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| 2 | Wope aka asem akyere Onyankopon a, ka kyere mframa | 2656 | If you wish to tell anything to the Supreme Being, tell it to the winds. | *Wope.* *Pe*, is to wish or to want. This verb is either followed by the subjunctive as here, *aka*, *akyere*, or by the conjunction *se*, and the verb preceded by the pronoun. *Onyankopon.* See note on Onyame above, No. 1 *Mframa.* Derive. perhaps *fra*, to mix, to stir up. | | 2 | Wope aka asem akyere Onyankopon a, ka kyere mframa | 2656 | If you wish to tell anything to the Supreme Being, tell it to the winds. | *Wope.* *Pe*, is to wish or to want. This verb is either followed by the subjunctive as here, *aka*, *akyere*, or by the conjunction *se*, and the verb preceded by the pronoun. *Onyankopon.* See note on Onyame above, No. 1 *Mframa.* Derive. perhaps *fra*, to mix, to stir up. |
| 3 | Obi nkyere abofra onyame. | 227 | No one shows a child the sky. | *Onyame.* Here the sky, the abode of the Supreme Being. Little children who lie sprawling on their backs looking up to the sky do not need to have it pointed out to them, for they see it better than their elders. There is a rendering of thin saying which one might be tempted to read into it, and which it may even possess, but as all the greybeards the writer has questioned do not see it in that light attention is merely directed to it, this is, 'No one shows a child (points out) the Supreme Being, instinct tells him **He** exists' (but cf. No. 7). | | 3 | Obi nkyere abofra onyame. | 227 | No one shows a child the sky. | *Onyame.* Here the sky, the abode of the Supreme Being. Little children who lie sprawling on their backs looking up to the sky do not need to have it pointed out to them, for they see it better than their elders. There is a rendering of thin saying which one might be tempted to read into it, and which it may even possess, but as all the greybeards the writer has questioned do not see it in that light attention is merely directed to it, this is, 'No one shows a child (points out) the Supreme Being, instinct tells him **He** exists' (but cf. No. 7). |
| 4 | Obi nkyere otomfo ba atono; onim atono a, Onyame na okyeree no. | 234 | No one instructs the son of a smith how to forge; if he knows how to forge, it is the Supreme Being taught him. | *Otomfo.* A smith's anvil and tools are supposed to possess some peculiar power, and a smith's family will take an oath on them, and fowls are also killed and the blood sprinkled on the anvil. For suffix *fo*, see note on No. 78, *kontromfi*. *Na.* See note above on No. 1, *na*. *Okyeree.* Past tense, seen in the lengthening of final vowel. | | 4 | Obi nkyere otomfo ba atono; onim atono a, Onyame na okyeree no. | 234 | No one instructs the son of a smith how to forge; if he knows how to forge, it is the Supreme Being taught him. | *Otomfo.* A smith's anvil and tools are supposed to possess some peculiar power, and a smith's family will take an oath on them, and fowls are also killed and the blood sprinkled on the anvil. For suffix *fo*, see note on No. 78, *kontromfi*. *Na.* See note above on No. 1, *na*. *Okyeree.* Past tense, seen in the lengthening of final vowel. |
| 5 | Onyankopon amma asonomfoa katakyi biribi a, omaa no ahodannan. | 2547 | If the Supreme Being gave the swallow nothing else. He gave it swiftness in turning. | *Asonomfda.* Also *asomfona*. *Katakyi*, a bold or brave person; here a nick-name for the swallow. *Omaa.* Past tense. *Amma* is perfect. | 5 | Onyankopon amma asonomfoa katakyi biribi a, omaa no ahodannan. | 2547 | If the Supreme Being gave the swallow nothing else. He gave it swiftness in turning. | *Asonomfda.* Also *asomfona*. *Katakyi*, a bold or brave person; here a nick-name for the swallow. *Omaa.* Past tense. *Amma* is perfect. *Ahodannan.* Deriv. *ho*, and *dannan*, reduplication of dan, lit. self-turning.
*Ahodannan.* Deriv. *ho*, and *dannan*, reduplication of dan, lit. self-turning.