318 20 77964 Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Date A point or period of time associated with an event in the lifecycle of the resource Date early: 28.01.1869 Proper date: 28.01.1869 Description An account of the resource They arrived in Anum at the end of December, their child having been fed partly by women in the villages who were suckling their own children (12 women helped in this way) and partly by Swiss milk kept in a bottle with a rubber cork. In a postscript he reports that there is no news about the war. Dompre and the Anum 'King' are still in camp, asking for assistance, and there are rumours that several hundred Asantes are coming. Identifier An unambiguous reference to the resource within a given context D-01.21b.IX..1 Subject The topic of the resource [Archives catalogue]: Guides / Finding aids: Archives: D - Ghana: D-01 - Incoming correspondence from Ghana up to the outbreak of the First World War: D-01.21b - Ghana 1869: D-01.21b.IX. - Anum Title A name given to the resource Ramseyer to Basel Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Date A point or period of time associated with an event in the lifecycle of the resource Date early: 26.04.1869 Proper date: 26.04.1869 Description An account of the resource 2 members of the community have left for Ada - Emmanuel Osabude and Lydia Mamle. Osabude was a key member of the congregations and will be much missed. There are also two, perhaps three, serious catechumen. One is an ex-mason-apprentice of Felzer, another a former servant of Br. Müller. The third is more doubtful — the wife of the Anum Christian Johannes Ahyima. She attends instruction because her husband wants her to, but Ramseyer hopes that as more and more is explained to her in Guan (Ramseyer uses the name, explaining that it is a sort of Kyerepong language), she will come to want baptism for herself. The school continues to consist of their 7 servants only - along with a separate class for three small girls who also work for them on the station. No preaching tour has been possible, but street preaching is regularly carried on in the three quarters of the Anum itself. Of the seven servants, one is especially gifted - Joseph, a boy with a crooked back. There was some talk of him going to Akropong, but he is rather weak, and he is very useful in the life of the station, a potential monitor, and a successful interpreter. In the preceding months they suffered the quite open theft of 3 boxes of trade goods by the people of the village of Sokote. The Sokote story is that an Anglo owes them 862 dollars. On one occasion when they were panyarring an Anglo man on account of this debt, Chr. Rottmann offered to act as an intermediary to secure return of the debt, and they agreed. But nothing has ever happened about it, so they seized three boxes of Basel Mission merchandise - Chr. Rottmann's promise being two years old. Ramseyer reports that the ‘King’ of Ho, after at first seeming willing to get the boxes returned, later withdrew completely from the affair - each little village has its own chief, so one has to deal directly. On Ramseyer's vigorous protests in Sokote, the people who had actually committed the theft began to threaten that they would steal the consignment he actually had with him. But an Accra man 'who seemed to enjoy a lot of respect in the village' persuaded them not to do this, and indeed, since then traffic has been able to pass through Sokote unmolested. The war situation is worsening. The Ashantis (or better, the tribes on the right bank of the Volta who are vessels of the Ashantis) seem to definitely want to help the Akwamus. It is mostly a matter of merchants who want to see the blocking of ways at an end. They heard from Br. Binder in Anyako that these Ashantis had sent an embassy to the Anglos to try to persuade them to involve themselves in the war, and for a time it seemed that this would happen, but there is an unresolved quarrel with some Ashantis, and this has is keeping Anglo out of the war. They were happy at the thought that this would keep their route to the coast open, but the last post came with the report that the Anglos have set up a camp half way between Anyako and Waya, and that the road will certainly be blocked there. Br. Kühne will be able to tell them more when he arrives. Meantime they have been receiving requests for assistance from Dompre, and the 'Kings' of Anum, Posu, and Peki. Requests made in February were simply turned down. Then Dompre received a letter from Administrator Simpson which was read for him by the missionaries. This was dated Odumase, 8th March, and reported that he had been in Akwamu, that he had wanted to come further to Anum, but had been prevented by the impertinent Akwamus who had held him prisoner for two days. He wanted to speak with Dompre, but since he (Dompre) could not leave his important camp, he was sending him this letter to say that there were 5,000 Asantes in Akwamu. Ramseyer adds three