Itan Vbe Edo 
By Uwagboe Ogieva @2010


The huge collection of adages and proverbs in this excecise, contains such a wealth of thought - provocation that it will alone be enough to provide a full and complete picture of the whole Edo person in terms of the philosophy which governs his or her life. Proverbs are used to illustrate ideas, reinforce arguments and deliver messages of inspiration, consolation, celebration and advice. Thus it reveals a total image of the entire culture as an organism. That image promotes the emergence of a clear-cut cultural identity, which is what Egharhevba was determined to preserve. Had the adages and proverbs been grouped thematically, it would have been easy to identify the philosophical under- pinning of each of the items treated in detail by Egharhevba in the monumental Benin Law and Custom.The image of the traditional Edo as cynical, pessimistic and cowardly is false, given the philosophical foundations of the culture. The traditional Edo is, on the contrary, co-operative, accommodating, hospitable (almost to a fault) and, above all cautious.(Prof. Iyi Eweka). A proverb, also inter use with the word "Philosophy" is the horse that can carry one swiftly to the discovery of ideas. However, knowing the indigenous Edo language itself helps one to understand the depth and critical significant of any of her philosophical quotations. Proverbs are an integral part of African culture. Passed on from generation to generation for centuries, they are still in wide use today and are very much part of everyday speech. Bellow are some great proverb of the Great Benin Empire - Southern Nigeria Ancient Philosophy.


  1. Agbon ọmwan ah rre - Life is an individual race. Live your own life for good and don't compare with anybody

  2. Agbon ighi salo " sometimes use as a name of a male child "Agbonisalo" - Life is not enough or the life span of living on earth is limited to every human, i.e. though humans always in need or desire a longer time peaceful existence on earth, probably an eternal life, it is not obtainable. It is also use to describe the insatiability of human wants and desires. A continues caution for both the good, the bad and the ugly that, no matter how and what they live, acquire or desire, including unnecessary or scrupulous accumulation of wealth, their days are numbered as their life will sooner or later vanished of the face of the earth.
  3. Agbon ighi zẹ lọghor ọmwan, ọh ma de ọmwan ogiẹ -No matter how dificult life may be, humans will always find a reason to smile or be happy.in other words,for every dark night, there's a brighter day
  4. Ama sinmwin ah ighi yaen" -- Ama sinmwin aighi yaen" -- When you don't seek, you don't find, in other words, seek and you shall find. "Ama" - a combination of 'ah + ma' i.e. 'if you don't, if one don't or if do not', "sinmwin" - draws, drags, holds, debate, response, contend, etc, "aighi" abbreviated from 'ah ighi' -you wouldn't, one cannot, or one will not, while "yaen" - own, get, acquired, benefit, earn or receive. "Ama sinmwin aighi yaen" in an Edo - African philosophy is use to emphasize self actualization, competent, determinations, boost enthusiasm and a search for true knowledge. The Edos believe that if one need or desire a thing he or she must work toward getting it or acquire it. In other words life is about working to make the best one can at every given point in time. Go for it if you really want it.
  5. Agha biẹ mon ne rhen ẹmwonmwan, ihoho ighi gia vbiẹ
  6. Agha biẹ mon, mon vbe biẹ ọmwan - When you give birth to a (good) child, your old age would be secure'
  7. Agha rrie obk'aro,ẹdẹgbe - Putting your hand by your jaw.i.e. when you lie to sleep, to wake up is morning meaninghowever long the night, the dawn will break.
  8. Ah gha biẹ ọmon ẹgbẹ ighi wiri :- children are the continuity of the family
  9. Agha kpẹgbe vbe ohisan, ah ghi mien ikian n'ọh yẹrẹ ẹwuẹrhonmwon

  10. Agha sie aden, aden gha sie orun

  11. N'ọhkhian lal amen fiot, agha gua ah na rhenren - Those who wants to eat or lick rabbit soup are known at the hunting.i.e. your labour should determine your wages, your seed should determine your harvest, your investment should determine you dividend. You learn to speak by speaking, to study by studying, to run by running, to work by working; in just the same way, you learn to love by loving and if you need a friend, be a friend.
  12. Agha kh ikpen, ah ighi rrie emorr when you wait to eat yam in the yellow yam season, you can't eat water yam. i.e. don't leave what you have to do today for tomorrow because tomorrow has its own responsibilitiesv
  13. Agha gbaro k'otọ ya vẹrẹ ẹhihi, te ah mien udu ẹre

  14. Agha lele adia ah ghi dia, ah gha lele agor ah ghi vbe gor

  15. Agha mien arhanmwen n'ọbun, ah ghi khue ihian, rumwunda, ah ma henren ne owẹ khia

  16. Agha mu ugbo kegbe ah ma ghi kuru, ihoho khienren ukpo n'ọde

  17. Agha rrie agbon ẹse ah ighi kpẹ hi

  18. Agha tẹ ọta ikolo, ah ighi mianmian ẹdẹ
  19. Akhu enomose khian Elẹdẹ wẹrẹ obọ te vbae ihien
  20. Ama din aighi ýin agbon" - it takes courage to live in the world or Success in life is not possible without courage. in other words, One needs courage and determination to scale through the hurddles of life
  21. Ama mien ẹson aighi mien uwa - No challenge no champion, no battle no victory, no venture no success. work before wages . Justice for who justice is due

  22. Ama talor egbe ómwan, ah ighi mien iyobo

  23. Ama zẹ ẹvbo ọmwan ah wiri

  24. Ator rrie kpa ma sẹrẹ, ah fianwu rrie ẹmila – it is better to eat cock and live long than to eat cow and die young, i.e. moderate weath with long life is better than plenty of riches with short life.

  25. Agha dọlor owi yi, ẹighi mwen ne ota ghẹ mamwan :- When you shape your morning, it is likely your evening will go without rough edges. Work today to make you a better person tomorrow.
  26. Agha gbọmwan bae emwin-ọmwan, ah gha nie obọ ne Ẹwuare n'ọbo
  27. Agha khu ofen eva vbe ghẹ ọkpa, ah ghi mu ihori

  28. Arhenmwọnwan, ọh b'owa ye ọkpenren ihoro

  29. Ahianmwen ne ọh gue otor rhue ghian tin yaen ulelefe, ulelelfe ne otinyan ma mien ghe otọ ke zọre

  30.  Ahianmwen ighi kanmwan ne ẹghẹ tin - the size of a bird does not stop her from flying, meaning, physical size, shape or color of a person does not determine his or her mental capability. in other words, no matter how difficult life could be, humans would always have a reason to live.

  31. Ahior gha ye umudia, ọh bu enoyanren de

  32. Aigbe n'ọh kpe ne ọmwan”  or “Aigbe ọbo n'ọh kpe n'ọmwan” - 'you don't beat the doctor that treat you' i.e you don't bit the fingers that feed you, meaning  don't be ungratefull to those who are grateful to you. Appreciate good work when and wherever you find one. Be thankful  for a kind gesture as that is an educative way of relating with others. Literally, “Aigbe” mean“ you don't, you shoudn't, you can't , etc. “kpe” could refer to applaud, support, treat, uplift, energize , etc. while "n'ọmwan" an abbreviation of "ne ọmwan" simply mean 'for person', 'to a person' or 'for you' as the case may be. Aigbe n'ọh kpe ne ọmwan”  or “Aigbe n'ọh kpe n'ọmwan” in Edo philosophy is basically to encourage gratefulness and appreciation when and where is due.

