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I was also told that after Nana Obiri Yboa Mnu passed on, his successor, Nana se Tutu

had
to stick with tradition and send someone special along with his granduncle. The kings and
elders chose Amankwtia. se Tutu needed Amankwtia alive. But he had no authority to
overrule the leaders' decision. He prayed for divine intervention. Kontihene Amankwtia Pnins
wrists were crossed behind him and tied together. He was made to lay his neck on the
executioners slab, ready to be beheaded. Suddenly, Akyeamehene Nana Bonsi Kofo of
Adnkymmanso stepped forward and spoke: Nana, you know what's best for our nation.
However, we need Amankwtia. The nation needs him. se Tutu liked what he was hearing.
The Akyeamehen e recounted the selfless service Amankwtia had offered so far. se Tutu
listened as the kings came to agree with Nana Bonsi Kofo. se Tutu now had solid grounds to
free this man whom he loved and revered. Quickly, the Kwamanhene ordered his good friends
release. One story says Nana Amankwtia Pnin did not stop to celebrate this reprieve. He
offered to go to war against any of se Tutus adversaries and return with fifty or a hundred
men for Nana Obiri Yboa Mnus journey. He was asked to attack the surrounding towns of
Brman, Takwa, Sp and Pankrno who had withheld their support in the first Dmaa War.
Amankwtia faithfully carried out this mission. Amankwtia and his warriors had always
distinguished themselves. Ankye advised se Tutu to honor Amankwtia and his captains.
The Kwamanhene consulted with his Council of Elders and named Amankwtia's captains subgenerals with immediate effect. Nana Amankwtia was raised to the status of General.
Kwaman then turned its attention to tackling Nana Kyerme Sikafo in a third Dmaa War.
Preparations progressed. Ankye asked se Tutu to have the sword-smiths craft swords for
swearing a new oath. The priest handed out the swords to the commanders. There were
swords for everyone except se Tutu. Each commander held up his new sword and swore an
oath composed by Kmfo:

I vow on the life of se Tutu


Id have violated this Oath
If I dont do all I can
To have Kyerme Sikafo captured
Ankye asked se Tutu to offer one of his close young male relatives for this cause. heneba
Sabn, son of Obiri Yboa, was brought before Kmfo. Ankye gave him an elegantly designed
shield. Sabn would bear this shield in battle on behalf of the Kwaman asafo. Ankye
explained. As long as he kept the front of the shield facing the adversary, Nana Kyerme
Sikafo's Dmaa would keep retreating. Ankye told him to stay alert and avoid anything that
would cause him to forget the instructions. After three years of preparation, the Kwaman
fighters set out to war.
During seven days of fighting, the Dmaa retreated each time a Kwaman assault was launched.
Then the Kwaman asafo ran out of food and water. Sabn was one of the few who had not
conditioned his mind for such an eventuality. He thought he was about to die of hunger and
thirst. At his wits end, Sabn wandered off. He met a seller with a pot on her head. He asked
if she had water in her pot. She said it was palm-wine. I am Oheneba Sabn, son of Nana Obiri
Yboa, he announced. We are the ones fighting the Dmaa on the battlefield. Can I have a
drink? She handed him a calabash and filled it for him. He drank the palm-wine, handed back
the emptied calabash back, and hurried back to the battlefront. Sabn was tipsy. His shield fell
from his hand. He picked it up. It dropped again. To the Kwaman armys surprise, the Dmaa
were no longer retreating. Rather they came charging at the Kwaman fighters. It was the

Kwaman who had to quickly retreat from the battlefield this time. You said this one was ours to
win! Didn't you? a baffled commander asked Ankye. Its not over, Kmfo replied. Warriors
were questioned. Sabn admitted that overtaken by thirst, he forgot the taboo and sipped a bit
of fresh palm-wine. Well call off this fight and start all over again, Kmfo declared.
To re-start, Kmfo told the soldiers to remove all thoughts that reminded them of defeat.
The commanders would have to drown their oath-swords in the Awomfena stream. Holding up
newly minted swords, the Warriors Oath was taken afresh. What do we do with Sabn?
someone wanted to know. Hell go with us again to the battlefield, said Ankye. But he wont
return. The war horn blowers blew, Sabn will be slain in battle.
The stakes shifted in Kwamans favor. And the Dmaa were overcome at Absin. Sabn was cut
down during the exchanges before the Dmaa retreated. In the previous war, Nana Obiri Yboa
had driven the Dmaa to Absin from Suntrso. It seemed fitting that Nana se Tutus asafo
would deliver a crashing blow there. The decisive battle was at Toper Mnu Nkwanta where
the leopard skull was buried. Dmaa Adntenhene Nana Akyerekokogyan was slain. The Ankye
ordered that Dmaahene Nana Kyerme Sikafo's life be spared. Nana Sikafo was only
defending the sovereignty and heritage of his people. Anything less would have made him
a traitor. Preserving the Dmaa leaders dignity, Kmfo Ankye appointed N a n a Sikafo as
se Tutus soul- washer. The Dmaahene was presented with a gold plate to be worn around
his neck as a badge of his high office. The honor accorded to Sikafo was to serve as a model
for treating nations the Asanti vanquished. Kings who surrendered would, in principle, be
treated with honor. Their people would be integrated into the new nation.
Nana Kyerme Sikafo joined the ancestors. Dmaa Kusi, his nephew, became ruler. Kusi
attempted a rebellion against Kwaman. He was defeated, but his life was spared according to
the edicts of Kmfo Ankye. Nana Dmaa Kusi was sent to live at the shrine Ankye had built
for the worship of the Creator, bade at Asokre Mampn. The troubles with Dmaa had
been settled for the moment. Dmaa people who fled Suntrso because of the defeat formed the
Gyaaman state.
Mampnhene Nana Boahen Anntuo visited Kmfo. Nana Anntuo came with Saka his sister. He,
like Saka, desired to have a son who would inherit the Mampn stool. Other medicine men had
tried to help and concluded that she would never give birth. But Boahen Anntuo needed an
heir. He needed Ankyes help. She had to be cleansed off any barrenness. Do this for yourself.
Go to the banks of the da River. Fetch some of the sand there. Take it home to your
bedroom where you will spend the next seven days alone. Sprinkle the sand on your mat and
lay on it until the seven days are over. Let no one into the room. Eat no food. A void
distracting thoughts. Spend all your time feeling within your soul the boy you want to give
birth to. Pray and Give Thanks with sincerity for him as often as possible. Saka did as she was
told. Nine moons went by. She had the son she had been praying for. He was named
Amniampn after his great-grandfather. Some called him the son of the da River when they
heard the story. Maame Saka, with her baby in her arms, in the company of her uncle,
w e n t t o t h a n k Kmfo Ankye.

I was told that Ankye planted a plantain seedling at Apimso. Spectators watched it spring
upwards, become a tree, and bear fruit that ripened and was harvested all on the same day. In
the same town, he rooted a musket by the tip of its barrel in the ground and laid a cowbell
beside it. This gun and cowbell could vanish and reappear from time to time.
They say it was after the Third Dmaa War that Ankye called a meeting with the Kwaman kings
at Dwabrm in Kumasi to present a national constitution. I was told Kmfo threw up his flywhisk, caught it and handed it to Nsumankwahene Nana Asabr who was responsible for
libations. T hat was when Ankye gave Nana Asabr the state key to be handed back to
him during major ceremonies. He addressed the gathering as if they already had a unifying
symbol, a federation, and were being led by a figurehead. Ankye pronounced some laws:

Any king who consults an oracle without focusing on the Twediampn Nana Nyankopn, is
unfit to rule. He will be destooled.
The Asantihene can create and degrade posts. He is the final arbiter in disputes, but can only
make laws in consultation with his counselors whose posts are hereditary.
The Abrmpn, The Great Council of Kings, is the Government. The King of kings cannot create
or modify a law without their consent. He must comply with their majority decisions. Dwabn,
which is like a twin sister to Kwaman, will have her king and the Mampnhene serve as
Heads of Government. Mampnhene is in a unique position as he belongs to the only neutral
clan - Bretuo. Their linguists will speak at government meetings.
The kyeame Chief Linguist, wields extra-ordinary power. His duty is to state both sides of
cases and of verbalize verdicts. He is the mouthpiece of the King, and serves also as counselor,
crown protector, counsel for defense and judge.
Those in authority will be properly addressed as a matter of protocol.
A king who conspires or rebels against the King will lose his life.
A king who is found to have embezzled the wealth of his people will immediately refund what he
took and be unseated from his stool.
Unless there is reasonable justification that should warrant a fine, refusal to attend to the
Kings call will result in capital punishment or destoolment.
A king will be unseated from his stool if he assaults the Kings sword bearer.
A king who wrongs his subjects must apologize to the person or people, or pay compensation
according to the degree of damage.
The Asantihenes Stool should not be duplicated.
A priest who wrongly predicts events will lose his right to priesthood.
Even if a man claims to have accidentally committed incest under the influence of alcohol or
some other intoxicant, he will still be killed. There should be no sex between a parent and child
or between a brother and his sister. A girl who engages in pre-marital sex should be purified.
She is not to be killed.
Sex in the forest or bushes is forbidden.
A pregnant woman who has been sentenced to death will be allowed to live till she delivers her
child.
A young woman should inform her parents when she begins to menstruate.
A deaf, blind, dumb or leprous person should not be killed. Dont kill an insane person either
he or she does not know what he is doing.

Killing, except in war, is an abomination. Only those proven guilty of a capital offense can be
killed. And only the king and his executioners are permitted to kill.
Drunkenness should be discouraged. A vessel containing alcohol should not fall or break in the
streets.
Eggs should not be broken in the streets.
The township will be reserved for housing, and the outer limits will be reserved for farming.
Casual evening strolls will not be encouraged.
Dress codes according to ones status in society will be enforced.
The architectural design of a house should conform with the owners social status. Unauthorized
embellishments will not be permitted.
It is a capital offense, in our new nation, for anyone to place any undue emphasis on where
their fore-parents belonged before they joined the union...
These are some of the precepts of The Seventy-Seven Laws of kmfo Ankye.
Some of the kindred nations were still not keen on joining with the others under one
umbrella. The Aduana of Kaase would not yield to yoko leadership. They got ready for war to
protect their sovereignty. It was natural to expect the King to convince them through war.
se Tutu attempted to soothe the hardened feelings of some of these fiercely independent
peoples by first marrying a woman from the Kaase Aduana clan. The King then waited till they
least expected a fight. That was when he struck conquering them with a surprise attack.
While some of the kindred refused to unite with Kwaman, the idea of an Asanti union touched
hearts elsewhere. Over in Denkyira, the Denkyirahenes Chief Fntmfrm Drummer, kyerma
Benuako, for one, was so moved, he migrated to Asanti. They say his seventy fntmfrm
drums sailed like birds through the skies after him to Dnkymanso where he settled. Benuako
was received at Mnhyia Ahenfie. There, he fascinated the audience with deft manipulations of
rhythmic messages from his large ensemble of drums. He then presented his drums to the
Kwamanhene. Prior to that, only a single fntmfrm drum was played at the palace. From then
on, the set became a feature at Mnhyia.
Asanti kings who refused to join the union were given ultimatums and promised compensation.
The reluctant kings held their ground. se Tutu turned his attention to Tafohene Nana Safo
Akoto. Safo Akoto had a taste for the finer things of life. He also had a set of magnificent
fntmfrm drums, the Ntah era ho rn s, a stringed instrument of solid gold, and several
other priceless artifacts. He governed well over a hundred towns. With war staring him directly
in the face, he sent out his hornsmen blowing their instruments with a message: Stay away
from this territory, se Tutu. Please, stay away! He had not provoked se Tutu whose
ambition was to bring Tafo into the union. The Kwamanhene declared war. They battled.
se Tutu defeated Safo Akoto and had all his musical instruments brought to him at Kumasi.
He spared Nana Akotos life.
But then the Kwamanhene fell ill. They say it was because he had antagonized the guiltless
Nana Safo Akoto. Kmfo hurried to the King's bedside. You need to apologize and pacify the
soul of Safo Akoto. se Tutu sincerely apologized to Nana Akoto and made peace with him.
The Kumasi-Kwamanhene then appointed him Benkumhene of the union. se Tutu regained