exclamation marks): that he had written to the Aaantehene to tell him to command these people to return to Asante: and he also told the Akwamuhene that if he was helped in the war by these Asantes, the he (the Administrator) would call the whole Crepe nation to arms. The letter also mentioned the possibility of help (presumably for Dompre). Naturally enough this letter gave Dompre an inflated idea of his own importance, and not long after the Anum 'King' sent a message asking for 400 heads of cowries (Ramseyer gives the equivalent as 160 dollars). When the request was refused a second embassy was sent: and then a third which threatened that the King would withdraw from the missionaries the service of all their servants, and would also prevent people selling them food or fetching them water. In this situation they decided to hand over 80 heads, trying to make the distinction between paying tax for the war (which they did not want to do) and having money extorted from them, which was how they preferred to view the situation. Since then they have had no actual requests, though they knew that Dompre is threatening severe sanctions if they it do not respond to a request he is going to make. A Subscript by Schrenk dated 17th May reports that the whole colony is in uproar at the Asante threat. The Administrator is for war: Schrenk fears that the Administrator is a man who will risk the ruin of the colony in the cause of his own personal advancement, and that hard times could be in store for Anum. Identifier An unambiguous reference to the resource within a given context D-01.21b.IX..5 Subject The topic of the resource [Archives catalogue]: Guides / Finding aids: Archives: D - Ghana: D-01 - Incoming correspondence from Ghana up to the outbreak of the First World War: D-01.21b - Ghana 1869: D-01.21b.IX. - Anum Title A name given to the resource Ramseyer to Basel Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Date A point or period of time associated with an event in the lifecycle of the resource Date early: 10.03.1870 Proper date: 10.03.1870 Description An account of the resource The description is at the back of the 1869 Correspondence with no index number. It was translated by Th. Breidenbach, dated Ragaz, 1st July 1870 (The Original was apparently dated Late, 10th March 1870). The text here is a full translation and not an abstract: “I, your son Chr. Asiedu, write down for you here with joy about the hard journey we had to undertake because of the Asantes in Anum. I left Akropong on 22nd April 1868 to go to Anum. At the time when we travelled - just when we arrived in Odumase – Mr. Klaus died. On our journey on from Odumase, not far from Akwamu, we were in great trouble, because our boat almost capsized - but with God's help we quickly got to the shore. At Akwamu the 'king' tried to hinder our journey; he wanted to get us to pay him money. But we begged him, and said that we wanted to get to Anum before we gave him anything. He accepted this, and let us go. From there we reached Pese, and set out to cross the river to Anum territory, but as we reached the Anum camp on the other side, they came to us in a mob on account of a certain Asante man we had with us. They wanted to kill him (although at that time there was no war between the Asantes and the Anums) but they agreed to sell him to us for 80 heads of cowries. When we got to Anum, the Anums and the Akwamus were in the middle of this war they had been carrying on until the Akyem Dompre came to the side of the Anums. (Dompre came in because of an attack made by the Akwamus on Akyems at Dodi), The Anums were then able to destroy many towns of the Akwamus with this assistance, so that the Akwamus called for assistance from the Asantes. Not long after many Asantes came to Awkamu and divided themselves into two groups. The duty of one was to close the road on the Volta to Accra, the other had the task of bringing the Huafo (Ayigbes or Ewes) of the district together as allies of the Asantes and Akwamus. This group (or this group and its allies) went to fight against the Agotimes. This army was commanded by Nantyi. Now the surviving Akwamus and the Asantes made camp with the intention of attacking Anum and Dompre. When the Ayigbes saw this, they were worried and did not want to fight. At the time when the war was still not fully joined, I went with Mr Müller and Mr Schönhuth to the camp to warn them to stop the fighting. When Dompre realised, (later) that the Ayigbes did not want to fight, he suggested that the Anum 'king' should send his women away to a distant place. While this was going on the Dompre and the Anum king sent frequent messengers to the missionaries advising them to retreat to the Bremen mission at Ho, but they always refused, saying that if the Asantes came, they would pay them (i.e. they would soften them with money - Asiedu's insertion). Not long after the Asantes sent an embassy named Bosommoru with the message that instead of fighting, they should