie it to agricultural productivity and tangible results. In addition, in both cultural contexts, these proverbs are often shared as advice from older generations, reflecting their role in passing down values and practical knowledge to younger people. Both proverbs convey a shared belief in the law of cause and effect: attentiveness and labor lead to success, while neglect or laziness results in failure (cf. Ali & Al-Owaihan, 2008; Jaeger, 1986).

In terms of their sociocultural underpinnings, in the Arabic proverb, there is a strong emphasis on personal responsibility for managing one’s wealth or resources (Lalonde, 2013). This reflects the collectivist nature of Arab culture, where individual success benefits the family or community. The proverb is often cited by older generations with life experience, offering guidance to younger individuals about the importance of direct involvement in one’s affairs. The term “halal” reflects not only material wealth but also property and ethical earnings, underscoring a holistic view of responsible management. Both Greek proverbs emphasize the visible results of hard work, particularly in agriculture. This reflects the agrarian roots of Greek society, where one’s livelihood was closely tied to the land and the effort invested in cultivating it (Hanson, 1999). The connection to the threshing floor and plow highlights the cultural value of practical, hands-on labor and the transparency of its outcomes. The proverbs convey a sense of individual accountability, where success is directly proportional to effort, reinforcing a cultural appreciation for diligence and perseverance.

Regarding the sociocultural context of the second Greek proverb, the Greek people baptized July as the Thresher (/alonáris/), just as they also called June, the Reaper (/θeristis/). Names that it took, through the process of harvesting and processing cereals.

In ancient Greece, its name was Hekatombaeónas, and it was dedicated to the god Helios-Apollo, where they sacrificed a hundred oxen (hekatómbi) in his honor. Before its current name, it was called Quintilis = Fifth, with the first month of the year, then, being March. The name Julius owes its name to Gaius Julius Caesar (100-44 BC), the great Roman general, politician and writer who contributed decisively to the transformation of the Roman Republic into the mighty Roman Empire. The establishment of the Julian calendar is also due to him. When this calendar was replaced by the Gregorian (Pope Gregory XIII 1582 AD), our familiar July is the seventh month of the year, and has 31 days. This month, the anticipation and the labors of an entire year were spread out on the stone threshing floors. The bread of the year for the home! Happy New Year, good harvest!

A game for children, the “journey” on the harrows around the cold winter. The grandfather, the father, or the oldest brother, in each family, had it as a good luck charm to have one or two children willingly sit on the harrow. The experience for the rookie of this journey was something else! Then the lashing would begin, which often lasted until the sun set. And the great “celebration” ended with the alorgos, the sieve with large eyes, which separated the chaff from the wheat, and the bagging of the precious fruit, which took its way home! In light of this, people, as is their custom, did not fail to adorn Alonaris with their proverbs.[3]

Overall, the focus of the Arabic proverb is on wealth management and vigilance, reflecting a semi-urbanized context where commerce, property, and financial responsibility are paramount. The metaphor of “medicine” underscores prevention and care for one’s resources. The emphasis of the Greek proverb is on agricultural labor and the visibility of effort’s results, reflecting the agrarian roots of Greek society. The proverbs celebrate honest, physical work and its contribution to survival and prosperity. The Arabic proverb emphasizes vigilance and care for one’s material and ethical wealth, while the Greek sayings highlight the visible results of labor in an agricultural context.

[1] https://www.qatarshares.com/vb/showthread.php?496259-%DA%ED%E4%DF-%DA%E1%EC-%CD%E1%C7%E1%DF-%CF%E6%C7 (accessed on 8 December 2024)

[2] http://repository.kentrolaografias.gr/xmlui/handle/20.500.11853/147112 (accessed on 16 November 2024)

[3] https://oikohouse.wordpress.com/2018/07/01/%CF%84%CE%BF%CF%85-%CE%B6%CE%B5%CF%85%CE%B3%CE%BF%CE%BB%CE%AC%CF%84%CE%B7-%CE%B7-%CF%80%CF%81%CE%BF%CE%BA%CE%BF%CF%80%CE%AE-%CF%83%CF%84-%CE%B1%CE%BB%CF%8E%CE%BD%CE%B9-%CF%86%CE%B1%CE%AF/ (accessed on 16 November 2024)

الكلاب تنبح والقافلة تسير

(Khaliji)
Al-kilab tanbah wa ‘l-qafila tasir
The dogs bark, but the caravan moves on

Άσε τους σκύλους να γαβγίζουν

/áse tus skílus na γavγízun)

Let the dogs bark.

The proverbs convey similar ideas of resilience in the face of criticism or opposition. Both proverbs emphasize the value of focusing on one's goals and ignoring the noise or negativity of detractors. They reflect shared cultural values of perseverance, self-assurance, and the futility of engaging with baseless criticism or envy. The Arabic one is said against envious people and their words, which stem from jealousy and envy. It emphasizes that such words will not affect the achievements or great actions of the person being addressed. Essentially, it is said against the haters and their words of jealousy and envy, and it indicates that these words will not affect the achievements or great deeds of the addressee. The Greek one seems to be a direct translation and carries a similar meaning to the Arabic proverb.

         The structure of “الكلاب تنبح والقافلة تسير” (Al-kilab tanbah wa ‘l-qafila tasir) juxtaposes the barking of dogs (“تنبح”) with the steady movement of the caravan (“تسير”). The phrase creates a vivid, dynamic image that highlights the insignificance of external distractions compared to purposeful progress. The caravan symbolizes purposeful action, stability, and resilience, while the barking dogs represent critics or envious individuals whose actions have no impact on progress. The imagery is rooted in desert life, where caravans represent unity, movement, and determination. The phrase “Άσε τους σκύλους να γαβγίζουν” (ase tus skílus na γavγízun) uses repetition of the root word “σκύλος” (skílos, “dog”) to emphasize the act of barking or behaving like a dog. The tone is dismissive, reflecting the proverb’s central message of ignoring trivial distractions. The dogs symbolize petty distractions or critics, with their barking serving as a metaphor for irrelevant noise. The imagery reflects the idea of choosing not to be perturbed by inconsequential negativity.

         Both proverbs encourage us to stay focused and not let criticism distract us. The Arabic one emphasizes the slowness and the direction of the caravan as it moves forward while wading through the noise (Coon, 2011) The other encourages a light-hearted and rather pragmatic disregard of the negative comments of others. Both of the sayings highlight the helplessness of the envious or petty individuals in the face of determined individuals or groups. In the Arabic version, the barking dogs are no match for the caravan, while in the Greek version, the barking is not even considered worth mentioning. Both of the proverbs support the idea of self-esteem and the ability to work towards one’s goals without paying attention to the critics, and they seem to reflect the general knowledge that any progress and success will be criticized or envied, but such things should not be allowed to distract one from one’s goals. The use of dogs and caravans or barking makes the proverbs relatable and grounded in common, everyday experiences.

     The picture that is created by the caravan is of historical trade routes and of people moving together in the Arab culture. The proverb is consistent with a team spirit of perseverance in the face of obstacles. The saying highlights robustness and pride, which means that people should not pay attention to the critics or envious people while pursuing their goals. This is in conformity with the Arab culture of firmness in difficult situations. The Greek phrase is a clear representation of a cultural tendency to humorously and practically deal with the negative. The casual tone also conveys a message to steer clear of trivial matters, in harmony with the Greek tradition of focusing on the essentials. The use of the word ‘σκύλος’ twice creates a funny atmosphere and, therefore, supports the idea that the actions of critics are laughable and should not be taken seriously. 

     On the whole, the image of the caravan represents collective strength and unity, which means that the focus is often given to the communal or shared goals in Arab societies. The tone is more formal and grounded, reflecting the dignity of continuing despite challenges. The saying emphasizes individual resilience and personal agency in choosing to ignore distractions. The light-hearted tone adds an element of humor, reflecting Greek cultural tendencies to address criticism with wit and practicality (cf. Russell, 1981). While the Arabic proverb reflects collective progress and steadfastness through the image of the caravan, the Greek saying adopts a more individualistic and humorous tone to encourage dismissing distractions.

أكل العنب حبة حبة

Akl al’inb habba habba
Grapes are eaten one by one
One step at a time

Μία μία οι δουλειές.

/mía mía i ðuʎés/

One task at a time.

And

Κάθε πράγμα στον καιρό του και ο Κολιός τον Αύγουστο.

/káθε práɣμα ston cero tu ce o koʎos ton ávɣusto/

Everything in its time, and the mackere/grey mullet in August.

These proverbs reflect cultural attitudes toward patience, timing, and the value of incremental effort. They all emphasize the importance of pacing oneself, respecting the natural flow of events, and approaching tasks incrementally. Despite cultural differences, these proverbs share a commitment to patience, order, and deliberate action.

The Arabic phrase “حبة حبة” (habba habba, “one by one”) is rhythmic and repetitive, creating a mnemonic quality that makes the proverb easy to remember and transmit. The imagery of eating grapes conveys an enjoyable yet measured approach to achieving goals. The proverb is used to reflect patience. It is mostly used by the majority of the Arab speaking communities by the elderly. It demonstrates the importance of taking things one step at a time instead of acting upon hasty decisions. Salma stated in her article that “this proverb aims to console the impatient and calm them down”. [1] Grapes symbolize abundance and enjoyment, and the act of eating them one at a time suggests savoring and gradual consumption, reinforcing a measured approach to life’s pleasures and tasks. The Greek phrase “Μία μία οι δουλειές” (mìa mìa i ðuʎés, “one task at a time”) is simple and direct, using repetition of “μία μία” (“one by one”) to emphasize sequential progress. The conversational tone makes it practical advice for daily life. The focus on tasks emphasizes practical, everyday labor, reflecting the value of methodical work and organization in achieving goals. In the second Greek proverb, the longer “Κάθε πράγμα στον καιρό του” (káθe práɣma ston kero tu, “everything in its time”) is philosophical and broad, followed by the humorous specificity of “και ο Κολιός τον Αύγουστο” (ke o koʎos ton ávɣusto, “and the grey mullet in August”). This juxtaposition ties abstract wisdom to a tangible seasonal reality. The reference to the grey mullet, a fish best consumed in August, ties the proverb to nature’s rhythms and the importance of timing in achieving the best outcomes.

All three proverbs emphasize the importance of taking things step by step, avoiding haste, and allowing for steady progress. The Arabic one highlights savoring the process alongside progress, while the first Greek focuses on systematic completion of tasks, and the second Greek emphasizes aligning actions with the appropriate time. Grapes are best enjoyed one at a time, reflecting a natural order to achieving goals. Both Greek proverbs highlight the necessity of sequencing tasks and respecting natural rhythms, whether in work or in life’s broader cycles. All three proverbs distil practical advice into accessible metaphors, providing guidance for everyday challenges. The conversational tone of the Greek and Arabic sayings makes them especially effective in interpersonal exchanges. The proverbs teach that meaningful achievements are the result of consistent, incremental effort rather than rushed or disorganized actions.

