Akrafena

Design

Types

• Akrafena: The short sword may be used as akrafena or nsuaefena. The akrafena is used in wars, and in conjunction with an Ashanti stool blackening ceremony; The akrafena may be carried by the king's emissaries on Ashanti diplomatic missions. In such situations, the meaning associated with the Ashanti Adinkra symbol embossed on the sheath conveys the message of the mission. Its name literally means 'Soul Sword' and is held in the right hand due to Akan religion associating the right hand with the soul, representing the person's soul or life-force, unique to the person. It was used in the Asante military for close combat. It did not have a sharp tip, instead having one sharp blade and giving a good amount of weight behind each blow. There is a hierarchy when it comes to akrafena in Asante court:
• Mpomponsuo: The Mpomponsuo sword symbolizes; Responsibility, Power, Loyalty, Bravery, and Authority. The Mpomponsuo sword is used by the Asantehene in taking the oath of office. The other Ashanti amanhene use the Mpomponsuo sword to swear the oath of allegiance to the Asantehene. The Mpomponsuo sword is one of the four principal state swords of Ashanti Region. The Asantehene sword was created by Akomfo Anokye for future Asantehene Nana Opoku Ware I, and is the foremost example of akrafena.
• Ahwebaa: The Ahwebaa sword was made by Akomfo Anokye, which has a caricature of a man holding his belly with his left hand. The Nananom Amanhene including the Mampɔnhene and Dwabenhene swear the oath of allegiance with ahwebaa. Contrary to popular belief, most people wrongly assume that those who swear the great oath with it are more important and powerful than those who swear with ahwebaa. But that is not the case for a chief may use the mpɔnpɔnsɔn to swear but he may not come close, in terms of rank and power, to a chief who uses the ahwebaa to swear the great oath of Asanteman. Nkɔnsɔnhene, Hyiawuhene, and Anonomsahene are some of the chiefs who swear the oath of office with ahwebaa.
• * Kra Kofi : Asantehene Nana Agyemang Prempeh II created kra kofi in remembrance of his great uncle, Asantehene Nana Agyeman Kofi, who is known in the annals of Asante history as, Adaduananhene. He died of mpɛtɛ exactly on the fortieth day of his enstoolment. Nana Agyemang Kofi's reign preceded Nana Kwaku Dua II alias Nana Agyemang Prempeh in 1888. Otumfoɔ Agyeman Prempeh II wanted the name and memory of his great uncle enshrined in posterity so he created two swords, the above-named sword and nim saa aka akyi. The proverb for the latter is his expression and understanding that his great uncle did not have the opportunity to execute his vision for Asanteman due to the untimely intervention of death. For the abɔsodeɛ of the former, he chose the Akan saying; Apem ase nhye da as evidence of the continuing growth and bearing of fruit of the plantain tree. For the smallpox might have killed his great uncle, it could not eradicate the royal family and like the plantain tree will never be without smaller shoots. His lineage will endure despite life's manifold challenges that we, as humans, face
• * Kraku
• *# Kraku Panin: Kraku panin was made for Asantehene Kwaku Dua, well known in the annals of Asante history as an exceptional man of peace.
• *# Kraku Kumaa: In 1977, Asantehene Otumfoɔ Opoku Ware II created two swords, kraku kumaa and funtunfunefu dɛnkyɛm funefu. For the former, the abɔsodeɛ is akoma and the latter the Siamese crocodile, a well-known adinkra symbol, as abɔsodeɛ. During his reign, the political climate in Ghana was quite challenging for Opoku Ware II and Asanteman as the nation witnessed unprecedented military takeovers from the early 1970s to 1981. In his response to various sections of Asanteman for their king to take action or to step in and stop military takeovers, he responded by saying, mede makoma ato nsuom. Literally, he is cooling his heart and will not allow his temper to rise. Otumfoɔ Opoku Ware's choice of the Siamese crocodile was in reference to his own uncle who, despite losing his bid to ascend the Gold Stool, was until his death not happy with the selection of Opoku Ware II as Asantehene. So the king said, yɛ nyinaa ya furu baako nanso tɛkrɛma so dɛ nti, na me Wɔfa ɔne me prere akonwa, yɛ de ama me nti no, ɔse ɔnte ne ho ase." Literally, he and his uncle belonged to the same family and any benefit will pass through the same stomach but due to 'sweetness of the tongue,' his uncle never forgave the kingmakers for selecting him. Metaphorically, the single stomach of the Siamese crocodile represents the single destiny of the royal family.
