GA AND DANGME PROVERBS
FOR PREACHING AND TEACHING
Joshua N. Kudadjie
Asempa Publishers
Christian Council of Ghana
Box 919, Accra.
AFRICAN PROVERBS PROJECT
PROVERBS FOR PREACHING AND TEACHING SERIES
Series Editor
JOSHUA N. KUDADJIE
Bassa Author Ga Author
ABBA KARNGA JOSHUA N. KUDADJIE
Tonga Author
DAVID K. MPHANDE
With grants from Pew Charitable Trusts, Philadelphia, USA.
First Published by Asempa Publishers
Christian Council of Ghana
Box 919, Accra
Copyright @ J.N. Kudadjie 1996
ISBN
Except as otherwise stated, all Bible quotations are from
Today's English Version Popularly called
The Good News Bible
All rights reserved. No part of this book may be reproduced or utilized in any form or by any means, electronic or mechanical, including photocopying or recording, or by any information storage and retrieval system, without permission in writing from the publishers.
Printed in Ghana
C O N T E N T S
Foreword ... ...
Acknowledgements ... ...
Introduction ... ...
PART I
Chapter 1 Emphases of Ga and Dangme Proverbs ... ...
2 Emphases of Biblical Proverbs ... ...
3 The Gospel And Ga and Dangme Proverbs ... ...
4 Suggestions for Further Study and Reflection ...
PART II
5 Examples of Annotated Ga and Dangme Proverbs ...
for Preaching and Teaching
Additional Ga and Dangme Proverbs not annotated ... ... ...
Index by Theological Topic ... ... ... ...
Index by Purpose/ Occasion of Use ... ... ... ...
Index by Biblical Texts Cited ... ... ... ...
Short Bibliography ... ... ... ...
ACKNOWLEDGEMENTS
The Dangme and Ga people put very high premium on the virtue of gratitude. Their proverb "When someone has done you a good turn, you do not turn your buttocks to express your appreciation" expresses the conviction that gratitude is proper and must be sincere. In the traditional society, you wake up very early in the morning and go to say 'Thank you' to your benefactor. In conformity with this, I wish to express my sincere gratitude to several persons and institutions who contributed in various ways to help me bring this book into being.
First, I must thank Rev. Dr. Stanley Nussbaum, theologian and missionary, for his vision and 'dream' that brought the huge and comprehensive African Proverbs Project (1993 96) into being; for writing the proposal for funding; for consulting and inviting me to be part of it; and for so ably co ordinating it. Such visionaries are rare.
I must thank also The Pew Charitable Trusts in Philadelphia who provided the funds that made it possible for me to write and publish this book.
I am most grateful for the support and guidance I enjoyed from the members of the Project's International Planning Committee. I appreciate very much the co operation that I received, in my dual capacities as Ga author and as Editor of the Proverbs for Preaching and Teaching Series, from the other writers in the Series: Rev. Abba Karnga (Bassa) and Rev. David M. Mphande (Tonga).
Collecting and selecting proverbs, identifying occasion and purpose of use, and especially reflecting on their meaning and finding occasions for their use in preaching has been a most rewarding creative process, but it was time consuming, and it needed time and a quiet and congenial atmosphere. I am, therefore, very grateful to the University of Ghana for granting me sabbatical leave to concentrate on the project. I thank the Rector, staff and students of St. Peter's Major Seminary in Pedu, Cape Coast for their warm welcome and fellowship; it was in their serene atmosphere that I did much of the reflection. I cannot forget to thank the Netherlands Scientific Organization (NWO) whose grant enabled me to spend some time as a research scholar in the Faculty of Philosophy at Erasmus University, Rotterdam, during which period I did some more work on the proverbs. I am very grateful to Prof. Heinz Kimmerle through whose help I got the grant, as well as to the entire faculty. I value very much the support and friendship of Prof. Kimmerle and Dr. Douwe Tiemersma and their families.
The Dangme say: Nine kake nui ngmo. (One hand/finger cannot catch a louse), and the Ga say: Yitso kome eyaaa ajina. (One head does not sit in council.) I consulted a number of people and discussed with them the meanings of proverbs, occasions for use, etc. These resource persons include Messrs. E.T. Abbey, S.T. Okunor, Oko Dagadu of Accra; Bros. S.T. Armah, Nathaniel Oboe, David Ayitey Abiashi, Ebenezer Lartey and Ayaa Tetteh all of my Methodist congregation in Kwabenya village; Messrs. J.M.T. Dosoo, C.T. Caesar, my cousins E.A. Adotevi and Ablanyâ Dada of Ada. Nii Amaakai II (alias Mr. A.A. Amartey) was not only one of the resource persons who helped me; he also very kindly edited large portions of my Ga script. The Rev'd Andrew Thompson also very willingly edited parts of the Ga. When I was hard pressed for time, Mrs. Victoria Dadson kindly translated some parts of the English text into Ga. To all these I say: Nyâ tsu mi kaa (Thank you very much). Do share with me any praise that this book may enjoy.
Mrs. Gertrude Kumaga, a Secretary in Legon did quite a bit of typing for me; she deserves grateful acknowledgement. Mr. David Hammond and his staff cannot be left out, for they facilitated communication with my overseas colleagues by kindly extending Bible House facilities to me.
I must put on record my deep appreciation for members of my family for their profound support, especially to my dear wife, Miriam, for her active support and graciously enduring many deprivations and single handedly managing the home while I was away for long periods in pursuit of the project. She also spent numberless hours copying and checking over portions of the Ga manuscript and preparing the index of biblical texts.
I am also grateful to Asempa Publishers who did the final bit to put this book into the hands of readers.
Finally, thanks be to God the ultimate planner and executor of the project. Having brought it into being, may he also bless this book and use it to touch the lives of many to his eternal glory.
To all who will use this book and make it influence them or others to live honourable lives to God's glory, I say, Aenyâkoo, Well done!
If anything has been done or omitted which has reduced the usefulness of this book, it is my fault.
Joshua Narteh Kudadjie
5 Legon Hill
University of Ghana
Legon
May, 1995.
INTRODUCTION
The people of every race or culture have their own modes of communicating among themselves. Some of these modes are the song, art, sculpture, and drumming. But by far the most commonly used mode is verbal language. There are different forms of verbal language; for instance, common language, idiom, secret or esoteric language, and the proverb. This book is concerned with one class of proverbs: traditional African proverbs.
General Features of African Proverbs
Much of the language and thought of Africans are expressed in proverbs. In many ways, African traditional proverbs are just like those of the people of other cultures and races. Like others, African proverbs are short sayings which contain the wisdom and experiences of the people of old. Although there are also long proverbs which look more like short stories or poems the overwhelming majority of African proverbs are short, pithy statements.
African proverbs usually have two meanings: the literal or primary meaning, and the deeper or real meaning. The real meaning of African proverbs is not always apparent. This is precisely why they are called proverbs. For instance, the Ghanaian Akan, Dangme and Ga expressions for "to cite a proverb," bu abe, means "to bend," "curve," or "twist words," to make them complicated. Similarly, the Lugbara (Uganda) term that is used to designate proverbs, e'yo obeza, literally means "mixed words," "twisted speech" or "indirect talk." The meaning of a proverb is not fixed, and so it can be modified. The user is free to reconstruct a proverb in order to make it appropriate in the particular context in which it is being used. To modify a proverb, one may delete, paraphrase, elaborate or transfer elements in it. The hearer must be witty to interpret and grasp the meaning of a proverb.
Another important feature of African proverbs is that for a proverb to be appropriate when cited, the situation depicted in the primary meaning as well as its deeper meaning must match that of the context and situation to which it is being applied. Take, for instance, the Bassa proverb: "An elder knows where to locate a crab's heart." The proverb is pointing to difficult and complex problems whose solution can hardly be imagined. They are like a crab's heart which can hardly be located. Yet in both cases an elder has the solution: from his store of knowledge and experience he can locate a crab's heart; and from his experience and wisdom, coupled with patience and careful scrutiny, he can get to the root of a complex problem and offer solutions. This characteristic of the African proverb and its application calls for a technique that comes with long periods of training and practice, whether formal or informal. Similarly, to understand a proverb correctly is also a task, and calls for discernment; for those who hear the proverbs do not always understand them. This is because the truths and advice expressed in the proverbs are not always stated in plain common language but rather in figures of speech, metaphors and images. Sometimes, things that are alike or opposites are compared and contrasted. One needs to reason and use the imagination in order to get their real meaning.