settle things peaceably. But Dompre told the Ayigbes that the Asantes realty wanted to get them all together in one place, and then attack. From then on the frightened Ayigbes gathered in their towns. At this time the Anums had already sent away their women, and there remained only myself, Benjamin Ghana, and the missionaries in Anum. About three days later the women were sent away, the Asantes drove the Anums and Dompre out of their camp. Two days later, on Thursday the 6th of June, I went with Benjamin Ohene to visit Amamfo (the name means 'ruins') the place where the Anums were supposed to be camping. On the way we met the whole Anum army marching to their town. When the king saw us, he told us his idea was to go to the Amfoe king Doh, since the Ayigbes, who had at first decided to be his allies, had all run away. When we heard this we returned straight away and told the missionaries. They were afraid at that news, because the Anums had sworn an oath that they would not fly before they had fought the Asantes in their own town. Mr. Ramseyer said that, under these circumstances, I should go and ask the king for 4 men to carry Mrs Ramseyer to Ho. The king loved the missionaries and gave orders that spies should go along the Ho road to see what conditions were like. It was not long before they came across Asantes who fired at them: one of them fall, another was wounded in the neck, another in the foot. They returned with this message to the King, at the same time as another messenger came with the report that the Asantes had also captured some of the women. At this the king moved quickly from Amamfo, setting out for where the women were. At the same time the missionaries asked us if we would ask the king to give them five people to bring them to Ho. Because there was war between the Anglos and us however, they were afraid the Anglos would not let us through - that is why they wanted to go to Ho (?). When the king left Anum, he left 5 spies behind to watch the town, and see what the Asantes would do. The Asantes came that sane day, not long after, and caught the sheep in the town. At that the spies shot at them, and the Asantes pursued them and came onto our station, but we fled into the bush with the spies until we came to a town called Prama. The Anum king was there. At first he intended to stay the night there, but then scouts came who said that the part of the army which had come through Bekyi was persuing us. So at 4 p.m. we set out again, going on until about midnight, when we arrived at a place called Setei, where we slept. The next day (Friday) we and all the scattered Ewes came together into a town called Abroferem: from there we went to Pefe (Pese?). We decided to build a camp there, but it was not long before Asante messengers came to us to say that we should hand over to them the Ewe king Kwadjo Dei. Dompre had them told he would hold a palaver with them after three days, and if they were still wanting Kwadjo Dei he would hand him over. But if the Asantes threatened us that day, or the next day, then we would know that they had not come about Kwadjo Dei, but to fight. Once the ambassadors had left us we moved again, to Nyeduase. During the flight that day, many old men and women died, and the Anums also threw away many of their loads. On the Saturday, early in the morning, the scouts saw that the Asantes were moving into the town we had abandoned, which showed Dompre that they really did intend to fight. So he prepared a force of 300-400 men to carry out an attack. They fought on the Sunday morning, Dompre beheading 105 Asantea, but they in turn killed 40 of his, and Dompre himself was wounded; so we retreated onto a high mountain called Nyampong. The Asantes pitched camp on the actual site of the battle; Dompre moved forward again and pitched camp at a town called Tavi (the writer has added in parentheses 'Xafe'), and assembled part of the Ewes to his assistance. From this time on, mAsantes were being captured each day and brought to Dompre: he simply had their heads out off as if they were hens. The Asantes, however, had 40,000 guns, we only 4,000: and it was therefore too difficult for Dompre to meet them on the plain, so he fought his way back to a town called Gbadsame, up on the mountain, the mountain itself being called Avatume (Avatime?). The Asantes advanced, and pitched camp under the mountain. At this stage there was a great famine - many peeple died, and some were even forced to sell their own children. The fight went on with great bitterness: part of his army were using firearms, another fought by throwing stones. At this time, too, Dompre’s wounded foot began to swell up, but he went to battle in a palanquin and thus directed his army, and captured from the Asantes these trophies: 2 kings' swords, 2 golden crowns, l palanquin, l pistol, l throne, and many loads. The Asantes retreated to Owusutra. At this stage many Ewes had run away from the Asantes, but they ordered them to