In terms of their sociocultural underpinnings, the Arabic proverb reflects a cultural emphasis on, yet again, sabr (patience) and the importance of gradual progress (Amin, 2006). In a collectivist society, harmony and sustainable growth are considered core values. The metaphoric eating of grapes does not only imply patience but also a focus on enjoying the fruits of life, or rather a balance between work and play. The first Greek proverb is about pragmatism and order, which means that things are done in order. This is consistent with a culture of strength and production in the face of adversity. This fixed expression is used to describe how it is better to do things one at a time, and not to try to do all at once. It also highlights the role of patience, order, and method in the management of responsibilities. It is often used to console someone who is feeling overwhelmed, telling them to break their tasks down and do them one at a time instead of trying to do everything at once or juggling too many things at once. The phrase is based on the practical wisdom of daily life and represents a belief in order that has been cherished over the years. Even though it is not associated with a particular historical or literary context, itis consistent with the larger cultural values expressed in Greek proverbs and sayings, which emphasize the importance of self-control, time, and effort (Schmid, 1983). In a broader sense, it reflects an approach to life that is prevalent in Mediterranean cultures, where taking time to handle tasks thoroughly and intentionally is often seen as a virtue. This phrase remains a popular expression in modern Greek, used in both casual and professional settings to encourage effective task management. In the second Greek proverb, the reference to seasonal timing reflects the Greek connection to nature and rhythm, emphasizing that success depends on respecting the natural order. The specific mention of the grey mullet humorously grounds this wisdom in everyday life, making it relatable and memorable. The proverb emphasizes the importance of timing and doing things when they are appropriate or most effective. The second part refers to “κολιός” /koʎos/ (a type of mackerel), which is traditionally at its best and most abundant in August in the Greek seas. The phrase thus conveys the idea that just as nature has its seasons, so too do actions and events in life. It encourages patience, planning, and respecting the natural order of things, reminding people that rushing or doing something out of season may not yield the desired results. This saying originates from traditional Greek wisdom, deeply tied to agricultural and fishing societies where the timing of activities, including planting, harvesting, or fishing, was crucial for success. Greeks have long observed the rhythms of nature, and sayings like this reflect a close connection to the environment. The reference to the mackerel (κολιός) /koʎos/ ties the proverb to fishing traditions. Likewise, the saying echoes broader ancient Greek ideas about harmony, moderation, and doing things at the right moment (e.g., “καιρός” /ceros/ in Greek philosophy refers to the opportune time for action [cf. Persky, 2009]).

Overall, in the Arabic proverb the focus is on enjoyment and moderation, reflecting a culture that values patience not only as a means to an end but also as a way of appreciating life’s processes. In the case of the Greek ones, the first emphasizes practicality and productivity, reflecting a focus on labor and systematic problem-solving, while the second rotates around timing and harmony with nature, reflecting the Greek philosophical and agrarian heritage, where success is tied to understanding the cycles of life. While the Arabic proverb emphasizes moderation and savoring life’s processes, the Greek sayings focus on systematic work and harmony with natural rhythms.

[1] https://alatjah.com/archives/47753969#:~:text=%D9%84%D8%B0%D9%84%D9%83%20%D9%8A%D9%87%D8%AF%D9%81%20%D9%87%D8%B0%D8%A7%20%D8%A7%D9%84%D9%85%D8%AB%D9%84%20%D9%84%D8%AA%D8%B5%D8%A8%D9%8A%D8%B1,%E2%80%9C%D9%83%D9%84%20%D9%88%D8%A7%D8%AD%D8%AF%20%D9%8A%D9%85%D8%B3%D9%83%20%D9%81%D8%B1%D8%A7%D9%85%D9%84%E2%80%9D. (accessed on 20 October 2024)

 العنزة تعلم أمها الرضاعة

Khaliji

Al-‘anza ti’allim ummaha ‘rida’a
The kid teaches its mother to suckle

Μάθε γέρο γράμματα.
/Máthe yéro grámmata/

Teach an old man to read.

The Arabic proverb “العنزة تعلم أمها الرضاعة” (Al-‘anza ti’allim ummaha ‘rida’a, “The kid teaches its mother to suckle”) and the Greek proverb “Μάθε γέρο γράμματα” (Máthe yero grámmata, “Teach an old man to read”) both critique the absurdity or futility of attempting to teach someone more experienced, especially when it concerns knowledge or skills they have already mastered. Despite cultural and linguistic differences, the two proverbs share a common theme of emphasizing respect for experience and the natural order of learning.

The Arabic proverb uses concrete imagery rooted in familial and pastoral life. The word “العنزة” (al-‘anza, “the kid”) contrasts sharply with “أمها” (ummaha, “its mother”), highlighting the reversal of roles in an exaggerated and humorous way. The term “الرضاعة” (ar-rida’a, “to suckle”) emphasizes a fundamental, almost instinctive skill that the younger animal absurdly tries to teach its elder. The juxtaposition of the roles enhances the proverb's memorability and makes its point vividly clear. The Greek proverb employs a similarly direct structure with “γέρο” (yéro, “old man”) and “γράμματα” (grámmata, “letters” or “reading”), encapsulating a scenario of futility. The use of “μάθε” (máthe, “teach”) in the imperative form adds an active and somewhat ironic tone, drawing attention to the impossibility of teaching new skills to someone who has already passed the optimal age for learning.

The Arabic proverb reflects a collectivist cultural emphasis on respecting elders and recognizing their wisdom and experience (Sibai & Yamout, 2012). In Arab societies, where traditional hierarchies often place elders in positions of authority, the idea of a younger, inexperienced individual attempting to “teach” a more knowledgeable elder is seen as humorous and inappropriate. The pastoral imagery ties the proverb to everyday rural life, reflecting the agrarian roots of many Arab communities. This proverb highlights the idea that even the inexperienced can have wisdom or knowledge to share. It is often used in the Gulf region to celebrate unexpected intelligence or capability. Its roots are found in rural life, where observation of nature plays a key role. Similarly, the Greek proverb critiques attempts to impose learning on someone who has already passed their formative years. Greek culture, with its emphasis on intellectualism and education, often acknowledges the challenges of late learning (cf. Gutek, 2022). The scenario of teaching an old man to read symbolizes not only futility but also a failure to appreciate the natural progression of life and learning.

Both proverbs emphasize the futility and irony of reversing the natural roles of teacher and student. The Arabic version uses pastoral and familial imagery, focusing on the absurdity of an inexperienced individual attempting to instruct an elder in a fundamental skill. The Greek version is based on the idea of intellectual activities and literacy is used to denote skills or knowledge that one cannot easily learn at a ripe age. While the Arabic proverb uses a familial and instinctive context, the Greek proverb employs an educational setting, differing cultural emphases: respect for traditional family roles in Arab culture, and the value of intellectual endeavors in Greek society.

Both the Arabic and Greek proverbs are based on the idea of respecting the natural order of learning and experience and acknowledging the wisdom of experts. The Greek proverb, using education as a metaphor for the challenges of late-stage learning, and the Arabic proverb, which draws from everyday life in a pastoral setting to humorously depict the folly of role reversals, together underscore a universal cultural appreciation for the wisdom of elders and the recognition that some roles and skills are for their natural time and place.

بيضة اليوم أحسن من ديك بكرة

Fusha

Baydat al-yawm ahsan min dik bukra
Today’s egg is better than tomorrows cockerel
Better an egg today then a hen tomorrow

Κάλλιο πέντε και στο χέρι παρά δέκα και καρτέρι

/káʎo pénde ce sto çéri pará ðéka ce kartéri/

Better five in hand than ten in anticipation.

The proverbs “بيضة اليوم أحسن من ديك بكرة” (Baydat al-yawm ahsan min dik bukra) and “Κάλλιο πέντε και στο χέρι παρά δέκα και καρτέρι” (Kállio pénde kai sto chéri pará déka kai kartéri) reflect similar sociocultural attitudes toward pragmatism and risk in decision-making, yet they carry nuances shaped by their distinct linguistic and cultural contexts. They focus on the importance of gaining a small but sure thing rather than a potentially big but unsure thing. Thus, they encourage the grab of the tangible and attainable as opposed to the groping for the uncertain and speculative. The underlying message is about prudence and practical decision-making (cf. Marshall et al., 2024).

     The Arabic proverb “Today’s egg is better than tomorrow’s cockerel” represents the practical orientation of a culture that focuses on the present and the certainty of the egg over the potential of the cockerel. It is characteristic of a cultural style that attends to caution in contexts where resource limitations or inherently unpredictable situations are frequent features of everyday decision making. Linguistically, it is rather simple, using clear and understandable imagery comparing the egg, the small and direct benefit, with the cockerel, a potentially larger, but uncertain return in the future. The choice of such particular objects as an egg and a cockerel also brings some agricultural and economic connotations which are likely to be well-understood in Arabic speaking countries. The use of this proverb in business and financial discussions also supports its use as a heuristic to help make decisions about risk and return over time. The Greek equivalent, ‘Five are better than ten in the hand than in ambush’, also tells people to go for the sure, but small amount of money than to wait for the possible, but uncertain, large amount. Like the Arabic version, it is a simple linguistic construction based on imagery, but it introduces an element of danger or uncertainty with the word ‘ambush’ (καρτέρι, kartéri). The use of this word may be associated with a particular cultural experience of unexpected events and the need to be prepared for them, which is possibly linked to the Greek territory and its rich history of negotiations and struggles. The use of numbers such as ‘five’ and ‘ten’ gives a certain degree of precision to the comparison as if to suggest that the decision-making process was rational and measured. It is also a proverb of Greek origin and was likely handed down by generations of Greeks whose life was based on agrarian and trade activities. In such settings, having a small and immediate gain (for example, crops, income, or goods) was often more certain and useful than waiting for something bigger, but unreadable.

     Both proverbs are culturally consistent in their cautionary advice and are influenced by the specific circumstances of their origin. Nevertheless, the Arabic proverb can be considered as a reflection of agricultural cycles and day-to-day existence, while the Greek one seems to convey a more sophisticated understanding of the outside world and rational planning. These differences show how, through the prism of language and tradition, people from different cultures come with their experience of how to manage risks and rewards while pursuing the same general goals. They match similar comparisons from other cultures including the well-known English proverb ‘A bird in the hand is worth two in the bush’, or the Latin ‘Melior est canis vivus leone mortuo’, both of which express a preference for the known over the unknown.

 العوض ولا القطيعة

 (khaliji)

/alʕawdˤ wala lgatˤiːʕa/

Half a loaf is better than none

Κάλλιο πέντε και στο χέρι παρά δέκα και καρτέρι

/káʎο ‘pénde cε sto ‘çéri pará δékα çε kartéri/

Βetter five and in the hand than ten and crankcase

A bird in the hand is worth two in the bush. expr, (Don't risk what you have.)

Both proverbs tell the story of only taking small gains when you are likely to lose everything Despite the linguistic and cultural differences between the two proverbs, they appear to convey the same common messages of practicality, strength, and contentment with that which is achieved.

     The Arabic phrase “العوض ولا القطيعة” is quite short and moderate in its formulation, with the use of the contrastive markers: ‘“العوض” (alʕawdˤ, “compensation” or “something is better”) versus “القطيعة” (lgatˤiːʕa, “cutting off” or “nothing”). It is also quite short and can easily be used in day-to-day conversation. The term ‘Awdd refers to the concept of trade off or partial satisfaction whereas Qat’i refers to the concept of complete loss or disconnection. This figure and ground metaphor effectively captures the idea of hanging on to something rather than letting it go completely. The Greek proverb is a somewhat longer parallel comparison, which uses the contrastive structure “πέντε και στο χέρι” (pente ke sto xeri, “five in the hand”) with “δέκα και καρτέρι” (deka ke kartéri, “ten and crankcase/wait”). The use of numbers also creates a rhythmic effect and the use of hand and wait as imagery makes the idea of the present and future more tangible. The concept of having five in the hand and waiting for ten shows the distinction between the actual and the potential. It represents a generational tendency to prefer real and accessible results as opposed to the possibility of achieving more.

     Both of the proverbs explained above explain that it is better to accept a small amount of profit that is certain to lose everything. The Arabic one is more about the conservation of the relationships or the resources, while the Greek one is more about the preference for the concrete and the present rewards for the potential advantages. The Arabic one explains gratitude for the saving, which is consistent with the cultural theme of strength during adversity. The last one is an expression of gratitude for the present and the usable as against waiting for the unknown future. Both of the stories tell a story of risk aversion and advice on avoiding the extreme ends of a decision spectrum. These proverbs teach the principles of financial management and relationships that can be used in individual and communal settings.