Source and Authority
In Africa, proverbs are not usually ascribed to any particular individuals, but collectively to the ancestors, the wise men and women of old. In most cases, it is not known who composed a particular proverb. But whether known or not, all proverbs are credited to the elders of old, even if a particular composer is still alive. In many African societies, when a proverb is cited, it is preceded with a statement like, "So said the elders...." This may be a way of according proverbs authority. It is also a way of saying that all the people own the proverbs, and that they contain experience, wisdom, and valid counsel which are to be acknowledged by all. Thus, the collective thought, beliefs, and values of an African people can be discerned from their proverbs.
Scope and Content
There are thousands, perhaps millions, of African proverbs. New ones are still composed, and old ones are adapted or given new meanings to suit new situations. Anyone who is ingenious that is, one who is creative, observant and has the ability to reflect and deduce a moral lesson from common happenings can compose a proverb.
African proverbs contain observations gathered from common everyday events and experiences concerning the nature, life and behaviour of human beings as well as those of animals, birds, plants,
and other natural objects; and even supernatural objects and beings. Some of the proverbial sayings are statements of historical facts about the people, while others contain information about their culture. For instance, the Ewe proverb, "When Nôtsie chiefsends you to war, you yourself have to find a way of hiding from your enemies" tells of events in their history some 600 years ago when many Ewes lost their lives in wars that they fought for the chief of Nôtsie (an ancient walled city situated in present day Togo). A great number of them express their philosophical thoughts, religious beliefs and values. The Akan proverbial saying that "God pounds fufu for the one handed person" is a theological statement of their experience of God's provision, loving kindness and gracious dealings with humankind. Other proverbs reflect the social structure of traditional African societies. For example, there are proverbs that suggest how to deal with elders, children, a spouse and so on, and there are some which indicate the position and role of various members of the society. The Ga proverb: "When a woman rears a goat, it is a man who slaughters it," shows the position and role of the woman in Ga traditional society as a subordinate but indispensable companion and partner of the man. Similarly, the Dangme proverb "The stream side drinking gourd does not make one die of thirst" (i.e., it saves one from dying of thirst), shows the importance of women in the created order; for it means that a man who has a wife at home will not die of hunger. At a deeper level, it means that a man finds his complement, his fulfillment in woman, a wife.
A close look at African traditional proverbial sayings shows clearly that the main concerns expressed in the proverbs relate to every aspect of human life. The ultimate purpose of the proverbs is to teach wisdom and moral lessons. Thus they contain, and are used to convey, moral lessons and advice on how to live a good and prosperous life.
The proverbs touch on all conditions of life: wealth and poverty, health and sickness, joy and sorrow; occupations: farming, hunting, fishing, building, trading, and so on; and other kinds of activity: healing, cooking, walking, sleeping, marriage, childbearing, upbringing, etc. There are proverbs which speak about and to all manner of people: kings and citizens, nobles and slaves, women and men, children and adults, apprentices and master craftsmen, and so on.
African proverbs contain observations and good counsel against undesirable vices like anger, backbiting, greed, ingratitude, laziness, lying, pride, procrastination, selfishness, stealing and so forth. The Ugandan proverb, "Anger killed a mother cow," warns against anger, while the South African proverb, "Horns which are put on do not stick properly," condemns hypocrisy and arrogance. Many other proverbs also praise and advise people to cultivate virtues that promote progress and ensure wellbeing; as for instance, circumspection, co operation, gratitude, humility, patience, perseverance, prudence, respect and unity. The Igbo proverbs, "The palm wine tapper does not say everything he sees from the top of the palm tree," and "If the mouth says the head should be beheaded, when it is beheaded, the mouth follows it," both teach prudence and the need not to speak just anyhow or say everything one sees or knows.
Context and Use
In traditional African society, one can hardly hear anyone speak a few sentences without citing a proverb. For the initiated, the citing of proverbs comes naturally without any conscious or special effort. This is as true during ordinary conversation as during formal and solemn discourse. However, proverbs tend to be more purposely cited during serious or formal discourse, such as during proceedings of the council of elders, a chief's court, an arbitration, family meetings, or during exhortations on how to live a morally good life.
A cursory examination may suggest that some proverbs contradict others. For example, some proverbs counsel self reliance, while others counsel community effort. The truth, however, is that in their own contexts and particular situations, each is apt. In real life situations, too, there are paradoxes and apparent contradictions. For instance, in certain situations, the best thing to do is to be silent, while in others, speaking out is the wise thing to do. Thus, although silence and speaking out may appear conflicting when put together, in the appropriate contexts, each is positive. It is no wonder, then, that since proverbs relate to real life situations, they sometimes seem to conflict with each other; but they are only apparent and not real contradictions. This fact underscores the need to use proverbs in the right context and appropriate situation.
It is also important to note that one proverb can have several meanings and can, therefore, be applied to different situations. For instance, the Ga proverb, "If you want to send a message to God, tell it to the wind," can be used in different situations: to teach that God is everywhere; to teach one the correct Ga procedure that if you want to see the chief, you must first see the linguist; or to advise that if you have a bothersome matter that you cannot speak out, you have to tell it to those who can pass it on.
On the other hand, in some cases, many different proverbs teach the same moral lesson, and can, thus, be used for emphasis. The Gas say: "A kitchen that leaks (or a shed in ruins) is better than a thicket." The Ewe have a proverb which says that: "Even a good for nothing fellow can carry a pot of palm wine to the funeral." The Dangme say: "Mud water also can be used to quench fire." All these proverbs teach the same moral lesson, namely, that every person is of some use; therefore, everyone should be given due regard, and people should have a sense of their own worth and be contented with what they are.
African proverbs can be used for several purposes. They can be used for the linguistic analysis of a particular language or dialect. Historical information as well as the thought, customs, beliefs and values of a society can also be obtained through their proverbs. Besides, African proverbs are a literary device used to embellish speech. This is because many of the idioms of an African language are embedded in its proverbs. As it were, African proverbs are used as sweeteners to communicate effectively. As one Ga writer (E.A. Nee Adjabeng Ankra) put it, speaking without citing proverbs is like eating soup that has no salt in it. Proverbs are cited to confirm, reinforce or modify a statement; or to heighten and attract attention to a point or message; or simply to summarize a speech. Sometimes, too, they are used to communicate a fact or opinion which it might be impolite or even offensive to state in direct speech or plain language. They are also used to make people appreciate speech, or facilitate understanding, and lead to conviction. As one Yoruba observation has it: " A proverb is the horse which can carry one swiftly to the discovery of ideas."
Although all these uses are important, they are, in fact, means to an end. The ultimate purpose of proverbs is to impart wisdom; teach good moral and social values; warn against foolish acts; provide a guide to good conduct; and to influence people's conduct, and help them to succeed in life.
African Proverbs and the Mission of the Church
African proverbs can be extremely useful and effective for all the things they can be used for, particularly as a tool for teaching moral and social values, and how to conduct oneself successfully in the business of life. They are short and not easily forgettable; they are easy to remember. They are also popular for their humour. Moreover, they provoke vivid images in the mind, such that things that are otherwise abstract and difficult to grasp become relatively easy to understand.
Proverbs have the power to change people's conduct, because the truths portrayed in them are so plain and unchallengeable that those who understand the morals and advice they contain, feel compelled to conduct their lives in the manner prescribed in the proverbs by the wise elders of old.
It cannot be doubted that desiring to live the good life is not enough, for one can know and even will to do good, and still be unable to do it (See Romans 7: 14 25). It is those who accept the gospel of Jesus Christ and have the Holy Spirit in them who have power to do the good. Yet, it is important to note that Jesus Christ who brought this new power to work from within a person, himself also used the method of influencing people from the outside by appealing to their minds and hearts through teaching. In doing this, he used stories and proverbial sayings. There can be no doubt, then, that the present day Church may attain its goal (which is to make all peoples the followers of Christ and teach them to obey what he has commanded), if it encourages the proper use of proverbial sayings. In using these indigenous proverbial sayings, however, the Church must correct and replace what is not so good in them, and add on from the Scriptures what is more excellent.