  33. Aighi do hie erren, ighogho ọh vọ re - One don't hide to make fire because the smoke will reveal it. where there is huge darkeness, little light make a difference. "Aighi"-you don't, "do" - do, set or commence, "hie" - 'to pump, to light, to ignite, or set up, "erren" means 'fire', "ighogho"- smoke, "ọh" could refer to 'it, he, or she', "vọ" - spread, dispatche, scatter, or excalate, while "re" is taken from "ẹre" connoting a third person pronoun. like in the sentence "Iye ẹre ọni khin" - 'that is his/her mother', "Iye ẹre vbo?" - 'where is his/her mother?'. "Vọre" as word could also mean 'to spread, to dispatche, to scatter, or to excalate'. "Aighi do hie erren, ighogho ọh vọ re" or "Aighi do hie erren, ighogho ọh vọre" in Edo - African philosophy is to emphasize  honesty or sincerity. A warning for misconduct, mischeif, false withness, conspiracy etc , that, no matter how long, they can run but can't hide.

  34. Aighi zẹ gbẹ ẹzẹ ọma duna

  35. Aighi zẹ n'ọmwan, ọmwan tobọe zẹ --You don't choose for others but yourself meaning your choice must be your decision, your decision should be your responsibility. What you give is what you get.
  36. Aighi we ne ah gbe ghẹ vbiẹ.:- You do not tell someone you are beating not to cry. in other words, you cannot eat your cake and have it
  37. Aighi mien ẹghẹ n'ah ya mose n'ai ghi na mien ọmwan mose ma –  There is no time you looks bright, some one wouldn't admire you. i.e. slow and steady, be determine and optimistic in life, there is something for everybody and a time for every season.
  38. Aighi mien ọmwan n'ẹighi ye obọmwan sokpan iso ne obọ ighi sẹ -

    Humans need humans to continue existence, except the untouchable sky.i.e. No man is a complete alien of himself. Everybody need somebody.

  39. Aighi mien ọmwan n'ọfona - No one is perfect. Life is a continues adventure
  40. Aighi mien emwin n'rre n'ighi fo - i.e. There is nothing that have existed that have no ending. Kingdoms have rise and fall, greatmen and women have lived and gone. Great wonders have happened and passed away. Life need be treated with caution, persivierance, patience, love and care because sooner or latter it shall be no more. in other words, better to share than accumulate to vanity

  41. Aighi mien ọmwan n'ẹighi mwen ọtakhor

  42. Aighi mu eni yaen uhun ye owẹ gua asẹlẹ

  43. Aighi mu ọmon kua bae amen ne ah ya khue ọre

  44. Aighi ye ẹfe rrie umwen " - You don't take salt base on how much you have it, meaning, too much of anything is bad or have a negative side effect

  45. Aighi wu mu agbon rrie owa – One does not die and take his or her earthly life along or 'one does not die and take his or her wealth and all acquired, while living on earth to the grave — i.e. when you dies your physical existence ends. Similaly is "Ẹdẹ uwu Ihoho fo" - 'the day you die your brain stop working' or 'The day you die your physical life stop to exist'. Both emphasizing the inevitable visitor called death that could come any time or moment and terminate any human life or existence. This is very crucial to most traditional African beliefs and societal Philosophy emphasizing : "Make good use of your life while still breathing, for that is all there for you, sooner or later it shall be over.'  .'  

  46. "Ama zẹ ẹvbo ọmwan ah wiri" -if one do not speak his/her indigenous language or what is sometime refer to as mother tongue, then one is lost. The most important aspect of this philosophy is to stress or emphasize the crucial role of language to human existence and national coherence. Language, according to internet dictionary is a system of signs for encoding and decoding information. When used as a general concept refers to the cognitive faculty that enables humans to learn and use systems of complex communication. additionally, language in the Edo - African context, is that which allows them to produce an infinite set of utterances from a finite set of elements, because the symbols and grammatical rules of any particular language are largely arbitrary, so that the system can only be acquired through social interaction. literally, "Ama"- if you don't or if one don't', "zẹ" - speak, talk or say, "ẹvbo" -'language, nation' "ọmwan" - 'own or person', while "ah wiri" means 'one lost' , 'you lost' or simply 'one is lost'. So much have been writing about language and her effects on human psyche, communication, ability, actions and relation. The uniqueness of it as in Edo - African philosophy, is how a simple clause or sentence like "Ama zẹ ẹvbo ọmwan ah wiri", embodied a large spectrum of connotations and understanding centered on language. Language shapes the way we think, and determines what we can think about. If you talk to a man in a language he understands, that goes to his head. If you talk to a man in his own language, that goes to his heart(a popular adage)
  47. Ama khuan khẹ ota, ah ighi we ne ota mae ọmwan - 

    He who do not plant or sow for tomorrow should not wait for harvest.

  48. Ama la owa, aighi rhenren vbe n'ah bore h. If you do not enter a house, you cannot tell how it looks on the interior. i.e. the taste of the puddy is in the eating (framing with other idioms).  "Ama" is a combination of "ah + ma" referring to 'if you' or 'if you don’t’ (mostly use in a negative sense). "ah ma " in this expression is like say 'if one' or 'if one don't' which is neither a direct 'you' or specific "he or she".”Ama" also mean, 'mark, sign, symbol, etc.   "la" means enter, "Owa" - house, home, domain,etc. "aighi" - 'one don't' or 'you don't', "rhenren" or "rhen" mean to know or know, aware, understand, etc, "vbe"- how or what, "n'ah" a combination of "ne + ah" - 'in he/she', ' in it' . "bore" - a combination of "bó + ere", when "bo" - build, construct, make or design, "ere" an adverb referring to what is being built. "bore" as a word could mean, to build, to construct, to make or to design. "he" is simply magnifying what is being built. "Ama la owa" - if you don't enter a house, "aighi rhenren” - you wouldn't know, "vbe n'ah bore he" - how it's being build, designed constructed. "Ama la owa, aighi rhenren vbe n'ah bore he" in Edo - African Philosophy explains the depth of the scientific nature of the time
  49. Ama mu fua ah ighi mien rrie

  50. Ama rru khọ ah ighi wu khọ - One who is innocent have no course to fear or An innocent have not consciences of death or don't deserve to die for what he or she did not.
  51. Ama we ne ọvbokhan ghẹ rue akon giẹrẹ giẹrẹ, sokpan n'oh mie akhuara unu n'oh ya gue ẹre

  52. Amen gha sẹrẹ ihion tẹrẹ ọh se egbe -If the water gets to the sponch, it will certainly gets to the body, meaning whatever is destiny to be yours will certainly be yours, the closer you are to the river, the better you also gain or get its benefits. proximity to the market is one of major factor accessing or maximaxing profit in any business venture or engagement.

  53. Amen ne ah gha won, ẹh ighi lẹ sẹ ọmwan hae:-The water, made for you to drink, will surely be yours. i.e. What's going to be, must be. Again-if you are destine to succeed, failure will never be your portion

  54. Amen ẹzẹ ighi si ọfor - Sea or River water doesn’t make human feel heat, meaning water enrich human life.  In other words, so much in nature humans could enjoy

  55. Amen gb’ọmwan n’ọh  hin kẹkẹ, ama wi memwen n’ọh y’owẹ khian - The rain does beat the person riding on a bycicle, not to talk less of the one who is simply walking
  56. Aro agbon ẹh ighi ughegbe ne ah ya ghe egbe -

  57. Atatabọ ẹghele ye -Your strenght is in your hands meaning you are the architech of your own fortune. Don't allow anybody to undermind your strenght or bring you down not to actualize the life you desire. walk straight and tall. Simply go get it, if you really want it.