return, and also forced many more Ewes to help than before, namely all the inhabitants of Nyampong: the Akomes, the Afyerases, the Kyegyes, and part of the Avatime, among whom we were. These all allied themselves to the Asantes, ringed us around, and after 7 months fought their way up onto the mountain. A two days' battle took place (on a Wednesday and Thursday), after which they drove us away, and we took the Nkonya route until we found ourselves in a town not far from Nkonya, which was called Koliom. At this town a king from the Pantoh district (Kpandu) came to us and offered Dompre his help. His name was Dagadu. So Dompre pitched camp in this town. After three days the Asantes came to us, but then passed us by and went directly towards Pantoh and the Volta. So we also moved, and pitched camp at Nonkom. The king from Kpandu pitched his camp at a river called Aboh in order to intercept the Asantes, and fought them for a week till Dompre advised him he should allow them to go through to Kpandu, since there was much foodstuff to be obtained there, they would be pleased at this, and stay there for some time. They themselves should wait for its help from Accra, since they had heard that this was coming. The Kpandu king disengaged himself, and with Dompre went to Alavanyo, but the Asantes crossed the river, and pitched camp at a place called Gyigbe, a Kpandu town. Dompre refrained from giving battle at this time, but the Kpandu king assembled his whole army, and a force from Nkonya, and pitched a camp over against the Asantes at Praprawusi. The Kpandu women were partly in Nkonya, partly in Pekyipong. These people also began to capture Asantes and send them to Dompre. At this time people came to us from the east; people called them Woraworafo and Boefo. These had fought the Asantes nine times in nine months, and had anihilated the army of the first (earlier) Asante general, Owusukoko and looted their possessions. Owusukoko had committed suicide. A new army was sent, under another general, which captured many of them, the rest fleeing to Dompre, and allying themselves with him. But at this time, too, the Asantes who had been helping the Anglos came up, and strengthened the forces of their brothers. At this time the Asantehene, Osei, sent a message to his general Adu Bofo, that if he could not capture Dompre, he should never return to Kumasi. But as things were, both the Asantes and Dompre were tired, and neither could prevail over the other. Dompre wanted to see an end to the fighting, however, and sent us to the English governor, with the message that he wanted help from the Accras soon, and that would end the war. There was a great Anglo army on our way, and we had to travel through the bush for 8 days before reaching Accra. I gave the Governor's answer to the messengers, and then returned to my own town. What I know is that if the Accras do go the war will soon be over. If they don't then one fine day this whole Gold Coast will belong to the Asantes, for they have the firm intention to fight us, until they have won a decisive victory, or until we have beaten them. On this account it is necessary for the Governor, and all the kings to take steps to finish this war soon. That is the history of my journey. The brothers, who are still there, will be able to tell the end of the story if God is favourable to them, and they are able to return.” Identifier An unambiguous reference to the resource within a given context D-01.21b.IX..Nachtrag Subject The topic of the resource [Archives catalogue]: Guides / Finding aids: Archives: D - Ghana: D-01 - Incoming correspondence from Ghana up to the outbreak of the First World War: D-01.21b - Ghana 1869: D-01.21b.IX. - Anum Title A name given to the resource Chr. Asiedu's Flight from Anum Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Date A point or period of time associated with an event in the lifecycle of the resource Date early: 21.06.1869 Proper date: 21.06.1869 Description An account of the resource Reports the arrival that afternoon of the missionaries Hornberger and Müller from Waya. The station at Ho is totally deserted. A Ho or Peki man who has escaped from Asante captivity reports seeing the Anum missionaries bound in an Asante camp. Br. Binder has travelled to see what can be done for the freeing of the Anum mission rise through the mediation of the Anglo chiefs, who are friendly with Asante. Identifier An unambiguous reference to the resource within a given context D-01.21b.VIII..6 Subject The topic of the resource [Archives catalogue]: Guides / Finding aids: Archives: D - Ghana: D-01 - Incoming correspondence from Ghana up to the outbreak of the First World War: D-01.21b - Ghana 1869: D-01.21b.VIII. - Ada Title A name given to the resource Letter from Chr. Rottmann (written in Keta) Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Date A point or period of time associated with an event in the lifecycle of the resource Date early: 06.04.1869 Proper date: 