At this point in Africa's history when there are cries everywhere for moral and social reform, the use of proverbs in moral education is urgent. The many positive features of African proverbs, such as those cited above, make them most invaluable and unavoidable as instruments of teaching. The Church which has always been interested in people living the morally good life, must use African proverbs even more earnestly, especially in preaching and teaching. Their use will help immensely to teach the truths of many biblical themes and stories, and to affect the moral, social and spiritual lives of the people for the better; for when a proverb is used correctly, it speaks to the intellect, the soul and the heart that is, to the understanding, the feelings and the will. (See also Archbishop Trench in Malcolm: 1949.) Over the centuries, African proverbs have successfully done this. They can, thus, be used to great advantage in Christian preaching and teaching.
Joshua N. Kudadjie
Series Editor
PART I
CHAPTER 1
EMPHASES OF GA AND DANGME PROVERBS
Introduction: The People and their Language
Dangme and Ga are two of some fifty languages and dialects spoken in Ghana. The two hundred proverbs on which notes have been written in this book for teaching and preaching (as well as the additional one hundred) have been selected from the store of Ga and Dangme proverbs.
The Ga and Dangme live in the south eastern corner of Ghana in a kind of triangle. The base of the triangle is formed by the Atlantic Ocean, stretching from Accra, the capital city of Ghana to Ada Foah in the east, at the estuary of the River Volta and the ocean. The Volta forms the right side of the triangle and runs south to north from Ada Foah to the Volta Lake at Akosombo, with the left side running down south along the Akwapim hills to Accra.
For a long time the Ga and Dangme people were regarded as a twin ethnic group called Ga Adangme, and treated as such. Together, they form about 13% of the population of Ghana. At present for practically all purposes, they are two separate ethnic groups. The Dangme are made up of eight traditional areas: Ada, Ningo (Nugo), Prampram (Gbugbla), Kpone, Shai (Sâ), Yilo Krobo, Manya Krobo (Yilô and Manya Krôbô), and Osudoku. Each of the eight Dangme sub groups speak dialects of Dangme which are linguistically similar and mutually intelligible, with only slight differences of usage and pronunciation; but there are more significant differences in names of things. The Ga traditional area comprises Ga Mashie, Osu, La, Nungua, Teshie and Tema, all of whom speak Ga with little dialectical differences.
Although the Ga and Dangme languages are related and have some linguistic similarities, they are not mutually intelligible. It is easier for a Dangme to understand Ga than the reverse. Both Ga and Dangme are taught in schools in Ghana up to diploma level at the university. Discussions have been going on to teach them up to degree level.
According to Dangme and Ga traditions, which are preserved in old songs, as well as some written records, the Ga Adangme came from a far distant land, east of their present settlements. Some traditions mention Chad as their original home, and others mention Dahomey (now the Republic of Benin), though most traditions say that their original home was Benin commonly identified as a place in the south central part of modern Nigeria. Whichever the actual location, it is commonly said to lie somewhere on the eastern side of the Volta River, to the north and east of present Togo, probably somewhere within Nigeria.
It is said that some seven hundred years ago, they were driven out by invasions of the Fulani tribe under a chief named Dafoleo. They wandered through Nigeria, Yorubaland and Dahomey. After various stops, they crossed the Volta and most of the tribes founded the Lanimo Kingdom in what is present day Osudoku. After a bitter war that arose among them, they broke up some three to four hundred years ago and went in several directions until they settled in their present locations.
The Ga and Dangme have a great deal in common in their culture. For example, they both have a patrilineal system of inheritance. Again, originally, their societies were ruled by traditional priests, but later, under the influence of their Akan neighbours, they came to be ruled by secular chiefs. In many respects their cultural outlook is similar to that of other Ghanaian and, for that matter, African ethnic groups. Their traditional occupations are fishing and farming, but they can now be found in every kind of occupation. Although they are quite enterprising, the Ga and Dangme are characteristically modest and abhor inordinate ambition, especially for material gain.
Christianity was introduced into Ga and Dangme land over one hundred years ago first by the Presbyterians followed by the Methodists. Now there are many denominations: mainline, African instituted, Pentecostal, charismatic and all. It is estimated that some 55 % of Ga and Dangme people are Christians. As in all traditional African societies, the Ga and Dangme use proverbs a lot. However, the extent of use of proverbs in preaching is very little, compared with their use in everyday life.
Emphases of Ga and Dangme Proverbs
Ga and Dangme proverbs, like those of other African traditional societies are attributed to the ancestors. Like all other proverbs the world over, they are usually short sayings, although there are a few long ones. They contain the experiences and wisdom of the people of old. But even today new proverbs are composed by those who are observant, experienced, thoughtful and creative. The experiences and wise advice contained in the proverbs are derived from observations made about the nature and behaviour of human beings, animals, birds, plants, and other natural as well as supernatural objects and beings. Some of the proverbs state facts from the history, customs and practices of the Ga and Dangme. Others express their philosophical thoughts, their religious beliefs, and their values.
The statements made in the proverbs reflect true everyday occurrences. They usually have two meanings: (a) the literal or primary meaning, and (b) the deeper or real meaning. Take, for example, the Ga proverb, "Kâ onyiâ shuô sââ lâ owuuu bô." (If you follow in the trail of an elephant, you do not get smeared with the dew.) The statement is literally true. The elephant is a very big animal, and as it goes through the forest stepping on the grass and destroying the shrubs, it gets smeared with the dew. Therefore, if you follow in its trail, you stand less risk of getting smeared with the dew, since the elephant has already cleared it off the grass and shrubs. But the proverb has a real or deeper meaning: if you associate with an important personality, say, a rich, or knowledgeable, or powerful person, you will not lack. It can also be applied to mean that if you believe and trust in God, you will not be disappointed but will succeed.
This feature of proverbs having both a literal and a deeper meaning sometimes makes it difficult to distinguish them from sayings, idioms, riddles and puzzles. In particular, it seems there is no cut and dried line between proverbs and sayings. All of these have hidden meaning and are difficult to understand. Nevertheless, it is possible to distinguish one from the other. One of the main differences between them lies in how they are used. Riddles and puzzles are usually cited for fun and entertainment, but not so with proverbs. Proverbs are cited in serious discourse. Again, among the Dangme and Ga, the words or sounds used in some puzzles are onomatopoeic; that is to say, they sound like or describe the thing talked about in the puzzle. Idioms are usually used in public when it is impolite or indecent to say something in plain words; in such cases similes or idioms (euphemisms) are used to make it respectable. For example, you may not say that one is a "thief" but you can say (literally in Ga) that "his hands pick things." Perhaps the most important difference between these other forms of speech and proverbs is that every proverb contains some wisdom and good advice. Take, for instance, the proverb, "The one who is clothed in cotton wool does not hover over a flame." It has to do with temptation and discretion; it warns against foolishly exposing oneself to things that will ruin one.
As in other traditional African societies, the Ga and Dangme use proverbs, among other things, to embellish speech, make a succinct point, or to summarize or emphasize a point. But the ultimate purpose of composing or citing proverbs is to counsel people to live good and successful lives.
An analysis of Dangme and Ga proverbs shows that certain themes regarding the successful life occur again and again. Different people may classify the themes differently. We have identified 15 major themes to be the most common ones. These are stated here with selected examples of the proverbs that express them.
1 Making Right Use of Opportunity and Acting Appropriately
Judging by the number of proverbs there are on various themes, it would seem that for the Ga and Dangme, the most emphasized thing for a person to do in order to succeed in life, is to make the right use of opportunity; to act appropriately in a given situation or circumstance; and to make the right effort. There is a right time and an appropriate way to do everything. Some of the proverbs that teach these are as follows. Kâji onine shâ Akle nô lâ ogbeô lâ nyô lo. (If you lay hands on the animal of your hunt, you do not allow it to escape but kill it right away.) This Ga proverb teaches that every opportunity that presents itself must be used to advantage. Some opportunities, like game, may never come one's way again, hence it is wise to do everything in one's power not to let opportunities slip by, but to make maximum use of them.