• *Abubummabaa: Since ascending Sikadwa Kofi in 2009, Otumfoɔ Osei Tutu II has added four kɛtɛanomfena to the regalia. They are abubummabaa, sakatempobi, esie, and ɛsrɛm sei gyata. Sakatempobi and ɛsrɛm mu sei gyata have corresponding guns that Otumfoɔ created for the same purpose. The mystery of how the abubummabaa created its dwelling has never been resolved and as a frame of reference, Osei Tutu II stated that he is the one who established a union of states that resulted in the formation of Asanteman. This is what he said: "I am Osei Tutu. It was I who founded Asanteman. I have returned and that is why I am like the abubummabaa. Ɛkwan ko a me faa so yɛyɛ, sɛ me kɔ mu, sɛ mankɔ mu, sɛ me wene yɛ, me ara na masan aba. Ɛna me bɛbu ma Asanteman. He has returned to continue his work and like the abubummabaa, we have no idea how he entered his enclave/house. Whether he weaved his abode first before he entered or whether he weaved his house around him, he has come back." Based on his actions since his enstoolment, the Asante generally agree and refer to him as Osei Tutu Ababio
• *Sakatempobi: Sakatempobi are nkranee that in times of bush fires, while the undergrowth is burning, they continue to feed on grasshoppers as they leave the scene of the fire. The proverb in Twi stipulates, egya ɛhye sakatempobi no, na ɔsɔ mmɛbɛ. In creating this sword, Otumfoɔ Osei Tutu II said, "ɔno wasan aba no, nea ɔbɛka sɛ ɔbɛyɛ biara no, ɔbɛ yɛ. Ɛnyɛ nea obi bɛka na ɛbɛ ma no agyae neɛ ɔpɛsɛ ɔyɛ." He will come back to continue his work and no matter what people might do or say, he will accomplish whatever tasks he has set up for his return
• *Kɔtɔkɔ: This is a special sword made by the Asante Kɔtɔkɔ Society in Kumase to honor Nana Opoku Ware II on his enstoolment as the 15th occupant of the Gold Stool. In honoring the King, the Society remarked that Opoku Ware II was the first Asante king with the highest academic credentials. Opoku Ware II, studied law in the United Kingdom and was called to the Bar at Middle Temple in 1962. In 1970 he was appointed Ghana's Ambassador designate to Italy but he could not fulfill his duty since he was enstooled the same year when his uncle, Otumfoɔ Osei Agyemang Prempeh II, died. Since the days of warfare are over and in order to encourage Opoku Ware II to use the power of the "pen" to accomplish a great deal for Asanteman and Ghana, the Society used the gun and pen as abɔsodeɛ
• *Krakwame : Asantehene Agyemang Prempeh II created this sword with the abɔsodeɛ made of a bunch of palm kernels with a heart resting on them. There are two interpretations. The first describes what happens when the bunch of palm kernels is harvested and it falls on the ground, it collects all fallen leaves. The second is that, palm kernels grow on a common stock and in that sense, those of a common stock share the same origin so the king was going to put his heart into uniting the kingdom
• Bosomfena: It was also used in wars by those who were left-handed and had the same usage as the akrafena. However, its name may mean 'God-sword', a call back to the word abosom, and it represents the wielder's spirit, ego and/or personality. This is said to be inherited by the father. Here is the hierarchy of the Bosomfena below:
