A CRITICAL BIBLIOGRAPHY OF MEXICAN
This bibliography, which was originally published along
with the article Proverbs in Mexican American
Tradition (Aztlán: International Journal of
Chicano Studies Research 13 : 43-70 and
71-80), has been updated to include new editions or
reprints as well as three new sources, one of them a
major compilation (Glazer's Dictionary of Mexican
American Proverbs, listed under Texas).]
The following bibliography surveys the
compilations of Mexican American proverbs published to date
and describes each entry in terms of the type and quantity
of material included; presence or absence of interpretative
comments or translations; sources; organization; and
accuracy of presentation. The relative importance of each of
these aspects will naturally depend on why the compilation
is being consulted and the background of the reader. To
someone in quest of an individual text, for example, a lack
of any systematic arrangement of material will be a more
serious drawback than for one who merely wishes to derive a
general notion of the proverb repertoire of a given
community. Also, a reader thoroughly familiar with the
Spanish language will not be hampered by defective
translations or errors of orthography, e.g., enbilla for envía (Chávez, p.43) or acarella for acarrea (p. 48) that might
mislead or confuse a reader who knows little or no Spanish
and must depend on translations or the aid of a dictionary
for his understanding of a text. By characterizing each
entry in regard to all five components I hope to provide an
idea of its potential usefulness for whatever purpose the
individual reader may have in mind.
The category of interpretive comments
merits some further explanation. A mere listing of proverb
texts, without definition or explanation (as in
Vásquez, Campa, and others) presupposes on the part
of the reader not only a knowledge of the Spanish language
but also a familiarity with the proverbs as well, so that
explanation is superfluous, or a purpose of consultation to
which meaning is irrelevant. While such compilations have
their uses, their limitations are obvious. Much more useful
are those compilations that include definitions or
explanations, whether in Spanish or English, so that the
reader is afforded at least a general notion of the kinds of
situations where a given proverb could apply. To be sure,
the provision of a single definition or concise statement of
meaning is often a difficult task. Many, even most,
proverbs--particularly metaphorical proverbs--have a wide
range of meanings, varying from community to community, from
individual to individual, from context to context. Still, an
attempt should be made on the part of the compiler to offer
the reader at least a general "base meaning," a kind of
consensus as to what the saying usually expresses. Variant
and even contradictory meanings may well exist and may be
equally valid if they result in successful communication
between speaker and listener, but a
"definition"--particularly a single definition--should be
more broadly representative or should have its contextual
limits clearly indicated. Where definitions differ
frequently and markedly from those generally found in
published collections or in the field, I have suggested
caution in consultation, not because such interpretations
are necessarily "wrong," but because they are
The practice of citing "equivalent"
English proverbs as substitutes for definitions or
interpretations is a risky one. There are proverbs in the
two languages whose ranges of meaning overlap; proverbs,
after all, deal with recurring situations and circumstances
common to human society and such resemblances are natural
and inevitable. Nevertheless, total equivalence of meaning,
tone, and appropriateness to a given context is rare indeed.
It might, for example, be possible to envision a situation
in which Al que no habla Dios no lo oye would be used
in Spanish and Faint heart never won fair lady in
English (Galván, p. 124), but the contextual range of
the English is so much more limited and its faintly archaic,
almost chivalric tone so different from the Spanish that one
is hard put to conceive of such a circumstance. Despite a
certain resemblance based on the fact that both proverbs
recommend assertiveness as a means of achieving an end, they
are by no means synonymous or "equivalent." Similarly, Cuando uno anda de malas, hasta los perros lo mean and When it rains, it pours (Galván, p. 126)
share a basic reference to compounded misfortune, but the
imagery of the Spanish saying, with its use of a word
(mear, to piss) that for many speakers is socially
unacceptable, limits its contextual range in comparison with
the more neutrally worded English proverb. Even in cases
where a degree of genuine equivalency exists, as with
certain international proverbs, the reader may not be
familiar with the English saying or interpret it in the same
way that the compiler does. A rolling stone gathers no
moss with its two contradictory base meanings in current
Anglo-American tradition, is a case in point; if it is cited
as the "equivalent" of its linguistic counterpart Piedra
movediza no cría moho, the reader may derive an
impression of the Spanish saying that is contrary to the one
the compiler envisioned. The citing of "equivalents" is best
avoided, and if used at all, must be approached with caution
and as an adjunct to, not a replacement for, other types of
explanatory comments. (For discussion of proverb meaning in
relation to context, and a specific commentary on A
rolling stone gathers no moss, see the study by Barbara
Kirshenblatt-Gimblett, "Toward a Theory of Proverb Meaning," Proverbium [Helsinki], no. 22 :
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De Proverbio – Latin for ‘About the Proverb’ – is a website devoted to proverbs in several languages. It was founded in January 1995 at the University of Tasmania, Australia. De Proverbio was the world’s first refereed electronic journal of international proverb studies. It’s inspiration was Proverbium: Yearbook of International Proverb Scholarship edited by Prof. Wolfgang Mieder at the University of Vermont. The Yearbook continued the tradition of Proverbium: Bulletin d’Information sur les Recherches Parémiologiques, published occasionally from 1965 to 1975 by the Society for Finnish Literature, Helsinki.