     In Gulf societies, which have undergone periods of shortage and shared prosperity, the proverb conveys the cultural message of not taking things for granted and keeping relationships intact when things could go south. The phrase is used in social and financial contexts to suggest that people should keep on friendly terms and reach some compromise instead of parting ways. Telling a story about ‘five in the hand’ and ‘ten in wait’ is linked to the Greek agrarian and economic history: people preferred real achievements to prospective benefits. The adage is a manifestation of cultural materialism, which favours the present and the accessible as opposed to the future and the unsure. In fact, there is a Greek folk song with this proverb as its title: Greek folk song “Kallio pente kai sto heri”: https://www.youtube.com/watch?v=mqBhXpA4jdM

Vaggelis Perpiniadis

Lyrics: Yorgos Ikonomidis

Music: Christos Leontis

From the film “Kalio pente ke sto heri] (1965)

Kallio pente ke sto heri - Vaggelis Perpiniadis

Greek lyrics

Στου ντουνιά την άκρη πήγα

μα δε σκέφτηκα καλά

δε μου φτάνανε τα λίγα

και ζητούσα τα πολλά

Κάλλιο πέντε και στο χέρι

Παρά δέκα και καρτέρι ω ω ω

Μη ζητάς ό,τι σου λείπει

Στη ζωή καμιά φορά

Στα πολλά βρίσκεις τη λύπη

και στα λίγα τη χαρά

Κάλλιο πέντε και στο χέρι

Παρά δέκα και καρτέρι ω ω ω

English translation

 I went to the edge of the cloth

but I didn't think clearly

the little things were not enough for me

and I was asking for a lot

High five and in hand

Despite ten and carter oh oh oh

Don't ask for what you miss

Sometimes in life

You find sadness in many things

and joy in little things

High five and in hand

Despite ten and carter oh oh oh

Overall, the focus of the Arabic proverb is on relationships and continuity, which is consistent with a collectivist mindset of preserving ties and resources. The metaphor continues to push the idea of keeping the connection open, even when full resolution is out of the question. The focus of the Greek one is on economic realism, reflecting a more individualistic orientation toward tangible rewards. The numbers and possession imagery highlights the value of certainty and control, rather than waiting for the big but unpredictable returns. While the Arabic proverb centers on relationships and preserving something over complete loss, the Greek saying emphasizes practical decision-making and the immediacy of tangible rewards.

أهل مكة أدرى بشعابها
Ahl Makka adra bishi’abiha
The people of Makkah know their own streets best
To know somewhere like the back of your hand

Έλα παππού μου να σου δείξω τ’αμπελοχώραφά σου

/éla papú mu na su ðíkso t ambeloxórapʰá su/

Come, Grandpa, let me show you your own vineyards.

This proverb is often used sarcastically to suggest that someone is trying to teach or show something to an expert or someone already familiar with it. It’s similar in meaning to the English expression “teaching your grandmother to suck eggs”.

Both proverbs emphasize the value of expertise and familiarity with one's domain. While the Arabic saying highlights the importance of local knowledge and authority, the Greek proverb employs humor to mock someone presuming to teach an expert about their own field. Both proverbs reflect shared values of respect for experience, deference to expertise, and the absurdity of overconfidence.

In the Arabic proverb, the newcomer to Mecca would find it difficult to enter and navigate its paths due to its rough terrain, as mountains surround Mecca from all sides, making strangers prone to getting lost or even perishing, unlike its inhabitants, who are well-acquainted with their homeland. This characteristic is not exclusive to the people of Mecca; it applies to all regions worldwide. Therefore, the saying is widely used not only to indicate that locals know their geography better than outsiders but also to emphasize their familiarity with the area's customs and all its private and public affairs.[1]

The Arabic structure is declarative and metaphorical. “أهل مكة” (Ahl Makka, “the people of Makkah”) represents locals with intimate knowledge, while “شعابها” (shi’abiha, “its streets or paths”) symbolizes their familiarity with even the most intricate details of their environment. The phrasing is concise and authoritative, reflecting wisdom. Makkah and its paths symbolize familiarity and local expertise, drawing on the city’s cultural and historical significance (Al-Murahhem, 2021). The metaphor resonates in a cultural context where local knowledge is deeply respected. The Greek phrase “Έλα παππού μου” (éla papú mu, “Come, grandpa”) is conversational and sarcastic, with “να σου δείξω τ’αμπελοχώραφά σου” (na su ðíkso t’ampeloxórapʰá su, “let me show you your own vineyards”) humorously exaggerating the absurdity of teaching someone about their own expertise. The casual tone adds a playful dimension. The vineyards represent a personal domain of expertise, with the grandparent symbolizing wisdom and experience. The imagery is rooted in agrarian traditions, reflecting a rural and familial context. It is a sarcastic or humorous expression used to describe situations where someone attempts to explain or teach something to a person who is already an expert or deeply knowledgeable about the subject. The proverb has multiple meanings and functions. It implies an underestimating of the knowledge or experience of others; it pokes fun at situations where someone assumes they know more than someone who is clearly more experienced. It can highlight the irony of trying to teach someone about something they already own or have mastered. The phrase is a way of showing respect to the ‘grandfather’ despite the laugh at the person who is making the mistake (cf. Edmondson, 2005).

Both of these proverbs stress the need to give preference to individuals who have direct experience or information. The Arabic one focuses on the locals who have a detailed knowledge of the area and environment while the Greek one makes fun of the attempt to teach an expert. Both of the sayings capture the richness of perception that comes with familiarity and time. The Arabic links the expertise to the geography and cultural traditions of the area while the Greek links it to the generational knowledge and personal territories. The proverbs are against arrogance or presumption in trying to overturn or surpass experts. The Arabic one seems to convey the idea that it is pointless to argue with local knowledge while the Greek one comic ridicules presumptuousness. The use of Makkah and vineyards makes the proverbs more understandable and more applied to real life situations.

     Makkah is central to Islamic and Arab identity, making its mention symbolic of sacredness and intimate familiarity. The proverb underscores the authority of local or domain-specific expertise, often tied to cultural and religious respect. The saying reflects the collectivist values of Arab societies, where individuals defer to those with greater knowledge or experience in specific matters. The Greek proverb uses humor and exaggeration to mock arrogance or ignorance, reflecting the cultural tendency to critique through wit. This is a proverb from 1906, and it used for those who were addressed to the elders, they said that they knew well what had happened during that time, for they had not been born, while they were of age.[2] It stems from Greek rural life, specifically the culture of farming and winemaking, which has deep roots in Greek history. Αμπελοχώραφα (vineyards) symbolize both tangible property and deep, generational knowledge of viticulture, which was often passed down within families. The “grandfather” is the archetype of wisdom, embodying years of experience working the land. The phrase suggests that trying to show a farmer their own fields is not just unnecessary but absurd, as they know every inch of their land better than anyone else. In traditional Greek culture, elders, particularly grandfathers, were revered for their accumulated wisdom and experience. This phrase humorously calls out the arrogance of younger or less experienced individuals who fail to recognize this. The familial reference makes it relatable and makes it seem more personal.

Overall, the grandparent and the vineyards are a symbol of the generational wisdom and the proverb which tells that nothing can be better than the experience. For instance, the focus on Makkah makes the local knowledge seem sacred and proud, which makes it even more significant. The declarative phrasing also enforces the respect for expertise as a societal value. The playful tone of the Greek proverb works to undermine overconfidence, although it does so more indirectly than the direct attack of the Egyptian proverb. Kinyarwanda has agrarian and familial traditions that are shown through the subtopics of grandparent and vineyards, both showing respect for generational wisdom. While the Arabic proverb employs a serious and respectful tone in its homage to local authority, the Greek saying dissects arrogance through humor and sarcasm.

[1] https://www.aljamaa.net/posts/%D8%A3%D9%87%D9%84-%D9%85%D9%83%D8%A9-%D8%A3%D8%AF%D8%B1%D9%89-%D8%A8%D8%B4%D9%90%D8%B9%D8%A7%D8%A8%D9%87%D8%A7  (accessed on 13 January 2025)

[2] http://repository.kentrolaografias.gr/xmlui/handle/20.500.11853/2/browse?rpp=20&offset=108&etal=-1&sort_by=-1&type=lemma&value=%CE%B4%CE%B5%CE%AF%CF%87%CE%BD%CF%89&order=ASC (accessed on accessed 2 December 2024).

ضرب عصفورين بحجر
Darab usfurayn bihajar
He struck two birds with one stone
To kill two birds with one stone

Μ’ ένα σμπάρο δυο τρυγώνια

/m éna zbáro ðʝo triɣóɲa/

With one shot, two turtledoves

The Arabic phrase “ضرب عصفورين بحجر” (He struck two birds with one stone), the English equivalent of “to kill two birds with one stone,” and the Greek “Μ’ ένα σμπάρο δυο τρυγώνια” (“With one shot, two turtledoves”) are all meant to express the notion of getting two results from one action. Such proverbs manifest the appreciation of different civilizations for efficiency, invention, and the ability to get the most out of every effort in life. Nevertheless, each version has its own slight linguistic and cultural substratum, which adds depth to the meaning and application.

     The Arabic version uses the image of two sparrows (usfurayn), small birds that are often seen in people’s daily lives, together with a single act of a thrown stone (hajar). The choice of sparrows is also rather close to the themes of agriculture and nature typical for Arab culture: such imagery would be easily understood and applied. Because of the phrase’s brevity, it can be easily remembered and thus used for oral transmission. The Greek proverb uses two turtledoves (τρυγώνια, triɣoɲa), which are also beautiful and harmonious birds and were also used a lot in Greek mythology and art to denote love and peace. The use of a σμπάρο (zbáro, a single gunshot) gives the phrase a more contemporary, action-oriented connotation and introduces the concept of the precision of human action into the mix. This is in line with an (Ancient) Greek cultural tendency to emphasize the role of human agency and skill in the accomplishment of goals (cf. Moore, 2023). The phrase comes from traditional hunting language. It was a rare and therefore a metaphor for efficiency or serendipity to hit two birds with one shot. Such kind of imagery is closely associated with agricultural and hunting cultures where proverbs often used daily events as a means of teaching lessons. The Greek phrase also expresses the same type of practical wisdom that was appreciated in the rural areas.

     Culturally speaking, the Arabic proverb highlights the notion of resourcefulness and strategic action in contexts where resources are usually scarce. The image of the sparrows and the stone in this metaphor corresponds to the cultural paradigm of simplicity and practicality which is characteristic of Arab societies that have been formed in the challenging environmental conditions. On the other hand, the Greek version not only conveys the notion of efficiency but also a bit of cleverness and control. The use of turtledoves instead of other birds, considering their higher symbolic meaning, suggests that it is possible to achieve not only good results, but also significant results for the culture, or more specifically for beauty or harmony. The concept of a single gunshot indicates the importance of accuracy, which is consistent with the Greek fascination with logic, planning, and measured actions. The proverb showcases the Greek cultural passion for φρόνηση, or practical wisdom. It explains that it is important to plan and act wisely so that more can be achieved with less. At its core, it is a celebration of efficiency and the ability to get two for the price of one, a principle that can be applied in any society at any time. These proverbs show the universal appreciation of people for the ability to do more with less. However, their metaphors give away their cultural ownership: the Arab, simplicity of nature; the Greek, an acknowledgement of skill.

