To select, install and enthrone an Asantehene.

The new Asantehene is likely to be enthroned within a few weeks of the burial of Opoku Ware II. The constitution demands that a candidate is nominated within forty days of death of the Asantehene so that the candidate can preside over the fortieth day celebration. The installation will be done with the same pomp as has characterised the ceremony since 1700.

To begin with, the Asantehemaa, who acts as regent during this transition period, nominated candidates for the office. The number of contenders has in the past varied from a straightforward one to as many as four. The number of contenders this time were about seven, including the Asantehemaa’s son, Kwaku Dua, who eventually succeeded. Apart from being the descendant of Abrefi Yaa, which is the main determinant of royal descent, the candidates ought to have satisfied the kingmakers that they were not at least one of the following:- infertile, impotent, drunkard, deformed in any way apart from circumcised, a gambler, a leper, deaf or a criminal. There was an unofficial criteria currently doing the rounds in Kumasi that the contenders must not have had twins because it is considered a bad omen. However, as the criteria shows, nothing of the sort is mentioned.

There are currently three royal houses; Osei Tutu, Opoku Ware and Kwaku Dua and the officeholder tends to alternate between these houses. The logical thing was for the next Asantehene to come from the house of Kwaku Dua but precedent was created when Prempe I immediately followed Kwaku Dua II, albeit after a civil war, both being from the house of Kwaku Dua. There has not been a case in history when it has jumped one house totally. That was why the odds were stacked against Akwesi Agyeman, he is from the House of Osei Tutu. Reports also indicate that the palace has been infuriated by the governments attempt to influence the decision of the kingmakers. It is claimed that the government, on 27th March, sent a delegation to the palace to inform the kingmakers that it was the wish of Rawlings and his wife that Akwesi Agyeman be made Asantehene. Whether Akwesi Agyeman got on the short list remains to be seen. It was a rather curious manoeuvre on the part of the government since even a blind man in the dark could see that such a move would backfire. Unless of course the whole manoeuvre was a Trojan Horse.

Nominations are normally received within eight days after the burial of the king.

The Asantehemaa will send the names to the kingmakers usually the Agonahene and the Kumasi chiefs who will make the final decision. Though the Mamponhene is part of the kingmakers, his role will be referred to later. The Asantehemaa in all, is allowed three choices. Once the decision is made, bearers will be sent to all the paramount chiefs to inform them of the decision and the day the new king will be sworn in. If there is an impasse and the kingmakers cannot agree on a candidate then the Krontihene will inform the Mamponhene who will then intervene to broker a settlement. The Mamponhene will remain in Kumasi until the election is over before he returns to Mampon. The chosen candidate is now given the title of Nkwankwaahene.

When the election is over, the next ceremony is the invitation of the amanhene and everybody else to come to Kumasi to witness the initial ceremony to be held at Manhyia.

At Manhyia, the new Asantehene takes the oath of office before the Asantehemaa who would have taken the seat of the Asantehene before he takes the oath. Once the oath is sworn with the Mponponsuo Sword, the Asantehemaa reverts to her own seat. The oath is sworn before all the clan chiefs of Kumasi and their linguists. The chiefs then take turns to swear their oaths of allegiance to him.

The Asantehene now assumes office but does not exercise much of his powers. He is presumed not to be conversant with the manner in which the affairs of the state are run. Even when he sits in council, he is not expected to have an opinion of his own. Until such a period that he is enthroned, the Asantehemaa is the person in charge of the affairs of the state.

The period between the installation and the enthronement is spent by the Asantehene elect in training. The days immediately following the installation are spent taking stock and accounting for the ceremony. On the Thursday, he is taken to be introduced to the Golden Stool and the black stools and allowed to offer libation and sacrifices. From there, he is taken round the palace and shown the various departments of the palace, their structure, organisation and responsibility. Later with the aid of wax models known as nkraba, he is made to become familiar with the court officials and their roles in the palace. He also familiarises himself with the regalia of the court. This system of tutoring is called nkrahene. In the days that follow, he is given a thorough grounding in the history, culture and organisation of the nation as well as court etiquette, the way to walk as well as public speaking.

