Otumfuo’s Ntam Kɛseɛ Explained: The Great Oath, Royal Justice, and Asante Tradition

What happens when someone in Asanteman feels deeply wronged and believes that only the truth, before God and the ancestors, can bring justice?

In Ashanti tradition, that is when a person may invoke Otumfuo’s Ntam Kɛseɛ, the Great Oath of the Asantehene.

It is the most powerful oath in Asante customary law. Once invoked, the case moves entirely under Asante customary jurisdiction.

It becomes a matter for the Asantehene and the Manhyia Palace court, not the civil courts.

Ghana’s Chieftaincy Act, 2008 (Act 759) formally recognizes that chieftaincy and other customary matters fall under the traditional court system.

In practice, civil courts pause any ongoing case connected to such a dispute. The issue must first be heard and settled at Manhyia Palace, under the Asantehene’s judicial council.

Only after that process ends could a civil court review procedural questions, not the substance of the oath itself.

This is why people say “no court in Ghana can sit on such a case.” It reflects customary reality, not a written legal ban.

Civil courts respect the Great Oath because it lies fully within Asanteman’s traditional jurisdiction.

The oath connects law, morality, and spirituality, reminding every Ashanti that truth is sacred and justice belongs to both God and the ancestors.

What Is the Ntam Kɛseɛ

The Ntam Kɛseɛ represents the highest form of oath-taking within Asanteman. It is the Asantehene’s sacred oath, used when ordinary processes cannot guarantee fairness.

Invoking it means that the case is no longer just a disagreement — it is now a spiritual and moral issue before the King. Only the Asantehene or his judicial council can give a final ruling.

The word ntam comes from tam, which means “to lift.” It expresses the weight of truth a person carries when invoking the oath before the Asantehene.

In practice, an ntam also serves as a customary injunction—it halts action and transfers authority until the rightful traditional body can decide.

The Three Forms of Otumfuo’s Ntam Kɛseɛ Mmiɛnsa

There are three sacred forms of the Great Oath, known together as Otumfuo Ntam Kɛseɛ Mmiɛnsa — the three Great Oaths of the Asantehene.

1. Ntam Kɛseɛ a Ɔka Nyame ho (The Great Oath by God)

This is the most sacred form. It calls on Nyame (God), the Asantehene, and the ancestors as witnesses.
False swearing under this oath is believed to bring illness, loss, or even death.

2. Ntam Kɛseɛ a Ɔka Nana ho (The Great Oath by the Ancestors)

This oath calls upon the spirits of past kings and the Golden Stool.
It is used for cases involving chieftaincy, betrayal, inheritance, or matters affecting royal honor and ancestral trust.

3. Ntam Kɛseɛ a Ɔka Asanteman ho (The Great Oath by the Kingdom)

This form ties the oath to the peace and unity of Asanteman.
It is used when a dispute threatens the kingdom’s stability or reputation.

💡Did You Know
This same structure continues today. Every level of leadership remains bound by its own oath, but the Ntam Kɛseɛ of the Asantehene remains the highest. It continues to shape how truth, accountability, and leadership are upheld within Asanteman.
These proceedings follow centuries-old Asante legal customs still recognized within Ghana’s traditional system.

How the Great Oath Is Invoked

Invoking the Great Oath follows a strict procedure:

1. The person states their grievance and the person or matter involved.
2. The palace is informed immediately so the case can be registered at Manhyia.
3. If the oath is taken without witnesses or on a chief’s swearing-in day, it is invalid (ntam hunu).
4. Once accepted, the matter becomes a royal case under the Asantehene’s jurisdiction.

For the invocation to hold legal and spiritual weight, it must be witnessed by a certified ahenkwaa from Manhyia Palace. This official records the act and ensures it follows custom.

When the witnessing official declares, “m’akye wo de dua,” meaning “I have given you the oath,” the act becomes complete.

This statement confirms that the invocation has been officially accepted, recorded, and placed under the authority of the Asantehene.

From that moment, no other traditional or civil court can rule on the matter.

The Asantehene has long emphasized that for any invocation to be valid, a certified ahenkwaa from Manhyia must be present to witness and record it.

Hierarchy and Jurisdiction

In Asante governance, authority is layered. A manhene is a paramount chief who oversees a traditional area, while an ɔbrempɔn is a divisional chief under the manhene.

Beneath them are odikro, who lead individual towns or communities within those divisions.

Each of these leaders has their own ntam (oath) that binds them to their stool and people. Under Asante customary law, a person under an ɔbrempɔn’s authority cannot directly invoke the Asantehene’s Great Oath unless the case involves chieftaincy or a dispute with that ɔbrempɔn.