     The common analogy of shooting birds to represent efficiency shows the relationship between people and the natural world. In Arab culture, where people often had to find ways to use resources to the maximum (cf. Barakat, 1993), this proverb gives wise advice on how to use limited chances. Likewise, the Greek variant continues a long-standing cultural story of innovation and human ability to use natural resources for positive purposes. The proverbs also demonstrate a linguistic economy that can be transferred across languages to convey meaning in its most condensed form. Even though the cultural details of the sparrows and sparrows, stones and gunshots are quite different between the Arabic and Greek versions, the essence of the message in all the versions is the same: the value of efficiency and resourcefulness.

     These proverbs act as a linguistic and cultural connection to provide a understanding of the common human principles while giving a vision into the particular historical and environmental factors of their origin. The Arabic, and the Greek expressions both celebrate people’s effort in the attainment of their best efforts, although the two come with different cultural connotations. From these phrases, we can see how linguistic and cultural tendencies interlock with the basic human quest for efficiency in action.

صاحب الحق له مقام وله مقال
Sahib al-haq lahu maqam wa lahu maqal
The man who is in the right has both stature and the last word
The best argument is to be right

Η αλήθεια πάντα λάμπει
/i alíθia pánta lámbi/
The truth always shines

The Arabic proverb “صاحب الحق له مقام وله مقال” ((Sahib al-haq lahu maqam wa lahu maqal, “The man who is in the right has both stature and the last word”) and the Greek proverb “Η αλήθεια πάντα λάμπει” (I alíthia pánta lámbi, The truth always shines”) both stress the might and eternity of truth. Although they are expressed differently, they are both rooted in culture that supports justice and the concept of the truth as the mighty power. Both proverbs reveal the strength of the truth and the sustainability of the right cause, and provide insights into the sociocultural contexts in which these proverbs were generated.

     The Arabic proverb is also formulated in a rhythmical way with equal number of phrases “له مقام” (lahu maqam, has stature) and “وله مقال” (wa lahu maqal, has the last word). This makes it easier to remember and pass on from one generation to another. The repetition of “له” (lahu, has) refers to the concept of justice in its two norms: it is honored (“maqam”) and it gives power in expression (“maqal”).  The term ‘حق’ (haq, right or truth) is also an important component in Arabic language and culture, which underscores the cultural and religious significance of truth as connected to divine justice. On the other hand, the Greek proverb is stated in a more direct manner. The simplicity of “Η αλήθεια πάντα λάμπει” (I alíthia pánta  lámbi, The truth always shines”) is a very general and eternal principle. The verb “λάμπει” (/lámbi/, “shines”) is a word that gives the impression of lightness and clarity, which means that the truth is clear and cannot be hidden for a long time.

 In the Arabic culture, the proverb reflects the high esteem of truth as one of the most important components of an individual and societal ethics. The translation of “له مقام” (lahu  maqam, has stature) means that telling the truth makes one gain respect from the society while “له  مقال” (lahu maqal, has the last word) shows that the truth has the power to influence people’s perceptions. This dual emphasis is consistent with the Arab cultural norms of honour, oratory and moral righteousness. The Greek proverb is connected with the philosophical traditions of the ancient Greece, where alíthia was one of the most important categories of ethics and cognition. The metaphor of light (λάμπει) links the idea of truth with lightness, and therefore with wisdom, typical for the Greek culture that favored reason and order. The combination with light and clarity is in harmony with the Greek rationalism that equates truth with reason and universal order.

     Both proverbs stress the permanency of truth and its ability to bestow dignity and credibility. They reflect the idea that truth is not only moral but also practical – it can be used to settle conflicts and render justice.  The focus on the visibility and power of truth speaks to the heart of the human experience which recognizes and appreciates honesty in all its forms.

The Arabic proverb is divided into two parts: the social and the verbal aspect of truth which is related to the concept of status (maqam) and formulation (maqal). In this case, it captures the cultural meanings of honor, respect, and the sacredness of justice in Arab societies (Al-Attar, 2010). This is the cultural phenomenon of the Arab world where, to a large extent, people live by their words and their words define who they are. The Greek proverb, however, presents truth as a natural and inevitable force that shines through on its own. This perspective is in harmony with the cultural tendency to view truth as a natural property of things that cannot be easily fabricated or suppressed, consistent with the Greek philosophical concept of alitheia, which means the state of being uncovered or revealed (Farenga 2006).

     Both proverbs give praise to the benefits of truth and stress its ability to grant power, prestige and justice. The Arabic expression develops the theme of the advantages of truth from the social and rhetorical points of view, in a culture where honor and oratory play an important role and where to be in the right brings prestige and authority in controversies (Khadduri, 1984). This is in concurrence with the collectivist culture of Arab societies where truth and justice are sought within the context of relationships and the community. On the other hand, the Greek saying is based on the idea of the clarity and the purity of truth which is characteristic of philosophical discourse (Wolensky, 2004). In this case, these proverbs can be used to illustrate the supremacy of the truth across the different cultures while at the same time giving a glimpse of how each culture defines the concept of truth.

الدراهم مراهم
Ad-darahim marahim
Money is a slave
Ready money is a ready medicine

Έχεις γρόσια, έχεις γλώσσα.

/éçis ɣrósça éçis ɣlósa/

If you have money, you have a voice.

Έχεις παράδες, σου κάνουν τεμενάδες

/éçis paráðes su kánun temenáðes/

If you have money, they bow to you.

The Arabic proverb “الدراهم مراهم” (Ad-darahim marahim, “Money is a slave/ready money is a ready medicine”) and the Greek proverbs “Έχεις γρόσια, έχεις γλώσσα” (éçis ɣrósça éçis ɣlósa, “If you have money, you have a voice”) and “Έχεις παράδες, σου κάνουν τεμενάδες” (éçis paráðes su kanun temenáðes, “If you have money, they bow down to you”)” embody the social status of wealth. These sayings also show the capacity of money to buy respect, power and even temporary solutions to many of life's problems. In both languages, this poetic structure helps with oral delivery and depicts the oral character of these cultures. Both cultural traditions use vivid metaphors to discuss the impact of money on status, relationships, and personal agency, as they comment on the role of material wealth in determining human dynamics.

     The Arabic proverb is short and has a smooth output because it uses words that rhyme, such as darahim and marahim. The word “مراهم” (marahim, ointment or healing balm) is used to compare money with a cure for the social, economic, and relational issues. This is because it creates a metaphorical association between the two items, giving wealth a semi-magical role in the process. The two Greek proverbs both have a declarative structure and are colloquial with a rhythmic and mnemonic nature. The use of the word “έχεις” (“you have”) in both proverbs highlights the position of wealth as a means of giving credibility to voice or respect (γλώσσα, “voice” and (τεμενάδες, “bowing”). The term “τεμενάδες,” rooted in Ottoman history, adds a cultural layer, invoking imagery of subservience and deference. In Arabic, Ad-darahim marahim uses rhyme and repetition to make the phrase memorable. The words “darahim” (money) and “marahim” (ointment/medicine) are semantically linked, enhancing the poetic and metaphorical impact of the fixed expression. Similarly, both Greek phrases employ rhyme and rhythm, in the first one, we have alliteration and the parallelism between material wealth /ɣrósça /(“γρόσια”) and voice/agency /ɣlósa/(“γλώσσα”). In the second one, a perfect rhyme ties money /paráðes / (“παράδες”) to the act of bowing or paying respect /temenáðes/, reinforcing the connection between wealth and social submission.

In Arab culture, the proverb reflects the pragmatic view of wealth as a tool for resolving conflicts and alleviating difficulties (Zayed, 2016). The metaphor of “مراهم” (ointments) aligns with the collectivist values of Arab societies, where financial resources are often seen as means to support family, strengthen communal ties, or negotiate social standing. The phrase acknowledges money's dual capacity to soothe wounds and serve as a lubricant in transactional relationships. In Greek culture, both of the proverbs discussed are a acknowledgement of the fact that money has the capacity to attract people’s attention and respect. The association of wealth with voice (γλώσσα) and deference (τεμενάδες) shows the societal belief that material resources enhance the voice and social status of an individual (as in Figueira 2010). The use of humour and exaggeration in the phrase ‘bow down to you’ is also consistent with the Greek cultural practice of using wit and irony to comment on power relations.

The two proverbs from Arabic and Greek traditions both comment on the misuse of money in interpersonal relations and social hierarchies. They convey the same notion of scepticism towards the position of wealth over merit or virtue, which implies that the role of material objects is determining in social relations. Nevertheless, the metaphors used in each culture give a slightly different perspective. The Arabic focus on healing and remedies is close to the money being viewed as the means of harmony and solution, which is typical for a collectivist culture. On the other hand, the Greek focus on voice and submission on the effects of wealth on hierarchy is more consistent with individualist values and the historical context of resistance to power. The Ad-darahim marahim (‘Money is a slave/ready medicine’) is a practical view of money as a means to achieve harmony and solve issues, as a kind of universal medicine. The one /eçis ɣrosça  eçis ɣlosa/ of the Greek proverbs can be translated as If you have wealth, you have a voice which means that wealth gives people the power to speak or be heard  in the society. Similarly, the /éçis paráðes su kanun temenáðes/ is also a Greek proverb, which means that If you have money, they bow to you, that wealth brings respect, admiration or even submission from others.

The two proverbs analyzed here both convey the impact of money on people’s relationships and ranks. Looking at the two proverbs in Arabic and Greek, one can clearly see that money is an important component of these societies and plays a key role in interpersonal relationships as well as in defining people’s status. In the same manner, both Arabic and Greek traditions regarding money through the proverbs above; it is not only about the luxury but also about the feasibility of money as a solution or a social statistic. The ad-darahim marahim has the metaphor that compares money to medicine, which highlights the use of money as a solution to various problems. While the Arabic proverb sees wealth as a resourceful tool in solving issues, the Greek proverbs aim at the subservience it brings, using sarcasm to raise questions on the morality of the whole thing. These proverbs, therefore, present a perfect opportunity to gain a deeper insight into the cultural and linguistic perspectives of power related to wealth and its implications.

حلم القطط كله فيران
Hilm al-qutat kullu firan
The dream of cats is all mice
To have a one-track mind

Όποιος πεινάει καρβέλια ονειρεύεται

/ópços pinái karvéʎa onirévete/

Whoever is hungry dreams of loaves of bread.

The Arabic proverb “حلم القطط كله فيران” (Hilm al-qutat kullu firan, “The dream of cats is all mice”) and the Greek proverb “Όποιος πεινάει καρβέλια ονειρεύεται” (ópcios pinái karvéʎa onirévete, “Whoever is hungry dreams of loaves of bread”) reflect the common people's perception of desire as a function of need or instinct. Both proverbs highlight the concept of monomania, which is characterized by closed-mindedness, triggered by unfulfilled desires or needs or lack of resources. In these sayings, dreams are both the literal sleep-time visions and the figurative aspirations. The use of dreaming makes it more poetic, describing how unfulfilled desires are so obvious in the mind (van Lieshout & van Lieshout, 1980). These sayings in both languages are similar in using sociocultural linguistic features in discussing human desires and preoccupations of needs or obsession that control our thoughts and dreams.