Each and everyone must know what they can do and do it well. On the other hand, one must refrain from what one cannot do, lest one wastes energy, becomes a failure and thus embarrass oneself. This counsel is expressed in the Dangme proverb: Kuôwi (ovônô) ke nâ Mawu bô lâ sibulô he je ô e dâ si ngâ e nane nô se si nâ ebuu. (The frog says, since God created it to squat, it never stands on its legs but only squats.)
Procrastination has often led to losses, disaster and misery. The wise person is, therefore, mindful not to delay unduly in acting on certain issues, because, as the Ga proverb says: Kâ nu tsâ yâ tô mli lâ eshaa. (If water keeps too long in a bottle, it goes bad.)
2 Cause and Effect, and Boomerang Reaction
Another common teaching that comes through in a great many Dangme and Ga proverbs is that there are certain natural arrangements or laws of nature which cannot be escaped. Certain consequences follow certain acts. The Ga say: Kaa fôôô loofôlô. (A crab does not give birth to a bird.) In certain circumstances, a person must not be blamed for some harm he or she has done; for, as both Dangme and Ga proverbs say: Payalô nâ ywiaa buâ (Dangme); Faa yalô jwaa gbâ (Ga). (It is the one who fetches water that breaks a water pot.)
It is also common for people to blame others for a supposed harm done by them. But their supposed harmful act may not be blamable since it may have been caused or provoked by some other act or event which is not theirs. To caution people not to blame others too quickly, the Dangme use the proverb, Nyaka nui gbe yaka. (The crocodile does not catch a dog for no cause.)
There are also boomerang effects of certain acts. In view of such experiences, the Dangme warn people to mind what they do because of a moral law of nature that ensures boomerang effect. Such warning comes in a proverb such as: Apletsi ke e ngâ nô ko tita nô puââ se e li kaa lâ nitsâ e hlemi nya nâ e ngâ puââ. (The goat says it is messing up someone else's compound without realizing that it is soiling its own tail.)
Those who are wise and know these truths are not surprised or overtaken by events; they are not unduly worried; and they are careful how they behave, knowing that whatever they do will bounce back at them.
3 Circumspection, Cautiousness and Discretion
Life is full of dangers of all kinds. If one is not careful, one would get into trouble. There is, therefore, great need for anyone who wants to keep out of trouble or have the best of life, to exercise extreme caution, discretion and circumspection, and to avoid being credulous. To counsel people in this regard, there are scores of Dangme and Ga proverbs. Some of these are: Kâ odonti yâ odunaa lâ ohuruuu otâkeee la. (If cotton wool is in your anus, you do not jump over fire.); Ala mai bi shwâââ mli. (The young of the white seashore crab does not play sport in the forest.); Akpa a kââ: 'Nô ni he ejô lâ no ayeô.' (The vulture says: 'That which is soft (or cold) is the more enjoyable.'); Kâ mô ko kââ ebaabu bo mama lâ, kwâmô epioto ni ewo. (If someone promises to give you a cover cloth, look at what kind of pants he himself is wearing.); Henôkwâmô jeee yakagbômô feemô. (Being circumspect does not mean one is a coward.) Similarly, the following Dangme proverbs advise on circumspection: Mo nitsâ o sa mi ngmo ji o gbenô. (The leech in your own bed is (the cause of) your death.); Nubwô ywiâ dudô. (A visitor does (should) not break the water storage pot.); Nya nâ gbaa mo ô, lâ k nâ gbiâô mo. (The mouth that blesses you is the same one that curses you.); Ke o yâ Nakonyâ we mi ô, o be Nakonyâ pa he fu nuâ. (If you do not go to Nako mother's house, you will not smell the foul smell of Nako mother's sore.)
Those who are sufficiently circumspect, cautious and discreet will avoid many of the pitfalls in conduct that so often put people into unnecessary trouble and pain. One who has ears to hear and the will to be guided by the wisdom in proverbs such as these, is likely to enjoy a happy life.
4 Co operation and Community
Even though one has to be wary in dealing with others, one cannot get very far without depending on other people. Indeed, life in traditional Dangme and Ga societies necessitates co operation and inter dependence at every turn. As fishermen, they need to form themselves into crews to row their canoes far out to sea and work together to catch fish and earn their living. Again, in the scorching tropical sun, one person cannot do very much by oneself alone. Therefore, those who are farmers need others to help clear the bush at the beginning of the farming season. To build or repair one's hut, one needs the help of others. Nursing mothers, bereaved families and all know in their daily experiences how blessed it is to have the support of others. Even in seemingly private matters such as whom or when to marry, when to observe a funeral and so on, one needs the counsel and support of others. No one can make it alone.
It is no wonder, then, that a very large number of proverbs are about co operation and inter dependence. The Dangme say: Nine kake nui ngmo. (One hand (or finger) does not catch a louse.) and Yi kake yâ da mi. (One head does not sit in council.) Among the Ga proverbs on the theme of co operation is one which counsels that: Kâ oyâ lâlâ mli lâ oloô emli nu. (When you are in a canoe you (are obliged to) bail water out of it.) In the community, one is assured of, and advised to accept, the support of others in time of trouble, as indicated in the Ga proverb, Kâji onyâ gbo lâ, jeee bo obaatere lâ. (When your mother dies, it is not you who will have to carry her body (to the cemetery).) Even though individual effort is also exhorted, the ideal, clearly, is co operation, as is shown by this Dangme proverb within a proverb: "Tsopatsâ mo tsa mo nitsâ o he" ô, abâ gbi i. ("Physician, heal yourself" is a proverbial saying.) This proverb is stating that you cannot, in fact, save (or heal) yourself; someone else has to save or heal you. Truly, for the Ga and Dangme, no one is an island unto himself or herself; what affects one affects all. Therefore, all must co operate and pool resources together; for as the Gas say: Mô kâ mô woô nô ni eyaa wâi. (It is when one and another lift something together that it goes up, i.e., gets lifted. Or, When two people lift something together, it gets lifted.)
5 Self reliance and Individual Responsibility.
Notwithstanding the emphasis on co operation, many Ga and Dangme proverbs stress the importance of individual responsibility and self effort. One cannot expect others to do everything for one. Thus the Ga say that, Mô ko enuuu tsofa ehaaa helatsâ. (No one drinks medicine on behalf of a sick person.), and Ahaaa mô yoo ni aha lâ saa hu afata he. (No one gives away a woman to a man in marriage and provides him with a bed besides.) To press home the fact of individual responsibility, the Dangme have the proverb: Apletsi ke e nyâ nâ a he, se pi lâ nâ a he. (The goat says that it was its mother that was bought, and not it.) All people must be self reliant, bear their own burdens, and take responsibility for their actions.
6 On Virtues
In every human society, there are virtues that are cherished. If these are inculcated and lived out, the society progresses. Ga and Dangme people use numerous proverbs to commend these virtues, among which are the following: fortitude, generosity, hardwork, honesty, humility, patience, perseverance, self effort and taking one step at a time. The virtues are taught in Ga proverbs such as the following. Fortitude: Abiii wo ni ahe nu. (One does not solicit for honey and then accept water instead.) Generosity: Kâji okotsa ekwôôô shô lâ, osiliki duku kplekeee. (If your soft sponge does not travel beyond the seas, you will hardly see your silk headkerchief coming down.) Hard work: "Aekoo" hi fe "Sââ fââ?" (To be told "Well done!" is better than to be asked "How was back?") Patience: Bâlâoo adôdô fee ni ekâye gbee toi. (It is by doing it bit by bit and softly that the housefly ate the dog's ear.) Self effort: Ahaaa mô yoo ni aha lâ saa hu afata he. (No one gives away a woman to a man in marriage and provides him with a bed besides.) Humility: No matter how highly placed a person may be, one is urged to be humble, as in the Dangme proverb: Kposuô ke hesibami hu hi, se lâ ngua nâ ô tatu gbee lâ. (The elephant says it is good to be humble, for huge as it is, a tiny ant kills it.)