• * Bosomuru: Bosomuru is one of the regalia Osei Tutu captured from Onoo Adu Gyamfi who until his defeat ruled over a wide territory from present day Kumase to as far as Mampong and had settled in Jamase. Onoo is a town in the Kwaabre district in Asante. Ɔkɔmfo Anɔkye then consecrated the bosomuru for Asanteman and added it to the regalia. The history of the gyemirekutu kyɛ is however different from the sword. It is said that on his way from Akwamu to inherit his uncle Obiri Yeboa, Osei Tutu met a hunter who had killed an elephant and ɔwam. He asked the hunter for the skin covering the elephant's kneebone, and the feathers of the hornbill. Osei Tutu then placed the head of the hornbill on top of the elephant's skin, and the feathers on both sides of the skin, and added adwera on his forehead. He finally placed the adam below the adwera and wore the hat to Kumase and eventually added it to the bosomuru when he captured it from Onoo Adu Gyamfi. In that sense, the bosomuru hat is connected with doku agyapɔmaa. Osei Tutu brought his gun to Kumase after killing the hunter and his wife, and placed her waist beads around this particular gun. Apart from Otumfoɔ, no one is allowed to swear the oath of office with the bosomuru sword. That explains the saying in Asante: Bosomuru fa wo bem. As a spiritual leader, the Asantehene cannot be found guilty or no one can argue and win a case against him and as a result, and in advance of any proceedings, the elders and chiefs will throw in the towel with the above words. It is only after swearing the Great Oath of Asanteman with the bosomuru sword, as part of the Pampaso rituals, that a newly enstooled king is recognized as Asantehene. The custodian of bosomuru sits to the immediate left of Asantehene whenever the Asantehene sits in state or during state ceremonies. The bosomuru is considered "holy" and, unlike the mpɔnpɔnsɔn, it is cutomarirly not used for war. Since it is not proper for women to see the bosomuru, the custodian covers it with ɛnwira when women come close to it or during traditional ceremonies when the queen mothers and women take turns to greet Otumfoɔ. Apart from the Asantehene and the custodian, no chief is allowed to touch or hold it. In the likelihood that the custodian needs to relieve himself during ceremonies, he will either rest it by Asantehene's feet or at the feet of the Akɔbeahene. Nana Kwaku Dua II is the current Bomomuruhene.
• * Dɛnkyɛm: Asantehene Osei Kwadwo created the dɛnkyɛm for the custodian to assist bosomuru to efficiently perform its duty. In the absence of the custodian of bosomuru, the bearer of dɛnkyɛm sword is elevated to the spot and performs all the duties ascribed to bosomuru. Ntotoyɛhene and Nsutahene are two chiefs who have links with this sword. Prior to being elevated to the position of Nsutahene by Otumfoɔ, the former was responsible for the abusuapoma and that can be translated into the chief spokesperson. Then the royal spokesperson's staff was given to the Ntotoyɛhene who was then the Dɛnkyɛmenasohene. To this day, the ntuakyire on top of Ntotoyɛhene's umbrella is the crocodile. The staff finally was transferred to the chief of Jachie popularly known as Jachie Amoateng where it has remained since and that is why the chief of Jachie is one of the senior royal spokesperson's of the Asantehene. Additionally, the dɛnkyɛm sword either leads or is part of a delegation whenever a message is sent to the present Nsutahene.