  58. Atẹtẹ ih ighi wi y'igho - Atẹtẹ is a flat native basket normally use to trade products or goods in the market. "Igho" is marketing or in some sense represented as a market place. "Wi" means lost or loss while "y' " an abbreviation of  'into' or sometimes 'in'. The use of this terminology or clause "Atẹtẹ ighi wi y'igho" as a philosophy is both for communial and business life. In business life, "Atẹtẹ" could be seen as the deposit or capital that need be retained in any investment or business engagement, reinvested for the continuity of the said transactions to maximize profit. This kind of capital is not allow to waste or get loss into the business because is the main foundation and energy of the venture or enterprise. "Atete ighi wi y'igho" in this sense means your capital don't get lost in the busness for continuity and growth. In the communial use of same philosophy do refers to what many call 'home is home'.i.e. no matter how far you go, travel or emigrate to another place or territories different from your original family domain, you will alway have some memories of home and your people.

  59. Ayon ih ighi gbọmwan se obọ vbe urru eghan

  60. Deghẹ agha lalọ amen ọfiotọ, agha gua ah na rhenren -  It is those who went for the rabbit hunting , that should also eat from its soup. i.e.if you are not ready or prepared to take the responsibility, don't go for it nor wait for its benefits or  if you don't work for it, you shouldn't get from it, your works should determine your wages. what you give is what you get. in other words,  you cannot eat your cake and have it.

  61. Ebi manre rho, ra n’ah rhenren n’ọduẹki se – the success or good management of a business is determined while it is day. I.e. at its early stage or foundation including its daily management, when it had the chance of contacting good and potential costumers than when it’s getting hard competent and odd figures with inappropriate personnel. In other words, “Work while it is day, for night cometh when no man can walk” - (Bible).  A Stitch in time saves nine
  62. Ebi ma rho, Ekhen ogo ighi tua'okhian - if the day is not dark or getting dark, worker wouldn't be hurrying to go home
  63. Ẹdẹ ma gbe ne, aighi rhenren n'oh vbiẹre ẹse” - Until early morning rise, one wouldn't know who survive till next day. i.e. Until one arrive or succeed at an objective goal or destination, he or she cannot celebrate victory. In other words, the end justifies the mean.
  64. Ẹdẹ ighi gbe ẹko ma rrie evbare -

  65. Ẹdẹ r'aro" -The day is in the eye, i.e. it is only in the eye that the day is long, in actual sense, it is not. meaning the day is a timely moment, definite and breve, do what you have have to do and on time. It is also use to emphasis patience, persivierance and tolerance.i.e. Be patient because very soon that day will come. "Ẹdẹraro" is use as a female name , though just in three letter words {Ẹdẹ - day, "r' "- is and "aro" - eye}, it's philosophy is more thans a thousand and one logical reasoning with a critical analoloy.
  66. Ẹdẹ uwu ihoho fo -i.e.The day you die your life stop to exist. live it good while you living now because sooner or later it shall be no.
  67. Ẹghẹ ne ah ya rhiọrre ọre owiẹ.-The time of one's awakening is one's bright morning in life

  68. Eh n'ọh giẹrẹ rru, ọh rruor -
  69. Eh n'oma mien idoboro, ọh mwen ẹtin

  70. Eh vbe ah guẹ vbe owa ah ya se ore

  71. Eh vbe ah kor ah rrie ehe ẹre - What you sow is what you reap

  72. Eh vbe ah gha rru ighi mwen ah rrerre rruẹre gbe
  73. Eh vbe ah kor ah rror - What you sow is what you reap, in other words, Every man should be responsible for his or her own dids.

  74. Eh vbe ah mien vbe agbon ah ya zerre // Evbin na míẹn vb' agbọn, ẹ rra ya z'ere // E vba miẹn vb' agbọn, na ya zere // Emwin na mien vbe agbon aya zerre - Your experience is your life reference.”Eh vbe ah mien" or "Emwin na mien ” – what one experience “vbe agbon” -  in life, “ah ya zerre” – ‘his/her point of reference.  Experience is self evidence , the reality in ones own story. Experience they say  is the best teacher.  “Eh vbe ah mien vbe agbon ah ya zerre” as an Edo / African  philosophy is best  illustarting the ‘the taste of the puddy is in the eating. Again, one must be the change one wish to see or live.  Like the popular saying ‘the death of an old man is the lost of many book’, same reason  ‘the words of our fathers (elders) are words of wisdom’
  75. Eh vbe ah mien vbe urro, ah fian ye okpan.-It is what you see in the (native) pot you put in the plate, in other words, if the pot is empty, the plate will have nothing.i.e.It is what an educator/pàrents/caretaker/leader/menthol/teacher or director gives their fellow ones they take. Again, it is what one have, one gives.
  76. Eh vbe n'ah mie agbon erriẹ ah yin enren

  77. Ehọ ma hen ẹmwen, ẹko ghi rria ha

  78. Ẹhun gha la ne, ẹh ighi hen guẹrẹ onisan:-The gas given away from your anus, can't be returned back,meaning A word uttered cannot be taken back

  79. Eke ne Edede n'ah mien egui mu, ei ghi fovbor

  80. Eke n'ọh manren ẹghele or'igiogbe
  81. Eke n'ah na bu'ohien oghian ọmwan ah na bu'ọghe egbọmwan" - where you judge your enemy is where you judge yourself. When you point one finger to someone, four is pointing at you. What you don't want others do to you, don't do it to them as well. Justice to whom and where justice is due irrespective of race, ethnicity, size and age. This philosophy is mostly use in the court, judiciary proceeding and in the moment of decision, reflect almost same interpretation of "No one is above the law" in Ancient Benin Philosophy. Eke - where, ne - in, ah - you or someone, bue - judge [abbreviated to "bu' "], ohien - case or matter, eghian - enemy or accused, ọmwan - person, na - do, ọghe - your or yours, egbọmwan - own. To further explain combination of words will be: 'Eke ne ah' - where you, 'bu'ohien eghian ọmwan' - judge your enemy or accused, 'ah na bu'ọghe egbọmwan' - where you judge yourself. This ancient Edo - African philosophy was and is mostly use by activist and secularist in the society to maintain fair treatment of men, women and children for peaceful co-existence including farness to foreigners when and where due.
  82. Eke n'ah ren odẹ sẹ, erha sẹtin gie sẹ

  83. Eke n'ah khian sẹ, ah rhenren odẹ sẹ" - The point you have walked upto, shows same level of where you know upto or  where you have reached or got to in life, shows or determines the amount of knowledge acquired so far. i.e. Just as humans grow, travels, expand boarders, discover new knowledge and ideals their knowhow or knowledge grows as well. In other words, learning is a continuous process or there is no definite point to knowing or learning. The world is filled with surprises, new discoveries and innovations yet to be unveiled as humans grow beyond boarders, knowledge and intelligence.
  84. Eke nẹ emwin la lae ẹzẹ, ah ke gualor ẹh

  85. Ekhọẹ ma gbọmwan ah ighi rrerre wu

  86. Ekhọẹ r'agbon - Your mind is your world
  87. Ekhọẹ r'ose -  "Ekhọẹ r'ose" sometimes use as female name "Ekhọẹrose" is a broad philosophy. A termatical code to deconstruct self hate, inferiority complex and self defeat. It is also use for empowerment of ability, illusion and self actualization. "Ekhọẹ r'ose" in a close English translation means "your mind is your beauty". In a more literal interpretation: "Ekhọẹ" means mind, "ose" means beauty, while " r' " is an abbreviation of "re" connoting "is".
  88. Ekhọẹ r'iyayi -  Ekhọẹ" as we have earlier explained means mind, "r' " for 'is' while "iyayi" is believe.  "Ekhọẹ r'iyayi"- translate 'your mind is your believe' or 'your belief is inbuilt'. This expression is mostly use today by unbelievers and freethinkers not willing or ready to compromise religious doctrines and fellowship. Its existence date back to pre-missionary era in Ancient Benin Empire, West Africa. "Ekhọẹ r'iyayi"- as in Edo Ancient philosophy is use to describe the crucial role and supremacy of the mind to human existence, meaning whatever you are or buy into is as a  result of what your mind dictates. Similarly to this are "Ekhọẹ r'agbon - your mind is your world, and "Ekhọẹ r'ose" - your mind is your beauty. The Edos recognize the importance of the mind or psyche as the main vehicle carrying all human thoughts, ideals, reasoning, believes and actions. The mind "Ekhọẹ" is the mother of all human thoughts and actions
  89. Ẹki n'ah do ẹse, ẹre erhe ye - A well managed business or enterprise is what generate profit or benefits