In all other cases, the person must use the ɔbrempɔn’s oath, not Otumfuo’s.

This structure ensures that justice moves through the proper channels before reaching Manhyia Palace. It reflects the federal nature of Asanteman, in which local chiefs bear responsibility within their domains but remain accountable to the Asantehene and the Golden Stool.

The system works much like modern governance, in which district and regional matters rise through appropriate administrative levels before reaching national leadership.

In Asanteman, this order keeps justice balanced, respectful, and consistent across all levels of authority.

The Asantehene holds the final say in traditional matters. His court represents both the living and the ancestors, combining moral duty with spiritual responsibility.

When the Great Oath Involves Family and Leadership Matters

The Ntam Kɛseɛ is also used in chieftaincy, family, and leadership disputes when a person believes that those in power have acted unjustly.

Suppose an abusua panyin (family head), chief, or queen mother is accused of misusing authority or acting against the family’s interest.

In that case, someone may invoke the oath to seek truth and fairness before the Asantehene.

In such situations:

• The King’s court examines whether custom and ancestral order were respected.
• The Asantehene may fine, warn, or even destool a leader who failed in duty.
• The oath ensures that family and stool matters remain under moral accountability.

This keeps Asanteman’s structure balanced, where leadership is both a privilege and a sacred duty.

Royal Succession and the Great Oath

During the selection of a chief or queen mother, the abusua panyin and elders nominate a candidate from the royal lineage. All key members must agree before the stool can be given.

Sometimes, disagreements arise when people believe a selection was unfair or contrary to custom. In those moments, a member of the royal family may invoke Otumfuo’s Ntam Kɛseɛ to challenge the process.

The oath moves the matter to the Asantehene’s court, ensuring transparency and respect for tradition. If the King finds that the process was improper, he can:

• Cancel the enstoolment,
• Order a new selection, or
• Discipline those responsible for dishonesty or manipulation.

This shows how the oath safeguards fairness not only between individuals but within the royal system itself.

Consequences and Responsibilities

Invoking the Great Oath is not done lightly. It carries spiritual, social, and financial consequences.
If a person lies or swears falsely, they may face misfortune, illness, or heavy fines. The community also sees it as a moral failure.

To restore balance, rituals or libations may be performed, including offering sheep or schnapps to cleanse the oath.

Cultural and Legal Significance

The Great Oath reflects the federal structure of Asanteman, where local chiefs hold authority but ultimate justice rests with the Asantehene.

Historically, records show that only the King could authorize capital punishment or decide cases involving sacred oaths.

Historical records on the Ashanti Empire note that “the Asantehene was the only person in Ashanti permitted to invoke the death sentence,” reflecting his dual role as moral and judicial head.

Even today, when the Great Oath is invoked, civil courts often pause their involvement, showing continued respect for traditional law within Ghana’s legal system.

💡Did You Know?

• The Ntam Kɛseɛ traces back to Osei Tutu I and Okomfo Anokye, who designed Asante justice as both moral and spiritual.
• The term ntam hunu means an invalid or void oath.
• The phrase m’akye wo de dua officially marks acceptance of the oath.
• Even today, some cases at Manhyia begin after a person invokes this sacred oath.

Key Takeaways

• Ntam Kɛseɛ is the Great Oath of the Asantehene, the highest in Asante customary law.
• Once invoked, the case can only be judged at Manhyia Palace.
• There are three forms: by God, by the Ancestors, and by Asanteman.
• It applies to royal selection, leadership, and injustice cases.
• False invocation carries serious spiritual and social consequences.
• The oath reinforces truth, fairness, and the unity of Asanteman.

The Ntam Kɛseɛ is not only a tradition. It is a moral pillar that keeps Asanteman rooted in truth and fairness.
It reminds every Ashanti that justice is sacred, leadership is accountable, and truth always stands before the Golden Stool, the ancestors, and God.

Frequently Asked Questions

Can anyone invoke the Great Oath?

No. Only those directly involved in the issue and under Asanteman’s jurisdiction can invoke it. Some cases must first go through the local chief.

What happens after the oath is invoked?

The case becomes a royal case under the Manhyia Palace and is heard by the Asantehene or his council.

Can civil courts handle such cases?

No. Once the oath is sworn, only the Asantehene has authority over the matter.

What if someone lies under the oath?

False swearing is believed to bring divine punishment, sometimes extending to the person’s family.

Can it be used for minor disputes?

No. It is reserved for major cases involving injustice, betrayal, or leadership failure.

Who makes the final decision?

The Asantehene, supported by his council of elders, gives the final ruling.

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