1. STRUCTURES OF PARALLELISM IN AKAN PROVERBS
Abstract
This paper sets to study parallelism in Akan proverbs and how their structures occur
using Akan and English proverbs from books and native cognition. It identifies three types of
parallelism, namely synonyms, antithesis and syntactic. Examples are drawn from English Bibles
in order to be able to study the Akan types and structure. It concludes that Akan has parallel
proverbs which are used to make emphasis and to express the aesthetic value of the language.
1. 0 Introduction
The origin of proverbs is mostly traced from history by scholars. Murphy (1990) says that
proverbs grew out of an oral tradition from parents and tribal leaders because education was the
responsibility of the parents. He suggests that even though there is academic support for the
existence of sages, there is no evidence that these sages held schools for the elite or otherwise.
There is also no reason to suggest that the purpose, type and use of proverbs were the same
everywhere. Murphy (1990) sees so little “coloring” by the courts that the notion of Israel
following the same path as the Egyptians and the Mesopotamians with their temple schools is
unlikely. While he agrees that scribes received training, he has not seen enough evidence to
convince him that the sages who advised the kings were also trainers and schoolmasters.
In addition, oral tradition, from which proverbs emerged was not used for its
artistic sake. Hermission (1978) does not agree that the oral tradition preceded the artistic
traditions of wisdom poetry. Rather, he asserts that they were at work simultaneously in different
settings or communities. One particular community created and collected Biblical proverbs. This
view is in keeping with Bentzen’s (1957) notion that wisdom poetry could not have originated
from popular proverbs. He suggests that popular proverbs were from and for common folk,
whereas wisdom poetry was literature written for scholars by scholars. This differentiates

2. proverbs for its artistic and didactic purposes. It is apparent that many of the proverbs came
from the perspective of the commoner when conveying life’s truths to each other in everyday
life. It could be that these gems were passed along through oral tradition until they were
eventually collected and preserved by some of Hezekiah’s scribes (Prov 25:1). Other proverbs
were obviously the polished work of teachers who used the proverbs as tools to teach their
students. In short, proverbs were used in daily life of African parents, courtiers, farmers and
rulers but its study as an art started with schooling (Heaton 1994). This gives grounds to say that
well-formed structure of proverbs is deliberate and came out of schooling. Proverbs with litotes,
antithesis, irony and parallelism were artistically created during their study in schools.
Virtually, all cultures have proverbs, whether or not they have a written language (Taylor
1996). Proverbs are used in languages of well meaning Africans not only to display their oratory
skills but also to use it as “the palm oil with which words are eaten,” as Chinua Achebe, a
Nigerian writer, puts it in Things Fall Apart. In other words without proverbs, words are dry and
carry no substance in terms of meaning. They also have special appeal to the sense of hearing.
This attribution is seen when a long speech, which could be boring to listen, is interwoven with
proverbs. The proverb refreshes the mind and awaken attention any moment it appears in the
speech, so that listeners are in the want for more. Regardless of the origin of proverbs, some
scholars suggest that their didactic nature indicates that they are used as a medium to teach
wisdom and a tool to train children of elite (Shultz 2005: Bratcher 2005: Crenshaw 1998:601-
605). However, scholars like E. W. Heaton (1998) and others do not concur.
In this paper, an attempt is being made to explore parallelism in Akan proverbs for
adequate information. It is also known that the appealing effect of proverbs comes from their
sound devices, sematic, syntactic and morphological properties. One of such syntactic properties