The Arabic proverb uses a vivid and relatable metaphor of a cat dreaming only of mice to symbolize an obsessive or singular focus on what one desires. The straightforward structure and rhythmic phrasing make the proverb memorable and suitable for oral transmission. The terms “قطط” (qutat, “cats”) and “فيران” (firan, “mice”) draw directly from observable interactions in nature, grounding the proverb in lived, everyday experiences. Similarly, the Greek proverb employs a metaphor rooted in a basic human need, hunger. The term “πεινάει” (pinái, “is hungry”) introduces a cause, while “καρβέλια ονειρεύεται” (karvéʎa onirévete, “dreams of loaves”) provides a relatable and humorous consequence. The use of “ονειρεύεται” (onirévete, “dreams of”) emphasizes the aspirational and often unattainable nature of the desired object (cf. Stewart, 1997), adding a layer of irony. There is also a similarity in terms of emphasis on linguistic playfulness on both languages; the phrase “cats and mice” (القطط والفيران) in Arabic creates vivid imagery, making the saying memorable and evocative. The choice of cats and mice reflects a natural predator-prey relationship, a metaphor for obsessive focus. At the same time, the phrase “hunger and loaves” (πεινάει και καρβέλια) in Greek uses a rhythmic pattern and relatable imagery, making it catchy. Bread is a universal symbol of sustenance and survival.

In Arabic culture, the focus on cats and mice reflects the metaphorical use of predator-prey dynamics to symbolize human behaviors driven by instinct or need. This aligns with the collectivist Arab worldview, where proverbs often draw on shared experiences and observable realities to convey wisdom. This proverb, therefore, is a way of telling people that they should not allow their feelings to overrule their brain. The Greek proverb, from a food-oriented culture, employs bread, a key food in the Greek cuisine, as the representation of food and satisfaction (cf. Jasny, 1950). The phrase satirizes people who are only concerned with the next meal, noting that people of all cultures often concentrate on the means of survival before other concerns. The humor in the proverb is typical of the Greek humor which often uses humor and irony in its teachings.

Both proverbs plot against the tendency to focus only on the wants or urges that we have. They embody the cultural message of knowledge and understanding of self in order to control the basic urges in order to grow and develop. The cat and mouse image used in the Arabic proverb gives more local color to the proverb as both societies used familiar situations in arriving at their wisdom. The Arabic proverb highlights the obsessive tendencies of humans as being as basic as that of cats after mice, consistent with the cultural perspective of moderation of human urges. On the other hand, the Greek saying has people as the main characters and hunger as the main factor that limits their focus. This is in concordance with the Greek cultural tendency of incorporating people’s experiences in their teachings including the humorous ones.

Both the Arabic and the Greek proverbs express the human experience of desire as motivated by need, and both do so through metaphors that are native to their culture. The comparison of the two cultures on the issue of focus; animal instincts in the Arabic culture and human needs in the Greek culture, gives a clear picture of the two cultures’ view on the issue  in question. These proverbs also teach identification and control of desires, and thus, the need for balance and perspective in dealing with life’s issues.

 الصبر مر وثمرته حلوة
As-sabir murr wa thamartu hillwa
Patience is bitter but its fruit is sweet
cf. Patience is a remedy for every sorrow

Παιδεία πικρή, καρπός γλυκός

/peðía pikrí karpós ɣlikós/

Bitter education, sweet fruit.

The Arabic proverb “الصبر مر وثمرته حلوة” (As-sabr murr wa thamartu hillwa, ‘Patience is bitter but the fruit of it is sweet’) and the Greek proverb “Παιδεία πικρή, καρπός γλυκός” (Peðía pikrí, karpós  ɣlikós, ‘Learning is bitter, its fruit sweet’) appear to express the same idea of the pains and  pleasures of steady accumulation of experience. Both proverbs have a close focus on the aspect of time, and the need to stick it out for the best results, which is the central message they seek to pass across.

     The Arabic proverb uses a balanced and rhythmic structure that compares the bitterness of patience (murr) to the sweetness of its fruit (hillwa). The comparison brings out a clear sensory analogy that describes the affective and tangible aspects of the proverbs. The use of “ثمرته” (thamartu, ‘its fruit’) is based on agricultural terminology which makes the proverb easily understandable for a peasant population. Likewise, the Greek proverb has employed the use of parallelism and contrast through the use of terms ‘πικρή’ (pikri, ‘bitter’) and ‘γλυκός’ (ɣlikós, ‘sweet’) which clearly distinguishes between the process and outcome of the effort. The term “παιδεία” (peðia, ‘learning’) extends the scope of the proverb beyond patience to encompass all forms of applied effort, in line with the cultural importance attached to education and self-improvement.

     In Arabic culture, patience (sabr) is considered as a good trait, which is linked to religious and ethical systems. The use of agricultural terminology like fruit shows the close relationship between human actions and natural phenomena, which means that patience is in harmony with the seasons and the will of God. The proverb expresses the concept of postponed consumption, telling people that they should suffer through tough times in the hope of better times in the future. The Greek proverb, which is related to the cultural and historical background of ancient Greece, focuses on the cultural and historical background of the idea of learning and development. The translation of the term “παιδεία” is easier than that of the Arabic term as it is linked to education, which is in conformity with the cultural perception of the role of knowledge and self-discipline (Elsner, 2013). This is in line with the Greek philosophical thought that views struggle as a necessary component of achieving greatness and happiness.

     Both proverbs explain that perseverance is always rewarding and that there is always fruit for the labourers in difficult times. They express the idea that the best things in life are not easy to get, and they convey this message through the use of taste, bitterness and sweetness. The Arabic proverb that has to do with patience (sabr) is more closely associated with a moral and religious system, whereby patience is presented as a means to improvement and divine compensation (Lubis et al., 2022). The proverb can be linked to real life situation and this makes it easily understandable and applicable. As opposed to the Greek proverb, which extends the message to learning and self-control based on a cultural perception of responsibility for one’s intelligence, the Greek ideal of striving for aretí (virtue) through unstinting effort is a well-documented one (Miller 2004).

     In conclusion, both proverbs capture the fundamental aspect of life that whenever one suffers, there is always a happier future to look forward to. While the Arabic proverb concentrates on the concept of patience as a moral and practical concept, the Greek proverb expands on the theme of learning and discipline as a key component of personal development. In this manner, they present two similar, yet different perspectives on the idea of perseverance, and help to expand the understanding of cultural models of resilience.

الصديق لوقت الضيق
As-sadiq liwaqt ad-diq
A true friend is for the time of trouble
A friend in need is a friend indeed

Ο καλός ο φίλος στην ανάγκη φαίνεται

/o kalós o pʰílos stin anági pʰénete/

A good friend is revealed in times of need.

Both of the proverbs below capture the idea that friendship is something that is tested and proven in the fire of hardship. They both convey the idea that true friendship is something that is formed and shown during the course of adversity.

     The Arabic proverb is quite short and has a good symmetry. The repetition of the words “ad-diq” (trouble) and “as-sadiq” (friend) makes it easy to remember and pass on the proverb, as if it was a little piece of poetry. The Greek proverb is a bit longer than the Arabic one, but it is no less rhythmic, and it also uses repetition and the verb “φαίνεται” (pʰénete, “is shown”) to underscore the fact that friendship is evident from people’s actions. This verb further entrenches the idea that friendship is a function of doing and not just talking. In Arabic, “صديق” (sadiq, “friend”) comes from “صدق” (sidq, “truthfulness”), which means honesty and reliability, while “ضيق” (diq) means hardship, as if to imply that it is difficult to be friend to one who is not truthful. Likewise, in Greek, “φίλος” (phílos, “friend”) is related to love and affection, while “ανάγκη” (anági, “need”) has to do with necessity and urgency, which means that it is important to be there for people in times of need. Both proverbs stress that it is only in times of need that one knows the true value of friendship. This view, shared by both cultures, tells us that: adversity is a test of friendship and reveals loyalty and reliability. Both the Arabic and the Greek proverb highlight that it is actions, not words, that determine a real friend. The Arabic proverb has some resemblance to quiet but strong support (cf. Mottahedeh 2016) while the Greek proverb is more explicit in stressing the physicality of a friend’s gestures. Both do this by illustrating friendship as a crucial resource in times of need, especially in communal societies. This is seen in Arab societies through familial type relationships with friends while in Greek culture it is seen through the idea of mutual responsibilities. In Arab culture, relationships are deeply rooted in collectivist values where loyalty and mutual aid are paramount. The proverb reflects a cultural expectation that friends act as an extension of family, especially in times of crisis. Offering help to a friend in need is not just an act of kindness but a moral obligation tied to honor (كرامة, karama). Failing to support a friend during hardship may be seen as a breach of social norms and personal integrity. Similarly, in Greek culture, heavily influenced by ancient philosophy, friendship is associated with “philia,” a deep, virtuous love grounded in mutual respect (cf. Konstan, 2020). Demonstrating friendship through actions aligns with Aristotle’s belief that virtues are realized through practice (Easterling, 2022). Greek society values community bonds but also places importance on personal responsibility, particularly in supporting friends during challenging times.

In all, the Arabic proverb leans toward the abstract, emphasizing the conceptual reliability of a true friend. This reflects a cultural preference for implied obligations and the unspoken assumption of mutual aid within close relationships. In contrast, the Greek proverb explicitly articulates the visibility of friendship through concrete actions, reflecting a cultural tendency to value demonstrable effort and outward displays of loyalty as evidence of internal virtues. Both proverbs ultimately converge on the idea that friendship is a cornerstone of human connection, revealed and strengthened through acts of support and loyalty in the face of adversity.

قديمك نديمك ولو الجديد أغناك
Gadimak nadimak wa law al jaded aghnak
Stay with your old crony even if the new friend enriches you
cf. Old friends are best

Παλιά καλή φιλία δεν χαλάει
/Paliá kalí pʰilía den haláei/

An old good friendship doesn’t break.

Οι φίλοι είναι σαν το παλιό κρασί

/i pʰíli ine san do paʎó krasí/

Friends are like old wine.

These three proverbs express a shared cultural appreciation for the enduring value of old relationships. All sayings highlight the irreplaceable quality of long-term connections, though their linguistic structures and metaphorical choices reflect distinct cultural worldviews.

         In Arabic, the phrase is structured with rhythm and parallelism, where “قديمك” (gadimak, “your old one”) is paired with “نديمك” (nadimak, “your companion”). The rhyme between these words creates a mnemonic effect, enhancing oral transmission. The addition of “ولو الجديد أغناك” (wa law al jaded aghnak, “even if the new one enriches you”) introduces a conditional clause that juxtaposes material gain with emotional loyalty, emphasizing the moral weight of the latter. The use of “قديم” (gadim, “old”) metaphorically represents familiarity and reliability. In Greek, “Παλιά καλή φιλία δεν χαλάει” employs a straightforward declarative structure, with repetition for emphasis. The simplicity of the phrase reflects a conversational tone. The second Greek proverb, “Οι φίλοι είναι σαν το παλιό κρασί,” introduces metaphor through comparison, likening friends to aged wine. This analogy implies that, like wine, friendships improve over time, gaining depth and value. The linguistic choice of “σαν” (san, “like”) establishes a direct comparison, making the metaphor accessible and relatable.

     In Arab culture, relationships are deeply rooted in collectivist values where loyalty, shared history, and mutual support are paramount. This proverb shows the concern of the society towards the continuity of relations despite the existence of new chances or material gains. The adjective “قديم” (gadim, “old”) is linked to the cultural importance of experience and tradition, which implies that long-term friendship is a source of wisdom and stability. The conditional clause “though the new one may enrich you” is a criticism of the shallowness of relationships that are formed with a view to material gain, while the moral duty is given to prioritize long-term ties. In the Greek culture, the focus on philia (φιλία, ‘friendship’) is consistent with a philosophical and social tradition that viewed relationships as essential to leading a fulfilling life. The phrase “Παλιά καλή φιλία δεν χαλάει” ‘Old is a bro friendship, it does not break’ expresses the idea of strong ties based on respect and history. The second proverb's wine metaphor ties to Greek cultural traditions surrounding wine as a symbol of refinement, hospitality, and enduring value. By likening friendships to aged wine, the saying reflects the Greek appreciation for relationships that grow richer with time, connecting personal bonds to broader cultural symbols of quality and heritage.