his health. He issued an edict: None of Nana Safo Akotos family or descendants should ever,
under any circumstances, be killed by any member of Nana se Tutus family.
The conflicts between close kin had to come to an end. ffinso was still holding out. They also
had aboriginal status and were not keen on being part of the federation. ffinsohene Nana
Wiafe Akntn was defeated and also brought into the Asanti union. To consolidate the
triumph, Nana se Tutu organized, and successfully attacked the Asinie of Amakom. Nana
Akosa, the Amakomhene refused to surrender and was slain. His nephew dua Mnsa became
the next Amakomhene. se Tutu and Nana dua Mensa became loyal friends. Nana dua
Mensa would marry se Tutus niece Kusi Amoa and father Nana Opoku Ware.
Nana Boampnsm of Denkyira had died. Rumors of foul play floated. A group of Europeans
who some six weeks earlier visited the Denkyirahene were suspected. A n o t h e r s u s p e c t
w a s a Denkyira citizen, Oduro of Assin. Oduro fled. Reports came to the new
Denkyirahene, Nana Ntim Gyakari, that Oduro was found refuge in Kwaman.
The face of Kwaman was changing. Dwabrm was already the designated durbar grounds.
Kwamanhene se Tutu decreed that major trade be re-routed through Kumasi. The King also
had the creative carvers, metalworkers and weavers settle and work close by the Mnhyia
Ahenfie. To bolster the economy, se Tutu looked south at Shwihene Nana Brum Ankomas
astonishing wealth and decided to conquer the Shwi nation. Such an expedition would require
a more heavily equipped K w a m a n army. se Tutu asked f o r e q u i p m e n t f r o m
the new Denkyirahene, Nana Ntim Gyakari, whom he assumed was on friendly terms with
him. Some say t he N a n a G y a k a r i was the son the Denkyira princess had by se Tutu
the son whose conception caused se Tutus escape into exile from Denkyira. Why should I
help you? Ntim responded. I won't give you the guns or gunpowder you ask for. And, Brum
Ankoma. He breathes fire out of his mouth, ears and nose. You cannot beat him. Kmfo Ankye
advised se Tutu to use what he had. Go to Shwi with your own asafo and your scant war
supplies. You will win. Kwaman did win. The booty was transported to Kumasi from Shwi.
Nana Brum Ankoma lost his life because he would not surrender. Aksantefo was appointed to
succeed him. Shwihene Nana Aksantefo was made to swear allegiance to Nana se Tutu. In
return, the Akwmuhene of Asanti was named Aksantefo Adamfo Aksantefo's official friend
to maintain good relations between the Shwi and the new nation.
They say Kmfo saw a vision:

Past and present kings, queens and elders had assembled. Behind them, a broad river flowed.
Hail fell amidst a heavy downpour. Darkness enveloped the meeting grounds. A blue cloud rose
from the earth and hovered over the riverbanks and above the gathered people's heads. The
glow of the smoke illuminated the scene. In front of the assembly was a heap of used sandals,
broken leather straps and tattered headgear. It also had human bones, gold dust and umbrellas.
In the quiet distance, away from the darkness, stood a little hut. Nana se Tutu was seated at
the hut's entrance facing Nananom - the kings, queens and queenmothers. A stranger in the
crowd floated towards se Tutu. Suspended in the air above the stranger's head was a stool
strapped to a brass pan with an adinkra-like fabric. The stranger's head was covered with
another adinkra-like cloth. The excited crowd rose to its feet and followed the floating stranger.
The smoke above seemed to protect and lead them at the same time. Nana se Tutu stood

up. He gestured to the throng to halt. The smoke became darker and thicker. It filled the
place obscuring visibility.
The stool was now on the stranger's back. He stopped beside se Tutu and left the stool
with the king. The stranger entered the hut and shut the door behind him. The flowing river
in the background expanded and turned into a town - a densely populated town. The stranger
re-emerged from the room. The buildings and people of the populous town, which had
become a teeming nation blended into one. The town turned into a sheet of shimmering sand
as another man, came into view with another stool.
I heard them say that after Ankye had that dream, he ordered two stools f o r t h e K i n g
from the Chief Carver. Two men brought the stools when they were polished and ready.
Ankye asked them to wait till the arrival of Nana se Tutu and the Queenmother. A bolt of
lightening struck. One of the men turned to smoldering ashes. The other vanished into thin air.
A date was set for the presentation of the new stools the symbol of Asantis unity. Some elders
have said se Tutu and Ankye instructed a carver from Askyerwa to create two stools from
one tree trunk. The one from the piece closer to the roots was for se Tutu. It was called se
Tutu Amoampn. The other was named Kmfo Ankye Amoampn. Yet another story says that
Kmfo performed some rites over a stool that had been presented to him and handed it over to
the then Tafohene Krodua. That night, Nana Krodua, with the stool in his house, had a dream
similar to the one Ankye had just had. He woke up shaken by what he had seen. He couldnt
quite grasp the meaning. So he returned the stool to Kmfo with a narration of what had jolted
him out of his sleep. These narratives set us up for the entrance of the Golden Stool. Ive also
heard t h a t another unifying symbol existed in Asantiman before the Golden Stool. They
say it's a suman, charm, hidden in a certain bongo antelope horn somewhere.
The leaders of the new nation met. Ankye made an announcement: Asantiman is going to
have to be led by one King in the tradition of Nana Obiri Yboa Mnu and Nana Oti Akntn.
But instead of letting flesh and blood choose that Leader, we will let The bade Nana Nyame,
the Supreme Creator, do this in the presence of all the kings and elders of Asanti. Yes, the
Asumegya say when the Amansie came out of the ground in Asantimanso, they already had an
Asantihene. But now the different states were merging as a new federation. They needed a
stronger nation. Kmfo Ankye asked Nananom to go without food for the next twenty days, to
purify our bodies and thoughts as they conditioned themselves for project of the n a t i o n ' s
rebirth. A n a t i o n that they'd soon be called upon to defend. At the end of the twenty-day
fast, they would meet again in Dwabrm to witness the choosing of the first overall Asantihene.
The twenty days went by. It was Fofie Fiada, the second Friday after Akwasidae. Nananom, in
pomp and pageantry, took their seats at the Dwabrm durbar grounds. An array of mesmerizing
regalia, shiny precious metals, colorful and intricately decorated large umbrellas were spinning
over their heads. The Asanti elders and people were also present. I was told the fntmfrm
spoke deep with murderous authority. Sizzling cowbell and clip patterns mingled with the drum
poetry. Ankye kicked his feet and danced. A thick, dark cloud unlike anybody had seen before
overshadowed Dwabrm. Ankye was in a trance. The pulsating beats accompanied his body
movements. It started to drizzle. Spectators' eyes were pinned on the darkening hues of the soil
beneath their feet. Then, a blinding lightening zapped. A crack of deafening thunder roared.
Many youngsters and some adults fled home to safety. A powdery white cloud lightly wafted
across the blue-black purple heights. Fly-whisk in hand, Ankye lifted his arms towards Sky.
Those who braved the drama raised their eyes and saw an unexpected earth-bound spectacle:

Dangling on invisible strings, a stool of gold with attached brass bells, descended majestically.
Softly, it landed at none other than katakyie Nana se Tutus knees. Without a spoken word,
the people knew they had their first Asantihene.
The euphoric gathering was overcome by a sense of oneness as the first generation of
Abrmpn set eyes on the fantastic Sika Dwa Kofi. This was the Stool Kmfo Ankye would
caution the kings not to re-create. It would be named Sika Dwa Kofi, the unifying symbol they
had been waiting for. It was about a foot high and about two feet across. Its seat rested on had
an elegant column with small, square motifs arranged in geometric order. Two slanting, smaller
columns linked the seat and a circular base.
This Stool will not be a common sight, Ankye relayed the instructions he had received. Not
even at yearly Asanti national festivals will it be displayed. Its loss or defilement is unthinkable.
Sika Dwa contains the soul of this new Asanti nation. Nana se Tutu and his successors will
occupy this Stool. But no human will sit on this Stool. It is of greater importance than the
Asantihene himself. Only the Asantihenes hand may rest on this Stool when he is symbolically
lowered thrice on it during his enstoolment. This Stool should never touch the floor. Sika Dwa
will rest in splendor under the shade of a special umbrella when its occasionally brought into
public. A special Stool Bearer the Akonnuasoafohene will be appointed. He will carry it, not
on his head or shoulders, but, on his back. Any king that assaults him will be executed. It is
a capital offense for any king to create a Golden Stool for himself. The Mampnhene will
however have a Silver Stool. As part of the the welcoming ritual, se Tutus Queenmother,
Nanahemaa Mnu; and Kokofuhene Nana Gysi and his Queenmother, Nanahemaa Adwoa
Pinaman, contributed shaved bits of the hairs of their head, under-arms and pubes. They
added clippings of their fingernails. Ankye burned the pieces together into one black mass,
mixed some it with water and rubbed the mixture on the Stool. This affixed the nations very
existence to that of Sika Dwa. The Abrmpn swore allegiance to the Stool and declared that no
one amongst them would take up arms against the Asantihene. Nana se Tutu, in turn, swore
to remain loyal to the Abrmpn. I heard he was instructed to have two more brass and two
gold bells attached to the Stool. A string of precious beads was tied to it as well.
No stool of the past should be alive while Sika Dwa Kofi is amongst us. Ankye decreed. I
was told he asked for and was brought all the black stools of the various kings. These were
buried under the ground in Bantoma. Kmfo raised a mound over the spot where he buried the
stools. Then he stabbed a special Sword into mound. This Stool is the symbol of Asanti
Unity, Strength and Existence. And the Sword is for its longevity. Many will try, yet nothing or
no one will be able to uproot this Sword. Its the more accessible accessory of Sika Dwa Kofi.