7 On Vices
Experience has shown that if the individual members of a community as well as the community as a whole are to prosper, certain bad character traits and habits have to be eschewed. Many Ga and Dangme proverbs have been composed to admonish people not to cultivate such vices. The most commonly cited vices include: greed or selfishness, hardheartedness, haste, hypocrisy, ingratitude, laziness, pretense, pride and treachery. They are abhorred because they lead to evils that destroy community. Some are even self frustrating, like greed and selfishness.
The Ga say, Akâ hi mâii enyô kwâââ tô mli, meaning, You do not look inside a bottle with both eyes. You cannot see inside a bottle properly if you use both eyes, because of its narrow mouth; you see better if you use one eye. In the same way if, in your greed, you want to have too much, you may end up getting nothing. It is similar with selfishness: if you are selfish, you will suffer alone and be frustrated, as this Ga proverb warns: Kâ okââ okome obaaye lâ, oyeô ni odôôfu. (If you alone want to eat all there is, you eat and suffer from obesity.) A common Ga advice against haste is given in the proverbial saying: Kâji oye oyai lâ, oyeô yâlâ naabu. (If you rush, you come to eat the tail, i.e., watery and sometimes bitter portion, of the yam.) Young people who behave as if they were adults are usually told: Adaa dani akp ; that is, One must grow up before one cackles (like a hen that is mature and about to lay eggs.) In other words, one must take one's time in life and be ripe for something before seeking to do it.
One of the most highly valued virtues in Ga and Dangme society is gratitude. When a person has done you a good turn, you wake up early next morning to go and thank that person. By the same token, ingratitude is severely condemned. One of the many proverbs that advise against ingratitude is the Ga proverb: Kâji mô ko fee bo ekpakpa lâ, atsôôô duna kâdaaa lâ shi. (When someone has done you a favour, you do not turn your bottom (or buttocks) to the person in showing your appreciation.) Turning your buttocks on another is a sign of contempt. Another proverb showing disapproval of ingratitude bothering on pretense is the Dangme proverb, Ali nô piani nâ a suu kane gbokuâ kâ hyââ e hâ mi. (You do not know a fellow during the day and light a lamp at night to identify him.)
8 The Value of Human Beings
One of the greatest desires of Dangme and Ga men and women is to have children of their own. When a baby is born, there is a lot of merry making. Some people boast about the sheer number of children they have. People are happy to meet others, especially strangers, and to show them kindness. When a person dies, elaborate funeral rites are observed and there is much mourning. All these attitudes and practices reveal one thing: the high value that is put on human beings.
There are a number of proverbs which indicate this high respect for human beings, irrespective of their social standing. The Ga express this in the proverb: Gbômô fô hi fe shia folo. (A bad fellow is better than an empty house.) That is to say, it is far better to have a human being around than to have no one at all around, even if the person around is not a particularly good fellow. Similarly, the Dangme say that: Godo tsâ hi pe we mi gu. (A mad person is better than an empty house.) The Dangme say also that: Môsô nô nyu hu gbeô la. (Muddy water also can be used to put out fire.) One of the many meanings of this Dangme proverb is that it is better to have a bad or supposedly worthless person around than to have nobody around. It also means that poor persons also do give good advice that helps the community.
All these proverbs express the conviction of the Ga and Dangme people that human beings as such have great value and must be highly respected, even if they are not highly placed in the society. Such proverbs constantly remind the people not to place riches or social position above humans; for in many situations the rich and noble cannot survive or function without the help of very ordinary people. They also underscore the fact of inter dependence.
9 Contentment
It has often been observed that the Ga and Dangme have the disposition to be modest and humble. This disposition makes them contented with their honest lot, and generally averse to greed or haste. Indeed, contentment, modesty, humility and such like virtues are so highly valued among them that a Ga or Dangme born is exhorted to cultivate them, when it is counselled at its outdooring and naming ceremony on its eighth day. Whether the preoccupation with contentment is a cause or consequence of composing proverbs with that theme is hard to say. What is a fact is that there are a good many proverbs with that theme. So the Dangme say: Bôbôyo hí nya mi nâ a kpaa anyagba. (You do not whistle when there is a morsel in your mouth), and the Ga say: Aboloo kuku hi fe kwraa. (A slice of loaf is better than nothing.) Both proverbs counsel against clamouring for more, and, instead, approve of contentment with the little one has in hand. The Ga proverb, Adamôô ekome nô akaneô enyô (You depend on one to count two), advocates contentment with small beginnings, while working gradually for the bigger things; it discourages hasty or greedy clamour for bigger things. Yet another advice for modesty and taking pride in one's lot, however simple, comes in a common Dangme and Ga proverb: Nô ko je we e muô nine ngô tsôô we e je blô (Dangme) and Mô ko kâ ebâku etsôôô etsâmâi awe. (Ga) (No one uses his left hand to point to his fathers' home.) In Dangme and Ga culture, the left hand is associated with that which is dishonorable, contemptible and worthless. Thus one is advised never to despise little things, but rather to be contented with, and hold in high esteem, whatever is one's own.
10 Being Calm and Letting Things Take Their Natural Course
It is a proven fact that quite often, people who remain calm and are cautious, and who trust nature to take its course, or are contented with their lot, spare themselves much pain, frustration and regret which those others experience who want to have their own way in everything. Experience has also shown that life is full of vagaries, uncertainties and disappointments. Those who desire to be able to cope with the ups and downs of life and live peaceful and victorious lives must be aware of such facts of life.
Many proverbs are designed to impart such experience and wisdom. For example, the Ga observation: Kâji nu nâ lâ, etsôô enaamôhe. (When it rains, the rainwater itself reveals safe spots.) This proverb teaches that one should be calm and cautious in face of a problem, for the problem itself will indicate its own solution. People are admonished to be contented and to accept situations as they are; as for instance, in the proverbs already cited: Bôbôyo hí nya mi nâ a kpaa anyagba and Aboloo kuku hi fe kwraa.
Sometimes, things go wrong, and there is injustice. But such is life. There is a Ga proverb that is meant to help one accept and absorb such unjust situations: Ejurôfeelô lâ gbâhe ewôô (The generous, hospitable person often sleeps by the way side.) In other words, it is a fact of life that a good person is often treated unjustly; and one must learn to live with that fact.
It is said that to be forewarned is to be forearmed. Those who know such proverbs and are guided by their wisdom would not be shocked by the vagaries of life. They are able to cope and to go through life successfully, no matter how unfair or cruel it may seem.
11 Against Worrying or Being Too Certain About the Future
Human knowledge is limited. Much more so, about the future. Therefore, when dealing with the future, the actor is constantly advised not to be too certain. Among the numerous proverbs that emphasize this theme are the Ga proverbs: Anuuu nu atooo Aharabata. (One does not drink water in anticipation of Harmattan drought.); and Agbeee tsina atooo hô. (You do not slaughter a cow in anticipation of a pregnancy.) The same counsel is conveyed by the Dangme proverb: A yi yâ nya ngâ zu mi. (You do not bargain over the price of a yam while it is in the soil yet to be harvested.)
In a similar way, some Dangme proverbs caution people to behave themselves well, since the future is unknown, and can bring changes in one's fortune. He nâ je naa ngâ ô lejâ ô n diblii woô ngâ. (Where the daylight breaks is also where the night falls.) This means that it is possible that where there is wealth, poverty will set in. Such observations have led to the Dangme saying: Je ngâ se kâ nya. (The world (or life) is backwards and forwards.)
12 Preparing for the Future
The fact of the uncertainties of the future does not mean, however, that one must, therefore, do nothing about the future. Indeed, that very fact should urge one to plan for the uncertain future. Thus, there are quite a number of proverbs that counsel planning for the future. The Ga take a lesson from the monkey and say that: Adu le akâ hômô ko yâ ni baaba wôsââ ko, no hewô ni kâji eye nii lâ ekâ eko toô ekpaii amli lâ. (The monkey knows that famine will break out some day and for that reason it reserves some food in its cheek while eating.) Also: Hewaomô hewô atoô waonaa. (It is because of a future need to scratch oneself that one grows finger nails.) The Dangme have the saying: Piani kuma he nâ a yaa pa môtu ngâ. (It is because of afternoon thirst that you (have to) fetch water in the morning.) Thus, wisdom and experience warn life's participants to be forward looking and to plan for the uncertain future.