Recently, the website has added audio proverbs in six languages, read by native speakers. Also available for the lovers of languages and their proverbial richess is a page of multilingual proverb crosswords.
Proverbs and Their Definition
From time immemorial proverbs have fascinated people of all ages and from all walks of life. As it happened throughout centuries, common people today still avail themselves of the proverb’s rich oral tradition to convey their culture and values, while scholars collect and study them from a wide range of angles: linguistic, social, psychological, political, historical and so on.
The problem of proverb definition is still open. However, it is broadly accepted that proverbs were born from man’s experience. And that they generally express, in a very succinct way, common-sense truths. They give sound advice and reflect the human condition. But, as we know, human nature is both good and bad and the latter is often mirrored by discriminatory proverbs, be they against women, different nationalities or particular social groups. For a thorough discussion of proverb definition, see Popular Views of the Proverb by Prof. Wolfgang Mieder. Another article which sheds some light on the proverb definition is The Wisdom of Many and the Wit of One by Archer Taylor.
Proverbs and Their Origin
As to the origin of proverbs we tend to assume that they were born in times when human society began to self-impose rules and embrace principles necessary for communal living. Research can trace them back only to the time when language was recorded by means of some type of writing. The Sumerian civilisation of more than five thousand years ago is the oldest known civilisation to have made use of proverbs, some of which have been passed on through its cuneiform inscriptions.
One such proverb, in its Latin version, is Canis festinans caecos parit catulos. It spread to other languages. The English translation is The hasty bitch brings forth blind whelps. In French, it became La chienne dans sa hâte a mis bas des chiots aveugles. In the Italian La gatta frettolosa fece i gattini ciechi, the bitch has been replaced by the cat. The Portuguese version is Cadelas apressadas parem cães tortos, and the Romanian, Căţeaua de pripă îşi naşte căţeii fără ochi.
Proverbs and Their Use
Apart from use on a wide scale in day-to-day speech, there is ample evidence that proverbs were essential tools in teaching and learning. The pedagogical use of proverbs was encountered first in Sumerian society and subsequently this use became widespread throughout Medieval Europe.
Proverbs and proverbial expressions are found in religious manuscripts of the first half of the eighth century. The aim of introducing proverbs into religious texts was to help novices to learn Latin, and this practice became widespread by the tenth century.
The use of proverbs in teaching and learning was not circumscribed to England. Relatively new research attests to the use of proverbs in teaching in the eleventh century in Liège, France. In Italy the famous medical School of Salerno of the eleventh century formulated medical precepts which later became proverbs adopted by different cultures. Post prandium stabis, post coenam ambulabis was translated After dinner sit awhile, after supper walk a mile in English. In French became Après dîner repose un peu, après souper promène une mille, while in Italian Dopo pranzo riposar un poco, dopo cena passeggiar un miglio. The Spanish version is Después de yantar reposad un poco, después de cenar pasead una milla and the Portuguese Depois de jantar, dormir; depois de cear, passos mil.
Proverbs and Their Abuse
But from use comes abuse, as a Spanish proverb says. There is no doubt that the capacity of the proverb to convey universal truths concisely led to their abuse and manipulation.
Hitler and his Nazi regime employed proverbs as emotional slogans for propaganda purposes and encouraged the publication of anti-semitic proverb collections. For a thorough analysis of this phenomenon, please read the fascinating article “ … as if I were the master of situation.” Proverbial Manipulation in Adolf Hitler by Prof. Wolfgang Mieder.