3. of proverbs is parallelism. The paper seeks to find out the effects and importance of parallelism
on proverbs, using examples of Akan proverbs.
2.0 The concept of proverbs
These two proverbs give a somewhat definition and nature of proverbs: A proverb is a
short sentence based on long experience. --Miguel de Cervantes; Proverbs are like butterflies,
some are caught, and some fly away. –Anonymous.
The definition and identity of the proverb is very illusive. Gerhard Von Rad, 1979) lists
some of the qualities that a proverb should contain: Brevity, compactness, intelligibility, a clear
graphic quality, and be easy to remember. Perhaps his treatment of the origin of proverbs will
help in forming a definition:
“Every nation with a culture has devoted itself to the care of the literary cultivation of this
experiential knowledge and has carefully gathered its statements, especially in the form of
sentence-type proverbs. This, then, is one of the most elementary activities of the human mind,
with the practical aim of averting harm and impairment of life from man.” (Von Rod:3-4). This
could imply, then, that proverbs are expressions and sayings based upon experiential knowledge.
Archer Taylor (1996) is not convinced that a definition of this sort is broad enough. "The
definition of a proverb is too difficult to repay the undertaking […]. An incommunicable quality
tells us this sentence is proverbial and that is not …Let us be content with recognizing that a
proverb is a saying current among the folk.” (Taylor 1996).
There are some characteristics or traits that all proverbs have in common, however, and
one is that they condense what is perceived to be important truth within that culture. Reynolds
(1959:74) stresses the practicality of proverbs because they condense so much meaning into so

4. few words. As we will see, Biblical proverbs trade heavily upon this trait. Perhaps proverbs are
the integration of culture, nature, nurture and experience.
The above information about proverbs indicates that proverbs are expressions of life
realities. These realities are doubtless, they are the consensus of many people and sometimes
universal. They highlight good behaviour and expect listeners to comply, though they do not
compel one to obey them. Proverbs can therefore be defined as, a short expression of wisdom
gained through experience by a group of people, in a doubtless tone to highlight the realities of
life.
3.0 The characteristics of proverbs
Proverbs are mostly generalizations. Even though exceptions exist, proverbs make statements
that generalize experience. For instance, the Akan proverb, Akwadaa bᴐ nnwa na ᴐmmᴐ
akyekyedeԑ, meaning a child catches a snail and not a tortoise, implying that there are some
things that are limited to adults only. Yet experience also reveal instances where a child has
performed above his expectation; such as killing a snake single-handedly.
Again, proverbs are expressed in tones that offer suggestions or advice in a candid way.
Though the expressions are put in a matter-of-fact way, they are not meant to impose on the
listener. Some proverbs can warn or caution people against mishaps. They are not commands or
promises. In Akan, the proverb, Nyame boa deԑ ᴐboa ne ho meaning God helps those who help
themselves to expresses that where determination exists, failure cannot dismantle the flag of
success.
More so, only the truly wise person knows how and when to apply proverbs. If a proverb
does not fit into a context, it must not be used. The use of proverbs requires tactfulness and
experience. Nobody at all can use them. One needs to make a comprehensive analogy between

5. the situation and the proverb before identifying its appropriateness. This is a task uncommon to
everybody. Hence, they are not common to common people.
4.0 Themes of Proverbs
Opoku & Mbiti (1997), said proverbs deal with wisdom and folly, pride and humility,
justice and vengeance, laziness and work, poverty and wealth, friends and neighbours, love and
lust, anger and strife, masters and servants, life and death. Proverbs describes different types of
people you know and deal with every day. Proverbs challenges us to develop godly character
qualities: to be alert, compassionate, consistent, courteous, dependable, discerning, disciplined,
gentle, honest, humble, industrious, loving, loyal, objective, patient, punctual, submissive,
tactful, teachable, thorough, thoughtful, and unselfish. Some proverbs encourage us to do what
is right. Others warn us about doing what is wrong. Some proverbs describe the way things
ought to be. Others describe the way things are.
5.0 Parallelism in Proverbs
According to Agyekum (2013), parallelism means giving two or more parts of one or
more sentences a similar form to create a definite pattern, a concept and method closely related
to the grammatical idea of parallel construction or structure which can also be called parallelism.
Parallelism as a rhetorical device is used in many languages and cultures around the world in
poetry, epics, songs, written prose and speech, from the folk level to the professional. It is very
often found in Biblical poetry and in proverbs in general. Examples are (Ps. 15: 5). "Shew me
thy ways, O Lord; Teach me thy paths." Romans 6:23 (NIV) states: “For the wages of sin is
death, but the gift of God is eternal life in Christ Jesus our Lord.” Romans 3:23 (NIV) has
another example of the parallel form: “for all have sinned and fall short of the glory of God.”
(Ryken 2003, Kugel 1998).