  90. Ẹki ma do do vb'agbon, Ẹrinmwin ọr'owa - i.e. Humans have only come to trade on earth, sooner or later they will be mortal. Good or bad, Clergy or kiddnaper, love or hate, it shall be over for all (Young or old) someday. in order words live and live well while it is day(life in existence) for death is certain. A life lived for others is immortality
  91. Ekita ne ọh ziegbe agbon ọh rriẹrẹ ifun

  92. Ẹko ma ghi renren oya 

  93. Ekuyẹ ma ighi rhenren igho igari :-The spoon does not know the price of garri (end product from cassava).i.e. The dependent does not care about how his or her caretaker or parents encure his consumption but must demand when necessary. Again, good or bad the body must take in something to keep its survivor

  94. Ẹmwen ọkpa ah ta maen ọmonẹwaen, ọh gha se ẹko ẹre ọh ghi khien uri .- A word you tell a wise man becomes many in his mind. in other words, a word is enough for the wise or speak to a wise man and he will become wiser

  95. Emwin neọmon guvbe owa,ọh ya srore - It is what the child learn or do at home he/she equally shows outside , meaning charity begins at home
  96. Emwin ne ọh rrẹrẹ ọmwan obọ, ọh gia sinmwin

  97. Emwin ne ọmwan mwen ọh ya hio : Its what is yours you are proud of -- inother words, Everyone is proud of his /her own progressive ability
  98. Emwin ọkpa yanren uri ah ya rhu oromwen khor ehia n'ah khian ose

  99. Emwin ne arhu ne egbe, aya ye egbe rre - It is what we do for each other that makes us have living memories of one another. in other words, to live in the heart of those you know is never to die
  100. Enamurhu gha rhen, n'ọmuonmwanrhu ghi khienren ugbohio

  101. Enowaen wan ovbokhan vbe wan

  102. Erran n'ẹh ighi mwen iyeke, ighi gia kaẹ :- The tree that have no skin, can't be peeled, i.e. you can't give what you don't have, inother words, don't ask for what's not for you or can't be yours.

  103. Erhumwun no ne enayémwonrenyi, ghẹ bae ọmwan ohoghe

  104. Ẹrriẹ gha ma, ugha gha ma

  105. Evbo ọmwan rhaho ne amen rrọ yi

  106. Gbe ovbimwen men ukpunu ọye, ọmwan ghẹ rria mwen ẹre rhua, rre otẹbiẹ - bit my child for me is just on the lip, don't spoll him or her is in the dept of the heart. meaning parents do have strong feelings for their children no matter how bad they become
  107. Ewaen ah ya gbe ofen n'ọrre akhe, n'ah ghẹ gbe akhe

  108. Ifẹnmwẹn rhia egbe ẹre ọwe ti rẹn la – While an arrow is wearing itself away, it is proud thinking it is flying
  109. Ikhiavbor ighi tan sẹ n'ọyanren

  110. Ikpianbọ ọkpa ighi mu iru vbẹ eto:- One finger cannot remove a lice or dirty from the hair, meaning man is not a complete alien of himself. Anybody need  somebody. Humans are individually or collectively responsible to one another
  111. Ikpen ighi tie ọmwan ọvbokhan bie n'ọmwan - The yellow yam (or any plant) does not mind who planted her seed, whether you a child or an adult, she grows and produce for all as nature will have it. meaning nature does not discriminate base on gender, color or human differencies. in other words, what must come to be, must be. 
  112. Iri gha tuagbe, ọh ghi fian

  113. Itan Edo man de fua.- The philosophy of great Benin never fall out for nothing [words of our fathers are words of wisdom]. i.e. It is wise and intelligent for a sane man or woman to listen to advice and counsel than be loud, unreasonable and sturborn.
  114. Ivbiye eva gha riẹ agbon, damwandọghẹ ọh zẹ iwobọre -If two child is born to earth, each of them have to get strong and fight their life alone. i.e.don't set sail on someone else's star.in other words, we're born alone, we die alone. Only through our love and friendship can we create the illusion for the moment that we're not alone.

  115. Iwanegbe ọre udemwen -"Iwanegbe r'udemwen" or "Iwanegbe ọre udemwen" - “Iwanegbe" - could be represented as self discipline, wise conduct, or 'to be intelligent'. "Iwanegbe" if further splitted is derived from a combination of "ih wan ne egbe" - I took to advice or counsel, or understood and did exactly what I was educated to do. "r' “refers to 'is' while "udemwen" could mean, wisdom, intelligent or obedience. Udemwen is a combination of “Ude + mwen". “Ude” - advice or counsel while “mwen” is ‘self’. Literarily “Udemwen” is ‘self advice’ or self counsel. “Iwanegbe r'udemwen" in this sense could simply mean 'good conduct is a wise choice', a wise conduct is wisdom, and to be self discipline is wisdom or an intelligent behavior. This philosophical expression is basically used to encourage obedience to parents, authorities, superiors, educators, the law, rules and regulations of the society. To be respectful, discipline and obedience, especially when it has to do with civic rights and responsibilities as a good citizen is wise and intelligent thing to do. Iwanegbe ore udemwen" ALSO FROM ANOTHER INTERPRETATION  means "divided we fall". which normally starts with " akugbe ore etin, iwanegbe ore udemwen" meaning "United we stand, divided we fall".To "wane" or "wana" also means to dis-lodge, branch out, or diverse. Verb: to remove from an established or fixed position.Synonyms: to expel, oust, drive out or evict

  116. N'agbon rienrien ighi zẹ ihoho dan

  117. N'ah gha ya kpokpo eh n'ofe kevbe ma s'ọmwan, ah ghi we n'ọh z'agbon n'ọh gha mamwan" - Better to ask a successful man to teach or show his means or road to success than to scorn him with bitterness, hatred or jealousy for his brave achievements.
  118. N'ọh do ọmwan emwin rrie, gha re, n'ọh gu'ọmwan gualọẹ, ah ighi mionren. i.e. If the person who stole your property is same helping you to discover it, then you can't find it . in other words, watch out diligently and intelligently in search for your lost or robbed properties especially when dealing with an enemy
  119. N'ọh koko azen, azen egbe

  120. N'ọh rhenren ọmwan vbe ose ighi giomwan vbe ikhọrrion : - True friends that knows you in your bright days do not laugh at you in your dark days. in other words, A real friend is one who walks in when the rest of the world walks out.
  121. Ne ọvbiẹrẹ ukpo wẹrẹ ihien minaen, n'ọh vbiẹrẹ ada ghivbo?