06.04.1869 Description An account of the resource Material to the relations with Akwamu and Asante: Chief Cloko Patu of Yilosi, and a number of Gas and Akwapims (among them, some so-called educated people, have accused the King's sons; and even him (Zimmermann), in the African Times, of being in league with the Akwamus and the Asante army which has been in Akwamu for several months. The root of this is the resentment of a warlike party in the state that, according to the orders of the Governor, they had not stopped trade being carried on mainly by Ga merchants and the Asantes through the state's territory. On account of this they had several times been threatened by Akropong, the paths closed to them on several occasions, and some Krobos plundered. This letter also contains a long and hostile report on Simpson's expedition to Akwamu. Identifier An unambiguous reference to the resource within a given context D-01.21b.VII..1 Subject The topic of the resource [Archives catalogue]: Guides / Finding aids: Archives: D - Ghana: D-01 - Incoming correspondence from Ghana up to the outbreak of the First World War: D-01.21b - Ghana 1869: D-01.21b.VII. - Odumase Title A name given to the resource Zimmermann to Basel Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Date A point or period of time associated with an event in the lifecycle of the resource Date early: 30.06.1869 Proper date: 30.06.1869 Description An account of the resource Since his thoughts are dominated by the thought of the uncertain fate of Ho and Anum mission stations and their personnel, he is writing about the background to the catastrophe. After Simpson's visit for some time there was no news of the Asantes, the Akwamus, movements on the part of Protectorate tribes, or the of the Government. Governor Kennedy appears to have left Sierra Leone in this period, leaving Governor Glover of Lagos, an energetic military men, in his place. Governor Glover came as far as Battor in his little steamer last year, with Governor Kennedy: as well. The Cape Coast Governor was not with them, which apparently annoyed Kennedy, and would help to explain the lack of Government action since. Then two months ago news came from Krobo's northern frontier (which lies towards the Afram) and from the middle Volta (i.e. the Akwamu section). It appeared that the 5000 Asantes who seem to have been in Akwamu for a long time had been joined by 5000 more. Previously they had been in Kwahu - one days' march North West of Gyadam — under the command of the General of the whole Asante army. This group sent to tell the Krobos and Akwapoms that they had no war with them — and the Krobos and Akwapims allowed them to pass their territory unhindered. They did, however, report this movement to the King of Accra and to the Government. They received no instructions from the Governor. The King of Accra sent to say that they should send him either the Asantes or their heads. This had been forbidden by Governor Simpson, however, and in any case the Krobos had no wish to attack such a strong force unearth: alone, when they had a two—days' march long bush frontier to defend. They sent the reply to the King of Accra that they must be sent munitions or money to prepare themselves, and if they had these would be ready to attack when joined by a Ga army, and given the Governors instructions to do so. No reply was received to this message. The King's sons (for, unfortunately, the King's successor Sakite has not yet been formally installed) sent to tell the Asantes and Akwamus that that if they attacked Ayigbe ('Anum, Pekyi etc') that would be treated as an attack on the tribes on this side of the river also, and these, and the Akyem leader Dopmre, would attack them. If they did take Anum, the kings' sons asked protection for the missionaries, because the missionaries make war with no-one, and had already done much good. The Asantes sent to say in reply that the Asantehene had commanded them to protect the missionaries especially because they had saved the life of an Asante (Zimmermann comments this refers to Br. Schönhuth in Pese). They had also drunk fetish to the same effect with the Akwamus. But the missionaries (Zimmermann glosses that this means themselves) should apply to the head of the Asante force and the King of Akwamu on behalf of the missionaries in the threatened area; Zimmermann interprets this as meaning, 'send them gifts'. At which Zimmermann said to the Odumase kings' sons that he was not prepared to do this, since this would give them the appearance of traitors, and they were already suspected of acting a traitor’s role by their enemies in Akwapim and Accra. Naturally Ziummermann wrote all these rumours down in detail for the brethren in Osu and Akropong. Earlier, he had written down everything he had heard for the use of the brethren in Anum. Then came the report from Osu and Akropong that the Civil Commandant, Capt. Russel, had promised to act in the matter, and Mader and Schrenk thereupon