6. Similarly, proverbs are used in Akan languages. Examples of parallel form proverbs are Obi
nnim a, obi kyerԑ, Etua wo yᴐnko ho a etua dua, Wo nsa akyi bԑyԑ wo dԑ a ԑnte sԑ wo nsa yam
mu.
6.0 The types of Parallelisms and their Structure
Parallelism is the term used for a sentence that is commonly broken up into two parts or
clauses, sometimes referred to as stitches according to Murphy (1990). These sentences are
commonly referred to as couplets because they are made up of two parts. On occasion they are
made up of three parts or clauses; those are referred to as a tri-stich. When two couplets are used
to complete the thought or idea, that unit is a called a quatrain.
6.1 Tautological (synonymous) Parallelism
Synonymous parallelism, according to Von Rad (1978), occurs in a couplet when both
clauses A and B have a similar meaning, or one in which both clauses make the same point.
Tautology is the repetition of an idea in a different word, phrase, or sentence. For example: I and
the Father are one (Jn 10:30 NIV). Another example is this proverb: Delight yourself in the
LORD and he will give you the desires of your heart (Prov 37:4 NIV). In this example, the
person in each clause is delighted. In side” A" he delights himself, and in side B the Lord
delights him by giving him the desires of his heart.
Examples in Akan are
1. Sika bԑn wo a ԑhoa
Sika bԑn wo a ԑhoa
Money near you that shines.
‘When money is close it values’,
2. Sika te sԑ akoaa, woanhunu so hwԑ a, efiri wo nsa

7. Sika te sԑ akoaa, woanhunu so hwԑ a, efiri wo nsa
Money is like a servant, you do not on supervise that, it vanishes your hand
‘Money is like a servant, if you maltreat it, it runs away’.
3. Sԑ wobu me kumaa a mebu wo kumaa.
Sԑ wo bu me kumaa a me bu wo kumaa.
If you judge me small that I judge you small.
‘If you accord me the needed respect I do the same to you’.
4. Ako didi a, ᴐwam so didi
Ako didi a, ᴐwam so didi
Parrot eats that, ostrich also eats.
‘If a parrot eats, an ostrich eats as well.’
5. Onipa a yԑde sanyaa mu aduan ayԑn no no,ohu ayewa mu aduan a, na ne werԑ ahow.
Onipa a yԑ de sanyaa mu aduan ayԑn no no, o hu
A person that they give silver in food train him that, he sees
ayewa mu aduan a, na ne werԑ ahow.
earthenware in food that, and his heart saddens
‘One trained to eat from a silver plate becomes sad when he sees food in an earthen
ware.’
6. Nsamanfo po pԑ won ho dodow, na yԑn ateasefoᴐ.
Nsamanfo po pԑ won ho dodow, na yԑn ateasefoᴐ
Ancestors even want them selves many, and we the living
‘Even the dead wants to have their number increased, how much more the living.’