13 Respect for Experience and the Elderly
One of the cardinal virtues inculcated in African traditional societies is respect for old age and experience. Old age is associated with experience and wisdom. The current attitude and saying that 'the wisdom of Solomon has nothing to do with the age of Methuselah' is not the common view of African societies, and, for that matter, the Ga and Dangme. That the African viewpoint is different is evidenced in many African proverbs. There is the general conviction that to succeed in the present or future, the past cannot be ignored. So the Ga say that: Blema kpaa nô atsaa. (You (have to) pattern your rope according to the original (ancient) twist.) The Ga experience is that life is but a recurrent series of precedents and experiences. Many of the proverbs in this group stress that no matter how knowledgeable, experienced or wise a young person may be, he or she cannot be better than an older person. For instance, one Ga proverb says: Onukpa leee nô ko lâ ele wôdôi wôô. (If an old person knows nothing at all, he knows how to slumber.) Slumbering is associated with thinking, and thinking with wisdom. Since old people slumber a lot, they are believed to have wisdom in greater measure than youth can have. This view is confirmed by the Dangme proverb, Detsâ pi jokuâ. (A hunter is not a kid.) It is out of experience and skill and wisdom that a hunter kills the game, even dangerous ones. An elderly person must be respected and his advice heeded because he has more experience in life's ways than a youth. Again, the Dangme have a saying that: Tsapi mimâ m a jua ji jale. (The frankincense is not a co equal of the soap.) However sweet scented frankincense is, it cannot be as effective as the soap in getting rid of dirt or bad smell. So it is with a child compared to an adult. The Dangme say also that: Kpâni tui hungmâ se bwômi blema munyu. (The beard does not tell the eyebrow ancient stories.); for before the beard grew, the eyebrow was!
All this shows the great respect that the Ga and Dangme, as indeed other traditional Africans, have for old age and experience. To heed the advice of the elderly is to find success and life; to ignore it is to court failure and death.
14 Keeping Domestic Matters Private
Although there is a great deal of 'we feeling,' i.e., solidarity, togetherness, and sharing in Ga Dangme society, the discreet person knows that certain matters are private rather than public, and keeps them as such. There is a class of proverbs that stress this theme, and counsel people to know and keep the distinction. The following two Dangme proverbs, among many others, express the idea: A wui jemâ to kpa ngâ ma nô. (A goat that belongs to an esoteric society(or a cult) is not tethered in the market place.), and Kuku nô ha a, kuku nô nâ e laa ngâ.) (A knife that is found in a rubbish heap must needs get lost in a rubbish heap.) A person who exercises discretion and can keep secrets is highly respected and trusted. It is to such that many a great family secret is told. This value of secrecy is so important that at a child's outdooring and naming ceremony on its eighth day, the child is exhorted, among many other things, to hear much and see a lot but speak little. Great discretion is expected in deciding what to make public and what to treat as a purely private and domestic affair.
15 God's Providence and Care
Not least among the class of themes that most frequently occur in Ga and Dangme proverbs is the theme of God's providence and care. Proverbs in this class are cited to give hope and encouragement that God will provide, no matter how hopeless a situation seems to be. The Ga say that: Kâ Nyô mô tere bo jatsu lâ, ehaa bo tako. (When God gives you a load He also gives you a soft pad to carry it.) This indicates the belief that the sovereign God can overrule, and that if He allows someone to encounter a problem or be given some heavy responsibility, He also gives the grace and ability to bear or discharge it.
In a similar vein, the Dangme say that: Makâtelô nâ heô gbi ngâ Odame dâ. (The one who wakes up at dawn is the one who receives a word from Odame), meaning that God gives food to the one who struggles. This theme of God providing for the helpless is also expressed in other proverbs such as these two Ga proverbs: Be ni ahuko La ma tâi amli lâ jâi aduji lâ yeô nii. (Before La ma (i.e., a stony hilly area on the western boundary of Ga land) was cultivated, the monkeys that lived there had food to eat.); and Ohiafo kpeee tâ. (The poor do not chew (i.e., eat) stones.)
All these expressions of trust in God may be said to be summarized in the Dangme proverb, Mâmââmâ t ngo buâ mi. (The salty taste never ceases in a salt pot.) One of the meanings of this proverb is that God's grace and mercy towards humankind never cease, for loving kindness is of the very essence of God.
Conclusion
Numerous lessons can be learnt from the thousands of proverbs that have been composed to preserve experience, and guide the conduct of life in Ga and Dangme societies. These proverbs relate to virtually every aspect of life. Obviously the themes presented above do not represent all the themes that Ga Dangme proverbs address. The fifteen themes stated above only represent the topics that occurred most frequently when Ga and Dangme proverbs were examined. It is possible to regroup them in other ways, and to include other themes that are not included here. Themes like the value of children, the dignity of womanhood, justice, peace, human freewill, the inevitability of death, and many others occurred rather infrequently in the sample. But there can be no doubt that they and many others are important in Ga and Dangme society. If other schemes of rating are used, these would find their rightful place.
Notwithstanding the above observation, the fifteen themes summarized above give rather important insights into the realities and ideals of life in Ga and Dangme society. In Chapter 3, we shall state what we think the Bible affirms in these African emphases, what it adds, and what it corrects. We believe that if people would govern their lives by the above insights and values, such as they are, stated in Ga and Dangme proverbs, life on this earth would be truly enjoyable.
CHAPTER 2
EMPHASES OF BIBLICAL PROVERBS
Introduction
Proverbs and proverbial sayings have been used in both the Old and New Testaments. They can be found in various books of the Bible for example, in Ezekiel 16:44 ("Like mother, like daughter."); Ezekiel 18:2 ("The parents ate the sour grapes, but the children got the sour taste."); 2 Peter 2:22 ("A dog goes back to what it has vomited."). However, the best known is the collection of proverbs in the Book of Proverbs and some in Ecclesiastes. Jesus also used extensively in his teaching some kind of proverbial sayings, commonly called parables.
Apart from the parables of Jesus which are usually long, and a few other long ones in the Book of Proverbs, the proverbs used in the Bible are short, easily remembered statements. They contain truths gathered from life's experiences. Examples of the long parables are: the parable of the unforgiving servant (Matthew 18: 21 35), the parable of the tenants in the vineyard (Matthew 21: 33 46), and the parable of the talents (Matthew 25: 14 30). There are also a few fairly long proverbs in the Book of Proverbs; for instance, 6: 6 11: the ant and the sluggard; 24: 2 6: the vineyards of a lazy man.
The Sources of Biblical Proverbs
In their present form, the bulk of biblical proverbs have been ascribed to specific individuals; namely, King Solomon (Proverbs 1:1), Agur (Proverbs 30:1), the mother of King Lemuel (Proverbs 31:1), and Jesus Christ (Matthew 13: 1 3).
In Bible times, proverbs were composed by wise men, and were widely used in Israelite society and among other ancient peoples. King Solomon, for example, acclaimed to be wiser than the wise men of the East and Egypt indeed, acclaimed to be the wisest of all men is said to have composed three thousand proverbs (1 Kings 4: 29 33, Ecclesiastes 1: 1; 12:9).
Solomon and the other composers of proverbs formulated their proverbs from life's experiences. These experiences were based on their observation of human life and behaviour, animals, birds, reptiles, and fish (1 Kings 4: 33). Solomon is said to have been given his unusual wisdom and insight by God himself (1 Kings 4: 29).