Asanti

They say Denkyirahene Ntim Gyakari, had by then, convinced himself that no Stool could
compare to his Silver Stool, the main symbol of Denkyira supremacy. While still under the spell
of his magnificent beads-stool, the Abankwa Dwa, a n d his elegant Silver Stool, the egodeflating news about the Asantis Golden Stool came. This, in Gyakaris view, was an uncalled-for
bid for autonomy. The Asanti had always shown little fear of the dreaded Slayers of Mighty
Elephants, Denkyira the greatest power in the land. Asantis independence would disrupt the
Denkyira slave raids and deals in the Nta and Bono territories. Boampnsm had done
everything in his power t o cont ain the mushrooming Asanti nation. Nana Ntim Gyakari
declared, Ill beat them into submission! as he began making new plans to assimilate Asanti
into Denkyira.
Denkyira had conquered most of the nations in the land, including Kmnda, which had
previously conquered lmina. In effect, the Dutch, who took over the lmina Castle from the
Portuguese, paid land rent, not to the Komndahene, but to the Denkyirahene. Ntim Gyakari, a
reputed slave dealer placed his faith in Denkyira's unequaled pedigree, wealth and arsenal.
Through the gold, slave and ivory deals with the Europeans on the coast, h i s g o v e r n m e n t
had acquired, in addition to muskets and ammunition, grenades and a few canons.
I heard that, years before, while se Tutu was living in Nana Boampnsms ahenfie, the Asanti
royal with seven of his men were sent along with the Denkyira army on an expedition to Shwi,
where there was abundant bullion. se Tutu and the Denkyira asafo successfully defeated the
Shwi. They returned with barrels of gold. But se Tutu reportedly kept some of the loot for
himself. This was brought to the attention of Nana Boampnsm. The King ordered him to
surrender the gold in his possession. Brima se Tutu refused. With this gripe coloring his
thoughts, Boampnsm seduced one of se Tutus Denkyira wives. I heard that se Tutu
pulled a knife on Boampnsm and got the Denkyirahene to confess. I wonder how he
managed to get past the retainers after such an affront. se Tutu didn't want to be
charged with high-treason for threatening the King. So he fled to Kumasi. N a n a
Boampnsm sent men after him, but se Tutu lost them in his trail. That was a sure recipe
for conflict between the two nations. Peace had not yet been made between Boampnsm and
se Tutu, that is to say Denkyira and Asanti, when Ntim Gyakari, the least circumspect of
latter-day Denkyira kings, appeared on the scene. It was his duty to maintain Denkyiras
dominance.
There's another story explaining Asanti motives for the war. It says Kmfo Ankye was driven by
vengeance because Denkyirahene Nana Boampnsm and Anim Kkbo, a Denkyira prince, had
violated one of his wives.
Having resolved to take Asanti by the scruff of the neck upon hearing about the ceremony at
Dwabrm, Denkyirahene Ntim Gyakari sent a delegation to the Mnhyia Ahenfie. The party
included his court-crier, a shield-bearer, a sword-bearer and four men carrying an enormous
brass basin. They placed the basin before their host. The A s a n t i h e n e sent for Kmfo
Ankye and the Abrmpn General Amankwtia Pnin of Kumasi-Bantoma, Asafo Awer of
Kumasi-Akwmu, Kumwuhene Tweneboa Kodua, Nsutahene Agyin, Mampnhene Boahen
Anntuo and Dwabnhene Adakwa Yiadm.

The Denkyira court-crier was given the floor: The Mighty Denkyirahene Ntim Gyakari is
unhappy about developments over here. He wants you, his subjects, to hand over Oduro. He
says you should fill this basin with gold dust, bars and nuggets, and add some kyikyrikonna,
precious beads. Also, each A s a n t i king should send along with us, their most loved child to
serve in Nana Ntim Gyakari's court. Each king will also send his mother and one of his wives
with a supply mposae for the Denkyirahene's wives' menses, and become concubines in Nana
Gyakari's harem. He orders you to stop complaining about our men taking your women as
this only makes royal babies with Denkyira blood. We know that an Asanti king should not
be blemished in any part of his body. But Nana says each of you will have to cut off a finger and
add it to the gold in the basin. Finally, the Denkyirahene decrees that you immediately dissolve
your new Asanti nation and send over your Golden Stool to him.
They say Asantihene Nana se Tutu Ankye gave him a direct response. Today, Asanti
terminates all allegiance to Denkyira. Dwabnhene Nana Adakwa Yiadm drew his Domfomsan
sword and exclaimed, Pa hwi! We arent paying! He struck brutal blows to the face and body
of the Denkyirahenes court crier. The rest of the Abrmpn followed his example and left the
Denkyira delegation in a bloodied, sorry state. They filled the brass pan with stones and asked
the carriers to take that back to their King. Obviously, the Asanti Abrempn were psychologically
prepared for war.
Denkyirahene Ntim Gyakari received a briefing of the incident at Mnhyia. He became more
eager to go to war. He thought about his canons booming, grenades exploding, his men in iron
mail butchering their opponents, tens of thousands of arms and ammunition in their hands.
Besides, the irreducible Akyims were Denkyiras allies. Their support was guaranteed when
needed. Denkyiras tributaries would also send in soldiers, Gyakari imagined. A Denkyira victory,
in his estimation, was a given.
The Asantihene wanted to be on the battlefront, and Kmfo knew that. I know you love battle,
but in the coming war you, Nana, shouldnt participate on the battlefield. Kmfo Ankye said to
Nana se Tutu, Nana Nyankopn will lead us against them for you. The Asanti King accepted
Kmfo's counsel. He immersed himself in overseeing war plans. It was the Asantihene who
created the Konti, the Advance Guard; the Akwmu whose leader was second in command
consisting of the Adum warriors Nana se Tutu returned from Akwmu with; the Benkum, the
Left Wing and Nifa, the Right Wing; the Kyidm, the Rear Guard; the Adnten, Gyaase and
yoko forces, to work with the Dumakae, Saaman, Soduro and the detachments that existed
before the union was formed.
The kuona and Asinie will unite and form one battalion, the Asantihene addressed his
Generals: ...In the lead will be the scouts. Theyll pick up enemy plans and advancements.
Behind them will be the Twafo, the Cutters, who will be the advance guard. The main body
the Adnten, will follow them. A stretch of auxiliary fighters will flank the main body. Directly
behind the main body will be the Commander-in-Chief with his own warriors and retainers. To
their left will be the Nnaasi Benkum, Nsuta, Kontenase, and Anafo. And at the outer wings will
be the Benkum-proper. Theyll be led by the Asumgyahene Gyebi Kankanfo, Tafohene Safo
Akoto, Kumwuhene Tweneboa Kodua, Abdmhene Ansr Poni, Askyirhene dab, Kontihene
Amoay, Asenhene Agyensam, Atbubuhene Amoako, Asnsohene Amoako and Kwasohene
Ofosu Pim, the Ampomasehene and the Mimanhene. To the immediate right of the

Commander-in-Chief, the Nnaasi Nifa, the Abohen, the Akwmu, and the Bkwae will be
positioned. And at the extreme end, the Nifa proper: The Adinkranyahene; Adansihene Adu
Bonsra; ffinsohene Wiafe Akntn; the Bepsohene; dwisohene Duku Pim; Bonwirhene
Bobie; Odumasehene Obodum; Abrakasohene Asenso; Nkoransahene Bafo Pim and
Asotwehene Kwahene Yamoa will lead their men. The Abuosohene Gykye Pnyin;
Saresohene Karikari; the Dnkymansohene; Kwamohene Adom Pnyin; Antoahene Sakode
Dat; Eduabnhene Adu Anim Pim; Amakomhene Akosa Yiram and Kmfo Ankye will command
the Adnten Main Central Force. The rest of the Abrmpn commanded the Kyidm Rear
Guard.
The Adansi supported the Asanti decision. But their blood links with Denkyira were too strong. It
would be difficult to fight their immediate kindred. They informed the Asantihene about their
dilemma. It was agreed that they relocate to Denkyira until the end of the upcoming war. Nana
Ofori Korobn, the powerful king of Dampn, a nation which, like Denkyira, is of Agona origins,
and the Akyim joined Ntim Gyakari against Asanti. They heard Akwmu had agreed to
support Asanti with soldiers and weapons. Daunting as the challenge seemed for Asanti,
Ankye predicted that many Denkyira people would realize that Asanti would win. Many of
them will start moving to Asanti to live among us. We will welcome them and treat them as
bonafide Asanti citizens.
The Asanti asafo had to be equipped with more muskets, slugs and gunpowder in addition to
all the Akwmu help. Their opponents didn't rely on knives, swords, spears, bows and arrows.
They used guns. Weapons from Korankye Abo on the coast had to be acquired in sizable
quantities. To get there and back however, the Asanti had to travel through Denkyira, which lay
directly to the south of Asanti. Ntim Gyakaris counselors warned their King that the Asantis
were using Denkyira territory as their route to and from purchasing stocks of arms from the
coast. Nana Ntim Gyakari thought it wasn't necessary to stop the Asanti gun buyers. He was
convinced that Asanti preparations would avail little.
A respected Denkyira king, Nana Boa Kropa, disgruntled by the tyranny of his King, puzzled
Nana Ntim Gyakari by refusing to fight on his side. As Kmfo foretold, lots of Denkyira citizens
including some excellent warriors moved to Asanti with their families and belongings. They were
properly received, and accorded full rights of residency and citizenship. Ntim Gyakari was
convinced Denkyira would win and the defectors would suffer the fate in store for Oduro. He
h o w e v e r asked his a d v i s e r s why t h e r e w e r e so many desertions. They say its
because Kmfo Ankye is on their side. That man can make just about anything happen.
bade is with him. Ntim Gyakari however maintained that the Denkyira side was favored.
How else could Denkyira be this rich and undefeated? If the Denkyirahene toyed with the idea
of having Ankye on his side, he consoled himself that Denkyiras phenomenal Kmfo Kyirkye
was primed for orchestrating a Denkyira victory. Migrations from Denkyira occurred daily. It was
as if the Universe was emptying Denkyira into the new Asanti nation. The Denkyira Atwuma
people moved to Asanti. I was told they were led by Adjei Bi, Yim Awer and Kwakwa Ben.
Then Kyerma Bi the current Chief Drummer along with about a thousand Denkyira people
followed. Some say the Asanti asafo stood at about sixty thousand men. Some say they were
more. Akwmuhene Nana Ansa Sasrku provided soldiers directed by General Gyrntwi. The
King of Koyia-Assin, who had lived in Kumasi since Denkyira recently overran his homeland, also
joined the Asanti asafo with his finest warriors.

They say about one-fifth of the Asanti population and soldiers from friendly nations formed the
Asanti asafo. Together, they stood at about two hundred thousand. The leadership decided that
a fifth of these would suffice. The number was whittled down to a select seventy thousand. I
heard that given the battlefield's size only up to ten thousand could take to the battlefield at a
time. The numbers definitely favored the Denkyira. About thirty thousand warriors from Akyim
h a d joined the Denkyira. They also had fighters from Shwi, Shwi-Ahwiao, Shwi-Bkwae,
Wassa and Twifo. Together with their allies, they had several hundreds of thousands of fighters,
far outnumbering the Asanti side. Nana Ntim Gyakari was taken by the strength of their
numbers. He had the soldiers march over an enormous bundle of tough fiberous green plants.
Very many soldiers were yet to reach it before the plant had been trampled to tiny scattered
pieces. He sent home those who had not yet reached the bundle before the wind blew it away.
Gun dealers on the coast were benefiting immensely from the upcoming war. When the
Portuguese first came ashore, they wouldnt sell guns to Africans. They were afraid the Africans
would turn it on them. Even without guns, the Africans were already instinctively traumatizing
the seafarers with consistent violent resistance. The Portuguese decided to arm the lmina
people, whom they considered friendly, to protect them against the other African nations.
The lmina warriors became adept at handling the fire-stick. Then the English, Danes,
Brandenburg and Dutch came and sold guns to Africans as soon as they unloaded their ships.
The Dutch manufactured the flintlock Dane guns that soon became common in the land. They
exported more muskets, lead and gunpowder than any other nation across Europe and abroad.
Soon, guns exceeded a fifth of the cargo shipped to Africa from England. Guns would keep
Africans fighting among themselves. Alcohol and guns. In exchange, the Europeans demanded
African captives. The Denkyira were excellent gunfighters. And the Akwmu had devised
methods for handling the weapon. But presently, there were no people in the land who had
perfected the art of gun-fighting than the Asanti infantry. But flintlock guns didn't necessarily
ensure efficient continuous firing. A new flint had to be fixed after every fifty shots or so.
Poisoned arrows could, on the other hand, fly at their targets in far greater numbers over a
longer duration of time. About three-quarters of the armed forces were therefore archers and
swordsmen. The rest were sharpshooters.
They say Nana se Tutu, in his warriors smock, sat on his War Stool at Hwdm on the
raised, war mound. The Abrmpn were seated before him. Kmfo proposed: Some of us will
volunteer to lay down our lives for this victory. Who will they be? There was silence. Some
kings considered stepping forward. It was Nana Tweneboa Kodua, the Kumwuhene, who was
the first to act upon this thought. Then dwisohene Nana Duku Pim and Adwumakaseksehene
Nana Asnso Bosekofo also came forward. What do you demand of Asanti for your offering?
se Tutu asked. The dwisohene and Adwumakaseksehene asked for immunity from capital
punishment for members of their clans and citizens of their states. The King consulted with
Ankye and nodded. Granted, se Tutu said. What do you ask, Nana Kodua? Nana
Tweneboa Kodua answered, I ask the same, Nana. And that Asanti be liberated. Touched, the
Asantihene decreed, Your children and their childrens children will have all lands that Asanti
conquers eastwards towards the Firaw, in addition to your request. The war horns, will speak of
your heroic sacrifices.
The one who leads the army will lose his life three days after the final victory,
Ankye hinted. He reminded the leaders that Otumfo would not come along to the
battlefield. Someone else will perform the duties on his behalf. Mampnhene Boahen Anntuo