  122. N'ọh tie ọmwan, ọh wan sẹ ọmwan - or  "N'ọh ti'ọmwan, ọh wan s'ọmwan"[in a complex sentence] -- he who call one is wiser or he who is calling your attention or ones attention knows better why he or she need ones response or the reason why your attention is needed, hence always advisable listen to a call before responding. This is to further emphasize: He who gives you good education, knowledge and a route to exploring your means of livelihood is wise and probably know better why he or she does so. This also shared some light on the popular slogan: "experiences are the best teacher". "N’ọh" a combination or 'ne + ọh' - 'he who', "tie" - call, invite, sent for, attention, etc, "ọmwan" - 'own or person', "wan” taken from "ẹwanren" - meaning 'wisdom, wiseness, intelligence, or brilliancy', while "sẹ" in this context refers to 'than, more than or better of, In further combination of words: "n'ọh tie ọmwan" could be 'he who called one' while "ọh wan sẹ ọmwan" - 'Is more aware than one or wiser than one'.  Another similar expression is “Eh n'ọh karo ẹzẹ, ọh rhenren vbe n'ọh dinmwin rẹ" - he that is closer or in a river, only can tell how it looks like or how it feels or how deep it is. “N'ọh tie ọmwan, ọh wan sẹ ọmwan” as a philosophical application is also use to call obedience, humility and open mindedness to others opinions, ideals and contributions.
  123. Ne ẹhi zẹ na agbon yẹ” – Everyone wants to associate or partner with prosperous and successful person, organization or union. Invest in a qualitative and reliable firm or establishment. Despite the obvious fact that life itself is compose of the good, the bad, the ugly, humans always desire more of its happiness, pleasure and exalted feelings, associate with progress, success, achievers, love that that pleases them than what causes them pains and trouble at any given point in time.  Literally “Ne” - ‘he who’, one who,   “ẹhi” could refer to spirit, deity, ones good luck, ones destiny, ones good fortune, etc,  “zẹ” – choose, select, ordain, elect, put, etc, “ na” – a third party pronoun, like he/she, him/her, it,  as the case may be. “agbon” / life, world, domain, earth etc, while “ yẹ” refers to ‘like, appreciate, love, etc. “Ne ẹhi zẹ na agbon yẹ” as an Edo Ancient philosophy is and was normally use to encourage competency, progressive business management and creativity, calls attention to good and competent leadership. Just like an economist will say ‘a good product sell itself in the market’ - hence the need for producers to make sure that their products are quality, durable and excellent, meeting the public/ consumers and market demand. Similar to this Ancient Edo -African philosophy are “ihoho gha ma ah na mienren enagbazọ ẹre” – when the outcome becomes great and laudable you see lots of person taking side as being collaborators or contributors, than when the going gets rough and nasty. Again “n’oh manren aho na ye egbe tara” – everyone wants to imitate or mentor with a successful person.

  124. Ntẹtẹ, Ne ighi rrie oya ighi rrie oya. Amen gha ye ikpiha rrọ, ne rrie z ighi yo. :- It can rain for as many years it could, there are people that will never be affected by it. i.e. No matter how difficult the time is, there are people that will never be affected by it. Sure, the upper class may never have same financial melt down with the low class.

  125. Nẹkpen nẹkpen ah sie iri uwa -The string of prosperity is drawn cautiously and intelligently. The slow and steady wins the race. Like a Spanish adage, "sin prisa sin pausa" - without hurry without pause but surely. Literally,  “Nẹkpen nẹkpen” could refers to ‘gently gently’ or ‘slow and steady’, “ah” – in third party pronoun, like in he, she, it, one, someone, or you  as the case may be, “sie” – draw, drag, drill, suck, etc, “iri” – rope, thread or wire, “Uwa” – wealth, prosperity, riches, gains, profits, properties, etc. “Nẹkpen nẹkpen ah sie iri uwa” as an Ancient Benin – African Philosophy is emphasizing or use to illustrate patience, perseverance, care or determination.

  126. Ne iku yẹ, ọh ghi dẹrẹ ovbiawa :- Anyone who loves play should have, get or buy a pet. in other words, if you need a friend, be a friend

  127. Ne orhen ọmwan vbe ose ighi gie ọmwan vbe ikhọrion

  128. N'ọkaro ẹzẹ ọrhenren vbe n'ọh dinmwin hẹ" - i.e. it is he that is in the front or beside a river, that can describe how it looks like to those not there. in other words, Only those who will risk going too far can possibly find out how far one can go.
  129. Obọ n'ah ya gbere ọmon, ah ya si'ẹre k'egbe - it is the same hand a mother or father use to bit a child they also use to draw him closer. in other words, parents should love and care for their children irrespective of what ever offence they may have commited.

  130. Obọ ma mien uhun ẹh vbiẹ - If the hand does not see the head, she can't sleep". i.e. anypart of the body is useful to the whole, meaning everyone is important to the society or community irrespective of differences, size, shape, age, colour or level of intelligence. A right to life and a choice to live. This is also use to describe the passion, centiment and affection of one towards a loved one or a situations when you say "he or she is in love"
  131. Odẹ ma gia la, ah ghi lae weriegbe -If you walking a road that is rough and dificult for you to get through, better turn back or take an alternative route, in other words, You need not advance if you cannot visualize the end from the start.

  132. Ọghẹdẹ sienkua ọwe ti ren gboboboro” - While an arrow is wearing itself away, it is proud thinking it is flying
  133. Ọmwen udu ighi gbọvo ọmwan - Great people don't border to jealous or keep malice, they really make you believe you too can become as they are. only small people does. in other words, empty vessels makes the loudest noise.

  134. Olẹzor ma rriabe, alama ghi gbe osẹ - If the accused is not found guity, the fasle withness will go in shame, meaning better not bear false withness nor get involve in what doesn't not concerns you or call your attention

  135. Ọmon ẹwaen ighi bibi vbe ode iyayi -A wise and intelligent person is not easily carried away by religious irrational and illogical dogmas, in other words, look before you leap

  136.  Ọmon n'ọrhenren n'egbe, ọrhenren n'ọmwan - A child who is responsible to self is also responsible to others or one who is self responsible is responsible to others and the society. In other words, a good follower makes a good leader, a good listener makes a good speaker, a good reader makes a good writer. A good student makes a good teacher. Before one can think of liberating others, one must be first free. One must first live and attain self responsibility before ever being justified of taking responsible of others. Respect for self makes you a good respect for others. Live what you preach and others will have no difficulty understanding your principles
  137. Ọmon n’ah mu vbovbo ma rhenren vbe n’odẹ rre hẹ – the child that is backed by the mother does not know how far is the journey. i.e. The dependent is unaware of the reality of the future, in other words, The dependent is at risk of falling dry or die if he or she do not plan his or her own existence and future
  138. Ọmwan n'ọh wr ẹbọ ẹvbo ẹre ighi to, emwin onren gha wi, ẹighi mien ẹbọ n'okhian ya wewe ẹre.- Anyone that says his or her shrine or gods are worthless, when his or her things get lost, their will be no gods or saviour to complain. or that will help him/her get her lost property i.e. anyone that reject his or her own unjustly is at the risk of no defence in time of trouble or external attack 

  139. N'ọh muanren ọba ẹmwen ọh kpẹ vb'iguẹ - i.e. He who disobey or go against the laws of the king do stay long on his or her kneels, meaning anyone or people that disobey or go against the stipulated laws of the superiors gets their rewards or consiquencies squarely. in other words, respect authorities, elders and be a law abiding citizens to avoid its consiquencies.
  140. mwan n'ọh mule ighi khien okhian owẹ - The person that is on a race does not walk gently, meaning when a person is addicted or on a personal hazard, he or she tend to be stubborn or reluctant to advise or counsel

  141. seọmwan ọh gie ọmwan manmwan :- It's the type of friends you keep that describe who you are. inother words,show me your friend, and I will tell you who you are, again, when you know who his friend is, you know who he is.
  142. Ọvbokhan ighi rrie emiowo ne ọkhẹke Enomwaen

  143. Orihon ọkpa ighi bie ọmon - i.e. one person does not make a child, meaning training and educating the child does not only take the parents but the community, society and occidentally the government of a nation.
  144. Orihon ọkpa gha fe vbe ẹvbo, use ayeye", For one person to be stingily rich in the society while others suffer, means all is in same dirt of poverty. i.e. it is wise for even distribution of wealth and opportunities for all citizenry as that itself empowered a people and enhance economic growth and development. In other words, Think for a common good of the society is better than accumulating for personal egos.
  145. Ọvbokhan ighi rrie emwin n'ọma s'ọre egbe

  146. Ọvbokhan ighi ku mianmian owa - A Child does not play to forget home, in other words, humans tend to be conscious of their own, their upbringing, family, society, culture and nation. Home is home
  147. Ọkponmwen ẹse  ọh we n'arhu ẹre ọvbere - A  thankful person for what he or she recieves is invariably creating chances of recieving more gift. in other words, to be grateful to your helper or providers is of a humanly spirit of continious peace and more blessings.