From the parables of Jesus which are a kind of extended proverbs four sources can be discerned:
(i) observations from the world of nature: for example, the parable of the sower (Mark 4: 1 9); the parable of the seed growing secretly (Mark 4: 26 29);
(ii) knowledge of familiar customs of everyday life and events: like the parable of the yeast (Matt. 13: 33); the parable of the ten virgins (Matt. 25: 1 13);
(iii) from well known events in recent history: e.g., the parable of the high ranking man about to be made king but who was not liked by some of the citizens, and who gave gold coins to his servants to trade with (Luke 19: 12 27); (historians have identified this person to be Archelaus, son of Herod the Great); and
(iv) from normal probable events, as in the parables of the labourers in the vineyard (Matthew 20: 1 16); the prodigal son (Luke 15: 11 32), and the unjust judge (Luke 18: 2 8).
The Form, Structure and Style of Biblical Proverbs
As has already been stated, some of the proverbial sayings in the Bible are rather extensive. But most of them are short. The Hebrew word for "proverb" comes from a word which means "to be like." Thus, often in the Book of Proverbs, the message of a proverb is given by comparing two things and showing how they are similar in some respect. For example, "An idea well expressed is like a design of gold, set in silver." (Proverbs 25: 11), or "People who promise things that they never give are like clouds and wind that bring no rain." (25: 14).
Another style commonly used in Proverbs is that of contrast, showing the differencce between two things. This is common in chapters 10 15. For example, "A gracious lady is respected, but a woman without virtue is a disgrace" (11: 16), or, again, "Sensible people keep quiet about what they know, but stupid people advertise their ignorance" (12:23).
Sometimes conditional statements are used. For instance, "If you repay good with evil, you will never get evil out of your house" (17: 13), and "Get good advice and you will succeed; don't go charging into battle without a plan" (20: 18).
Another feature is the use of parables, such that behind what seems to be one plain truth lies another, deeper or more general truth. For instance, the proverb, "Never eat more honey than you need; too much may make you vomit" (Prov. 25: 16), is saying something true about honey. But it is also a general warning not to indulge in too much pleasure, lest one becomes fed up or end up in disgrace.
Similar styles are used by Jesus in his parables. The kingdom of heaven is as invaluable as a piece of land with hidden treasure, describing the need to sacrifice everything else in order to possess it (Matthew 13: 44); and if you want to enter the kingdom of God, you must not defer the decision to accept the invitation, as portrayed in the parable of the wedding feast (Matthew 22: 1 4).
Purpose of the Proverbs
The Book of Proverbs is quite clearly a guidebook to successful living, especially to young peope, as the opening verses declare:
Here are proverbs that will help you to recognize wisdom and good advice, and understand sayings with deep meaning. They can teach you how to live ntelligently and how to be honest, just, and fair. They can make an inexperienced person clever and teach young men how to be resourceful. These proverbs can even add to the knowledge of wise men and give guidance to the educated, so that they can understand the hidden meanings of proverbs and the problems that wise men raise. (Proverbs 1: 2 6 TEV)
The one who heeds the voice of wisdom as revealed in the proverbs, and avoids the temptations listed, is assured the rewards of long and pleasant life, wealth, honour and happiness (Proverbs 3: 16 17).
The Most Emphasized Themes
We summarize the teaching on nine of the most emphasized themes in biblical proverbs. We have limited the sources to the Book of Proverbs and the Parables of Jesus. The facts stated and observations made in the themes are truths that must be made known to all who desire knowledge about life. The instructions and advice given contain basic unchanging principles which, if heeded, can make one wise and guide one to live an acceptable and successful life; for they emphasize wisdom, understanding, insight, intelligencce, discipline, honesty, justice, righteousness, goodness and fairness.
1 God
For the Hebrew, like other ancient people, nothing can be more real than God. To hande things properly and succeed in life, one must understand the nature and ways of things, and the universal laws that operate behind them. Such understanding comes only from God, the maker of all things. That is why the Hebrew wise man declares from the very beginning of the discourse on successful living, that "The fear of the Lord is the beginning of wisdom" (Proverbs 1:7). That is the very first step in successful living. To fear God is to remember him and show proper regard for him. A person who wishes to do that, is advised, as it were, to practise the presence of God, not only sometimes or in some things only, but in all things and at all times. If one is thus conscious of God, relying not on his or her own thoughts, but trusting God with all his or her heart at home, work, in politics, etc., God will show him or her the right way (3:5 6). Thus all he or she does will be according to God's will, and, since it is God's will that in the end prevails (19:21), the one who relies on God will succeed.
If a person has experienced how reliable God is, he would avoid doing anything that could spoil his relationship with God, such as lying, disowning or disgracing God. He would pray constantly that God may deliver him from any conditions of life that could lead to such denial or dishonour, as for example, extreme riches which would make him proud; or extreme poverty that might make him steal (30:7 9). So his prayer would be, "give me only as much food as I need" (30:8).
Another important truth that the ancient Hebrew wise man learnt is that a nation without God's guidance is a nation without order; but happy is the one who keeps God's law (29:18). How true, and how much this counsel needs to be heeded today, both in the lives of individuals and of nations!
2 The Fool
If there is one persn who is to be pitied most in life, it is the fool. Going by the description of the Hebrew wise man, a very large number of people in the world are fools including some of the world's leading scholars, politicians, businessmen and women, and even religious leaders. Among the many characteristics of the fool are the following. He is mentally weak and easily misled (1:10), morally irresponsible and refuses discipline (1:22 32). He has no regard for truth and is satisfied with his own opinion (14:8), does not search for wisdom but speaks nonsense without much thought (15:2, 14); he is proud and dislikes correction and advice (15:12). He is also a fool who is impatient, quarrelsome (12:16; 20:3) and bent on doing evil (17:12). Above all, a person who rejects the Lord is a fool (1:29), for as the Psalmist observes, "the fool says in his heart, 'There is no God.'" (Psalm 53:1 3).
Because of his very nature and his conduct, the fool has nothing good to offfer (14:7), and is not liked because of his bad influence, as for instance, in bringing grief and bitter regrets to his very parents (10:1; 17:25).
Just as the fool's greatest vice is rejecting God, so also his greatest punishment for his folly is that God gives him up and has no use for him (3:34). Since he neither gets on with people nor finds favour with God, the fool cannot know true success in life.
3 Various Warnings
There are many warnings not to do things that can destroy one. Four of them are particularly to be noted. Among them is the warning against joining thieves (1:8 19). Those who attack and kill and rob others for riches or for the fun of it, "are setting a trap for themselves, a trap in which they will die" (1:18), for "robbery always claims the life of the robber" (1:19).
There are also strong warnings against adultery in chapters 5 and 6:20 to 7:27. One is warned to stay away from another man's wife, no matter how beautiful she may be (6:25) or how sweet her lips or smooth her kisses, for they lead to nothing but death (5:3 6). Adultery, experience has shown, is as dangerous as carrying fire against one's chest, or walking on hot coals, and always leads to suffering (6:27 29). A man who commits adultery will lose not only his wealth (5:10; 6:26), but also his honour (5:9,14; 6:33), and his very life (5:9; 6:34 35; 7:26 27). For this reason, one is strongly advised to keep to one's wife alone, and to be completely satisfied with her alone (5:15 19).
Another warning is against laziness, for it leads to ruin (24:31 32). The lazy person is known by his many bad habits. He does not start things early but keeps postponing (6:9 10), and when he starts something, he does not finish it (19:24). Because lazy people only think about what they want but do not work for it, they are ruined, and remain helpless and in want (13:4, 21:25 26; 24:31 32). Such people are advised to learn from the way ants live: not waiting to be told what to do, but taking the initiative to plan ahead, work hard while it is possible, and save up for the time of need (6:6 8).
The final warning to note is that against deceit which includes: lying, being untruthful and unreliable, disloyalty, making false promises, trickery, hypocrisy, misleading others, and insincere talk that hides what you are really thinking. The experience of the wise has shown without mistake that those who cultivate such evil habits do not get very far in the end; for the Lord God hates such habits (6:1 5, 12 19). Therefore, those who do them end up in destruction; for they are caught in their own traps, and get crushed by the landslides that they themselves start (26:17 28).
In numerous proverbs, the one who desires life is advised to refrain from these evils and, instead, follow the path of wisdom and righteousness wherein is life and success.
