Aban can mean a simple fence or a fortress two stories high. It has been said to represent fenced homes in the sense of protection. But, it is also known as a power seat of authority, one could say it is a double portion of security. It is associated with a seat of government, according to Dr. Kwaku Ofori-Ansa, Associate Professor of African Art History, Howard University, Washington DC. while Internet web sites tend to lean to a more personal security sense of the symbol meaning safety of the home.

Adinkra hene means 'king of all the Adinkra symbols' or 'Adinkra king'. It is called the chief of all the adinkra symbols. It forms the basis of adinkra printing, inspiring the design of other symbols. It metaphor signifies the qualities of greatness, prudence, firmness, magnanimity and leadership, sometimes applied in the sense of charisma being a leadership quality. Adinkrahene is another version, used as a symbol in itself for printing. its meaning leans more toward the supremacy and omnipotence of God.

Akofena heralds the former Akan states with these crossed swords. The authors at africawithin.com write: "Akofena kunim ko a, wobo afena kye no safohene." The retiring great warrior always has a royal sword of rest and report this as a recognition of gallantry, courage and valor, a recognition of heroism.

Akoko Nan is metaphorically a symbol of parental protection with an odd disciplinary note: "Akoko nan tiaba na enkum ba (The hen treads upon its chicks, but it does not kill them)." This is meant as a loving discipline or protectiveness although it may sound somewhat odd to a Western ear.

I have found two translations of the saying: Anibere a enso gya, nka mani abere koo." The first is by Dr. Kwaku Ofori-Ansa, previously quoted, "No matter how red eyed (serious)one becomes, on'e eyes would not spark flames" The second, from africawithin.com, suggests this: "Seriousness does not show fiery eyes else you will see my face all red." The symbol is said to mean self-containment, a self-discipline of patience.

Akoben or Ako-ben is the symbol of a war horn. The sound of horn is a call to action, a battle cry, a call to arms. It is a call to all. Metaphorically, it is a symbol of attention and vigilance.

Akoma, or heart is a symbol of love, goodwill, patience and endurance. Its proverb is "Nya Akoma" (Get a heart or take heart, and have patience, be tolerant, have a heart in your stomach).

Akoma Ntoaso is a symbol of united hearts, understanding, a union in thoughts and deed, an agreement or a charter.

Ananse Ntontan is a spider web. It is a symbol of wisdom. This type of wisdom is about craftiness and creativity. Ananse the spider is from African folktales and is found in many children's books in American schools and libraries these days. The symbol of a spider web/Ananse Ntontan is also a metaphor for the complexities of life.

Asase Ye Duru symbolizes the weight of the Earth, or the Earth is heavy. The proverb associated with this symbol is "Asase ye duru se po". (The Earth is heavier than the sea). In metaphor meaning is reminds us that there is divinity in Mother Earth for it is the Earth that sustains our very life.

The symbol Aya means 'a fern'. The metaphor associated to this plant is due to its hardiness to grow in many different places, being a symbol of capacity to endure and fertile resourcefulness. Some have used the comment 'I am not afraid of you' to imply independence in a contumacious way, while the symbol leans toward the positive aspect of independence and applauds those who endure adversities and difficulties.

Bese saka means a bunch or sack of cola nuts, a widely-used crop for the economy of Ghana and a favorite of the northern tribes. Metaphorically, the symbol relates to affluence and wealth, prosperity and plenteousness, camaraderie and synthesis through the extended idea that agriculture and trade bring people together.

Dame-Dame is a board game, the words themselves meaning 'multiple squares', much like a checker board is set up. A more popular game is oware, but the art of the game brings the metaphor to life as that of craftiness and strategy, even intelligence.

A Dono drum is an armpit talking drum. This symbol's metaphor is that of benevolence, goodwill, praise and rhythm, for life itself moves in many rhythms.

Duafe is called the wooden comb which implies beauty, taking care of oneself, as well as caring for others. it is a prized possession of the Akan woman for hair care. Metaphorically, it references the feminine virtues: everlasting love, patience, prudence, fondness and caring

Dwenini Mmen is a symbol for Ram's horn. I have seen diverse spellings on this symbol, including 'Dwennimmen' and 'Dwanimen'. The saying that accompanies this symbol is "Donnin ye asise a ode n'akorana na ennye ne mben." This is said to mean: "It is the heart and not the horns that leads a ram to bully." Or, "Dwenini ye asisie a ode nakoma na ennye ne mmen -- The ram may bully, not with its horns but with its heart." Still another author surmizes that the ram will fight, but it also submits humbly to slaughter. This emphasis leans toward a strong need to be humble. All in all, it is a metaphoric suggesting one mix humility with strength. Mix the heart with the horns and acquire strength of body, mind and soul.

Epa is a symbol meaning handcuffs. It is related to law, and justice, but also slavery and captivity. The proverbial saying is "Nea n epa da wonsa no, nakowa ne wo." You are the slave or subject of him whose handcuffs you wear, or are around your hands. Welltempered.net offers this quote: Adolph Agbo, in "Values of Adinkra Symbols" notes that handcuffs were introduced in Africa as a result of the slave trade, and later became popular among chiefs in cuffing offenders of the law. "The symbol reminds offenders of the uncompromising nature of the law. It however discourages all forms of slavery."

Fihankra is a symbol based on a man-made object of the circular house or total and integral house. This signifies, not only safety or security in a home, but metaphorically, brotherhood, cohesion and togetherness, such as how a communal housing compound in Akan culture has only one entrance and exit.

Funtummireku-Denkyemmireku is a mythical two-headed crocodile sharing a stomach like a siamese twin. Its proverb warns about internal struggles using this symbolism as a metaphor. "Funtummireku-denkyemmireku, won afuru bom nso wodidi a na wo pere so." Two heads fight and struggle though they share one stomach, or common sustenance, so to say. Another version of this symbol suggests a need for unity and cooporation. One author sites this particularly where there is one destiny, one goal, common aims.

Fofoo is a symbol associated with plant life. It warns against jealosy and coveting. "Se nea fofo pe ne se gyinantwi abo bidie." What the fofoo plant wishes is that the gyinantwi seeds should turn dark.

Gye Nyame is a symbol speaking of God's omnipotence. Its direct translation is "except God" or "God alone". I proverb is "Abode santan yi firi tete; obi nte ase a onim n'ahyase, na obi ntena ase nkosi n'awie, Gye Nyame - This great panorama of creation dates back to time immemorial, no one lives who saw its beginning and no one will live to see its end." It is a symbol of the Omnipotence and immortality of God, the Presence of God.

The symbol, Hye wo nhye, has been recorded as "unburnable" and "the one who burns you be not burned". Where some say this means forgiveness or turning the other cheek, other see it as the development of thick skin, toughness of character and "imperishability of self". Weltempered.net, gives us this additional information: "This symbol gets its meaning from traditional priests that were able to walk on fire without burning their feet, an inspiration to others to endure and overcome difficulties."