  148. Owa ma gbe ọmwan, orre ighi sẹtin" - if your home did not defeat you, outsiders wouldn't. this in essence means, your countenance, your mind, your domain, your courage, your own, your home, if not defeated then you are not defeated, no matter how bad you go or encounter. Strive to defeat and conquer yourself first, your fear, doubt and faithlessness before ever making a difference in true liberation of others. Doesn't matter what others do, the only competition you should beat is yourself, your own, your home. So strive to be better each day, while trying to setting the part of true liberation for others
  149. Owa ese ye - "Owa" is home, your domain, your own or your place of belonging. "ese"- could be enemy, calamity, problem, trouble, or danger depending on usage. "ye" can be ' there, point, position or were the' [Note: there is a difference btw "ẹse" and "ese". "ẹse" is almost direct opposite to "ese" with an orthographic variation of the accent bellow letter e. "ẹse" could mean, gift, blessings, goodluck, benefit, etc while "ese" is as defined above]. "Owa ese ye" means 'the problem is at home' while "Owa eghian ye" means 'the true enemy is at home'. this implies that, if you have your consciense clear, hands clean, work done or do your responsibilities as ought to be, you will have the full courage and justification to confront the world outside your domain. The fight and victory of your outside enemy must first be won on the inside. When the Edos say "Ih khian ya zẹ ese", that means he or she is going to find solution to a problem or malatia confronting him or her. "Owa ese ye" as an Edo - Africa philosophy is use to correct or ameliorate, paranoia, neurosis and in some cases mental insanity.This is almost same with "Owa ma gbe ọmwan, ore ighi setin" - If your home did not defeat or kill you, outsiders wouldn't have succeeded. Again charity they say, begins at home
  150. Ogi de,h ma de, te ofen gha mienghvbor” - Whether the mellon plant harshed or not, the rat must see something in it to take or eat, meaning no matter how dificult life may be or turns, there is always a time to smile or cause to be happy. In other words, there is time and season to everything, good and bad
  151. Ọdumwun ema gha dgh ema n'h dumwun vbe odo, ko gha srẹ ẹre ọýenmwen”- The yam pounder, is always happy, seeing the pounded yam inside the montar. i.e. It is of great joy and happiness to see ones labour are yeilding wages
  152. Owiẹ ah ya tue urho n'ọla

  153. Oya ah ya sinmwin ẹvbo ọmwan - Of great courage you liberate your nation

  154. Ọkhioha ighi lẹ ne erren todere
  155. Ọkpa gha viẹ ẹdẹ gbe - When the cock crows, one knows its morning / early morning rise
  156.  Te ah da ne egbe nen iku na tọ"  which some users normally combine and abbreviate as "Tadanegbe" means  'for friendship to last long there must be reciprocated love and sharing'. the hands get clearner and brighter when both arms work toghether to wash away their dirt. this Ancient Benin Philosophy is mostly applied to energize and emphasize solidarity, generosity and mutual respect. Edo - African people do give humaniterian assistance and support for the needing in their various villages and communities, especially in time of needs and sad occurance or events. These they do through personal donations, family meetings(Iko ẹgbẹ), village elders council, pear groups, co-operate bodies and traditional institutions. "T'ah da n'egbe" is sometimes use by partners in relationship or business who want a fair treatment from their counterpart. A very crucial adage that encourage people to be their brothers keeper including a sane and responsible relationship.
  157. Ugbe gha ye odukhun otọ dede -When a stone is throw upward, it is certainly also going to fall downward no matter how high it goes. i.e. No matter how hard or difficult your situation may be, you must know that in the mist of dificulty is opportunity. What goes around comes around

  158. Ugbe n'ah dghe ighi rru ọmwan aro - The stone at your vista, can't blind your eyes. In other words, you can't be decieved by what you are very much aware of. Again, fear can only prevail when the victims are ignorant of the facts.Also represented as - prevention is better than cure" if it wasn't a surprise, then it was anticipated.

  159. Okuta wegbe ne, oven ke rreThe stone was already strong before the sun came , meaning a strong man is not afraid of any weak attempt or attack. In other words, “I am what I am and can do” (No shaking)
  160. Ukputu ma gie cwe ban, ebe n'oh rrienrrienẹweọh gbe ẹwe – The leaf the goat doesn't want to leave is what could kill her.i.e. That thing one does too much or fun of or doesn't want to take precaution could cause one's harm or damage
  161. Uhuru agbon, agbon n'ah re- Humans are collectively or individaully dependent on one another to co-exist on earth. No man is a complete alien of himself. humans need humans, anybody need somebody and everybody needs anybody.

  162. Udinmwen gb'mon - Boldness does not kill a child, meaning it is good for a child to be self confidence and determined in all his or her endeavour, especially when undergoing a carrier.
  163. Ugha gha ma,rrigha ma. - If the room is clean, it will reflect on the surroundings. I.e. your inside has much to show on your outside or your outside has much to tell about your inside, meaning your actions, character or behavior have much to tell about your state of mind and intelligence. In other words, what you say and do shows the type of knowledge you have
  164. Unu ah gu sinmwin ẹmwen

  165. Unu ne aya talor kue ọmon aya ti'ẹre k'egbe .. it is the same mouth a mother or father use to insult a child they also use to call him closer. in other words, parents should love and care for their children irrespective of whatever offence they may have commited.
  166. Usẹ de ne ọmon ne agb'ẹre orrue " - Bad days awaits the child that does not heed to advice or counsel or for a disobedient child. in other words, SUFFER DEY COME FOR PIKIN WEY NON DEY HEAR WORD{in nigeria pidgin English}
  167. Uwu ma rhenren ose - Death have no friend.