was appointed to deputize as Commander-in-Chief on the battlefield. Ankye continued, Also,


the man that elects himself to carry the Commander-in-Chiefs gunpowder will become an
brempn after the war. B u t , hell no longer be able to give birth. Wholl this be? Nana
Kodie the Dwansahene volunteered. I prefer our liberation than anything else, Nana Kodie
said. Ankye then declared, The Asantihene himself will himself offer one of his own
stepbrothers. Bonwirhene Nana Bobie was chosen, also with the assurance that none of his
descendants would ever be sent to the brafo. Also, they would have the sole right to
decorate their royal umbrellas with the yokoman fabric.
At Nnuroso in Essinimpn, Kmfo prepared war lotions, brewed a war potion to strengthen
courage, protect the warriors from bullet wounds and make them invisible to the opponents.
Ankye prepared the medicine in his seventy-seven Nkosena, war medicine brewing pots. The
magic with these pots that could increase and decrease in number contained was, each
was covered with holes, many holes. Yet the liquid never leaked out of those gaping holes. The
combatants took the potions t o d r i n k and lotions to b e smeared on their skins and
gyirapaw and suman, charms.
Denkyira's Kmfo Kyirkye was determined to outshine Ankye. Achieving this would kill the
spirit of the Asanti warriors. He compressed a river into an airtight container and sent it to
Ankye with a message: Open this if you think you are truly powerful. Ankye sensed that
there would be a terrible flood if he did. Kmfo Ankye put aside the container. He took an
elephant tusk in his hands, prayed, tied this piece of ivory into a tight knot, and had it
delivered to Kmfo Kyirkye with a similar challenge, Untie this knot. The Denkyira priest tried
but couldnt undo the knot. Someone told me Ankye knew that Kyirkye would lose his
power if he was touched by excrement. So Ankye had someone place a bag on Kyirkyes
rooftop in the dark of the night. The Denkyira kmfo came out for some fresh air in the
morning. To his dismay, the feces drip-dropped irreverently on his priestly head. Thats why
you hear, I defecate on Kyirkye when the horn blowers blow. Theres a similar story
explaining the saying: Ankye turned into an asesewa, a tiny bird, flew to Denkyira and perched
on a lower branch of a high tree in Abankseso. The attractive intricate shapes and dazzling
colors on its cute body drew a crowd. Kyirkye followed the crowd and stood right under the
tree. He lifted his eyes in an unguarded moment at the lovely bird, which released its droppings
into his eyes, blinding the Denkyira Kmfo.
Each Asanti soldier was armed with at least o n e leather decorated, wooden board of two,
three, or four knives strapped across their groin, solar plexus, chest or hip. Swords in their
sheaths and other weapons in hand, jute ropes were carried to tie the limbs of captives. They
wore close fitting, jute trousers and smocks. The batakarikse, bulletproof smock had several
sb, the neatly stitched, square, rectangular, circular and triangular, leather amulets and
talismans filled with stones, wood or metal, affixed to protect the chest and abdomen. Around
their waists and across their chests they wore leather pouches and special belts with many
pockets containing gunpowder, tosa for grinding lead, other poisoned missiles, and water
bottles to powder. Smaller pouches, some of which contained medicinal plants for treating
wounds, leaves, small rocks, pieces of glass, gold-dust, and anything that subjectively
inspired invincibility were attached to their smocks. Some put on leather skullcaps, intricately
embroidered. Some wore knee or ankle high, soft, leather boots and some preferred to fight
barefooted with their soles directly in contact with the ground's life-generating elements. Others
wore sandals. The warriors wore headbands, anklets, and arm and wristbands studded with
stones, brass or cowries. The generals wore the ntakraky, plume-like feathered headgear.

Meanwhile, King Ntim Gyakari placed his men, standing at about a hundred thousand strong, at
the ready. He ordered his inexhaustible armory opened. The Denkyira implements of war were
outdoored to the pleasure of the citizenry. It was quite a display. Thousands of men clad in mail
of iron, and the War Drummer with his Kwantempn, small drum, tucked under his arm, led the
Denkyira forces. Their canons acquired from the Dutch were positioned in the forefront ready to
bombard targets. General Kwame Tebi commanded the vanguard. Kwdwo Wiafe led the Right
Wing and Kwku Butuwakwa directed the Left Wing. General Kwsi Pepra was in charge of the
Rear Guard and General Asiama Tia headed the Bodyguard of the Denkyirahene. We would
have done with the priceless services of Boa Kropa, one Denkyira elder remarked. Dont say
that! Ntim Gyakari scoffed. Dont say that. I spiritually block the barrel of that gun he intends
to use for those Asantis. We have friends in the gold rich west the Wassa, the Shwi, the
Bkwae, the Twifo and all those prosperous nations. We don't need Boa Kropa.
The commanders of the Asanti asafo assembled. Kontihene Amankwtia Pnin, Kumwuhene
Tweneboa Kodua and Mampnhene Boahen Anntuo were present. So were Dwabnhene
Adakwa Yiadm, Asumegyahene nomapao, Bkwaehene Dwaa Ayboafo, Kokofuhene Agyeman
Ampomfi and Nsutahene Oduro Pnin. Also seated were ffinsohene Wiafe Akntn, dwisohene
Duku Pim, Tafohene Krobea and Kmfo Ankye. The Abenfo, medicine men, made their rounds
in the camps, teaching the combatants incantations. The somewhat cryptic statements when
recited in the heat of battle were supposed to either deflect bullets from their target or detoxify
poisoned arrow-tips that struck. There were other sets of words that would crush the
enemys arrows and knives. The Abmmfo, spies posing as hunters, crossed into enemy
territory.
Ive been told that an Asanti was chopped to bits. Vultures picked up those bits, flew to
Denkyira and dropped the pieces to the ground. The men of the area where the pieces fell
became weak-hearted. The elders also say Kmfo Ankye morphed into a lovely woman selling
food, and strolled enticingly into Abankseso. All those who tasted of her merchandise, lost
their faith in the power of the Denkyira kingdom. But it was her physical beauty that did
even greater damage. Knowing of their Kings desires, his subjects escorted the fine prize to
the palace where the King asked her to stay the night. She returned to Kumasi after the elated
Denkyirahene allowed her to listen to their war plan the next morning.
The customary three years of preparation were up. Wives and children had prepared and packed
food for the fighters so that they would not have to depend on rations on the battlefield too
soon.
katakyie Nana se Tutu did what his forefathers did before a big war. He made a final gesture
showing his willingness for a diplomatic solution. Owusu Krakos, a seasoned ambassador, was
sent to Denkyira. Krakye Owusu appeared in the presence of Nana Ntim Gyakari at
Abankseso. Nana se Tutu Mnu has sent me here to humbly find out if Your Majesty
Denkyirahene Nana Ntim Gyakari, in your wisdom, may have decided not to fight, since both of
our nations would be better off avoiding bloodshed. He is ready to call off the war. He prays it
is peace that your Highness is also contemplating. Ntim Gyakari considered what he knew
about the Asanti government's unprecedented expenditure on weapons. He had also heard of
the fastidious fine-tuning of Asanti battle plans, maneuvers and soldiers marksmanship. The
Asanti sharpshooters had mastered the exacting technique of sighting and firing muskets from

the shoulder while kneeling or standing. They could also fire from a lying-down position and
while running too. Only the Akwmu, and to some extent the lmina, could do this without
wounding themselves and wasting ammunition. Nana Ntim Gyakari said, Grab him! Cut off his
fingers! All of them. Court retainers held the Asanti diplomat's hand. They started slicing off
his fingers with a sharp knife. Alright, leave one finger! Ntim ordered. Its got to stick out
for his se Tutu to savor. Krakose did not have to speak when he got back for his King and
the assembled Abrmpn to know what the Denkyirahene felt about calling off the war.
A Denkyira scout went to his King describing a sighting of the Asanti battle formation. From the
hilltop where I stood, it looked like a huge bird in motion. Ntim Gyakari slammed the news.
Where is the Asanti asafo encamped? The informant answered, Adunku, the venue of
combat. But Nana, he continued, They guard the main body while it moves forward. I'm told
the warriors on standby run in to replace those who may fall. Nana Ntim Gyakari e x c l a i m e d ,
Adunku? We head for Adunku tonight. King Ntim Gyakari deployed some of his troops close to
Adunku. In batches, and in shifts, they patrolled the area. The Denkyirahenes zeal stole
sleep from his eye. He sang a martial verse:

Sleep soundly?
I will sleep, come that day,
But not tonight,
Not a wink
Till I reach Adunku
Till I teach a Slayers lesson
To se Tutu
The Adunkuhene and one of his helpers had gone to the fields to inspect their hunting traps. As
they drew nearer to one of the traps, he asked his retainer to stay behind and look out for
enemy movements. T h e A dunku king reached out to check his traps. He heard a rustling in
the bushes. A group of Denkyira warriors pounced on him. Some aimed guns at his head. The
king shouted a code for help. His look-out heard the distress-call and neared the scene only to
watch the silhouettes of his bound and gagged king being led off into the dark night. He
hurried to the Adunku camp and told what he saw. The deputy commander of the Adunku
contingent and a body of other Asanti fighters picked up their weapons. They walked through
the thistles and grasses, searching till they found where their king was being held. They
were met with a barrage of gunfire when they attacked. But they overcame the Denkyira
fighters. They freed their leader but couldn't get away before reinforcements from Ntim
Gyakaris camp arrived. Outgunned, it seemed impossible to break out from behind enemy
lines. But they fought on till the Denkyira retreated. The Asanti mission returned with their
rescued king. After he was briefed about the Adunku episode, King Ntim Gyakari whipped up
the confidence of his asafo and informed his opponent, the Asantihene, that the war would
begin the next day. The Asanti were ready.
In Kumasi, Asantihene Ehumiabobirim pimso Nana se Tutu would set out on regular
midnight strolls, as he had would throughout the length of the war. During his walk, he
prayed to the ancestors and domankoma Nana Nyame the Almighty for victory. The
special long horn, blown for clearing the streets, would sound to notify the nation. Now
that even the cocks were going to have to obey and postpone their crowing till dawn,