     The Arabic proverb leans on conditional phrasing to highlight the tension between old and new relationships, emphasizing loyalty as a moral (Islamic) imperative (cf. Belhaj, 2024). Its rhythmic and declarative style aligns with oral traditions, making it a memorable piece of folk wisdom. The metaphor of “قديمك” (gadimak, “your old one”) reflects the collectivist ethos of Arab society, where relationships are seen as deeply interwoven with identity and honor. The Greek proverbs, particularly the one comparing friends to wine, use abstraction and metaphor to emphasize the enduring and evolving nature of relationships. The focus on improvement over time aligns with Greek cultural narratives of refinement and the pursuit of excellence (Burckhardt, 2012). The inclusion of wine as a symbol is connected to the proverb which makes it connected to the general cultural perception of traditions, hospitality and time.

Overall, both the Arabic and the Greek proverbs share the importance of long-term relationships but they do so in a different cultural way. The Arabic saying is quite direct in its message regarding loyalty as a moral and social duty while using rhythmic structure and direct comparison. The Greek proverbs, with their metaphor and philosophical undertones, are more inclined to the dynamics of change in the quality of relations over the years. These proverbs, while different in their specificities, thus ring true across the globe: that it is friendship, lasting friendship, that is one of the most precious things in this life, regardless of the culture they are steeped in (cf. Thomas, 1987).

رحلة الألف ميل تبدأ بخطوة
Rihlat al-alf mil tabda bikhatwa
cf. From small beginnings come great things

Η αρχή είναι το ήμισυ του παντός

/i arçí íne to ímisi tu pandós/

The beginning is half of everything.

The two proverbs that will be analyzed in this paper are initiation and perseverance. They are both seen as necessary to achieve any significant accomplishment. The two proverbs are preserved in both languages and reflect the shared cultural values of determination and action. Their linguistic forms, as well as their cultural nuances, show different approaches to the challenges of life.

     The Arabic proverb has a narrative and sequential structure and explains progress as a step-by-step process. The phrase ”رحيالافميل” (rihlat al-alf mil, the journey of a thousand miles) is a clear picture of an enormous and ambitious project, while ”تبدأ بخطوة” (tabda bikhatwa, it starts with a step) stresses the first modest action that starts the journey. The sentence is quite rhythmic and therefore easy to remember and use for encouraging people. The Greek proverb is more of a conceptual and philosophical type of proverb. “Αρχή” (archí, beginning) is the center; it is denoted as the beginning of all activities, while “ήμισυ του παντός” (ímisi tou pantós, half of everything) represents the importance of the start in achieving any goal. This framing shows that the act of initiation is itself a major part of achieving any goal.

     The Arabic proverb uses the language of travel to explain the concept, which is a time-tested device for describing movement and persistence in people’s lives. This metaphor clicks in cultures where moving and exploring physically and mentally is an essential part of people’s experiences. The Greek proverb, on the other hand, is more specific to the concept of beginnings as critical points in time, as seen from the perspective of ancient Greek philosophical systems that emphasized logic and reason in the evaluation of the initial step in any operation.

     Both proverbs convey that progress begins with a single step. This shared wisdom underscores the universal belief that without action, nothing can be achieved, be it a success or growth, no matter how little or how small. They help to break down the psychological and practical barriers to starting something new and tell people that they should overcome the fear of the unknown and progress to the next level. The Arabic focus on the ’thousand-mile journey’ emphasizes the concept of time and the idea that it is the result of a thousand small actions. The Greek perspective, seeing the beginning as ‘half of everything,’ implies that the hardest part is often the start and that once it is done, it runs on its own accord automatically. These sayings are not tied to any culture or era and are relevant to the entire humankind and the challenges they face and the satisfaction that comes with it from persistence.

     Looking at the socio-cultural level, the Arabic proverb embodies the cultural sentiment of the Arabs regarding patience and persistence when it comes to starting off with something and then gradually building on it. This is in conformity with the resilient and visionary values that are evident in the Arab culture (Mandell, 1998). The metaphor of a journey connects to the nomadic and agrarian histories of the Arab world, where life often involved literal long journeys requiring preparation, endurance, and gradual progress. The Greek proverb draws from the legacy of ancient Greek thought, where beginnings (arche) were fundamental in philosophy, science, and cosmology. The idea that starting is “half of everything” conveys a logical worldview that emphasizes decisive action and rational planning. By presenting the beginning as a substantial portion of the overall effort, the proverb instills empowerment, suggesting that the first step is already a significant accomplishment.

Together, these proverbs highlight the universal challenge of beginning a meaningful endeavor and the enduring rewards of perseverance and steady effort. They encourage individuals to take that essential first step, reflecting a shared human understanding of the transformative power of action.

كب القهوة خير
Kab al gahwa khayr
Spilling coffee is a good omen
Bad luck often brings good luck in its wake

 Το χυμένο κρασί είναι γούρι

/to himéno krasí íne γúri/

Spilled wine is good luck.

Proverbs often reveal cultural attitudes toward fate, fortune, and the ability to reinterpret misfortune as an opportunity. The Arabic saying “كب القهوة خير” (Kab al-gahwa khayr, “Spilling coffee is a good omen”) and the Greek equivalent “Το χυμένο κρασί είναι γούρι” (To himéno krasi ine γúri, “Spilled wine is a good omen”), which is also spoken as /γuri γuri/ (reduplication), after the wine has been spilled, transform accidental occurrences into signs of good luck, embodying an optimistic worldview where mishaps are seen as fortuitous.

     The Arabic proverb is very short and quite melodic; ‘كب’ (kab, ‘spilling’) and ‘القهوة’ (al-gahwa, ‘coffee’) are parts of our daily life and ‘خير’ (khayr, ‘good’) gives a positive touch to the message. This structure also supports the idea of making a positive outcome of an action that was performed by accident. In the same manner, the Greek proverb follows this approach but extends it with the phrase “είναι γούρι” (ine γuri, “is a good omen”) to make the link to good fortune more apparent. The repetition in the spoken form, “γούρι γούρι” (γuri γuri), enhances the linkage between the positive consequences of spilled wine.

     In Arab culture, coffee is not just a beverage but a culture; it means hospitality, generosity, and social relations (see Kukhareva, 2024). This makes it easy to see how, in these communal moments, spilling coffee becomes not just an accident but a way to find the good in the accidental, since these are rich cultural moments of positivity and shared experience. Wine, an inherent part of Greek festivals, ceremonies, and social gatherings, has the same meaning. The cultural perception of wine spillage as a sign of good luck is in conformity with the culture of identifying the positive side of unforeseen incidents.

     Both proverbs capture the human propensity to assign meaning to accidental occurrences and, in doing so, offer comfort and a promise of order in the face of uncertainty. By personifying such incidents and concluding that they are indicators of good luck, these sayings capture a cultural optimism that is rooted in the cultural importance of coffee and wine. The role of coffee in the lives of Arab communities and its importance in hospitality give more weight to the message of the proverb regarding connection and positive thinking, while in Greek culture, the role of wine as a symbol of abundance and celebration supports the idea of finding happiness in accidents. The optimistic view depicted in the Arabic proverb is in harmony with the Islamic worldview of qadar (destiny), where every event, intentional or not, has a divine purpose (Zakaria, 2015). This interpretation helps in accepting accidents as part of the overall plan to enhance resilience and harmony in interpersonal relations. The idea of divination, where divination was done using everyday events to determine the will of the gods, is evident in Greek culture with the tradition of spilled wine being a good omen. This embodies a belief in the connectedness of all things and the ability to derive positive results from the random events that occur in between.

     The emphasis on coffee in the Arabic proverb captures the cultural emphasis on hospitality and the shared experience, such that even accidents within the context of these settings can fortify the community and bring good luck. The theme of wine in the Greek proverb links to party and richness of life and therefore presents accidents as opportunities to enjoy and reflect on the unforeseen in life. In this case, these two proverbs together explain how cultures retain the ability to interpret flaws as boons and therefore have a more positive outlook on life, which centers on the appreciation of relationships, festivities, and tolerance.

منها زيارة ومنها تجارة
Minha ziyara wa minha tijara
It is both a social and a business call
cf. to combine business with pleasure

Εργασία και χαρά

/erɣasia ce xará/

Work and joy.

The two proverbs enforce the notion of using every tool for two purposes, or more specifically, for work and play. Both proverbs are closely related to the cultural concept of efficiency and harmony in the workplace and everyday life.

     The Arabic proverb has a balanced and parallel structure of the message, which consists of two parts: “زيارة” (ziyara, visit) and “تجارة” (tijara, trade). The repetition of “منها” (minha, “from it”) gives the text a rhythmic and mnemonic nature, which underlines the equivalence of the two elements. The structure of this noun phrase also captures the interdependence of relationships and commerce in the Arab culture, where social calls are often business- or utility-oriented. The use of real objects like visits and trade makes the proverb closer to the Arab tradition of combining hospitality with practicality and, therefore, emphasizes the cultural significance of efficiency in human relationships. The Greek proverb that is found below is also short and has a simple structure, which makes it easy to understand. It is also symmetrical and relates work and happiness through the use of the word “και” (ke, “and”). Its simplicity conveys a sense of harmony and balance, as well as a cultural ideal of combining work with happiness. Since the proverb uses more general concepts, it generalizes the idea that work and happiness are incompatible and that work can and should bring happiness. This is in line with the Greek cultural emphasis on the balanced and moderate lifestyle.

     Both of the given proverbs explain how it is possible to combine the practical and the enjoyable and give the same idea of how people’s actions can be beneficial in two ways. The Arabic sentence also conveys the notion of the optimal use of time: one should always have an aim to achieve both social and career goals, while the Greek sentence is more about the balance between productivity and happiness. In general, they present a positive view of life, which concludes that work and play are not opposite to each other but can complement each other. The Arabic proverb represents the communal spirit of Arab culture, where social and business roles are indistinguishable, while the Greek proverb represents an individualistic goal of happiness through work.

     When we look at the sociocultural context of Arab culture, the proverb relates to the cultural stereotype of the dual role of people in their private and professional lives. The emphasis on “زيارة” (ziyara, “visit”) encodes the cultural significance of keeping and nurturing relationships while at the same time achieving certain goals or even material gain. This is in conformity with the Arab culture that provides evidence of the cultural cognition of integration of the relational and the commercial aspects of life. On the other hand, the Greek proverb can be linked to a cultural desire that is based on the classical principles of moderation and eudaimonia, which means that work should be enjoyable and beneficial. The focus on “χαρά” (hará, “joy”) presents a positive vision of the coexistence of work and happiness as essential components of a healthy lifestyle, in line with the ideal of a balanced life.

     The Arabic proverb, which is based on relationships and real-life situations, represents a collectivist perspective where every contact has a number of meanings and helps to create and strengthen social relationships. The focus on happiness and the balance in the Greek proverb shows a more individualistic approach where well-being and production are considered. Although these cultural differences exist, both proverbs present the concepts of optimism, effectiveness, pleasure, and utility. In conclusion, both proverbs have a continued relevance given that they provide guidance on how to go through work and life without, and between the two, being productive and happy.

يا رايح كثر ملايح
Ya rayih kaththir malayih
O departing one, leave behind good deeds!
A good deed is never lost

Η καλοσύνη μένει τελικά

/i kalosíni méni teliká/

Kindness remains in the end.