The day of the Asantehene elect is broken into two. The mornings and afternoons are devoted to the practical side of his position and the tutoring is done in the evenings.

The next ceremony will be his enthronement, Nkodwasotena. The date of the enthronement is normally set for the second Nkyidwo, according to the Asante calendar, after the death of the last Asantehene. That date should be 26th April but the Asantehene is normally installed on the first Nkyidwo which was the 15th March. It is therefore possible that the calculation will be revised for the Asantehene to be installed on 26th April and be enthroned on 7th June.

On the Saturday before the Monday, all the chiefs arrive and are received in state by the Asantehene at Dwabirem. On the Monday people descend on Kumasi to witness the event. The ceremony starts with the sending of certain items, by messengers, to the occupant of the Akyaa Ama Stool at her house at Pampaso. These items are one bottle of gin, a live sheep, a bag of salt, one Kente cloth and silk cummerbund, finally, one piece of calico. The same articles are taken to the custodian of the Bosomuru State Sword, apart from the silk cummerbund.

The Akyaa Ama stool is traditionally the stool of the Asantehene’s nanny dating to the time of Opoku Ware I. History has it that Opoku Ware’s mother was pregnant with him for three years. When he was born, he was unusually tall and his right hand trembled. Records also indicate that when he grew up, he was taller than any man in Asante leading to the name Tenten or Ware. He was also fair skinned. To stop the shaking of his hand Okomfo Anokye forged for him a sword. Okomfo Anokye interpreted this to mean that Opoku Ware was going to be a great soldier. Care had to be taken of the young child so a member of the Oyoko Clan but not from the royal family was appointed to look after him. The responsibility fell on Agyaako Kokoo who lived with his sister, Akyaa Ama, at Pampaso. She became the nanny for Opoku Ware. The stool is occupied by the descendants of this woman.

By the time the messengers return from Pampaso, all the chiefs of Asante would have arrived at Pampaso. All the kings regalia including state horns and drums but apart from the Golden Stool are brought to Pampaso and guarded by the Gyasehene(in charge of the estates) Manwerehene(supervisor of the section concerned with the production and repair of the king’s gold ornaments) and the Ankobeahene(in charge of the state when the king goes to war).

The king elect, in white Adinkra cloth, now leaves the palace for Pampaso borne on the shoulders of the Asoamfo with no regalia. He goes first to the Asantehemaa’s house to take leave of her and obtain her blessing. From here onwards, the regalia starts getting added on. He goes in a palanquin carried by two people instead of four and now has an umbrella, Akroponkyiniwa, over him. He is preceded by two new swords; Bosomfena representing his spirit and Akrafena representing his soul. That is followed by his military kit, not batakarikese.

When he arrives at Pampaso, the king elect does not speak to or greet anyone but walks majestically to the house of the Pampasohene, Pampafie. The Pampasohene then leaves the house to the king elect. Here he leans three times with his back to the Piesee Spear standing outside the house. This spear again goes back to the time of Opoku Ware I.

While Opoku Ware was still a child at Pampaso, Okomfo Anokye was preoccupied with the succession to the Golden Stool after the death of Osei Tutu. The contest was going to be between Opoku Ware, Osei Tutu’s grandnephew, when he grew up and Boa Kwatia who was Osei Tutu’s nephew.

Okomfo Anokye planted two spears, one at Pampaso and the other at Kwaaman, very much along the lines of the trees of Kumase and Kumawu. The sword of Pampaso was successful in that it came to contain snakes, some venomous and others harmless while that at Asaaman remained as it was. The sword of Pampaso was called Piesee and that at Asaaman called Kwadani. Okomfo Anokye’s interpretation to these events was that Pampaso would provide continuity of the dynasty providing both successful and unsuccessful monarchs. Judging by history, the house of Osei Tutu has been fairly successful while the House of Opoku Ware apart from Opoku Ware I has been a near disaster as far as the Asante nation is concerned. Having said that, there have only been three rulers from the house of Opoku Ware.