people found outdoors at that crucial hour would have to forfeit their lives. As se Tutu
walked, you could hear the haunting riffs of that long horn blow.
War-chants followed war-horns and drums. The Denkyira asafo, which included Akyim Kotoku
warriors, was brimming with confidence when they clashed with the Asanti warriors who came
out sporting red bands and strips. The Asanti side included their Akwmu allies. Day after
day, the two sides dueled from sunrise to sundown. Casualties on both sides increased. The
Denkyira forces realized that it was impossible to significantly decimate their opponents. It
seemed as if a thousand Asanti fighters rose to replace every thousand slain. Neither side
gained clear advantage until an Asanti leader missed a step. Suddenly, the soldiers along the
flanks, who linked the Main body to the Advance Guard, were being left behind. The Denkyira to
advantage of the error and quickly cut them off, slaying most men of the Asanti Advance forces.
This shook the Asanti army. Kmfo Ankye and his fellow warrior kings worked to keep the
warriors spirits up. There was revelry at the Denkyira camp.
The fighting had raged for about six moons and none could claim victory. It was raining.
Through the muddy terrain, the Asanti asafo returned to the battlefield. The Denkyira with their
superior arsenal, having contained the Asanti forces over the half year period since the first
Adunku engagement, assumed that the Asanti would be slowed down by the soggy terrain. The
Asanti held the Denkyira in check but could not overcome them. Both sides had been inflicted
with a toll of severe proportions. Though much of what they saw and experienced signaled
defeat, the undaunted Asanti p u s h e d h a r d e r a n d g r a d u a l l y managed to turn
the tide. H o w e v e r, i t wouldn't help very much if the fighting dragged on with the same
outcomes for another six moons. Triumph seemed distant. Strategies had to be redefined.
Another day on the battlefield, the Asanti kept the platoons of the wings gradually spreading
outwards as the Twafo swordsmen in the middle quickly ran straight ahead to attack. This
distracted the Denkyira who did not notice when they got encircled, or when the Asanti archers
and musketeers at the wings sprang at them from the sides and from behind, and cut them
down in large numbers with very many slugs and arrows before the sun called it a day.
The Denkyira commanders envisaged imminent defeat. They mustered courage and suggested
to Denkyirahene Ntim Gyakari, who was aware of the pressure his side was enduring, that
it was time to temporarily call off the campaign. You are soldiers of the Denkyira asafo, aren't
you? I say were going to defeat them. Nothing less! he replied.
The Denkyira soldiers endured a slaughter when the two sides clashed again. Asanti
determination surged as D e n k y i r a morale dwindled. Realizing that the Asanti were not
merely trying to answer his questions, the Denkyirahene sought the counsel. His advisers
explained: Asanti isnt just testing our mettle, Nana. Our commanders have seen how they
fight. We can better prepare for them if we take a few moons off. Then we'll return and defeat
the Asanti and their Akwmu friends. The reluctant Denkyirahene yielded, but first someone
had to be blamed: Our Akyim Kotoku allies support has been consistent. But those half-hearted
gestures of those Aowin, Twifo and Wassa soldiers have come to my notice. He whined, We
would have by now reduced the Asanti to pulp had it not been for these fellows. And what are
the Akwmus supporting se Tutu and his people for? Denkyirahene Nana Ntim Gyakari
swallowed his pride and offered the olive branch. Asantihene Nana se Tutu accepted it.
Hostilities were put on pause.

A year went by. As expected, the Denkyirahene called off the truce. The Asanti army went
back to face the Denkyira. Flying arrows and flint criss-crossed from both sides, tearing
through shields and human flesh. Swordsmen charged at each other i n w h a t
s e e m e d l i k e endless slashing and clanging of blades. Shields clashed and warriors fell.
The smell of acid possessed the smoke-filled war front. The cacophony of yelling
commanders, drums and horns, harrowing human sounds of the wounded and gunfire,
drowned-out by detonating Denkyira grenades and the periodic earth-rocking boom of Denkyira
canons filled the air. The Denkyira pinned the Asanti into a tight corner. They had found
answers to Asanti tactics, they believed. Volleys of slugs were endlessly lobbed at the Asanti.
The Asanti defended and stopped attacking. They retreated, but not briskly enough.
The Denkyira gave chase. Kmfo begged Nana Nyame to let darkness fall on the side of the
pursuing Denkyira soldiers. In an instant, the sky was black as night precisely above the
Denkyira pursuers' side. But it was daytime clear on the Asanti side. This impossible picture of
night and day sitting side by side at the same time in one small scene was baffling. The
shocked Denkyira troops, suddenly forced to find their way in the dark, banged their bodies
and heads against each other and tree trunks. Some tripped against the thick roots and tumbled
in the undergrowth. It was a good time to strike. Nana Anum Asamoa and his squadron w e r e
c l o s e s t t o the scene. They attacked the Denkyira, slew some, chased many out of the area,
and took prisoners.
Days of more intense battles followed. The Asanti warriors held their ground in formation. But a
link in the chain was broken again. And once more, the Denkyira warriors noticed this. Their
musketeers fired non-stop. The stunned Asanti army, overwhelmed by their more aggressive
opponents, stuck together for a while. Then their formation collapsed. They were being
shepherded southwards closer and closer towards Denkyira. Kmfo Ankye had to act. He
prayed. A thicket of tightly interwoven palm trees sprang up from the ground. The row of trees
separated the opposing forces. For the Asanti, it was an effective wall of protection against
enemy fire. They had survived. But there were more difficult encounters ahead.
The Denkyira dictated the rhythm i n t h e next series of battles. They seemed to have an
endless supply of ammunition while the Asanti stock had run out. The Asanti a s a f o held
together against the onslaught. Then they counterattacked. But their attempt was foiled.
Steadily, the Denkyira hemmed them in on all sides. It looked improbable to make it out of that
trap alive. Again, Kmfo intervened. A swarm of bees swooped down onto the Denkyira
warriors. Some stung their faces and heads as the rest went for their necks, backs and limbs.
Weapons and positions were quickly abandoned as the Denkyira fled. The dust cleared behind
the escaping Denkyira warriors. The Asanti soldiers gathered their opponents' muskets, arrows
and unused slugs on the ground and returned in high spirits to their camp.
It was a Saturday morning, after a week of combat. Normally, on Saturdays fighting was
suspended so that people could reflect and bond with domankoma Nana Nyame, the Most
High. Field Marshall Nana Boahen Anntuo and the generals met to discuss strategies to forge
ahead in the war. Denkyira defections were also announced: Safi and the Denkyirahenes aidede-camp, Asiama Tia, both highly skilled warriors, have joined us, t h e y w e r e t o l d . Ankye
p u t i n a w o r d t o a v e r t possible sagging resolve when things got out of control: We must
remember that this war is bigger than all of us. We need to concentrate on our goal and fight
as if each single battle is what will liberate us from Denkyira rule.

In another battle, a massive hail of bullets from well-aimed Denkyira muskets rained on the
Asanti warriors. The Asanti had to scatter and regroup. The noise of gunfire with exploding
Denkyira grenades, canons followed the Asanti as they escaped across the gravelly, grassy plain.
They say Kmfo shouted to his colleagues, Remain behind me! He pointed his bodua, flywhisk, at a mighty tree standing at Akrofoso in the distance. All bullets fired at the Asanti in
those moments were directed into the left side of that tree. Those who passed away that
day were those who could not hear his instructions amidst the noise and those who did not
listen to Ankye. Back in their camp that night, they agreed to name the tree dan Gye Abu,
The Building that Receives Bullets.
I heard about another incident when things weren't going well for the Asanti army on the smoky
battlefield. The Asanti were under heavy assault. A phalanx of Denkyira musketeers and archers
were striking at an exposed Asanti column. Kmfo prayed once again. A nearby tree expanded
sideways like a stonewall taking all the flints and arrows while the Asanti ran for cover. This did
not completely restore the wavering confidence of some of the otherwise brave asafo however.
Another day, an Asanti commander was struck dead while retreating in the heat of battle. Some
warriors stopped and picked up his body. They were not going to grant the Denkyira the
satisfaction of having his head. The weight of the deceased commander's body however slowed
down his fatigued bearers' motion. Before they knew it, their pursuers had caught up with
them. Panicked, they abandoned the body and took off. Ankye, they say, noticed this and
stopped. He stared at the corpse and transmitted Life back into the body. The sleeping
commander rose to his feet and sped off with the rest of the Asanti warriors. But it appeared as
if Ankyes magic was only good enough for defense. With a few exceptions, all the Asanti army
seemed to have done from Adunku to Aboaten was fight and retreat.
There's a story that says the Asanti a s a f o navigated their way around botches of deep
quicksand towards Petuwgya without losing a single fighter under the dawn time sky. At
Petuwgya, Ankye studded a silk cotton, gown-like smock with talismans and gave it to
Nana Duku Pim the dwisohene. He whispered a few instructions into Duku Pims ear and told
him to put on the garment. He put it on and, as the story goes, his feet were lifted off the
ground. Nana Duku Pim found himself flying like a bird towards the enemys positions. Wh e n
he landed, the Denkyira warriors knowing where he was from, grouped around him like ants
on sweet juice. They tortured him to know his mission. Duku Pim remembered Anokye saying,
It will weaken their resolve and lead to their defeat if you show no signs of pain. I was told
Nana Duku Pim did not even wince as his interrogators bled dear life out of him.
But after exchanging fire for hours at Petuwgya, the Asanti army received a bloody trashing.
Darkness brought a welcome reprieve, but gloom loomed in the Asanti camp. Ankye listened
while another pragmatic king spoke: I swear on the life of Nana se Tutu, come thunder storm
or fire, Ill never surrender nor will I desert. Never! But Kmfo, tell us, is victory slipping through
our fingers? Ankye asked calmly as all eyes turned to the Kumwuhene. Nana Tweneboa
Kodua is still with us, isnt he? The gathering listened. Hes been a leader of infinite
inspiration to us all, hasnt he? They all agreed. Well, just when hes slain, we will gain the
upper hand. When Tweneboa Kodua falls, the Denkyira kingdom falls.

Investigations were conducted into the motives behind Safi and Asiama Tias defections to the
Asanti side. Some curious concerns were uncovered in the case of the ex-aide of the
Denkyirahene, Asiama Tia. Apparently, an excited nephew of his had painted his arm with
white clay a practice reserved exclusively for the Denkyira King. Asiama Tias nephew
committed the unthinkable error after drinking too much alcohol on an evening of revelry when
news came of Denkyira successes. Through his drunken haze he saw two armed men walking
towards him. They arrested him. Before he could wish he was only dreaming, he was in the
executioners chamber. Nana Ntim Gyakari took it a step further. The King sent for Asiamas wife
and added her to his harem. He claimed she had seduced him. Asiama Tia was on the
battlefield by then. He received reports and crosschecked the facts. When he was sure what he
had heard was true, he shifted his allegiance to the Asanti side. Several Denkyira kings also left
because of that episode. Safi, on the other hand, had not been offended by the King. He had
quit the Denkyira asafo because he realized that the Asanti were fighting for a worthier cause.
The Asanti asafo returned to Nnuroso at Essinimpn to refresh their confidence in their mission.
Then they set out looking forward to the next series of battles with a deeper desire for
victory. W h e n t h e y g o t b a c k t o t h e i r c a m p, t h e y a g r e e d t h a t t h e o n l y o b j e c t i v e
n o w wa s t o e n d t h e wa r. With his wooden sandals on his feet, Ankye climbed a kynkyn
tree to locate the position of the Denkyirahenes camp. He came down and relayed his
observations: Denkyirahene Ntim Gyakari was stationed only about seven and a half miles from
Kumasi. This was about half a mile from Fyiase. That was close. It would frustrate their efforts
if the Denkyira warriors by-passed them and entered Kumasi. They had to win this one. The
war would be over as soon as the Denkyirahene himself was taken.
The two sides agreed upon Adunku as the next venue. The Asanti battalions brimmed with
confidence. They mesmerized their opponents through the open fields and the Nyame-kuma
pots-strewn undergrowths of Adunku. No longer were they simply trying to hold their own
against the fearsome best-equipped force in the land. They were out to defeat them. They
had one thing on their mind: To capture the Denkyira King. The seemingly impregnable units of
the Denkyira asafo finally gave after a long drawn fight. The Asanti warriors blazed forward until
sunset when hostilities had to cease. They encamped at Aboaten, about two and a half miles
from Fyiase. The Asanti fighters massed into Fyiase drawing closer to the Denkyira camp.
They braced themselves for a difficult encounter. And as if they asked for it, they encountered
the fiercest opposition yet. After three long days of bloody combat, Nana Tweneboa Kodua
was cut down from behind by a surprise slash of a sword. Hard as i t w a s t o t a k e , it
reminded the Asanti warriors of Kmfos prediction, When Tweneboa Kodua falls, the
Denkyira kingdom falls. His passing awakened them to the phase in which they were. They
reflected on Nana Tweneboa Kodua's strength of character, courage and commitment. This
seemed to have the effect of amplifying inspiration in the hearts and minds of the warriors. All
they could see was a defeated N a n a Ntim Gyakari. But the closer they got to his camp, the
harder they had to struggle against waves of robust Denkyira defenses.
Soon the Denkyirahenes camp was within their view. Im going to his camp, Kmfo Ankye
told the commanders. Fight your way in there if Im not back after three days. Aiming at
uprooting the Denkyira kingdom, the Asanti fighters pressed against the unrelenting Denkyira
final line of defense. In the process, Nana Boahen Anntuo unfortunately took a slug in the
belly. He did not fall dead. His will to live became his life-line. Kmfo had not returned by the
third nights end. On the fourth day, Dwabnhene Adakwa Yiadm led a Dwabn battalion to