  168. Uwa ighi la - {female name as "Uwaila"} - wealth or riches doesn't discriminate in age or time.i.e. It’s possible your venture or engagement fail or facing difficulty today, it shall certainly do better or even excellent if you try harder to improve it. Almost similar to "Aighi bu'ẹdẹ fe" - you cannot get your final outcome at the beginning or commencement, until it happen or you get there, or cannot tell the final end you get from the start, though can make proposition and forecast but is possible strange things or incidents get you off the track.  This philosophy however is basically applied to create hope, enthusiasm and a catalyst for positive action and vision. "Uwa ighi la" is also use to encourage hardworking and competency."Aibuẹdẹfe" is normally a male child name
  169. Uwu ma rhenren ogie- Death doesn't discriminate base on riches or human weath
  170. Uýinmwen ọmwan ọh rrie ọmwan ma -Wherever a man goes, his character goes with him.Your character is your mirrow before others and the most effective means of persuasion

  171. Uwu gha gb'orion, ikinegbe rrie - if death kills the heart the body follow, meaning if the root of a tree is cut off, other body goes off. in order words, if the root, foundation, main source of survival of any organization, community or individual is destroyed, cut of or weaken, they are certain to crumble or fall apart or in most cases lose their existences.
  172. Vbe n'ah ye, errie ah de - i.e. You fall the way you are, meaning, be who you are and say what you feel because those who mind don't matter and those who matter don't mind.
  173. Vbe n'amu okpia yi, oh de yi. -  The way or where you put a man, where/what he finally become or be. i.e. Treat a man as he is, and he will remain as he is. Treat a man as he could be, and he will become what he should be. Similally, the way you lay your bed you lie.
  174. Ya hoho egbe ghe, n'ah ya bohien ne Edo:-Do unto others as of yourself or  think for others as for yourself, i.e. justice for whom justice is due as you will desire for yourself, irrespective of differences, color, race, ethnicity, age or domain. Respects for others as you will want them do to you. This is one of main philosophies enacted, implemented and taught in the Edo ancient judiciary proceedings and executions. That was why the great Benin had many ethnic nations under her Empire, peacefully co-existing before the first and after European invasion of Africa. Same reason was kind to the early Portuguese visitors