asked him to prepare a rough sketch map of the Volta to assist him in his planning. Zimmermann did this - with the remark that it was only what he knew, not containing any specific advice. He promised to reply, but has not done so. It is said that the Governor has given King Takye of Accra (his predecessor had deposed him and deprived him of all rights) £500 to send 1000 men to support Donmpre and the Ayigbes, but that he has only sent 30, and they are still hanging around in Battor. The Osu people are also supposed to have received ammunition to pass on to the Krobos, and the Krobos have been given a promise that ammunition is coming, but so far none has arrived. Meantime news came that the Asantes and Akwamus had marched against Ayigbe (this was 4-5 weeks before the report was written) and that it would come to a battle. The kings' sons offered to go to the support of the Anum brothers either through Akwamu or by some other route. The missionaries could not allow them to do this, since any day might bring a declaration of war, and therefore new accusations of being traitors. Even the own Ga and Twi workers were becoming unsettled, and were urging either that the Asante peace messengers and Asante traders should be imprisoned or executed. A few days later came the rumour that the Asante-Akwamu army had returned to its quarters and that the King of Pekyi did not want to be involved in a war, but would rather serve Asante than Akwamu - which the Asantes would not agree to. Food supplies in Akwamu, which produces almost nothing for itself were very short, the Akwamus almost cleaned out by the Asantes, and quarrels developing between them. Krobo farms on the borders were being plundered for food, Asantes were being taken captive by the Krobos on this account, and war between Krobo and Asante began to seem very likely. From Dauromadam, which has not, however, been touched by them - you can see the Asante camp fires on the other side of the Volta, and hear their shouts. However, neither Krobo, Akwapim, Accra, nor the British government made any move. For 8-10 days everything was quiet again, then suddenly came to the rumour that without raising their swords the Asantes, Anum, Pekyi and Abotia (a town 4 hours west of Ho) had captured. The missionaries reported it to Accra and Akropong hardly believing the news - but their letter crossed with the news coming from Keta. Ayigbe was attacked simultaneously from the south-west by an Asante-Akwamu army 12-15,000 strong, and from the north east by another Asante army which crossed the Volta north of Anum. They now control the towns of Abutia, Anum, Pekyi, Bose, Barrima etc. The first two towns named were quite abandoned by their people, and were captured by two sepsrate sections of the Asante—Akwamu army. It was the advanced guard of the part of the army with which the Akwamu king is marching which took Anum. This is mostly composed of rough Donko-slaves. These people went up to the station, met the missionaries’ servants and a number of refugees totalling 40, immediately took them prisoner and shot some of them. Thereupon they took the missionaries prisoner and plundered the house. At this stage the King of Akwamu was in his headquarters either in Anum, or in the village of Khakubew. When the missionaries heard the news, he brought the three missionaries under his protection, otherwise they would have been killed. Sadly there is no news of the Ramseyer's child. They are now said to be with the King of Akwamu in camp at Tongu, east of Pekyi, unharmed, but Fr. Ramseyer is said to be very much afraid, since so many people have already been killed. Anum stood empty when it was captured, and after taking it this part of the Asante army moved east to Pekyi. They found Pekyi partly deserted, partly in flames, for it is said that the head of the Asante army himself warned the Pekyis of their coming, for which he was put in chains by one of the king’s sons serving under him, and some other Asante leaders, and handed over to the Akwamuhene. Nevertheless they apparently took 500 prisoners in Pekyi. In Anum the station and the town are intact. The army's main ambition now was to get hold of Dompre in order to send him or his head to the Asantehene. Dompre is a refugee from Asante, and a brother of his is in the Asante army. Dompre, however, withdrew to the east with the Anum—Pekyi army. Up to this point Zimmermann's information was mainly from a slave of an Asante, sold to a Krobo, and an eyewitness of the war who had arrived in Odumase 3 days previously. The next news had arrived the day the letter was written, and had come across the lower Volta. The second Asante army is said to have advanced from Akwamu eastwards across the inhabited lands to Abotia which they found deserted. At Sokote, however, there was a fight with the inhabitants which worked out unfavourably for them, after which the force moved on Ho, where the three towns were found deserted, and in flames; found