At the opposite end of the political spectrum, communist regimes of the past have not only manipulated proverbs, but also purged popular collections of features which did not reflect their political ends. The former Soviet regime is at the forefront of such actions. One type of manipulation described by Jean Breuillard in Proverbes et pouvoir politique: Le cas de l’U.R.S.S. (published in “Richesse du proverbe”, Eds. François Suard and Claude Buridant. Lille: Université de Lille, 1984. II, 155-166). It consisted in modifying ancient proverbs like La vérité parcourt le monde (Truth spreads all over the world) into La vérité de Lénine parcourt le monde (Lenin’s truth spreads all over the world). As a result the new creation is unequivocably charged with a specific ideological message.
Manipulation did not stop at individual proverbs, it extended to entire collections. Vladimir Dal’s mid-nineteen century collection of Russian proverbs is such an example. Its first Soviet edition (1957) reduces the proverbs containing the word God from 283 to 7 only. Instead, those which express compassion for human weaknesses, such as alcoholism, disappear altogether. In more recent years, in Ceauşescu’s Romania, Proverbele românilor (published in 1877 by I. C. Hinţescu) suffered the same treatment. More than 150 proverbs were eliminated or changed in order to respond rigidly to the communist ideology.
Proverbs Across Time and Space
The Oxford Dictionary of English Proverbs states that foreign proverbs’ contribution to the English proverbial stock has enriched our language. Many proverbs of foreign origin were quickly absorbed into English life and have a rightful place in an English dictionary. Indeed, a close scrutiny of that dictionary reveals that more than two hundred and fifty proverbs are listed as first existing in Italian.
This is also true for other modern languages, particularly French and Spanish. The translation is not always literal. At times it is adapted to the new language and the resulting proverb is often enriched in its expression. For instance the Latin Homo sine pecunia est imago mortis (A man without money is the image of death) is rather closely translated in Italian as Uomo senza quattrini è un morto che cammina (A man without money is a dead man walking).
However, in other languages the metaphor changes, but not the meaning. In English the proverb becomes A man without money is a bow without an arrow, while in French Un homme sans argent / Est un loup sans dents (A man without money is a wolf without teeth) and an element of rhyme is introduced. The Romanian adaptation is a real poetic gem Omul fără bani e ca pasărea fără aripi; Când dă să zboare / Cade jos şi moare (A man without money is like a bird without wings; When he tries to fly / He falls down and dies). The concept is essentially the same: the man without money lacks something important…
While proverbs are still used today in a traditional way, that is in speech, literature and teaching, they have found a new ever expanding use in the advertising industry and in the mass media. One example is Here today, gone tomorrow, which became Hair today, gone tomorrow in the hair-removal industry. In the mass media it has a variety of paraphrases such as Hear today, gone tomorrow or Heir today, gone tomorrow. Before the Barcelona Olympic Games the old proverb All roads lead to Rome became All roads lead to… Barcelona in many English language newspapers and magazines. A new phenomenon encountered in many languages nowadays and is undoubtedly a sign of the proverb’s resilience and vitality.
Important writers of the past, among them Goethe and Voltaire, have questioned the traditional wisdom of proverbs. That led to some proverb transformations. Prof. Wolfgang Mieder coined the term anti-proverb for all forms of creative proverb changes. They can be deliberate innovations, alterations, variations, parodies. Anti-proverbs are widely spread today, some living a short time, some even making their way into recent proverb collections. A new broom sweeps clean, but the old one knows the corners and Absence makes the heart grow fonder – for somebody else are considered anti-proverbs.
Proverbs and Their Collection
Apart from studies on individual and multilingual proverbs and proverbial expressions, you will find a few e-books on our website. I will mention a Brazilian collection and a dictionary of equivalent English and Romanian proverbs. Prof. Wolfgang Mieder’s yearly bibliographies are an invaluable tool for students and researchers. Given their widespread use over the millennia, it is no wonder that scholars of the past started assembling proverbs in collections. Aristotle is believed to be among the first paremiographers (collectors of proverbs), but, unfortunately, his collection was lost. In more recent times a great impetus to the collection of proverbs was given by Erasmus. His fame spread from Venice throughout Europe after the publication in 1508 of his Adagiorum Chiliades. This collection contained 3,260 proverbs drawn from classical authors.
The success of the book led to several augmented editions culminating with that of 1536, which contains 4,151 proverbs. Erasmus’ work was translated into several European languages. While it became the model for future proverb collections in those languages, they were widely copied and translated.