Ankyes rescue. Their onslaught compelled some of the Denkyira warriors to escape or
surrender. Others fought valiantly to the death as the Asanti soldiers overrun their defenses.
Someone told me that Nana Ntim Gyakari was seated next to one of his concubines, waiting for
news of a reversal of events and a Denkyira triumph. They say he had a pair of gold cuffs
affixed to his and his lover's ankle. Nana. Theyre coming! a message-bearer arrived and said.
Who? asked the King. The Asanti, Nana, he answered. Others brought the same message.
They are heading straight for this camp. T hings weren't going well out there at all. A
Denkyira commander had left his position and absconded. And their Chief Priest, Kmfo
Kyirkye, had already been slain at Adansi. Thankfully, Denkyira warriors had escaped with
Kmfo Kyirkyes body. But the counselors wanted to keep their King alive. They tried to
convince the Denkyirahene to flee to safety. Ntim Gyakari couldnt accept the implications of
running away. After all, Denkyira swallows whole elephants.
The seated Denkyirahene Nana Ntim Gyakari may not have noticed when a Dwabn squad led
by the Dwabnhene Nana Adakwa Yiadm entered his camp. The Denkyira King looked up and
saw Nana Yiadm standing over him with a raised, sharp sword. Before he could object, the
Dwabnhene hacked off his arm on which he sported a glittering gold bracelet. The shocked
Denkyirahene cringed as his limb fell to the ground. Akosa of Edumpn removed the precious
ornament off the severed arm. He handed the bracelet to the Dwabnhene. I heard they also
took the gold fetters binding Denkyirahene's ankles to his lover's. Together, they led the
captured Nana Ntim Gyakari out of the camp. The Dwabn warriors followed close behind with
drawn swords and guns at the ready. As the saying goes, the Denkyirahene had carried his
nation to Fyiase only to lose it. Plus he's lost his arm and stool without being given the pleasure
of, at least, a parting speech.
'Katakyie Nana se Tutu thanked yadeyie Twediampn Nana Nyankopn when the news
came. The Denkyira soldiers who had not escaped or been slain were captured and brought to
Kumasi. Asanti warriors overrun Dwukwa and the rest of Denkyira. For two weeks, the victorious
army ransacked that wealthiest nation in the land. Most of the Denkyira citizens were already on
their way out to Asanti where they were welcomed and given a place to settle and citizenship
rights. Upon arrival in Asanti, the Denkyira king Nana Yim Awere went to see Nana se Tutu
with presents. He brought his kingly talking drums along. The Kings Drummers each had a go
at it. The King then asked the visitor to play. Yim Awere took the drumsticks and improvised on
the words the King had spoken. Awere colorfully drummed the gatherings' minds and souls up
into beauty heights. Nana Awere! said se Tutu, These drums will remain here in Mnhyia.
As Kmfo Ankye had indicated, three days after the final battle, the celebrated Mampnhene
Nana Boahen Anntuo, the Commander-in-Chief, breathed his last at Dwabn Kyeneso. He was
r i d i n g in his palanquin towards Kumasi when it happened. Nana Ntim Gyakari, his precious
Silver Stool and the sparkling gold fetters found locked around his and his lovers ankles, were
led out to Kumasi. The canons used in the war were rolled into the Asanti capital as well. The
guns fell silent.

After the War

Someone said that having annexed Denkyira, Nana se Tutu appointed Nana hemaa
Ohuagyeiwaa, a respected Denkyira queen, to govern Denkyira while they decided on who
would serve as the new Denkyirahene.
At Dwabrm, the Executioner had his way about Nana Ntim Gyakari's neck. Captured Denkyira
generals were also beheaded. Their Kings body was dismembered. According to legend, the
Mampnhene kept, as a trophy, the Denkyirahenes legs. The Dwabnhene took his arms. The
Bkwaehene kept Nana Ntim Gyakaris beard. The Asantihene was given his head. For siding
with King Ntim Gyakari, an indemnity of two thousand weights in gold was imposed on
Akyim Kotoku. I heard that about thirty thousand of their warriors with their leader Nana Ofori
Korobe and his bodyguard were slain in the war. They say about seventy thousand Denkyira
w a r r i o r s lost their lives. The Asanti side lost some hundred thousand warriors, along with
Nana Tweneboa Kodua, Sabn Odiawuo t h e son of Nana Obiri Yboa, dwisohene Nana
Duku Pim, Bonwirhene Nana Bobie and Nana Nsuase Poku. Regarding defectors, I heard that
Safi was elevated to succeed Nana Nsuase Poku. As for Asiama Tia, he was executed as a traitor
because he only turned against the Denkyirahene after he was personally offended by Ntim
Gyakari.
Captured weapons were brought to the armory. Seized Denkyira canons would be put on display
at Apremso. The triumphant warriors met with the Asantihene and tried to out-perform each
other in their uninhibited war dances with the Nkrawiri and Mpebi drums that Daasebr Nana
se Tutu had introduced as part of his paraphernalia. The Asantihene paid homage to those
who had laid down their lives. He gave expensive rewards to their respective families. All
warriors alive also received precious gifts to merit each individuals performance. Names of the
known kor-ank-bi, those who hid from the call to arms, and those who had deserted, were
mentioned and shamed. The kings among them were destooled.
The vindicated Kmfo Ankye was named Commander of the Vanguard and given the title
Kotowbr, Bow to him without ceasing. He was also given a huge, gold arm bracelet, a
hundred peregwan of gold, three hundred men. Seven hornsmen, a set of huge drums and a
magnificent state umbrella with four gilded gold swords on its apex were added. He
was appointed the Paramount king of Agona after the reign of Nana Gydu Kumenin who
ruled after Nana Oppn Pnin's tenure. Kmfo would govern from his Boabeduru Ahenfie in
Agona. Some say he was given a thousand of everything. This included the thousand men that
went with him to Agona and became known as the Kmfo Ankye Apim-asefo.
What about the pillage and the troubles gold can bring? Theres this story: A rift occured
between Dwabnhene Nana Adakwa Yiadm and Kmfo Ankye. Kmfo wanted Nana Yiadm to
turn i n King Ntim Gyakaris gold bracelet: We are both wealthy men. Neither of us really
needs this gold bracelet. Nana Yiadm refused to give it up. We are the ones who, captured
Ntim Gyakari, he reminded Ankye. It was a sunny minor Akwsidae morning at Dwabn.
Nana Adakwa Yiadm, seated in grandeur, was enjoying the breeze. He felt something ticklish
around in his nostril. He blew his nose several times, but the thing was not coming out. Fear
took a hold as the king gasped for air. He heard a clear voice ringing out through his nose:
Kotowbr says hand over the bracelet right now. Will you? This frightened Nana Adakwa
Yiadm some more. He ordered one of his attendants to fetch the jewelry case in which the

bracelet lay. It was brought to him. Place it in a royal gift box and send it to Kmfo Ankye.
Hurry! he said. The bracelet was well on its way to Kotowbr before the thing in his nose
slowly came out. I heard that once the thing had come out of his nose, Nana Adakwa Yiadm
changed his mind and quickly re-called the messenger. They say Nana Adakwa Yiadm retained
possession of the ornament. He didnt give in to Ankye.
The vision of a liberated Asanti nation had come to life. Kmfo decided to keep the people's focus
on Asantihene Nana se Tutu. To stay out of the public eye he retired to Agona-Akrofoso
where he occupied his time with healing, counseling and his duties as ruler of the Agona state.
Yet Asanti national public life would not leave him alone. His role as judicial administrator and as
constitutional adviser and economic adviser especially in matters of oaths and fines, took up his
time. He had roused a sleeping giant Asanti and had to keep it awake. It would be wrong to
leave Nana se Tutu to bear the burden alone. Whenever duty called, Kmfo made himself
available. It seemed as though he lived both in Kumasi and in Agona.
Before finally settling in Agona-Akyempem, Ankye paid a visit to Nkornso near Askore,
Asanti-Mampn. There he tapped into the Great Silence for directives in guiding Asanti
forward. He and se Tutu then met to discuss the importance of a national major annual
cleansing ceremonies observed by the Akan people, the Odwira festival. It would be a time to
take stock of the past years events and wrap the nation in purity so that Asanti people
would realign with and recommit to making themselves more acceptable to the ancestors and
Nana Nyame. Kmfo explained, The Odwira festival, culminating in the Akwsidae Kse, will
be observed each year when the yams are harvested. It will signify the renewal of Asanti. You
agree that our existence is worthless without purity. During Odwira, people will abstain from
eating food or eat very little until the day of feasting. When it begins, the land will hear no
drumming. We'll give the elements of Creation some quiet to regain their balance. The lifting of
the ban on drumming and the celebration of the New Harvest on Tuesday will follow the Path
Clearing of Monday. On the Awukudae, the Wednesday, we will spend the day remembering the
Asanti martyrs and, indeed, all Asanti ancestors. The festival will climax in the worship and
adoration of the Supreme Creator. Sika Dwa may occasionally be displayed when the Asantihene,
Asantihemaa the Queenmother, kings and Elders come together with the citizenry at Dwabrm.
The Denkyira Stool's seized possessions were examined. Two documents were presented to se
Tutu. The sheet on top was a Dutch Kostbrieffe an agreement referring to the periodic
payments of land rent covering the lmina Castle property. Part of it read, to The Monarch of
Denkyira. There is granted a kostgeld of 2 oz. of gold a month in trade goods On the
back of the yellowing sheet were records of payments so-far made. It bore the signature of the
Dutch leader on the coast. First, se Tutu made sure it was addressed to The Monarch of
Asanti. They would collect the rent at regular intervals if two ounces of gold a month in
goods w a s worth the trouble of travel. The second paper stipulated rights to the gold mines in
Obuasi. African trade with the Europeans had been significantly reduced during the three years
of war. Ntim Gyakari still owed the Dutch a thousand peregwan. If we are going to inherit her
wealth, the Asantihene declared, we will take on Denkyiras debts too. se Tutu paid off
the debt incurred.
Otumfo se Tutu checked the records. Payments for eighty pieces of ivory sold to a group
of English traders had not been made. He sent a representative to the coast to collect what
was due. At first, the Europeans protested. They said they had honored their end of the bargain.
Then, they considered the likely consequences of incurring the displeasure of the Asantihene.