• * Bosompra
• *# Bosompra Panin: Asantehene Kwaku Dua created bosompra panin sword primarily for the royal family and since the Asantehemaa is head of the royal family, it represents her during purification rituals for the royal family. The bosompra sword is restricted to communications between the king and the Asantehemaa's household and do not, as custom demands, go to any chief's house. During gatherings, it is customary for the Asantehene's precession to be in place with the king well sitted before the bosompra Paninhene is sent to the queen mother to inform her that the king is ready for his mother to join him. For the queen mother, the presence of bosompra panin in her court is an indication that the king and elders are waiting for her since she will never join the ceremony without this special invitation with the bosompra panin sword. After greeting her son, the queen then takes her rightful place to the left of the king. The queen mother will never join the king in any ceremony or gathering unless bosompra panin sword is sent for her. This sword used to be known as bosompra until Asantehene Agyemang Prempeh created another one in the same category and in order to distinguish the first from the second sword, they added the designation "panin" to it. In deep Twi, bosompra refers to a benefactor who is highly dependable for providing sustenance. In other words, bosompra is a metaphor and an indication that the king is responsible for providing for the spiritual and material needs of the royal family and the larger community in all kinds of ways. Bosompra panin sits to the left of Asantehene. Kra adwareɛ refers to soul purification rites for a sitting king. This ritual is performed once a week on the day the king was born. Before a newly enstooled king creates his swords with abɔsodeɛ, bosompra panin is used to represent him during purification rites for his soul until he creates his own sword or swords.
• *# Bosompra Kumaa: Otumfoɔ Agyeman Prempeh created bosompra kuma sword upon his return from exile in Seychelles in 1924. In order to save Asanteman from total annihilation by the British forces in 1896 he gave himself up and the British took the queen mother, Nana Yaa Akyaa, some of his chiefs, and elders to far away Seychelles in the Indian Ocean. With a hen and her chicken as abɔsodeɛ, Nana Agyemang Prempeh is indicating that as the Asantehene, he is protective of his children just as the hen protects her chicks. He gave this sword to his abusua and since bosompra panin was already assigned to his abusua, they named this sword "kuma,". Strictly speaking, and unlike bosompra panin, this sword is not used in purification rites for the soul. In rare cases, it replaces bosompra panin when the custodian is not available. However the Asantehene can send the custodian on several errands related to the royal family.
• * Bosomurutwe: On January 31, 1935, Asantehene Agyeman Prempeh II finally succeeded in restoring Asanteman and in commemoration of this historical feat, created Bosomurutwe. In doing so, he declared: Ɔtwe, me twe me man. Me man na me twe. That is, Ɔtwe, I am pulling my nation together. In this particular instance, the phonology of the word twe in Twi is the determining factor in choosing the abosodeɛ. The action of pulling is evident on top of the accompanying hat with the two hands pulling two palm trees and bringing them together. The action of pulling is also indicative of how daunting it was to bring former states of the union together considering that most of them were enjoying their newlyfound independence after severing their ties with the Asante Kingdom. It should be recalled that Asanthene Agyemang Prempeh initiated the restoration of Asanteman when the British eventually returned him from Seychelles in 1924. One of the conditions for his return was for him to limit his reign to being Kumasehene. Although Asanteman agreed to that stipulation, what the British did not understand is that Kumasehene is technically the Asantehene. At any rate, Nana Agyeman Prempeh worked tirelessly and was determined to restore the kingdom but he died in 1931 before he could accomplish his goal. On assumption of office in 1931, Agyemang Prempeh II embarked on this difficult task and eventually succeeded in restoring the Asante State in 1935.