the two Bremen missionaries on the station, plundered the station without damaging missionaries or buildings, and withdrew southwards towards Adaklu and Ways in order to link up with the Anglos. The Anglos, however, perhaps out of fear of English warships, and because of their worries about the Agotimes, do not seem to have hurried to join them. The existence of this second force would explain why, area even though the Ramseyers wanted to flee to Ho, they could not: while the Ho missionaries who wanted to leave were able to get at least as far as Waya. This sums up what he has heard so far. Zimmermann has attempted to send the captured missionaries a letter via the Akwamuhene, asking the latter for news, and for permission for them to write themselves. The head of the Akwamu forward posts this side of the river gave grounds for hope that they will hear today or tomorrow. He also told the missionaries are well. The missionaries, and the king's sons, must be careful, however, not to be regarded as traitors treating with the enemy, even though the Colonial Government has not declared war, and even though there is little excitement among the tribes in the Protectorate. He will be guided by the Missions Executive Committee on the Gold Coast as to exactly how far he should go in trying to free the prisoners without the Government's active permission. (There is an passage on the weakness of the English colonial government). Identifier An unambiguous reference to the resource within a given context D-01.21b.VII..5 Subject The topic of the resource [Archives catalogue]: Guides / Finding aids: Archives: D - Ghana: D-01 - Incoming correspondence from Ghana up to the outbreak of the First World War: D-01.21b - Ghana 1869: D-01.21b.VII. - Odumase Title A name given to the resource Zimmermann to Basel Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Date A point or period of time associated with an event in the lifecycle of the resource Date early: 01.07.1869 Proper date: 01.07.1869 Description An account of the resource The letter is accompanied by a sketch map. Reports news which, he says, is obviously from Akwamu sources, and though too good to be completely true nevertheless came from sources he feels are reliable. According to these, the Asante-Akwamu army divided into two at the Labo, one group taking the Abotia-Ho route, although according to this news Ho was not plundered. While the Akwamuhene moved direct on Pekyi, a section of Asantes in the same part of the army went to Anum, burned the town, and arrived at the mission station just as the Ramseyers were laying the table. They broke into Br. Kuhne's room - he tried to resist them, whereupon he was roughly handled, and the group began to plunder the Station. As soon sent the Akwamuhene heard this news he took the missionaries under his protection, and part of their property has also been rescued. Their servants have not been harmed, and no-one has been killed among the group of Ga refugees with them. The Station has been shut up and handed over to the care of the chief of Pese — whom the missionaries know, and who is a sensible and energetic man - and an Asante chief. The cotton store is under their control. The missionaries — including the little Ramseyer child - are well, suffer no wants, are attended by their servants, and with the Akwamuhene in Pekyi. The scenes of murder and pillage are not being conducted before their eyes. The Akwamuhene apparently regards them as potential hostages to use in staving off the danger of a Ga attack. Dompre made a night attack on the Asantes at Pekyi: the next day they attacked him three times taking many prisoners. The quarrel over the Asante general and his message to Pekyi has been settled, since no secret attack was intended. It is said that as soon as the Asante-Akwamu army has got hold of the head of the opposing force they will return home. They want no war with the protectorate. They have captured 9 towns, and three have voluntarily submitted. Zimmermann has had no answer to his letter, but the head of the garrison this side of the river has promised him something will come in the course of this week. Civil—Commandant Russell has written to the Krobos, allowing them to fight the Asantes if the Asantes attack them (Zimmermann adds an exclamation mark), and guaranteeing them £100 for munitions. The letter, dated 20th June, arrived this day. The Civil-Commandant also gives them permission to make direct contact with the Akwamuhene on behalf of the captive missionaries. Identifier An unambiguous reference to the resource within a given context D-01.21b.VII..6 Subject The topic of the resource [Archives catalogue]: Guides / Finding aids: Archives: D - Ghana: D-01 - Incoming correspondence from Ghana up to the outbreak of the First World War: D-01.21b - Ghana 1869: D-01.21b.VII. - Odumase Title A name given to the resource Zimmermann to Basel Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Date A point or period of