The Europeans stopped insisting and sent the full, specified sum. As a follow up, they sent
ambassadors to greet the King. The Englanders had heard about the loyalty pledged by the
other European nations to Nana se Tutu. They were keen on outdoing the competition. An
elegant field bed with superior quality English quilt and cotton covers, and highly finished living
room furniture were brought to the Asantihene. It is said that a generals truncheon, a colonels
scarf, a colonels bullet mold and holsters with a pair of pistols were added for good measure.
We are willing to present the same to your sons, the spokesman said as he unfolded a fabric
freshly woven out of silver and gold strands. We brought this choice piece of cloth for and
your Senior Wife.
A Kings head never rests easy. Nana se Tutu and Kmfo Ankye were both aware that some
kings would start asking, Why se Tutu? Why not me? Theyd rise to fight the King. Also
some Denkyira fighters would rebel and fight Asanti. They heard about a dissident group of
Denkyira soldiers who had retreated to Ankaase, ready for more war. The Asantihene implored
them to surrender. They couldn't be stopped. Kwakyeman situated at the South-East of Lake
Bosomtwe, was governed by Nana Boakye Ntow Kuroko, a renowned warrior King. The
insurgent Denkyira warriors asked Kwakyemanhene Nana Kuroko, who had always been on
friendly terms with the Denkyira, for support. King se Tutu did not personally go out to handle
this insurgency. He asked General Amankwtia Pnin to do so. Nana Amankwtia conquered
Nana Ntow Kurokos Kwakyeman and Ankaase, and had them annexed to Asanti. Nana Ntow
slipped away southwards with some of his warriors and founded a new town, which they
named Akyim Bosome. se Tutu a l s o heard reports of an Asanti king who was planning on
seceding. Through a series of investigations, he found it wasn't merely conjecture. The King
decided to await the Odwira.

Crystal Nectar Dance

The Harvest period came. The kyeame spoke:

Otumfo se Tutu Kwame Mnu


The Powerful One
Osagyefo se Tutu Kwame Mnu
The Possessor of Wealth
The Golden Stool and the Golden Elephant Tail
Wealth is what Your Gold Elephant stands for
Power is what Sika Dwa stands for
Authority is Yours, Nana
Authority is Yours
The first Asanti Odwira festival was celebrated. The grand durbar was held at Dwabrm. The
King sat under his large multicolored umbrella at the central the curve of the horseshoe
formation in which the kings were seated. To his right hand side were the Akrafo,
representatives of his soul. T h e brafo, Chief Executioner, stood right behind him. The
k y e a m e , Chief Linguist, stood in front of him. On his left the Asantihemaa was seated on
her stool high above the gathering. The Amanhene of the Asantiman-Nnum faced the King in
the distance. They s at un d e r s t a te um b rel la s w h o s e s i z e s a nd co l o r s we r e
d e te rm i n e d b y the ir ra nk . Dire c t l y b e h ind the m we re the ca pta in s a nd warrio rs .
with kings' linguists, retainers and abrafo s e a t e d o r s t a n d i n g between them. The Kt,
Nkrawiri and Mpbi drums were sounded. The Chief Executioner stepped forward and did his
dance. Other abrafo then danced. On came the mmoatia, the dwarfs, led by the Kings Dwarf.
They gave a gripping performance. The cowbells, tumpan and the fntmfrm played. se
Tutus Amoakwa and Nkrawobn horns rang out their messages in conversation with the
percussion instruments. There was feasting after major purification rites were performed and
blessings were said. The purification ceremony would continue through Apafram Saturday and
Apafram Sunday.
On Apafram Saturday, the kings arrived in palanquins amidst drumming. The Amanhene, State
kings were welcomed at Apremso where the captured Denkyira canons stood. Sika Dwa Kofi,
some say with Ntim Gyakaris lovers gold fetters fastened to it, was on show beside the King.
The kings held up their swords in turns, according to rank, and swore allegiance to the
Asantihene. The ceremony lasted deep into the night.
Nana se Tutu also had words to say:

On the Life of the Asanti


Nation, Be Prosperous
Let your Fertile Land bring forth Fruits
Let your Women bear Children.
Let Hunters succeed
Let Miners find Gold
Let Me receive mine for this Sacred Stool

Apafram Sunday had arrived. The warrior kings met in seclusion with Otumfo se Tutu. The
King wasn't dressed in festive regalia. He wore kynkyn, bark cloth. War trophies were
brought in from Bantoma-Konti where Nana Amankwtia Pnin resided and governed. The
Odwira charm, the Apafram had been brought in from Asafo. The Asantihene smeared red clay
on the Apafram. The disloyal king was arrested.
A new Denkyira King, Nana Boadu Akafu Brmpn, was enstooled. After a while, an Advisor
came to the Asantihene: Nana, he didnt mean a word when he swore the oath. Hes up in
arms against your Stool. se Tutu struck and re-established Asanti authority in that territory.
Kotowbr was at his Boabeduru Ahenfie. From Mnhyia came the Asantihenes message: You
will accompany me to war against the Bontuku. Abo leads them. Ankye came along to the
battlefield with his friend. They returned triumphant. I heard that's when Ankye formally retired
from public life.
The fabulously gold-rich Twifo nation located inside the lmina hinterland was reluctant to
submit to Asanti rule. Nana se Tutu offered them the option of a peaceful settlement. The
resourceful Twifo wanted to fight. It took about two years of intensive fighting for the AsantiWassa coalition to win. The Twifo king finally accepted the Asantihenes peace terms brought in
by Nti Pinim who would soon become the Dadisohene.
Like the Twifo, the Aowin, who were also extremely rich in gold, did not wish to become a
tributary of Asanti. One story says about three thousand Asanti traders arrived in Axim. They
also happened to be active warriors. They went to purchase arms. What are you buying all
these guns and ammunition for? the sellers asked. We are buying them for a certain nation
that has been contracted by the Aowin to help them in an upcoming war. was the answer.
Aowin Koko, situated between Aowin and Asanti, was destroyed in the war that followed. The
town was looted. Asanti fighters were leaving with their weighty booty when officials of bigger
Aowin stopped them and took them to their King. Why dont you come and live here with us?
We're a free and independent people, the Aowin ruler offered. You get to keep your booty for
yourselves. And, we will give you land to live on. The Asanti warriors were suspicious. After
days of convincing, they finally agreed to stay. Other Asanti people, drawn by the gold,
moved to join them there. Aowin was asserting her independence from Asanti rule. As time
went by, Aowin became a stronghold of Asanti dissidents who joined forces with others from
Akanni, Twifo and Denkyira.
Kontihene Nana Amankwtia Pnin had to go and tackle the issue. He went to Wassa. They say
some English officials hosted him on his way and showered him with gifts. Winning his favor
implied winning that of the Asantihene. And with Wassa support Nana Amankwtia Pnin
launched his attack. Now Aowin, with all the Asanti warriors in their fold, felt indomitable. And
even before their arrival, Aowin was already another powerful, gold-rich nation. Kontihene
Amankwtia Pnin faced more difficult resistance than what he had planned for. After a while,
Nana se Tut u recei ved news that Nana Amankwtia Pnin, working with Nana Gyntua
of Wassa, had triumphed. They fought and took Gyaaman and Banda, and informed the
Asantihene. Nana Amankwtia remained in Aowin to stabilize the situation.
The Abrmpn had not been receiving their due share of moneys from constitutional cases. They
desired an explanation. Mistrust would threaten the unity of Asanti. A Supreme Council meeting

was held. The kings faced the King. Its the Akyeamehene who collects money on Nanas
behalf. The Asantihene's Financial Adviser Kmfo Ankye deflected the accusations to an
eloquent defendant, the Chief Linguist, one who would neither make heavy weather of, nor
hide, the facts. He should explain. The kyeame responded: Blame not the King. But, like
you, it does disturb me too. Daily, I sweat in the sun, latching on to my old stick, collecting
sums for Otumfo. He fears no man and will tell no lie. Truth is, Ive never been paid a
speck of gold dust for all my troubles. The point had been made. se Tutu did the honorable
thing and admitted his fault. He amended the arrangements: The Akyeamehene was appointed
Atuotuahene. se Tutu asked him to regularly pay a portion of what he collected to the
kings and l inguists. From that day on, he, the Atuotuahene would receive a weekly salary.
And for transparency, he would sit, not in the sun, but, beside the King while performing his
duties.
For the other military powers in the land, there was a perpetual temptation to fight and defeat
the powerful Asanti kingdom. The Akyim, who were growing stronger, certainly had the
resources to do just that. The Akyim were not merely rich economically and militarily advanced.
They had a highly refined political system. Like the Asanti, they made it easy for war captives to
become free citizens. This generally secured the loyalty of those they conquered. I even heard
they had institutions of advanced learning, a university about two hundred years ago. About
two decades had melted since the Liberation War and Akyim Kotoku had not paid the two
thousand weights in gold indemnity to the Asantihene. The King informed the Abrmpn about
Akyim reluctance to pay. Also, Asanti people residing in Akyim who wanted to return to Asanti
were being prevented from leaving. Kmfo A n k y e told the King, They' re planning a war.
Akyim-Kotokuhene Nana Ofosu Apnten has linked with Akyim-Abuakwahene Nana Ofori Pnin.
Asanti will eventually win the war, but not until we have seen the worst reversals in our history,
worse than what we endured during the War of Liberation. Ankye said he was re-committing
himself to help keep Asanti intact. The Asanti King decided to lead h i s a s a f o against the
Akyim. Kontihene Amankwtia and Mampnhene Amniampn will come with me, said se
Tutu. Should you get stuck in this one, Nana, it would be wrong for the Asanti people to
witness your lifeless body, Kmfo said. You symbolize the Life of Asanti.
The Asantihene sent a message-bearer to ask Nana Amankwtia Pnin to leave Aowin territory,
and return to Kumasi at once. Aowin was by then heavily populated with many Asanti
people. Before Amankwtia left, the General and Gyntua had gotten the Aowin king to agree to
a total tax payment of six hundred ounces of gold on behalf of the Aowin citizenry. The
Kontihene arrived. Nana se Tutu listened carefully to his first hand account of the Aowin War,
and the state of affairs at present. The Aowin king had the Asanti migrants kept in shackles.
Armed guards, with orders to restrain them from leaking any Aowin secrets to us, stood over
them. They planned to execute them as soon as our soldiers broke in, Amankwtia told the
Asantihene. They combined forces with Abrambo and Adom to challenge our warriors and the
asafo of the great Wassa Chiefs who helped us. We were without the equipment for the fullblown war that this evolved into. So we lost the first phase. We returned with enough arms and
an alliance with the Twifo. The Aowin succumbed when we opened things up for a l o n g
war. The General continued: We, together with the Ntwan, went to Iguara to finish with the
Aowin warriors who had escaped. They fought well. But many of their fighters broke out of
their hiding places and escaped. We chased them all the way to Nkasa and Bgor. We even had
to move northwards across the River Tano to make sure. And as the message-bearer informed
your Highness, we annexed the two great nations of Banda and Gyaaman to Asanti. Nana
se Tutu congratulated the General and hinted on the brewing storm. Ankye strung the