8. In English translations, Biblical proverbs employing tautological (synonymous)
parallelism will often be connected by the conjunction, “and” as in this verse. That is not always
the case. It is less common in the New Testament than it is in the Old. Consider the conjunction
“and” merely as a clue that the line or proverb requires a closer examination before it can be
categorized properly. An example of a tautological (synonymous) parallel without the
conjunction is: A good name is more desirable than great riches; to be esteemed is better than
silver or gold. (Prov 22:1 NIV). Tautological (synonymous) parallelism then, occurs when each
side or clause presents the same message in different ways. Examples are Sԑ wobu me kumaa a
mebu wo kumaa, Ako didi a, ᴐwam so didi.
The clauses are not identical as the word tautological (synonymous) might imply; they
simply emphasize the same point.
6.2 Antithetic Parallelism
In this form the two clauses are in contrast to each other. B is either the opposite of A, or
in sharp contrast to it. Kugel (1998). For example: The wise inherit honor, but fools he holds up
to shame (Prov 3:35 NIV). In English translations the conjunction most commonly associated
with anthetic parallelism is the conjunction “but,” because each side says contrasting or opposite
things. Although this is not always true, it is the most common form found in the book of
Proverbs. Just be aware that proverbs using “but” are not automatically antithetic. What makes
them anthetic is that each clause says opposite or contrasting things. 1 Corinthians 1:27 is a good
example of this. Foolish is contrasted with wise, and weak is contrasted with strong. But God
chose the foolish things of the world to shame the wise; God chose the weak things of the world
to shame the strong (1 Cor 1:27). Examples in Akan are

9. 1. . ᴐsono dua yԑ tia nanso ԑno ara na ᴐde pra ne ho,
ᴐsono dua yԑ tia nanso ԑno ara na ᴐde pra ne ho,
Elephant’s tail is short but that only and it clean its self
‘The tail of an elephant is short yet that is what it uses to frighten flies.’
2. Nea adeԑ wᴐ no na ᴐdie na ԑnyԑ deԑ ԑkᴐm de no.
Nea adeԑ wᴐ no na ᴐ die na ԑnyԑ deԑ ԑkᴐm de no.
That thing is it and it eats but not that starves it.
‘That who owns it eats and not that who starves’.
3. Sԑ yԑso atuduro a yԑnnom ta.
Sԑ yԑ so atuduro a yԑ nnom ta.
If they carry gun powder they do not smoke tobacco.
One who carries gun powder does not smoke tobacco.
4. Twene anim da hᴐ a yԑmmᴐ nkyԑn
Twene anim da hᴐ a yԑ m mᴐ nkyԑnu
Drum face exists there they do not beat side.
‘Once the face of the drum exists, there is no need beating the side of it’.
5. Anomaa no ware a, ᴐde didi asuogya na ᴐmfa ntwa asu.
Anomaa no ware a, ᴐ de didi asuogya na ᴐmfa ntwa asu.
Bird it tall it uses eat river bank but it does not cross river.
‘A bird that is tall uses its tallness to feed at the river bank and not to cross a river.
6. Adeԑ a ԑbԑyԑ nsԑe.
Adeԑ a ԑbԑyԑ nsԑe.

10. The thing that prospers not spoils
‘That which will prosper dies not.’
6.3 Synthetic Parallelism
Smith (1997) said couplets that are neither anthetic nor tautological are classified as
synthetic. A and B are neither the same, nor in contrast with each other. Most often, B further
develops A. This is the most prominent form of parallelism used in the Book of Proverbs, and is
common throughout the Bible. It uses devices such as comparisons, numbers, similarity,
assonance, rhyming alliteration, and acrostics (though not always obvious in English), and
themes in B may explain, emphasize, or embellish A, or B may show the results of action
described in A. For example: “Do not plot harm against your neighbour, who lives trustfully near
you” (Prov 3:29 NIV).
In this proverb, B further describes or embellishes A. In English translations those
proverbs without either “and” or “but” are prime candidates for the synthetic parallelism
designation. Again, this is a guideline for the parallelism hunter or writer, not an absolute.
Sometimes, however, the synthetic proverb may be one of comparison instead of further
development. He that has no rule over his own spirit is like a city that is broken down, and
without walls (Prov 25:28 NIV). Do not think that I have come to abolish the Law or the
Prophets; I have not come to abolish them but to fulfill them (Matt 5:17 NIV). Another form of
synthetic parallelism the proverb may take is that of reason or development. In this form the
second line offers an explanation for what the first line affirms. For example: Be careful not to
do your 'acts of righteousness' before men, to be seen by them. If you do, you will have no
reward from your Father in heaven (Matt 6:1 NIV). Do not answer a fool according to his folly,