4 Wisdom
In a sense all the themes of Proverbs are about wisdom. Yet, the theme of wisdom is treated in a special and detailed way in chapters 1 9. No one can go through life successfully without wisdom, hence the call of wisdom to all (1:20f). Wisdom promises many virtues, including understanding, knowledge, learning, discretion and wise dealing. Through these, one would steer through life and find security, treasures, moral uprightness, etc. (chapter 2) and life itself (4:10; 8:35).
From the observations of the wise men of old, anyone can obtain wisdom, provided he or she is willing to depart from evil (8:13) and the company of ignorant persons (9:4 6), while devoting oneself to wise teachings. If one desires to be wise, one must be determined and teachable (9:9), and accept advice and criticism (13:10; 17:10), especially God's correction (3:11f). But, although training, instruction and discipline can yield wisdom, the real source and ground of wisdom is God hence the declaration that the fear of the Lord is the beginning of wisdom (2:6). He who seeks wisdom, then, must first seek God.
5 Friends and Good Neighbours
God made us human beings to live in community. For community life to be possible, it is necessary, among other things, to have neighbours and friends. But what sort of friend or neighbour? Proverbs gives a detailed description of who may be called a friend. A friend is one who is kind, generous, truthful and reliable (27:10). He would not do anything that would hurt a neighbour (3:29) or spread news of a misunderstanding (25:8 9). He would be silent rather than criticise (11:12) or condemn anyone (14:21). A good friend has tact, knowing when to be close and when to keep his distance; when to say "yes" or "no" (3:27 28); 6:1 5); he does not over stay his visit (25:17); he knows when a joke is going too far (26:18 19); and he would not do anything that would be inconvenient to a neighbour (27:14).
Besides all this, the good friend must be aware that friendships can be broken and neighbourliness spoilt by bad habits like gossip and doing the wrong thing. Accordingly, he avoids these (16:28; 17:9).
6 Words
By word God created the universe. By word Christ healed the sick, raised the dead, and cursed the fig tree. Life in community is hardly possible without words; for through them we comunicate and even put our ideas in the minds of other people. With them we praise and pray to God. Such is the power of words that in Proverbs, three of the seven things which the Lord God hates and cannot tolerate have to do with the wrong use of words: lying, evil thought and false witness (6:16 19).
Since words can be used so powerfully for good or ill, the wise men of the ancient near east warned people of their power, and counselled people to use them aright. They advised that one's words must be few, calm and honest. For "the more you talk, the more likely you are to sin" and so the wise keep quiet (10:19). "A gentle answer quietens anger" (15:1), and "Patient persuasion can break down the strongest resistance and can even convince rulers." (25:15) "A good man's words are a fountain of life" (10:11), and a source of wisdom (18:4), while wisely spoken words can heal (12:18). When words are wrongly used by evil and godless people, they can ruin a person (11:9); when used thoughtlessly, they can wound as deeply as any sword (12:18).
Experience has shown, however, that for all their power for good or ill, one needs more than just words to live a good life. For mere words cannot replace hard work (14:23), nor can lies change the truth (26:23 28).
All that Proverbs says about words can be summarized in Paul's advice: "Do not use harmful words, but only helpful words, the kind that build up and provide what is needed, so that what you say will be good to those who hear you." (Ephesians 4:29).
7 The Family
The Hebrew wise men of old recognized the importance of the family as the basic unit of society. As such, they stressed the need for it to be united, for faithfulness within it and for good training of children.
For a family to be good, marriage is to be monogamous and permanent, and couples are to be faithful to each other (5:15 23; 2:16 22). Sexual sin within marriage is evil and dangerous, leading to disgrace and even death (5:9 23), 6:26 35). A husband must love and be faithful to his wife (5:15, 19), while a wife must be generous, good to her husband and contribute to his good standing in society (31:10f).
It is important for parents to speak with one voice and teach what will improve their children's character such that the children will pay attention to them (1:8 9). Training must begin from early childhood (22:6; 13:24), and is best if it combines both discipline (i.e. the rod, or punishment) and gentle but firm direction (1:9; 13:4; 22:15).
On their part, children are urged again and again to obey their parents and respect them (1:8 9); 4:1), for such obedience is blessed with long and prosperous life (3:2).
Family members and relatives should be helpful and loyal to each other (17:17; 18:24).
Even though sometimes, some children refuse to learn and are disobedient, and some parents also do not give the right training or set a good example, if parents and children follow the advice of the sages of old, as presented in Proverbs, the quality of life in the modern world should be far better than it is now with all the violence, immorality and lawlessness that abound.
8 Life and Death
Another theme emphasized in Proverbs is that of life and death. The words "life" and "death" are used both in their ordinary and figurative senses. Thus, "life" means both living here on earth and a good quality of life. "Death" refers to the physical event of dying, i.e., the end of one's earthly life as well as to a state of conflict in life. In whichever sense one takes it, mature opinion is that all should seek life and avoid death.
If one desires to live and live long, then the way is to be obedient and seek wisdom (3:2; 4:10; 9:11). There are certain conditions and styles of life which add quality to life. For example, close observation has shown that one who finds wisdom finds life (8:35). So also, peace of mind (14:30), honest earning and avoiding bribery give long life (15:27). Again, it is good to be in the favour of those in authority, for that yields blessing, just as clouds give needed rain in spring time (16:15).
On the other hand, certain conditions and experiences are as bad as dying, for people in those states of life have gone astray and missed the way to true life. Consequently, they are in conflict. Such is the case, for example, with the person who is wicked (5:22 23), or has not found wisdom or who hates wisdom (8:36). One can save a child from death and going astray from true life, by timely discipline (23:13 14).
We can escape death and enjoy real life, if we heed these observations and counsels.
9 The Kingdom of God
Outside the ancient Wisdom books of the Old Testament (Job, Proverbs, Ecclesiastes), the most concentrated collection of proverbial sayings in the Bible can be found in the Parables of Jesus, recorded in the Gospels of Matthew, Mark and Luke. There, the major and single theme is the Kingdom of God. We conclude this survey of emphases of biblical proverbs and proverbial sayings with a brief look at these parables.
The collection of Jesus's teachings known as the Sermon on the Mount, ends with a parable of two house builders. One is a fool, for he built on sand, and his house collapsed. The other is a wise person, for he built on rock, and his house survived the storm and the flood (Matthew 6: 24 27). Hearing and obeying the teachings of Jesus is like building on rock; it is wisdom and life; while hearing but not obeying the teachings of Jesus is foolishness and death. To Jesus, the wisest thing a person can do is to seek and get into the Kingdom, and the most foolish thing to do is to remain outside it (See Parable of the Ten Virgins, Matthew 25:1 13).
The parables of Jesus teach about a dimension of life that is higher than physical earthly life, or even a good quality of it. They teach about eternal life life with God, which is the truest life of all; that is life in the Kingdom of God.
When Jesus talked about the Kingdom of God, he did not mean any physical area on earth. Rather, he meant a spiritual realm. In that kingdom, God is the ruler, and his will is done by his subjects (Matthew 6:10); his power is experienced and his Holy Spirit destroys the works of Satan (Luke 11:20). Those who are members of the kingdom have God's Spirit who gives them power to live lives that are noble, righteous, godly, peaceful, joyful, and so on (Romans 14:17; Galatians 5:22 25, etc.)
Jesus taught that belonging to this Kingdom is the most important thing. Therefore, one should be prepared to give up everything else in order to get into it. (See parables of the Hidden Treasure and the Pearl in Matthew 13: 44 45). The sacrifices that one will have to make may include habits that give benefits but which are ungodly; or a position of authority; or riches, etc. (Matthew 19:16 21; Luke 3:10 14,18; Acts 2:38).
Above all, Jesus revealed that he himself is the one whom the Father has sent to bring the Kingdom to us (Matthew 21:33 46; John 3:16; 4:25 26). He is also the way to God the Father (John 14:6). If a person believes in Jesus and obeys him, that person is abiding in Jesus, and God himself will work in that person to enable him or her to will and to live the kind of life that pleases God (Phil.2:13). This is the good and truly successful life that both African and biblical proverbs counsel. To live in Jesus, then, is to fulfill the counsels in the proverbs.