• * Esie: Asantehene Nana Poku Ware II created esie. Since his day name was Kwaku, which happens to be the same for Otumfoɔ Osei Tutu II, esie is central in the soul purification rituals for the present king on Wednesdays. The abɔsodeɛ is esie and as the Akan proverb goes, esie nanimuonyam ne mmire. Therefore, Asanteman's value is Otumfoɔ for compared to all the ten regions in Ghana, Asante is the only region with a single king. Consequently, esie refers to Asanteman while emire refers to Otumfoɔ Osei Tutu II
• * Ɛsrɛm Sei Gyata: Created by Otumfoɔ Osei Tutu II with a corresponding gun. As a predator the fierce attributes of the lion is well documented. Unlike the leopard that lives in dense forest regions and is capable of climbing trees, the lion, on the contrary, lives in savannah grassland areas. The appellation ɛsrɛm sei gyata literary means osei from the savanna grasslands that is brave and fierce like the lion. No one can overrun the Asantehene just as no animal is capable of doing the same to the lion
• * Gyapetia: Although gyapetia is one of the oldest kɛtɛanomfena, the custodian of the sword does not possess a hat, akrafokonmu and abɔsodeɛ. Gyapetia is the main sword that Asante Adikrofoɔ use when swearing the great oath ahead of their chief who is unturn going to swear the great oath to the Asantehene. Kɔmfo Anɔkye also made a pronouncement that since the Amanhene were using the ahwebaa to swear the great oath, their elders who preceded them should use the gyapetia sword. Swearing the oath with gyapetia spiritually ensures loyalty and compliance on the part of the elders making the agreement with Asanteman binding. In order to insure a tight alliance, he made conquered chiefs and those who willingly joined Kumase to swear the oath of allegiance with the gyapetia sword that Kɔmfo Anokye created. According to Kɔmfo Anɔkye, no matter how powerful a chief might be, they are entirely subdued once they swear with gyapetia. When the Asantehene Osei Bonsu brought items from the ocean to Kumase on his return from the Asante-Fante war, he introduced the ɛtwom skin for the scabbard for this sword
• Nsuaefena: The Nsuaefena is used in the Ashanti political ceremony of taking the oath of office by the king and in swearing oath of allegiance by the subjects to the Ashanti emperor-king Asantehene.
• Asomfomfena: A set of courier swords including, gyegyetire, worosatire, nsonoma, abɔnnua, akyekyedeɛ, akuma, oburumuankoma and a set of mfenatene. The swords in this group without abɔsodeɛ are known as mfenatene. Just as the kɛtɛanomfena are considered the Asante king's personal swords, asomfemfena, strictly speaking, belongs to the Gold Stool, so are the swords of the Golden Stool
• *.Gyegyetire: Asomfohene is the custodian of this sword and at the same time Kɔkɔɔbrahene. Ɔkɔmfo Anɔkye created gyegyetire specifically for Asomfohene's family in recognition of the sacrifice his great-great-grandmother and the first wife of Osei Tutu I, Nana Kyera Ampɔnsɛm, gave to Asanteman. Following that incident, Anɔkye created gyegyetire sword for her family and established that they would use it primarily for errands as described in the opening paragraph. When the Asantehene sends the Akyeamehene with messages to the government he is accompanied by the Asomfohene and Nsɛneɛhene on that mission.
• * Worosati: Literally means Worasa's head. The abɔsodeɛ is a gold cast of the once powerful King of Banda who terrorized Asante traders traveling through his territory to Gyaaman and Bonduku. Sometimes the traders were robbed of their goods and money and on other occasions they were robbed and killed. When Asantehene Osei Kwadwo sent the asomfo and nsɛneɛ, Worosa mutilated them and that resulted in another Asante-Banda war. The Asante defeated Worosa, beheaded him, brought his head to Kumase, where the artisans made a replica of his head.
• * Nsoroma: With the assistance of his spiritual advisor, Kɔmfo Anɔkye, Ɔpemsoɔ Osei Tutu created this sword for the Asomfofoɔ. The abɔsodeɛ has several stars on top of the moon. The Akan saying is: Ɔbɔɔ nyanko nsoroma bebree; sranee na man wɔ no in Asante: Dwaben, Nsuta, Mampong, Kokofu, and Bekwai.
• * Abobɔnnua: Abubonnua is the sword that goes to Adanse with messages. The abɔsodeɛ is made of elephant teeth and covered with gold. As an area, Adanse towns are quite unique in a way. They are likened to woodpeckers who live individually in the holes they drill in trees. Adanse is referred to as Adanse Nkɔtoankɔtoa. After elevating the Adansehene to Ɔmanhene status, Otumfoɔ Opoku Ware II asked the remaining towns to form a council with Adansehene as the head. Despite this arrangement, the individual towns in Adanse retain their separate fekuw whenever they are in Kumase or Manhyia.