One good example of such a practice is the 1591 Italian collection Giardino di Ricreatione, nel quale crescono fronde, fiori e frutti, vaghe, leggiadri e soavi, sotto nome di sei miglia proverbii, e piacevoli riboboli Italiani, colti e scelti da Giovanni Florio. And two decades later appeared in French as Le Jardin de Récréation, au quel croissent rameaux, fleurs et fruits très-beaux, gentils et souefs, soubz le nom de Six mille proverbes et plaisantes rencontres françoises, recueillis et triéez par GOMÈS DE TRIER, non seulement utiles mais délectables pour tous espritz désireux de la très-noble et copieuse langue françoise, nouvellement mis en lumière, à Amsterdam, par PAUL DE RAVESTEYN.
Proverbs and Fun
On the less academic side, you can test your knowledge of languages by solving our bilingual or multilingual crosswords. Or, you can listen to our featured proverbs in 6 languages – English, French, Italian, Portuguese, Romanian and Spanish. Also, enjoy sharing them with your friends. Some were posted on Twitter as comments to political events of the day.
Painters in Renaissance time, from Hieronymus Bosch to Pieter Bruegel, with his famous Netherlandish Proverbs, were attracted by the subject.
Modern artists like James Chapman illustrated recently proverbs from other world languages with hilarious cartoons. See some of his images on this page.
The present bibliography includes only
sources that deal at least in substantial part with the
proverb proper, as distinct from phrases, idioms, vocabulary
items, and the like. A few minor references have been
omitted; these and other studies of more general aspects of
Mexican American or Chicano folk speech may be found in
Michael Heisley, An Annotated Bibliography of Chicano
Folklore from the Southwestern United States (Los
Angeles: University of California, Los Angeles, Center for
the Study of Comparative Folklore and Mythology, 1977),
pages 66-79. Finally, for anyone seriously concerned with
the study of Mexican American proverbs, an acquaintance with
the proverb lore of Mexico itself is indispensable. Space
will not permit a detailed listing of Mexican references,
but I shall mention briefly, at the end of the bibliography,
some of the most useful sources.
"California Spanish Proverbs and
Adages." Western Folklore 3 (1944):
According to an editor's
note, the 42 numbered items in this collection were taken
from an old notebook belonging to an elderly descendant
of "an illustrious Spanish family" in Southern
California. They are therefore believed to be
representative of the proverbs used in "cultivated
Spanish circles during the nineteenth century in
California" (p. 121). Items are listed in random order,
with a literal and accurate translation for each. A few
additional comments or definitions are provided in
MacArthur, Mildred Yorba. California-Spanish Proverbs. San Francisco: Colt
The compiler lists 332 items
recalled from her childhood as having been used by
grandparents, relatives, and friends who, like the
author, were members of "early California" families. Each
item has an English interpretation (not necessarily a
literal translation) and, occasionally, an explanation as
well. Translations and definitions are for the most part
accurate, but the non-Spanish-speaking reader has no way
of knowing which English versions are literal and which
are not. Lack of any systematic arrangement makes
Molera, Frances M. "California Spanish
Proverbs." Western Folklore 6 (1947):
Each of the 34 numbered items
listed here is provided with an English translation
(usually literal) but no definition or interpretation.
Arrangement is random. The proverbs are described as
having been learned by the author from her grandmother
and other members of "an early generation."
Robe, Stanley, ed. Antología
del saber popular: A Selection fromVarious Genres of
Mexican Folklore Across Borders. Aztlán
Publications, Monograph 2. Los Angeles: University of
California, Los Angeles, Chicano Studies Center,
On pages 63-72 are listed 271
proverbs and phrases, without translation, grouped
principally by theme or, in a few instances, by type or
form. Arrangement is random under some categories,
roughly alphabetical under others. A few items have brief
explanations in Spanish. The five student collectors who
contributed the proverbs are named in the introduction
but not identified with individual items; one of the
collectors is described as having done field work in
Arizona. In contrast to the previous three items, this
compilation is taken directly from current oral tradition
and is therefore more representative of today's Mexican
American community in Southern California.
Aranda, Charles. Dichos: Proverbs
and Sayings from the Spanish. Rev. ed. Santa Fe, New
Mexico: Sunstone Press, 1977.
A total of 348 proverbs and
phrases are arranged alphabetically by first word, with
English translations and, in many cases, interpretations.
Unfortunately both translations and interpretations are
sometimes questionable or even erroneous, and accuracy of
the transcription of the proverbs themselves leaves
something to be desired. No information is given as to
source; the classification as "New Mexican" is an
assumption based on the author's biography (on the back
cover), the place of publication, and the Library of
Congress subject heading assigned to the collection. The
booklet is unpaged.