After leaning against the sword, the ceremony becomes an internal one. The king elect enters a special room, the throne room. Here he removes the remains of the morning or early afternoon sacrifice and pour libation with palm wine.

The Pampasohemaa in the Kente cloth that had been given to her earlier in the day is then invited to enter the house. She feigns refusal three times but after the payment of a fee known as Aseda, she gives in and enters the room. The Asantehene elect is then tied to her back with the silk cummerbund. The Mamponhene on behalf of the chiefs sends the Adwumakasehene, Akyeamehene and Nsenehene to go and ask the Pampasohemaa to give back to them, the king elect that he might occupy the stool.

This ceremony again goes back to Opoku Ware I and recounts the behaviour of the Pampasohemaa at the time when at Amanehunu Sa, Osei Tutu fell and the Mamponhene sent those three messengers from the battlefield to her to release Opoku Ware I to succeed Osei Tutu. Agyaako Kokoo who was also on the battlefield, suspected that his sister might be reluctant to hand over Opoku Ware so asked that the envoys be accompanied by Saamanhene who might best be able to persuade her.

In the presence of the Saamanhene, the Akyeamehene formally makes the request for the king elect to become Asantehene.

She refuses initially but eventually gives in and lets him down from her back. She then changes her cloth from Kente to Calico to signify victory and happiness. The Kente cloth she originally had on was to signify the dignity and importance of the ‘son’ she was carrying.

The Mamponhene is duly informed that the king has been handed over.

At the same time sword bearers are sent to Adwumakesehene summoning him to Pampaso. On each occasion, he feigns unwillingness until the Bosomuru Sword is sent for. In the end, he gives in to attend and collects his thanksgiving fee.

He then puts on the Kente cloth which had been given to him earlier. With a procession with him at the end but before him the Bosomuru sword and all the state swords before them all, he heads for Pampaso.

At Pampaso, he heads for Pampafie without exchanging greetings with anybody. He is informed by the Akyeamehene that the Asantehene elect is about to occupy the Golden Stool and it is the responsibility of the Adwumakesehene to unsheathe the sword for him. Here too, he declines twice and on the third occasion, consents and charges a fee. He unsheathes the Bosomuru Sword saying,

‘I pass on to you your authority

This is the Bosomuru Sword with which your ancestor

King Osei Tutu waged his wars

I hand it over to you (repeated three times)

I accept it.’ (also repeated three times)

The Adwumakesehene now changes from the Kente cloth to the white cloth to signify that he has also been successful in performing his duty.

All the state regalia apart from the Golden Stool are now given to the Asantehene elect. These include the Boaman State Umbrella made for Asantehene Osei Bonsu, a silver casket which used to contain gold dust. It is believed to be one of Osei Tutu’s earliest booties. The Adwumakesehene now puts three times on the head of the Asantehene elect, the Denkyekye. It is a leather cap which belonged again to Osei Tutu. He appeared in Kumasi wearing this cap when he was called from Akwamu to be Asantehene. Through its symbolism of the tail of a leopard, the horns of a ram and the head of a crown bird, it records the incidents which befell Osei Tutu on his journey from Akwamu.

The Asantehene elect steps out of the room. Surrounded by Aprede drums and standing before the Piesee Spear, he takes the oath of office and dances three time to the music of the Aprede drums, believed to be the favourite of Osei Tutu.

With the Busomuru Sword in his right hand and the Apemasanta Shield in his left, he leaves the house and joined by chiefs and people dances to music from the Fontonfrom drums.

He then sends the Mpomponsuohene to inform the Mamponhene and all the chiefs that have gathered that he has finished the ceremony at Pampaso and they should move on to meet him at Dwabirem. A similar message is sent to the Asantehemaa with the Bosompra Sword. The purpose of the meeting at Dwabirem is for the Asantehene to prove that he can lead and command Asanteman.

He then returns, puts on his war dress and is carried in a palanquin to Dwabirem. The Golden Stool would have arrived at Dwabirem guarded by the Kokofuhene, Gyasehene, Ankobeahene, Manwerehene and the Nsutahene.