11. lest you also be like him (Prov 26:4 NIV). Another form of synthetic parallelism the proverb
may take is that of reason or development. In this form the second line offers an explanation for
what the first line affirms. For example: Be careful not to do your 'acts of righteousness' before
men, to be seen by them. If you do, you will have no reward from your Father in heaven (Matt
6:1 NIV). Do not answer a fool according to his folly, lest you also be like him (Prov 26:4 NIV).
These forms will receive more attention in the following section, but first look at a sampling
from Proverbs 10 to see how easy these three forms of parallelism can be to spot in an English
Bible when they fall under the guidelines listed above. If one is reading in other languages such
as Hebrew, the “and” and “but” may not be so obvious. For ease of identification, the
conjunctions will be in bold letters in the verses below. A wise son brings joy to his father, but a
foolish son grief to his mother (Prov 10:1 NIV).
Example in Akan are;
1. Akokᴐ nyini boro nsa a, na ne werԑ afi sԑ ᴐfiri nkosua mu.
Akokᴐ nyini boro nsa a, na ne werԑ afi sԑ ᴐ firi nkosua mu,
Hen male drunk drink and its heart forget that it originated egg from
‘when a hen gets drunk, it forgets that it originated from an egg’.
2. Woforo dua pa a na yԑpia wo.
Wo foro dua pa a na yԑ pia wo
You climb tree good and they push you
3. Wo n huu ᴐwᴐ ti a, wo m bᴐ no abaa.
You dont see snake hea, you don’t hit it stick
If you don’t see the snake’s head, you hit it with a stick
4. ᴐkᴐtᴐ mpo di sukᴐm, na me okwakuo a ᴐda soro?

12. ᴐkᴐtᴐ mpo di sukᴐm, na me okwakuo a ᴐ da soro?
Crab even get thirsty, and I monkey that it sleeps up?
Even the crab that lives by the riverside feels thirsty sometimes, how much more the
monkey.
5. Dua mfa mfeԑ aduasa nkyea na wᴐ mfa da kor nso ntene no.
Dua m fa mfeԑ aduasa nkyea na wᴐ m fa da
kor nso
day too
Tree does not take year thirty slant and they do not take one
ntene no.
Straighten it.
If a tree takes thirty years to slant, then no one can take one year to straighten it.
6. Yԑdi wo ni a, di wo ho ni bi.
Yԑ di wo ni a, di wo ho ni bi.
They respect you, respect you self too
If you are respected, you must respect yourself as well
7. Koma bᴐne kum ne wura.
Koma bᴐne kum ne wura.
Heart bad kills its owner
A bad heart kills its owner
Functions of Parallelism
According to Fabb (1997: 144) parallelism has three functions. In the first place, it is an
organizing principle, a means by which the text takes form. Also, it makes the text seem as a

13. formal object, which reveals the structural principles of the language itself. This form thus makes
the text noticeable to the hearer. It carries the poetic function, which draws attention to the
cultural position. In some cases the pervasive use of form. Lastly, parallelism expresses cultural
thinking. It may be the expression of parallelism in verbal behaviour and particularly in verbal
art, reflects a pervasive dualism underlying the principles of conceptual organization of society.
Most of the things that happen in our life and in society come in pairs, or sequentially.
Conclusion
In this paper, it has been seen that parallelism is a form of repetition that is cleverly
constructed in order to create beauty and utilitarian roles of the language and the text. Parallelism
is also used to make emphasis. Because it is a repetitive device, it puts more emphasis on an
aspect of the expression or proverb, drawing attention on diversity and contrast as well as
similarity between details (Okpeho 1992). Parallelism also coordinates ideas in the proverbs.
Akan there has a lot of parallel forms of proverbs.
Reference
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