Campa, Arthur O. Sayings and
Riddles in New Mexico. University of New Mexico
Bulletin, Language Series, vol. 6, no.2. Albuquerque:
University of New Mexico, 1937.
On pages 63-67 are listed 155
numbered items in random order; they are separated into
"refranes" and "adagios," but the
distinction is unclear. No translations or
interpretations are provided. The material is apparently
from oral sources and is described as a portion of the
material collected "from all parts of the state" by the
author and by Espinosa (p. 13; see the collection by
Espinosa described below). An introduction offers general
comments on proverbs and lists a few sayings that have a
"local" flavor (p. 13). The study is reprinted in Hispanic Folklore Studies of Arthur L. Campa, with
an introduction by Carlos E. Cortés, New York:
Arno Press, 1976.
Cerda, Gilberto, Berta Cabaza, and
Julieta Farias. El vocabulario español de
Texas. University of Texas Hispanic Studies, 5. Austin:
University of Texas Press, 1953; reprint 1970.
"Sección II: Modismos, locucionesyrefranes," pages 247-335, contains approximately
1,000 proverbs and phrases arranged alphabetically by key
word (usually the principal noun), with definitions in
Spanish and comparative annotations for Spain and various
regions of Spanish America. Material for the study as a
whole, presumably including proverbs, was collected in
eight counties in southern Texas. The attempt to link the
Mexican American material with the larger Hispanic
tradition by means of the annotations is both unique and
Galván, Roberto A., and Richard
V. Teschner. El diccionario del español chicano /
The Dictionary of Chicano Spanish. Rev. ed. Silver
Springs, Maryland: Institute of Modern Languages, 1977. 2nd
[rev.] ed., revised and augmented by Roberto A.
Galván. Lincolnwood, Illinois: National Textbook Co.,
When initially published
(1975), this work was titled El diccionario
español de Texas; material has been
subsequently added using some sources from outside the
state of Texas (such as Aranda's collection for New
Mexico; see entry above), and the title has been modified
to reflect the authors' conclusion that the compilation
is now sufficiently representative of the Mexican
American speech of all regions to justify the change. On
pages 124-135 (pp. 214-232 of the second edition) are
some 230 proverbs and phrases arranged alphabetically by
first word with cross-references to other important words
within the saying. Sources for the dictionary as a whole,
and therefore presumably for the proverbs also, are a
combination of published material and field notes. Rather
than translations or definitions, the compilers have
provided for each item an English proverb or phrase
judged to be "equivalent," usually with little or no
textual relationship to the Spanish saying. The problems
of such a procedure are discussed in the introductory
comments to this bibliography.
Glazer, Mark, ed. Flour from
Another Sack and Other Proverbs, Folk Beliefs, Tales,
Riddles, and Recipes. Edinburg, Texas: Pan American
University, 1982. Rev. ed., Edinburg, Texas: University of
Texas-Pan American Press, 1994.
Fifty-seven proverbs arranged
by keyword are on pp. 41-60 of the original edition (pp.
29-45 of the revised edition, in which various
orthographic errors and a mistake in numbering have been
corrected). Each entry includes data on the informant, a
literal translation, and an interpretation or--of
particular interest--a description of a context in which
the informant recalls hearing the proverb used.
---, comp. A Dictionary of Mexican
American Proverbs. New York: Greenwood Press,
This compilation of nearly
1000 individual sayings is drawn from the Rio Grande
Folklore Archive of The University of Texas-Pan American
in Edinburg, Texas. The material appears to be largely if
not exclusively student-collected, using a standardized
form. Individual entries are arranged by keyword, usually
a noun or verb but with some significant departures
(e.g., sayings beginning with El que 'He who...'
are grouped together under El, while those
beginning with the alternative Quien are listed
under Quien). Each entry includes variants, a
translation or interpretation, and information on
contexts in which the saying may be or has been used.
Abundant annotations have been provided, using published
collections primarily from Spain, Mexico, and the
American Southwest. There are, unfortunately, numerous
errors of translation, explanation, orthography, and so
on, attributable in large part to the nature of the
collectanea, which seem to have been copied directly,
without editing, from the field records submitted by the
student-collectors. The reader familiar with the Spanish
language can easily identify and correct many of these
errors--some of which are significant, others not--but
for one who does not know Spanish or whose knowledge of
the language is limited, there are some serious pitfalls.