  175. Unu agbon ighi t'ọkpa - The mouth of the world does not speak one. I.e. everything is in a constant change, what you knew yesterday give way to magnify what you learn today. Knowledge is as the universe, it is Infinite. Life is a continues exercise. Ideals, thought, imaginations and opinions of yesterday could give way for others that either makes them better alternatives or the proper or correct evidential prove or approach today. "Unu Agbon ighi t'ọkpa"which is sometime represented as ""Unu agbon t'ayo t'arre"was and is also use to decode deceit, mischief, false witness that others may have towards you. Again that people will always have something to say about you good or bad.  To illustrate this philosophy was an ancient story of an old man traveling with his son and a young horse.As he was going, some people saw him and said, "look at this selfish man! how can you sit on the horse and your son is treking?", The man then climbed down, put his son on the horse and continued his journey. As he was going some other people stopped him and said, "look at this stupid man! This horse can take you and your son, why can't both of you climb the horse?". Now, the man joined his son on the horse. As they were going, other set of people screamed, "You must be a very selfish and wicked man! do you want to kill this poor horse with over load?". The Man now stopped and said, "What a world we live in, really 'Unu agbon ighi gele t'ọkpa'. Literarily, "unu" means 'mouth' , "agbon" - life, world, earth, your domain, {Ivbi'agbon - humans} as the case may be. "ighi" - doesn't, wouldn't, couldn't, don't etc, "t' " an abbreviation of "te" meaning 'speak, say, talk or said, while "ọkpa" refers to 'one'.  "Unu agbon ighi t'ọkpa"  in this sense, refers to the changeable nature, actions or movements of the human, choice, opinions and testimonies at any given point in time. . A very crucial philosophy that goes back to explain the need for a continuous guard and control of the human habit, attitude and character against abuse and misconduct. i.e. proper education for human's peaceful co-existence on earth. 
  176. Agbon dinmwin” - "Deep world" or 'the world/life is deep'. Use sometimes as a male child's name "Agbondinmwin”. "Agbon" could refer to ' world, life, universe, earth, span of existence', "Dinmwin" - 'deep, profound, depth, impact, etc', "Agbon dinmwin"  as an Edo - African philosophy is explaining the unlimited knowledge that abound in human life and existence, mysticism, occurrences and events beyond human imaginations and interpretations. In some cases is use to regulate anxiety, over confidence and false pride. Another similar philosophy is "Agbon tanren" sometimes abbreviated as "Agbon tean" meaning 'long world or the world/life is long' (also use as a male name). Agbon dinmwin" do agree with the factors of both modern and ancient scientific explorations and discoveries and with reference to the infinite universe. Although most people normally apply to caution, create fear and bring to awareness, the need for one to be vigilant and sober, being careful and straight forward in dealing with others persons or fellow humans because could change or can be influenced or make a change of mind anytime or moment.  This again re-ignites the human curiosity, consciousness and quest to know the unknown.
  177. Aighi rre ekpa, agha rre ubi - if don't or are not in punches, then you should be in slaps. That is to say, one must belong or have a choice to make, a course to pursue, a plan to living, good or bad and cannot be idle. "Aighi" - if don't, if aren't, if can't, etc, "rre" - 'is in', into, inside,  etc, "ekpa" - blow, or punch, "agha" - combination of 'ah + gha' – ‘you will, you can, one could, one should, etc, "ubi"- slap. "Ubi" also mean the process of in-planting the stick or wood for the yam stem to climb during planting season. e.g. "gia ya fie ubi, na gbor ikẹsi ye iýan ni" - lets go dig hole for that yam stick' or lets go in-plant that yam stem supporter'. "Aighi rre ekpa, agha rre ubi" - as an Ancient Edo - African philosophy calls for responsibility, dedication and hardworking. in other words, (like a popular expression) any man who hasn’t discovers what he should die for, he’s not fit to live.
  178. Aighi mien n'oho n'ah vbare”, sometime use as a female child's name "Aimienoho" - no one wants anyone to beat him/her or be defeated or no one wants to be counted as a failure, though it happens to all at some point in time. Others sometimes interpret as ‘no one wants anybody to meet him or her’. "Aighi"- 'no one, one don't, you don't, or one can't', "mien" - find, meet, discovered, caught, see, etc. "n'oho" - abbreviation of 'ne + ihoho' - 'who thinks, thinking, thought, reason, etc', "n'ah" - combination of 'ne + ah' - who wants, would like, one, wants, to him/her, etc' while "vbare" -  meet, join, include, etc. "Aighi mien n'oho n'ah vbare" as an ancient Benin philosophy is emphasizing the human desire of excellence and superiority. as odd as could sound, it’s true humans have some element of jealousy, egos, and grandioso in them though varies in proportion or measures. This expression is basically employed for competitive spirit and enthusiasm, i.e. as long as one lives on earth, he or she must as well strive to become or make the best of it, at least for a self reliance and merited achievements.
  179. Agbon n'ah vbare ah ýin - the world/life you meet you live. I.e. as useful as history could be, it’s a fact that the present has more to do with one's day to day activities then the past. One can only learn from the past to guide the present while designing a better future. Not possible to change or reverse the past but can only influence and affect the present and probably the future. Of course, true knowledge of own history, common cultural and moral values of a people do form basics for unity of purpose and collective growth.Learn from yesterday, live for today, hope for tomorrow. Yes, the knowledge of self and history does not in any way prevent anyone or people from approaching current problems, making future plans and achievements but rather enlightened and strengthen their minds and visions facing challenges of the present and the future encounters. Similar to this philosophy is "Eke n'ọh manren ẹghele ọre igiogbẹ" - Where a youth or a young person finds comfort and better living, he always wants to live, or 'where one finds a good living is ones paradise'.  Another crucial interpretation of "Agbon n'ah vbare ah ýin" is that, it also stress the need of preservation and observance of culture and moral values of the society. Every race of human irrespective of modernity have a culture to maintain and even expanding its usefulness and importance to human peaceful co-existence. Culture evolves the way of life of any people. It embraces the mode of production, distribution and consumption of goods and services. Culture is also exemplified in the form of language, music, dressing, eating habits, shelter, norms, values and the ethos upon which a particular society is built.  In a typical Edo family circle like "ẹgbẹ", hospitality for strangers, care for the extended family and other members of the community are rich aspects of Edo culture. However, while true that culture undergo changes from the original norms and values, base on effects from constant increase of human relations, interaction, communications, intermarriages, cross settlements, advancement of science and technology, it’s obvious that a radical departure from the very fabric upon which a society depends and a complete substitution of its culture with aliens culture, has resounding repercussion on the dignity and pride of any people including its span of existence as a nation. Hence, the use of this Edo ancient philosophy to re- vibrates the crucial role of culture to the society. Literally "Agban n'ah vbare" - 'the world one meets’, "ah ýin" - 'one lives' .thus "Agbon n'ah vbare ah ýin" in others words, means 'do in Rome as the Romas do'
  180. Unu ah gu sinmwin ẹmwen - it is with the mouth you holds or response talks or conversation. i.e. you bend the iron when it is hot. Hit the nail by the head as much as you can and always take hold of things by the smooth handle. Need not leave today's responsibility for tomorrow because tomorrow have its own responsibilities, thus, face each day as it comes. do they do, say the say and work the work as required and necessary in time and place. "Unu" - mouth, pick, tip, commencement, starting point or the vocal, "ah" - one, he, she, it or you’ as the case may be, "gu" - do, is with, etc, "sinmwin" - draws, drags, holds, debate, response, contend, etc, while "ẹmwen" - sentence, case, matter or content. "Unu ah gu sinmwin ẹmwen" as an Edo African Philosophy is use to emphasize call to responsibility and for just testimonies, i.e. with proves and cogent evidence or evidential prove in moments of accusations or charges. Similar to this, is a popular expression “Vbe n’uh tu rre, ih tu leluẹ” – Just the way you called, I have answered or responded or ‘Same way you raised the song, I replied’. Yes, call it or say it the way it is because those that matters don’t mind and those that minds is what matters. In other words,when the music changes, so does the dance”
  181. Ama talọ egbọmwan, aighi mie iyobọ" - if you do not communicate your problem or concern, no one can help you or know exactly the right prescription, prevention or cure to your worries or problem. In other words, it is better to tell the truth about that that needs attention, a helping hand or assistance than burn in silence. "Ama" -'ah + ma' - if don't, if didn't, if can't or couldn't, etc. "talọ" - speak, report, talk, complain, tell, say or communicate. "Egbọmwan" - 'egbe + ọmwan' - own, ones secret, self, your feelings, ones pains, ones problems or ones worries. "Aighi" - 'ah + ghi', you wouldn't, one can't, etc. "mie"- receive, benefit, get or have. "Iyobọ" - assistance, help, treatment, support, guidance etc.  "Ama talọ egbọmwan" - if you don't or do not tell yourself or if you do not report/explain your problems, “aighi mie iyobọ" - you will not get the proper help required or need. This as an ancient African philosophy is use to call proper attention to issues, concerns and a call to proper diagnose of personal and family problems including proper attention to societal ills. "Ama talọ egbọmwan, aighi mie iyobọ" in other sense simply means discover to recover. It’s complain before recommendation not the other way round. However to keep in check the confidential reports or one’s privacy is "Agha vbe talọ gbe, ah talọ manren oghionmwan " or "Agha tu gbe, ah tu manren oghionmwan" i.e. if you complain too much or exaggerate too much about your problems or weakness, you are likely to complain to your enemies (those who may not want your solution but a worst situation). That is to say, modesty and care is needed. One need be sure of whom and where he or she is laying his or her complains or report before paying for doing the right thing.
  182. Ukpokpo okaro ọh gbe ẹýen
  183. Ama khuan khẹ ota, ah ighi we ne ota manren ọmwan” – – if you do not work for the future, you cannot as well wait for its wages.  The present had a lot from the past and the future greatly depends on the present. Equivalently is the popular expression ‘work today to make you a better person tomorrow’. “Evbakor ore arror” – what you sow you reap.  You can’t plant corn to reap yam.  You use what you have to get what you want. “Ama khuan khẹ ota, ah ighi we ne ota manren ọmwan” as an Ancient African philosophy, was and is use to encourage future savings, lifelong investments, carrier and hardworking 
  184. Ahianmwen eva muanren ẹmwen ye ikp’ivin, nogieha se evbani mu ikp’ivin kpara” - Two birds disputed about a kernel, when a third bird swooped down and take it away – synonymously is “agha rhunmwunda oghionmwan rru aro, aighi mien aro na ya ghe ọseọmwan”- when you lose your sight because of your enemy, you cannot see your friends.  Literally “Ahianmwen” – bird, “eva” – two , “muanren” – argue, debate, dispute,  “ẹmwen” – words, matter, case, talks,  “ye”- ‘in, into, inside,’ “ikp’ivin” – combination of ‘ikpe + ivin’ meaning ‘kernel seed’ , “nogieha” – third , “se” – ‘reach, got there, arrived, came, etc, “evbani” ‘there, that place, the position,  “mu” – took, take, posses, got, carry, etc, “kpara” – away.  “Ahianmwen eva muanren ẹmwen ye ikp’ivin” – Two birds disputed about a kernel, “nogieha se evbani mu ikp’ivin kpara” - a third bird came there and take it away. This ancient Edo – African philosophy is use to illustrate, tolerance, good diplomatic approach, a sense of calmness, especially during dispute and misunderstanding.  These, in essence, also reflect two wrong cannot make a right. Hate cannot drive away hate but love does. An eye for an eye makes the whole world blind. It is unwise to be too sure of one's own wisdom. It is healthy to be reminded that the strongest might weaken and the wisest might err. Humans should learn to understand, accommodate and forgive when and where necessary.  Be wise and intelligent not fool or inferior to anyone or people. like a popular expression, ‘talk slowly but carry a big stick’
  185. Ah ma khamanren ọrriaẹvbo ghẹrẹ ọrria ẹvbo, ọwe te ihien dọlor ẹre yi – if a tyranny, dictator or bad leadership is not confronted or challenged equally for a change, he or she will grow fat and think he’s going /doing well. i.e. the people must rise to fight, build the government and leadership they desire.  It’s up to the people to negotiate, demand, fight their rightful place any place and time  in determing the best home, society, nation, and life they wish to have or live, celebrating their collective existence here on earth. This philosophy is mostly use by activist, revolutionist, fundamentalist, patriots and nationalist for socio, cultural and political checks and balances.  A call to power of the people for good leadership, accountability and efficiency. in other words, Our lives begin to end when we say nothing about little things that matters. Rebellion against tyranny is obedience to God.
  186. Arhuẹmwonmwan ọh gbọmwan sẹ aýon” -  Love sucks than drunk
  187. “Udin n’oh gha mon eyaen, ovbie okhere ah na rhen onren” – The palm tree that will become big and fruitful, is known at its early stage of growth.i.e. A good and solid foundation makes a good structure. i.e. the child that will become great or achiever in life it is when growing up or young you know. i.e. the upbringing of a child has a lot of influence on what he or she become in later years. Literally “Udin” - Palm tree, “n’oh”…The end justifies the means. No end without a beginning. How one started matters a lot how he/she ends. This Ancient Benin-African Philosophy is use to illustrate or emphasize the need for a proper foundation, commencement, plan and adequate preparation engaging any carrier, activities, investment and as well as educating a child for a better future. Anything what doing is what doing well. Prevention they say is better than cure. 
  188. Orrihon ọkpa ighi  ýin agbon
  189. Orrihon ọkpa ighi na errumwun gb'is
  190. Agbon ghe ikpakpa, ẹrhinmwin ghe khọẹ - Humans see or view the outward, the skin, the spirit view or see the mind/ heart. i.e. What lies behind us and what lies before us are tiny matters compared to what lies within us
  191. Owa iyemwen ih gualor, omon ya gue oyi -  [CONTINUE HERE]
 

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Great Benin Bronze

EDE N'ERHENA VBE EDO

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