Both the Arabic proverb “يا رايح كثر ملايح” which translates as “O departing one, leave behind good deeds!” and the Greek proverb “Η καλοσύνη μένει τελικά” which means “Kindness remains in the end” both convey the message that good deeds and kindness are not only noble actions but also those that endure. Both proverbs capture the essence of the societies they represent through their language and situations.

     The Arabic proverb is quite poetic and has a symbolic meaning; it uses the second person address ‘يا رايح’ (ya rayih, ‘O departing one’) and the imperative ‘كثر’ (kaththir, ‘leave many’) to make it a personal message. The rhyme between rayih and malayih also makes the proverb quite enjoyable to read or say as it follows the Arabic linguistic pattern of using rhyme. The term ‘رايح’ can be used to describe someone who is actually leaving or travelling, or it can be used metaphorically to describe someone who is living their life. The emphasis on ‘Mlaeh’ good deeds in the proverb gives the impression that one should always strive to accomplish good deeds and leave a lasting legacy, a concept that is heavily influenced by the cultural and religious norms of the Arabic region, which emphasize the afterlife. The Greek saying, “Η καλοσύνη μένει τελικά” is short and claims to have a conclusion that almost everyone can agree with. The use of “καλοσύνη” (kalosíni, “kindness”) focuses on an abstract virtue rather than specific actions, aligning with Greek philosophical traditions that value timeless and universal principles. The phrase “τελικά” (teliká, “in the end”) underscores the enduring nature of kindness, tying it to the concept of time and the ultimate triumph of moral goodness. The saying reflects a general truth applicable across situations, avoiding the direct and situational tone of the Arabic proverb.

The Arabic proverb reflects a cultural and religious emphasis on good deeds and their lasting impact. Rooted in Islamic teachings, it aligns with the belief that one’s actions have eternal consequences on their character and influence the community even after their departure (cf. Hamady, 1960). The metaphor of departure resonates with the nomadic traditions of Arab culture, where life was often transient, and relationships were dynamic. The proverb serves as a reminder to contribute positively to one’s community, leaving behind something valuable, whether tangible or intangible. Its rhythmic and metaphorical style, suited to oral recitation, reinforces its communal ethos and enduring message. The Greek proverb reflects a focus on universal virtues and their lasting significance, consistent with ancient Greek philosophical ideals that place a high value on ἀρετή (aretí, “virtue”). As highlighted by Sharpe (2014), the emphasis on kindness as an enduring force is in sync with the Stoics and Plato who advocated for the intrinsic and timeless value of moral behavior. The Greek proverb is less direct than the Arabic saying, which is addressed to one person, and more general, the principle it presents can be applied to everyone. Its short and abstract form is consistent with the tradition of setting down wisdom in writing and engaging in philosophical discourse with the aim of arriving at clarity and generality.

Both proverbs stress the importance of goodness and the necessity of a good legacy. The Arabic proverb with its personal address and vivid imagery encompasses communal values and the idea that actions of one person are interconnected with the well-being of the society. The opposite is true for the Greek proverb which expresses a more general philosophical message: kindness is a virtue that is valid everywhere and in every context. Both of the sayings encompass the concept of mutual values, which understand that moral actions have a signal that continues to echo even after the physical body is gone.

Being a rhythmic and metaphorical language, the Arabic proverb is linked to oral traditions of language use, which implies that it was meant to be passed on and remembered while being told to a group of people. Its emphasis on good deeds is in concordance with Islamic values as well as a collectivist worldview, where the contributions are seen in relation to the effect that the contributor has on the community. The simplicity and the generality of the Greek saying are in harmony with the intellectual and philosophical nature of ancient Greece, which preferred generalizations to specifics. These two proverbs present different yet related views as to the importance of kindness and good actions and how through language and culture, people convey their understanding of these ideals.

كل شمس إلها مغرب
Levant

Kul shams ilha maghrib
Every sun has its sunset
All good things come to an end

Όλα τα ωραία πράγματα κάποια στιγμή τελειώνουν

/óla ta oréa práɣmata kápça stiɣmí teʎónun/

All good things come to an end at some point.

The Levantine Arabic proverb “كل شمس إلها مغرب” (Kul shams ilha maghrib, “Every sun has its sunset”) and the Greek proverb “Όλα τα ωραία πράγματα κάποια στιγμή τελειώνουν” (óla ta oréa pragmata kapia stigmí teliónoun, “All beautiful things eventually come to an end”) both express the eroding nature of anything good in this world. These sayings capture the idea that all the good things in life are temporary and that success also has its expiry date, giving two different cultural takes on the concept of change and the flow of time.

     The Arabic proverb is rather short and very expressive and the comparison between the two languages is also quite instructive. The word “شمس” (shams, sun) represents the brightness, the life, and the best that can happen, while “مغرب” (maghrib, sunset) denotes the gradual dying or the end of a particular cycle. This balance in the structure (‘Every sun’ and ‘has its sunset’) conveys the message that this is going to happen and it is a very simple and effective formula for a wise saying. The Greek proverb is longer and more expressive, and the meaning it conveys is more emotional. The clause “Όλα τα ωραία πράγματα” (óla ta oréa pragmata, All beautiful things) expands the list of the positive aspects of life to the entire list of the pleasant things that may happen in this world, while “κάποια στιγμή τελειώνουν” (kápia  stigmí teliónoun, eventually come to an end) adds some degree of contemplation and  timing. The use of the verb “τελειώνουν” (teliónoun, to end) gives the feeling of finality to beauty and happiness.

     The Arabic proverb is consistent with the cyclic view of the world typical for the Middle Eastern societies, where movements of the sun and other celestial bodies are frequently employed as analogies for the human existence and the inevitability of change. The connection to the sun, a significant element in the Arab literature and culture, links the proverb to a general concept of time as a sequence of connected stages. The saying has a positive outlook and the message given is that one should accept the changes that happen in life. The Greek proverb, however, is more oriented towards the emotional meaning of the concept of impermanence. The adjective “ωραία” (oréa, beautiful) captures a cultural orientation toward the beautiful and the knowledge that everything beautiful is brief. This is in harmony with the Greek philosophical thoughts on the ephemeral nature of happiness and the need to live in the now.

     The two proverbs also share the main idea that everything has its time, but they approach it from different angles. The Arabic proverb uses pictorial language to convey a general message about the fluctuating nature of life. It has a neutral tone, so as to make people realize that there is nothing new about the decline which is part of the natural process. The Greek proverb, which is related to ‘beautiful things’, brings an emotional tone to the discourse, because it conveys the mood of sadness for the things that are lost, while at the same time appreciating the value of the moments that are lost. The Arabic saying embodies the spirit of collectivism and circularity, which treats the various stages of life as linked and formed within the context of a greater systemic pattern (Rodrigues, 2008). The idea of focus on the private and the beautiful is typical for the Greek culture, which is characterized by a close attention to the process of existence and the understanding of the essence of the fading moments.

     The Arabic proverb conveys the inevitability of life’s cycles through the natural metaphor of the sun, reflecting a cultural acceptance of change and transition. The Greek proverb, with its emphasis on beauty and emotional resonance, highlights the bittersweet nature of impermanence and the value of appreciating life’s fleeting joys. Together, these sayings offer complementary perspectives on the universal truth that all things, no matter how wonderful, must eventually come to an end.

 النظافة من الإيمان
(fusha) Annazafa min al iman
Cleanliness is akin to faith
Cleanliness is next to Godliness

Η καθαριότητα είναι μισή αρχοντιά

/i kaθariótita íne misí arxontʝá/

Cleanliness is half of nobility.

The Arabic proverb “النظافة من الإيمان” (Annazafa min al-iman, “Cleanliness is akin to faith”) and the Greek proverb “Η καθαριότητα είναι μισή αρχοντιά” (I kathariótita íne misí archontiá, “Cleanliness is half of nobility”) both stress the cultural and moral importance of cleanliness, while giving different emphasis to it depending on the cultural and religious context.

                 The Arabic proverb is short and can be stated in a form of a phrase; Cleanliness is connected to faith as expressed by the two words; ”Cleanliness” and ”Faith”. The structure of the phrase consists of the preposition ”من” which means ”from” or ”like” to connect cleanliness with faith, which gives the phrase a religious and ethical meaning. As for the briefness and the simplicity of the saying it can be easily remembered and used for instance, in daily religious teachings. The second proverb is also more explicit in its comparison between cleanliness and nobility, calling cleanliness ’half of nobility’ (μισή αρχοντιά). The word ”αρχοντιά” (archontiá) denotes sophistication, elegance, and pride; all the attributes that go hand in hand with cleanliness. The phrase is also balanced to make it easy to remember and can be used frequently in conversations.

           The Arabic proverb captures the culture of cleanliness in Islam where moderation between the spiritual and the physical is advocated for (Raziq et al., 2024). Cleanliness is an essential component of worship; for example, wudu is the act of cleansing oneself before prayer. The comparison made between cleanliness and faith in the proverb gives it a religious and ethical meaning and therefore makes people adopt it as a culture. This is a collectivist and spiritual approach where the concept of hygiene is seen as an aspect that ensures that the society is in harmony and in order, and more specifically, healthy to worship God. Out of the two proverbs, the Greek one places more stress on cleanliness as a determinant of social rank and individual dignity (Lindenlauf, 2016). The translation of the word ’αρχοντιά’ is ’nobility’ and this brings the connection to cleanliness as having a neat and presentable appearance that boosts one’s social standing. This is in line with the Greek culture on beauty, moderation and facing the society well. Although the saying is not religious, it is in conformity with the typical aesthetics of pride and respect for the community.

           Both the proverbs under analysis give credibility to cleanliness as a moral virtue but they do so in different cultural contexts. The Arabic proverb can be linked to spiritual devotion and how cleanliness is a part of physical and moral cleanliness. The Greek proverb has linked cleanliness to social and aesthetic related virtues and therefore cleanliness is seen to enhance dignity and self-esteem. While the Arabic focus is more religious and moral, the Greek perspective leans toward social refinement and cultural propriety. Despite these differences, both sayings reflect the universal recognition of cleanliness as a cornerstone of civilized life. They underscore its practical and symbolic importance, whether as a pathway to spiritual faith or a marker of personal and social grace.

The Arabic proverb associates cleanliness with faith, reflecting its spiritual and moral dimensions in Islamic culture. The Greek saying emphasizes its role in achieving nobility and dignity, tying cleanliness to social and aesthetic values. The word nobility means many things together. Decency, magnificence, kindness, magnanimity, generosity, hospitality, dignity, beautiful (not in the sense of physical beauty) appearance. It is a word that is used even now, to express all the above elements together. And she is, always, beautiful and flattering (in a good way). And it is important, precisely because it includes the above advantages. It is obvious that the opposite elements from the aforementioned ones do not constitute nobility, but its absence. That is, indecency, rudeness, pettiness, stinginess, misery, arrogance, mean appearance.[1]

Together, these proverbs illustrate the universal significance of cleanliness, while also showcasing the unique cultural and philosophical frameworks that shape its interpretation in different societies.

[1] https://xv-pyxida.gr/kathariotita-einai-misi-archontia/ (accessed on 12 December 2024)

 مش كل مرة بتسلم الجرة
Mish jul mara bitislam al jarra
It is not every time that the clay pot survives
You cannot tempt providence and always triumph

Δεν είναι κάθε μέρα τ’ Αγιαννιού

/ðen íne káθe méra t aʝaɲú/

It’s not Saint John’s Day every day.

Υou can't have the same luck or great treatment every time.

The Levantine Arabic proverb “مش كل مرة بتسلم الجرة” (Mish kul mara bitislam al-jarra, “It is not every time that the clay pot survives”) and the Greek proverb “Δεν είναι κάθε μέρα τ’ Αγιαννιού” (Den íne káthe méra t’ Agiannioú, “It’s not Saint John’s Day every day”) express the same cultural idea that life is unpredictable and good fortune is limited. Both of the sayings are used to remind people that they cannot always depend on luck or previous achievements.