incidents together: Some Adansi people have turned against Asanti and offered some
Denkyira a place of refuge. They've declared their support for the Twifohene whom Otumfo has
deposed. They want to restore him as king of his people. We'll have to deal with that. And right
now, we're looking at a war against the Akyim.
We've heard that the Akyim started buying weapons for this war years ago, said Ankye. As
you know, right now, they possess more gold than any other nation in the land. Gold is their
money. There is nothing they want to purchase that they cannot have especially from the
seafarers who trade guns for gold and our people. By then, the Akyim had pledged to help the
Kmnda people who had offered asylum to the Twifo in the event of an Asanti attack. The
Europeans thought it wasn't prudent to go against the Asanti in that time. The seafarers
attempted to mediate. You have nothing to gain either way, an Akyim diplomat wittily
advised. The Asanti may trade with you, but they are not your friends. And if they lose against
the Twifo, your most powerful trading partners on the coast will stop cooperating with you.
Twifo and the other smaller nations will harass and blockade traders passing through and that
will not be good for you. Theyll demand pricey fees from you. They'll make it difficult for you.
Remember, we are your most important gold suppliers. The mention of gold m u s t h a v e
quieted the seafarers.
First, the Akyim defeated the Akanni who then escaped to the coast. Instead of following the
fleeing Akanni people, the Akyim retreated strategically. They were not going to dissipate
resources battling through the war-ready coastal Agonas territories. We know about the fierce
warrior queens, who for generations, ruled in those parts. The coastal Agona towns had denied
passage for Akyim arms and ammunition supplies. Apart from Swdru, all the Agona peoples
declined to co-operate with the Akyim because of their indissoluble ties with Asanti. The coastal
Agona invited Asanti to join in an alliance with Akwmu against Akyim. Faced with such
opposition, the Akyim wisely withdrew. By then, the third Akyim state, Akropn, had joined the
Akyim Kotoku and Abuakwa forces. With their new found muscle, they struck at the coastal
Agona with a surprise attack. But, then again, they had to call it off. The resistance was
overwhelming. When Asanti defeated Nana Ofosu Apnten's Akyim-Kotoku, the Akyim pledged
to pay indemnity and hand over Asanti hostages in their territory. The bitter memories of
defeat during the Asant i -Dnkyira War were still vivid on all minds. So was the defeat of
Nana Ampao with their Gyaasehene, Nana Ntorikoko when they encountered Nana Oti
Akntn during the Lake Bosomtwe dispute. The Akyim didnt act upon their promise. They
refused t o p a y a n y t h i n g t o A s a n t i . They did not want to release the Asanti people in
Akyim either. They came up with plausible excuses each time Nana se Tutu urged them to
make good on their promise. Under increased Asanti diplomatic pressure, two Akyim kings
w e r e handed over as surety. They swore allegiance to Otumfo. Akyim-Akuropnhene Nana
Kuntunkununku and Nana Ofori Pnin refused outright to allow the Adansi living in Akyim to
return to Asanti. pimsu se Tutu sent Bonsra Afriyie who returned to Fomena with some of
the Asanti hostages. Afriyie was made Adansihene. Amo Yaw, Okumnini Gymfi of Ahamso,
Danso of Akokoase and Gyenim of Kwantanan also returned with their people. On arrival,
they swore allegiance to Sika Dwa Kofi and the Asantihene after paying an indemnity of more
than two hundred ounces of gold. Nana Ofori Pnin convinced N a n a Kuntunkununku to
attack the Akwmu. Defeating Akwmu would shake Asanti confidence. He and Nana
Frmpn led about forty thousand warriors a g a i n s t t h e A k w m u . N a n a Kun t un kunun ku
w a s slain in battle. Na n a Damran was chosen to replace him against Akwmu. N a n a
D a m ra n was also killed. Akyim felt it had no other option at that point than to take on Asanti.

Otumfo se Tutu visited Paakoso to psyche up for the coming war when the three years of
preparation was over. After his seven-day stay beside a river at Paakoso, he led the Asanti asafo
into Akyim. Accompanying him to war were his nephews and heir apparents Opoku Ware and
Boa Akwtia. Sounds of the seven Ko-kwan-a-nnya, Dont travel without them war horns,
soared around them as they went into battle. The war drums anchored the sounds. The Asanti
asafo trooped gallantly into Akyim territory. But the firepower of the Akyim army halted their
movement. The Asanti a s a f o s p e n t far more ammunition than they had planned to. A surprise
plague of smallpox hit taking numerous Asanti warriors' lives. Surrounded, low on supplies while
already deep inside hostile territory and without food or water, the Asanti asafo decided to pull
out. It was Asantihene Nana se Tutus presence that kept morale afloat. They began to exit
by crossing the River Pra.
A message-bearer in war garment arrived at Boabeduru Ahenfie. Kmfo Ankye came out to
hear what he had to say. Ive been sent with this Kunoroksm, said the message-bearer.
Kotowbr, a mighty tree has been uprooted. A fire has been put out. Ankye knew it was
about Nana se Tutu. On Saturday, we were retreating from Akyim territory. Akyim
snipers fired at u s from Akromante. Then they waited till some of us had crossed ahead of
Nana. When he was being carried across the River Pra in his War Palanquin, paww! They
fired. He fell into the river. Curtains of bullets rained down on us. We fought back. But we lost
our rhythm. About three hundred of our men were slain. Divers could not find Nanas body
when they searched the bottom of the river. I hurried with the news to Kumasi and they asked
me to come here to let you know. Kmfo was hurt by the loss of his partner. But among the
Asantihene's many accomplishments, Otumfo had at least lived to see their vision of an Asanti
nation come true.
The news was kept from the Asanti public for a period. In the interim, the Asantihemaa,
according to custom, governed while a new Asantihene was waiting to be chosen. Boa Akwtia
and Opoku Ware were recalled to Kumasi. Was it going to be Bediako or Boa Akwtia or Opoku
Ware? After several days and nights of debate, Mampnhene Amniampns choice, Opoku
Ware, was elected by the Asantihemaa and acknowledged as the new Asantihene. T h e n e w
K i n g w a s o u t d o o r e d . The Abrmpn swore allegiance to him, and he, to Sika Dwa Kofi.
I was told that Bediako was unhappy about the decision and tried to stir the public against
N a n a Opoku Ware. But he could not quite rally considerable support. Disappointed, he
left for Aduman and, later on, relocated at ffinso.
Nana Opoku Ware the Tall One, also proved to be a war genius. Dressed in Nana se Tutus
ceremonial batakarikse and matching cap he was carried in a palanquin into Akyim territory.
Vengeance was the Asanti armys that day. The positive impact of having Nana Opoku Ware for
a new Asantihene was magical. It felt like having a reincarnated se Tutu as leader. With
Asantihene Nana Opoku Ware in the lead, they routed the Akyim asafo, ordered residents to
leave Akromante and burned the town down to soot and ash. Smoke was still rising from the
ruins when the Akyim proposed a peaceful settlement to what they defined, not as a loss, but
simply, a national crisis. Asantihene Nana Opoku Ware decided to remain inside Akyim to
secure the territory.
But then the new Asantihene received a dismal report: A massive detachment of the Aowin
asafo, led by Nana Abimoro, had entered Kumasi. The invaders had taken hostages and

property and were about to leave. Their captives included the Asantihemaa and other royals.
Nana Opoku Ware dispatched Brafo Yam and a thousand men to Kumasi. They fought the Aowin
without success. Brafo sent to inform Asantihene Opoku Ware about the impossibility of
containing the large size of the invading forces. Hiaahene Sabn was sent with more warriors to
strengthen the defenders of Kumasi. After waiting for feedback from Kumasi, Opoku Ware asked
General Amankwtia to go home and bring things under control. The Kontihene entered Kumasi.
He defeated the remaining invaders and placed a regiment on alert to defend the city while he
tracked the escaping Aowin fighters. The idea that the Asantihemaa was among the royal
captives taken by the Aowin deeply disturbed Nana Opoku Ware. He couldn't stay away any
longer. The King delegated his duties to Mampnhene Nana Amniampn who was in Akyim with
him. On a way out, Nana Opoku Ware firmed arrangements with the Akwmu allies to help
sustain the military gains in Akyim territory. Opoku Ware headed for Kumasi. When he got
to Mnhyia he vowed, Im not setting foot in the palace until I have brought back our
Asantihemaa and every single hostage. He went after the Aowin himself and returned with all
the hostages. Nana Abimoro was about to cross the River Tano when General Amankwtia
caught up with him and slew him. The Asanti asafo then returned to Kumasi from Akyim. They
came with the Akyim Kotokuhene Nana Ofosuhene Apnten and his Queenmother, Nana
hemaa Ofosua. Both of them were sent to the executioner.
Several months of silence were observed before the funeral of Nana se Tutu was announced
and held. When the grieving was over, Asantihene Nana Opoku Ware held discussions with
Kmfo Ankye on ways of keeping the nation united and progressing. Kotowbr told him:
Asanti needs total loyalty. Another oath will have to be sworn in memory of the Life of se
Tutu. The commanders are the ones responsible for the security of Asanti. We need to shore up
their inner energies with a feel of his presence. The 'Kormante Memeneda Ntamkse, the
Great Oath, was crafted by Kmfo Ankye and sworn by the Warrior kings. It starts with,

I swear by that Saturday


I swear by 'Kormante...
While Nana Opoku Ware continued enlarging the boundaries of the k i n g d o m , Gyaaman
flourished under the able leadership of Nana Adinkra. The Gyaamanhene fantasized about
having a golden stool of his own. His advisers tried to discourage the idea. Im going to have it
made anyway! the defiant king persisted. Now that Nana se Tutu himself was not ruling in
person, he thought Gyaaman could challenge Kumasi. He had the goldsmiths make a beautiful
golden stool to placate his unrestrained ego. War with Kumasi was the natural outcome. Nana
Adinkra was defeated at Bontuku and brought to Kumasi. The brafo lopped off head. They say
his golden stool was melted and sculpted into a pair of abstract mask representations of his
face. These masks were attached to either side of the real Golden Stool.

Is There A Limit?

Theres this other story: Ankye announced that he was on his way to find the remedy to death.
If after seventy-seven days, Ive not come out of my room, nobody should think I'm dead. No
one should mourn. Be calm and wait. I will be back. Another version says he asked for a
waiting period of seven days. Some say eight days. Some say six. Some say three days. Yet
another says he asked them to wait for a hundred and seventy days. Kmfo Ankye entered
his room and closed the door. Word got around about this project. Generally, people had been
able to make sense of the idea of creating a united Asanti nation. They may have heard stories
of individuals who never died. But hardly anyone could relate to the idea of an antidote to death
for a whole people.
They say someone walked into his room and saw his body while he was away. Ankye did not
seem to be breathing. The grief-stricken individual left the room and joined the already gloomy
gathering out in the courtyard and told them what they expected to hear. The gathering
forgot that Kmfo had instructed them not to mourn. Some men fetched their guns, aimed
them at the high skies and fired shots announcing his passing away. People wept. Drummers
drummed and horn blowers blew their horns.
Musket shots, dirge music and harrowing wailing continued to punctuate the ambiance into the
night. A man was hurrying home in the dark. At Abten, an old man stopped in his path. Akora,
youre coming from Agona? The man answered, Yes. What do you know about that noise
were hearing from over there? The man said, Theyre holding Kmfo Ankyes funeral. That
was when he looked in the elder's face and recognized he had just met Kmfo Ankye
returning with the cure from the land of the numberless.
In Agona Asanti, I was told another story: It was a still, dark dawn. A woman was on her way to
fetch water. A solitary figure drew closer and greeted her. Then he asked, Why do we hear
wailing in town, hemaa? She assumed he was a stranger. They are mourning the death of
Kmfo Ankye... What? he remarked. I h a ve r e t u r n e d with the r e m e d y a s I
p r o m i s e d ! Then, before her eyes, the stranger morphed into a stream that suddenly took
form, flowing from where she last saw him place his feet.
START

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