When the Asantehene elect arrives at Dwabirem, he goes towards the Asantehemaa, Oyoko Amanhene headed by Dwabenhene together with all the Oyoko Chiefs who all sit together as one group. Then he goes to the next group headed by the Mamponhene who is the Nifahene(Right Wing) of Asante. The Mamponhene sits with all the Right Wing Chiefs. The Benkumhene(Left Wing), Assumegyahene, also sits with all the Left Wing Chiefs. The last group is made up of Adontenhene, Kyidomhene, Gyasehene and the Akyeame together with their replicates. When he goes to each of these groups, he fires a gun himself, then gives an order for the men at arms to fire after him. Then he receives the congratulation of the head of each of the groups by shaking hands. After the firing, he retires to the palace and the chiefs disperse to have a wash and get ready for the actual enthronement which takes place at midnight.

At midnight, with the exception of the Mamponhene, all the Amanhene and all the chiefs arrive at the palace without their seats and only their principal followers are admitted.

The Golden Stool is brought in by the Chief Throne Carrier followed by his subordinate colleagues and placed on Banwuma(Elephant Skin) in the centre of the arena. The Stool is guarded by the Dwabenhene and Nsutahene.

The Asantehemaa, the Kokofuhemaa and a few senior females of the Royal Oyoko stand not so far away on the left and the Dwabenhene and the Oyoko chiefs stand on the right to watch the ceremony.

The Chief Stool Carrier send a signal to the Gyasehene to inform the Asantehene elect that all is ready for the ceremony.

The Asantehene elect dressed in white Adinkra Cloth lowered to the waist and wearing the Mpaboakesse originally worn by Osei Tutu and therefore regarded as the king of sandals, goes to the ceremony. He also has on the Denkyemkye, Dadee Atweaban(an iron neckwear) Awoso(gold necklace). He marches to the Golden Stool and halts in front of it

The Asantehene elect then turns about sends the Mpomponsuhene holding the Mpomponsu sword to inform the Mamponhene that they are all ready for the enthronement.

The Mamponhene arrives in the company of his chief linguist and takes his place with the Right Wing Amanhene and the Adontenhene of Asante. Then he advances alone to the Asantehene. This is the beginning of the climax of the ceremony. The Mamponhene together with all the Right Wing Chiefs and the Adontenhene, take hold of the Asantehene’s right hand. The Essumegyahene supported by all the Benkum chiefs hold his left hand, the Krontihene and Akwamuhene hold his right foot, the Gyaase, Ankobea and Manwere hene hold his left foot and the Akyempim and Kyidomhene hold his waist. Together, they place him three times on the throne with the Mamponhene saying,

‘You are the descendant of Osei and Poku

It is your right hand that I hold to place you

On the throne of your ancestors

It is good government that we expect from you

May God bless you.’

While all this is happening, the Kokofuhene remains standing behind the Golden Stool on the right and the Nsutahene is standing on the left while the Chief Stool Carrier dressed in white, holds the Golden Stool standing. While the raising and lowering is going on, the Asantehemaa, Kokofuhemaa and the women present sing songs of praise and thanksgiving. The enthroned king is now taken away in a palanquin by the Asoamfo to the Mmeda Room at the palace to rest till the daybreak of Forbina.

In the morning, the custodian of the Asantehene’s treasure casket (the Jamasehene) together with the custodians of other caskets in the nation, come to anoint the Asantehene for which they are paid a fee.

In the afternoon, the Asantehemaa, Kokofuhemaa, the Amanhene and other chiefs as well as the custodians of treasure caskets come to pay homage and bless the Asantehene who is dressed in white and sits on a white gold gilded stool.

The Asantehene sends through an okyeame to the Mamponhene, a thanksgiving present of Ntanu (money) together with two bottles of rum and four sheep. Similar presents are made to the other Amanhene and chiefs.

The following day, the Asantehene, in full regalia, sits in state at the Palace for the Amanhene and the other chiefs to take leave of him after he has announced the date for the funeral (Ayikese) for the last Asantehene.

After this, the enthronement is complete.

email: kwaku.akuoko@asante.co.uk