• Afenatene: is used by Akans to penetrate the Akan war opponents hearts. The Blade of an Afenatene sword shows the akoma, denkyem, akuma and the sankofa. The Afenatene was significantly less common than the akrafena amongst the Asante, being mainly used by the Denkyrians. They were long pointed swords, comparable to cutlasses, that were used to both stab and slash. Outside war, it had little usage, but were used in rituals. The Afenatene usually does not have a sheath, or abɔsodeɛ. It is, however, topped by an Ashanti Adinkra symbol if used for rituals
• * Ritual Afentene: Also known as a staff sword, it had an incredibly long, skinny shaft that protrude from the handle, and bulges out at the end, comparable to a really long and narrow akrafena, or maybe a naginata or a really long axe or sword. They were too awkward and clumsy to be used in actual combat
• * Gyapetia: Gyapetia is one of the Asomfomfena without abɔsodeɛ and as a result, it is identified as afenatene. It was Asantehene Kusi Boadum who created this sword at a time when he created the position of sɔmesisi for ahenemma ne ahene nananom.
• Afenanta: The Afenanta is a "Double Blade Sword" used by the Ashantis for cutting human ligaments during an Ashanti war. The Afenanta has the Ashanti denkyem and sankofa symbols embroidered onto the blades. It is similar in size to the akrafena but is lighter, has less of a curve and has a skinnier blade. It was used as a dual wielding weapon to cut and slash and better suited to being dual wielded as it was much lighter than the akrafena, which were quite heavy specifically at the end. The Afenanta's light, evenly-spread weight made it more practical to dual wield.
• Abrafoɔ swords: Unlike kɛtɛanomfena, abrafoɔ swords do not have abɔsodeɛ and as a result, they hold the hilt while the sword blades are not in sheaths but exposed. The swords of Abrafoɔ are black due to contact with human blood in the past several centuries. The hierarchy of abrafoɔ swords are as follows:
• * Kontonkronwi: Refers to the hair around the neck. An Akan saying is that death is like the hair around the human neck, we all have it. That is, we shall all succumb to death one day. It is said that the Nkram Abrafoɔ group came to Kumase from Adanse Nyaadoam which was part of Denkyira at the time. Asantehene Opoku Ware created the Nkram Abrafoɔ stool together with the kontonkronwi sword when they were formally presented to him for the leader of the Nkram Abrafoɔ group. The king realized that they were brave and fearless men who would not waver or fumble if asked to execute criminals. The primary duty with the sword was to guide Opoku Ware's wife who lived at the time in Abrepokese. Additional duties included the regular som during the day in the king's palace where he was assigned the role of taking criminals to Nkram. He sits to the left when the Asantehene sits in state while he together with the other three Abrofoɔ chiefs walk ahead of the kɛtɛanomfena in a procession. Similarly, he places his sword on the left hand side of Asantehene when he is carried in a palanquin and it is his sword, kontonkronwi, that absorbs and deflects bad spirits from and away from the Asantehene. The Kontonkronwi has 4 sɛpɔ knives, which are as below:
• *# Kumamani: literally means 'Killer of known persons/townsmen'
• *# Kumahɔhoɔ: Killer of visitors
• *# Kumadehyeɛ: Killer of royals
• *# Sɛpɔ: Knife
• * Gye Me Di: Literally means trust me. Nana Brafonyam was part of the retinue of executioners, warriors and mercenaries who guarded Ɔpemsoɔ Osei Tutu I from Akwamu to Kumase. Kɔmfo Anɔkye later created a special sword for Nana Brafonyam to guard the Gold Stool, called Gye Me Di. Anoo covers present-day prisons, the Highcourt, the soldier line to Kɔmfo Anɔkye Hospital roundabout. Later King Opoku Ware relocated the Anoo Abrafoɔ to Ahodwo Mmaakro for them to protect his wife. Mmaa describes the sticks the Anoo Abrafoɔ used to whip trespassers who, for some reason, were caught hanging around the area where the king's wife lived.
• *Kantankrakyi: The sword of the chief of tɔprɛ
• *Anadwo sekan: The night sword