     The Arabic proverb has metaphorical meaning and “al-Jarra” means the clay pot, which is described as something that can be easily broken. The phrase “mesh kil Marah” (mish kul mara, “not every time”) conveys the concept of the unknown and the dangers of assuming that everything will be the same. The language that is used in the second quotation, “Bitislam,” gives the overall message a more cautionary air, as if to say that one should not always expect positive results. The use of everyday objects and a simple structure makes the proverb easy to understand and remember. The last Greek proverb is rather more general, yet no less meaningful.

The phrase “Δεν είναι κάθε μέρα” (Den íne káthe méra, “It’s not every day”) sets the tone of irregularity, while “τ’ Αγιαννιού” (t’ Agiannioú, “Saint John’s Day”) refers to a specific celebration, thus stressing that such phenomena are not a part of everyday life. The feast day reference also gives the proverb local cultural specificity linking it to the Greek religious and social festivities. The Arabic proverb is a practical representation of a realistic approach to life. The proverb relates to the real world through the use of the clay pot, a household item that helps to illustrate the message about strength and the risks of frequent use. It has a warning connotation that is in harmony with the cultural concept of rationality and prudent utilization of resources. The Greek proverb is based on the cultural and religious background, where the holidays like Saint John’s are not daily occurrences. In using a well-known event, the saying compares the uncommon or good occurrences as something that should be embraced and not expected to be there all the time. This is in line with the Greek cultural norms of moderation and the understanding of the cyclical nature of life.

     Both proverbs teach people a lesson about life and do not let them think that they will always be lucky. They tell people that good things should not be taken for granted and that things tend to change. The Arabic proverb uses real life objects in order to pass across its message, making it based on experience. The Greek phrase, on the other hand, links its moral to cultural and religious practices, and while doing so, extols the virtues of an unpredictable existence. The Arabic proverb, which is centered on the clay pot, focuses on the idea of breakability and the possible outcomes of overuse or frequent use. This is in harmony with cultural norms of cautions and the utilization of resources. The Greek saying that has its basis on Saint John’s Day sends out the message that extraordinary events are not common and therefore represent a cultural appreciation of the unique occurrences while at the same time acknowledging that they are not frequent.

     The Arabic proverb uses figures and concepts that can be easily connected to the real life in order to tell people that they should not try to use the same good experiences twice, as this may not always be effective. The Greek proverb passes the same message through cultural and religious signs, and this forces people to enjoy the rare and special occurrences without expecting to experience them very often. In conclusion, these proverbs shed light on the fact that life is full of uncertainties while the cultural attachments given to each of the proverbs enrich the understanding of the two languages and their peoples’ wisdom.

لا يلدغ المؤمن من حجر مرتين

(fusha) La yuldagh al mu’min min juhrin marratayn

A wise man will not be bitten from a hole twice

Once bitten, twice shy

Το δις εξαμαρτείν ουκ ανδρός σοφού

/to ðis eksamartín uk anðrós sopʰú/

To make the same mistake twice is not the mark of a wise man.

The Arabic proverb “لا يلدغ المؤمن من حجر مرتين” (La yuldagh al-mu’min min juhrin marratayn, “A  wise man will not be bitten from a hole twice”) and the Greek proverb “Το δις εξαμαρτείν ουκ ανδρός σοφού” (To dis  eksamartéin ouk andrós sophoú, “To err twice is not the mark of a wise man”) both convey the message that it is better to learn from experience and avoid repeating  previous mistakes. Both sayings are a reminder of the importance of wisdom, self-awareness, and foresight in everyday life (cf Alammar 2020).

         The Arabic proverb uses vivid imagery and metaphor, and the phrase “يلدغ” (yuldagh, “to bite”) means harm or misfortune, while “حجر” (juhr, “hole”) denotes the source of danger. The preposition “مرتين” (marratayn, “two times”) means that a wise person should know better than to make the same mistake twice. The inclusion of “المؤمن” (al-mu’min, “the believer”) relates the message to moral and spiritual wisdom, and presents preventing the occurrence of the same mistakes as a positive outcome. The Greek proverb is more general, and sounds rather philosophical: “Το δις εξαμαρτείν” (To dis eksamartéin, “to make two mistakes”) describes the situation of two errors, and “ουκ ανδρός σοφού” (ouk andrós sophou, “a wise man will not’) is a clear evaluation. The phrase is more intellectual in nature, and links wisdom with reason and the ability to correct oneself. The adjective “σοφού” (sophou, “wise”) connects the quote to the classical Greek ideas of reason, prudence, and good character (Irwin 1995).

         The Arabic proverb embodies the principles of morality and spirituality of the Islamic culture where wisdom and caution are considered as valuable traits that can be used to avoid danger. The term “المؤمن” (al-mu’min, “the believer”) expands the message to include a general moral principle, which links individual accountability to religious beliefs and ethical practices. The use of natural objects like the snake and the hole makes the proverb real and easy to understand. The Greek saying, which is based on classical philosophical traditions, focuses on the intellectual and ethical aspects of wisdom. It belongs to the ancient Greek poet, Menander and is translated as: “to make the same mistake twice is not the mark of a wise man”. The emphasis on “ουκ ανδρός σοφού” (not of a wise man) reflects the Greek cultural focus on self-awareness, rationality, and individual development. This is in harmony with the teachings of great thinkers of the ancient world such as Socrates and Aristotle who both advocated for the need to learn from ones’ mistakes and become the best that one can be  (cf. Dhiman 2021, Jimenez 2021).

         Both proverbs focus on the theme of preventing past failures from occurring again. They stress on the role of wisdom and self-identity in achieving individual and social progress. The Arabic proverb places this message in a ethical and religious perspective, connecting it to faith and the duties of believers. The Greek saying, however, gives a more intellectual and philosophical interpretation, with the focus on reason and wisdom as the characteristics of a good person. The metaphorical language used in the Arabic proverb makes it easy to understand and apply in real life situations. On the other hand, the abstract and evaluative tone of the Greek proverb links it to a more general discussion on human behavior and moral responsibility.

The Arabic proverb emphasizes the ethical and religious aspects of wisdom and uses simulated examples to prevent people from repeating the same mistakes. The Greek saying also focuses on the aspects of intelligence and ethics but views the prevention of faults as a characteristic of wisdom and reason. In this way, these proverbs provide different yet consistent views on the importance of learning from experience and being cautious in everyday life.

لا تترك عمل اليوم للغد  (fusha)

/la tatruk ʕmal ʔl jawmi ila al ɣad/

Don’t leave today’s work until tomorrow

Μην αναβάλλεις για αύριο ό,τι μπορείς να κάνεις σήμερα

/min anavális γia ávrio óti borís na kánis símera/

Do not postpone for tomorrow whatever you can do today

Both proverbs are aimed at the notion of punctuality and discipline. These proverbs are against leaving work until the last moment and, instead, advocate for early completion of work to avoid future problems. Even though these proverbs are from different linguistic and cultural backgrounds, they convey the same message about the preservation of time, hard work, and common sense.  

     The proverb “لا تترك عمل اليوم للغد” is brief and decisive, using the word “لا” (la, “don’t”) to give a direct order. The distinction between ‘today’ and ‘tomorrow’ is clear in the conversation, and this is because nothing should be left to do the following day.  The contrast between ‘today’ and ‘tomorrow’ shows that time is irritable and should be utilized at the right moment. The simplicity of the structure makes the lesson universally applicable. The Greek proverb “Μην αναβάλλεις για αύριο ό,τι μπορείς να κάνεις σήμερα” is a bit longer and descriptive. The imperative “Μην αναβάλλεις” (min anavális, “do not postpone”) also expresses the sense of timing, with the reference to “σήμερα” (símera, “today”) being more specific.   The use of word postpone (αναβάλλεις) gives one the feeling that there are consequences of procrastination in the physical form. The inclusion of “σήμερα” (today) as a reference point increases the significance of the notion of now.  

     Both of the proverbs address the topic of responsibility and the need to perform duties without delay. The Arabic one also illustrates that time is heaven’s gift and that work should be done without procrastination (White, Levitt, & Mortimer, 2011). The former is more on the practical implications of procrastination while the latter links action to individual achievement and happiness.  Both proverbs are against completing a task at a later time so as not to have a large number of tasks at a future time. The Arabic one tells us that procrastination affects the individual and the group in a negative way, while the Greek one tells us that it is a lost chance, which means that one should act now.

     Both proverbs regard time as a valuable resource and, thus, should be used appropriately. In this case, they represent the cultural appreciation of time as a factor that should be managed properly. Both proverbs are moral and practical advice on the need to work hard and on time for one’s duties. The emphasis on the aspect of time management is due to the religious perspective of Islamic religion on the subject. The Quran and Hadith also advocate for hard work and against slothfulness, therefore the proverb is both practical and theological. In the Arab culture, taking action on time is often connected with accomplishing social duties and avoiding causing trouble to the society. This means that any form of procrastination can lead to the disruption of group efforts, which makes the proverb more relevant in a group context. The Greek proverb can be linked to the concept of kairos (the right time) and areté (excellence), which mean proper timing and excellence in action (Addey, 2021; Persky, 2009). Procrastination is viewed as missing the chance, which is consistent with the Greek culture of individual control and restraint. The proverb is based on real life and encourages people to be responsible for their actions and work hard, which shows a more practical outlook towards the management of time.

     The Arabic proverb is connected with Islamic teachings about time as a gift from God and using it properly. It stresses the role of responsibility in the community and therefore stresses the need to do the right thing at the right time. With its roots in classical notions of virtue and chance, the Greek proverb focuses on the question of individual responsibility and development. It focuses on the tangible benefits of acting quickly for personal growth and productivity. Although the Arabic sentence discusses the religious and social effects of delaying the action, the Greek sentence discusses the philosophical and practical aspects of action in time.

It is evident that Arabic and Greek proverbs are similar in  their sociocultural values, which indicates the closeness between these two ancient and influential cultures. This similarity is based on the fact that both cultures place much emphasis on virtues such as kindness, friendship and perseverance and also have a down to earth approach to life (Nelson 1997, Stone 2006).

     The proverbs often emphasize the importance of doing good deeds without expecting anything in return.  This is a collectivist worldview where the group’s well-being is deemed more important than that of the individual (Triandis, 1995). In both cultures, good deeds are perceived as crucial to preserving order and peace in society as well as for the general good of the society. Friendship is another key theme, a number of proverbs encourage loyalty, support and the notion that real friends are there for the long haul. Both cultures appreciate friendship, particularly during the time of need, and also accord much emphasis to the preservation of relationships. Many of the proverbs encourage patience and perseverance, that is, the ability to stick it out during difficult times and accomplish something desirable. This is in line with the cyclical concept of life where adversity is believed to be part of life but will pass (Eliade, 2018).

     The sociocultural values shared between Arabic and Greek proverbs can be explained by several properties. Both cultures are ancient and have a rich history in the fields of philosophy, religion and literature (Dodds, 1951, Watt, 1977). They have also been subjected to similar historical and environmental experiences and therefore have similar worldviews and values.  Also, both regions have been important hubs of trade and cultural interchange for many centuries, thus facilitating the cross-fertilization of ideas and traditions. It is safe to assume that the values that are concurrent in the two cultures’ proverbs are as a result of this cross-cultural pollination.

     In conclusion, the comparison between Arabic and Greek proverbs shows that these two cultures are connected in more ways than one. These proverbs provide a window into the human condition, while also showcasing the specific cultural and historical influences that have informed them.