(The Dictionary has been reviewed by Timothy Murad
in Proverbium: Yearbook of International Proverb
Scholarship, 7 (1990), 261-263; and by the present
writer in Journal of American Folklore, 103
Paredes, Américo. "Dichos," in Mexican-American Authors, edited by Américo
Paredes and Raymund Paredes. Boston: Houghton Mifflin, 1972.
A small but admirably
presented collection of forty-one "true proverbs" and
five comparisons, arranged alphabetically by first word,
with a literal translation and in most instances an
interpretative explanation for each. The material is
described as "collected by the author," presumably in
Texas where the author's family has lived since the
mid-eighteenth century (p. 27). A brief introduction
comments on stylistic features of dichos and on
distinctions between "true proverbs" and
Pérez, Soledad. "Mexican
Folklore from Austin, Texas," in The Healer of Los
Olmos, edited by Wilson Mathis Hudson. Texas Folklore
Society Publications, 24. Dallas: Southern Methodist
University Press, 1951. Pp. 71-127.
"Proverbs and Sayings," pages
118-125, presents 94 items arranged alphabetically by
first word with a literal translation and in many
instances an interpretation or English "equivalent" as
well. Seventy-two of the items are republished as "Dichos
from Austin," in Texas Folklore, edited by Mody C.
Boatright, Wilson M. Hudson, and Allen Maxwell, (Texas
Folklore Society Publications, 26. Dallas: Southern
Methodist University Press, 1954), pp. 223-229, where
they are described as having been "noted among the
Mexican population of Austin during the course of a
year's time" (p. 223).
Vásquez, Librado Keno, and
María Enriqueta Vásquez. Regional
Dictionary of Chicano Slang. Austin: Jenkins,
"Proverbs and Sayings
(Dichos)," pages 88-90, lists 69 items in random
order without definition or translation. Sources are not
indicated. The introductory paragraph in English is
garbled and the collection as a whole is marred by
numerous errors of transcription and orthography, as well
as by the use of a type font lacking in diacritical marks
of any sort.
Wesley, Howard D. "Ranchero sayings of
the border," in Puro mexicano, edited by J. Frank
Dobie, pp. 211-220. Texas Folklore Society Publications, 12.
Austin: Texas Folklore Society, 1935.
Some 50 proverbs and phrases
(including 30 true proverbs) are interwoven into an
informal text with a roughly thematic organization. An
English translation, usually literal, is given for each
item along with an interpretation or explanation and
sometimes a description of context. Although sources are
not specified, the material appears to be drawn from oral
sources and in part from the author's personal in-context
observation. Despite some stereotyping and the use of
such labels as "crude" and "rustic," the study offers
interesting material in the form of tales or anecdotes
associated with particular sayings as well as some
instances of actual contexts in which the proverbs were
This is the largest Mexican
collection available to date. It contains approximately
12,500 items arranged alphabetically by first word,
including a wide variety of materials not generally found
in other sources, such as piropos or traditional
compliments, rhymed nonsense phrases, etc. The chief
defect is the lack of any definitions or explanatory
material. The author implies (p. 17) that he has drawn in
part on oral sources but states that published sources
have supplied much material (p. 7).
Rubio, Darío. Refranes,
proverbios, y dichos y dicharachos mejicanos. 2 vols.
2nd ed. Mexico City: A.P. Márquez, 1940.
This standard reference work
for Mexican proverbs offers some 2,400 proverbs and
phrases, each with an interpretation and often an
explanation of its "origin." The author has attempted to
limit his compilation to "genuinely Mexican" proverbs and
variants, eliminating all those known to be derived from
Peninsular Spain (a number of pan-Hispanic items are,
however, included, a consequence of limited comparative
sources). Some comparative references are supplied for
items that are found in Spanish collections in a form
differing from that used in Mexico. The sources of the
proverbs that make up the compilation are not specified.
Arrangement is alphabetical by fist word.
Santamaría, Francisco J. Diccionario de mejicanismos. 2nd ed. Mexico City:
This large dictionary of
Mexican regional speech includes many proverbs and
phrases, usually listed under the principal noun they
contain. Many of the items listed are pan-Hispanic in
distribution. The work is highly useful also as a source
of definitions of words of Mexican origin or that are
used in Mexico with variant meanings. Comparative
references are included for many items, as well as
quotations from various Mexican literary works.
Shirley L. Arora
Department of Spanish and Portuguese
University of California
Los Angeles, CA 90095-1532