time associated with an event in the lifecycle of the resource Date early: 04.07.1869 Proper date: 04.07.1869 Description An account of the resource The day before Sakite sent a messenger to Akwamu - a Krobo man who was born in Akwamu - with someone else who had been being held in Odumase as a hostage. With them went a written message as urging to the Akwamuhene the release of the captive missionaries), also wrote a letter asking for news, and advising that at least the Ramseyer family should be allowed back, if only for the sake of the peace of the area. The day the letter was written Zimmermann and Laissle had been to the Akwamu border, visited the last Krobo village Yogaga and its single Christian inhabitant, and preached there. Their journey was partly to see if they could learn any news from the other side of the Volta. On their return they found Odumase in a great state of excitement. A lapsed Krobo Christian, who was also a grandson of Oloku Patu in Yilosi, by name Natanael Nate, along with an ex-Basel Mission school pupil and baptismal candidate had captured 5 Akwamu women by a trick, and brought them to Krobo. The local people, fearing the impact of this in the border areas, had taken the women from his control and chained him to the block. The Chief was not present while all this was occurring. Nate called the missionaries to be eye-witnesses of his maltreatment, and claimed to have been acting under instructions from the Government and kings Takyi and Kodscho in Accra, and in the mission's interests since the Akwamus had captured the missionaries and destroyed the station. The local people were saying that, rather, instead of annoying the Akwamus messengers should be being sent to ask for their release. Zimmermann and Laissle knew that the cunning man had promised to commit this act in Accra in order to make good the fact that he had been smuggling goods into Akwamu hands (people even say he has been involved in supplying them with ammunition), and at the same time to find a way to pay his debts. He certainly has no orders from the Government for what he has done. The missionaries spoke with him about all this but asked the people to give him the respect due to a son of a Krobo king, to free him, but to keep him in Odumase until his grandfather and the Krobo leadership had decided what should be done in his case. They also urged them to treat the Akwamu women in a friendly way. The missionaries’ proposals were accepted. They had scarcely arrived home when a letter was brought in from the Executive Committee, along with a formal letter from the Civil Commandant stating that attempts to rescue the imprisoned missionaries on human grounds would not be regarded as making illegal contact with the enemy. The Executive Committee asked Zimmermann and Sakite to do their utmost to achieve the freeing of the prisoners, or at least obtain for them the opportunity to return to the Station. At the same time arrived a messenger from the chief of Kotropeli, an Akwamu village on this side of the river, a man who is also related to the royal family in Odumase. This included the news that Anum and Pekyi have accepted Akwamu’s overlordship; the Akwamus and Asantes want to return home; that Sakite should send an embassy of the utmost reliability to negotiate with the Akwamuhene about the missionaries, or to receive them at his hands. Sakite discussed the matter with them and in the morning his brother, Peter Nyarko, accompanied by 'our people' will set out to find the Akwamuhene in his camp in order to do what he can for the release of the captives. The Nyarko expedition went with only a little money from the missionaries in order not to excite the avarice of the Akwamuhene. Sakite considers that, even if the men want to return to Anum, they should at least accompany Mrs Ramseyer into Krobo, so that everyone can see for themselves that the Akwamuhene has released them, and that they return to Anum of their own free will. The king's sons have a good hope in relation to this mission, because the Akwamu villages this side of the Volta are almost entirely without food, and depending on Krobo for their supplies. (A coloured sketch-map is attached to this letter). Identifier An unambiguous reference to the resource within a given context D-01.21b.VII..6a Subject The topic of the resource [Archives catalogue]: Guides / Finding aids: Archives: D - Ghana: D-01 - Incoming correspondence from Ghana up to the outbreak of the First World War: D-01.21b - Ghana 1869: D-01.21b.VII. - Odumase Title A name given to the resource Zimmermann to Basel Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Date A point or period of time associated with an event in the lifecycle of the resource Date early: 22.07.1869 Proper date: 22.07.1869 Description An account of the resource Report of Peter Nyarko's journey into Akwanu/Asante held territory 7 Messengers were sent, including the ex-Catechist Peter Nyarko, and another excluded Christian, Andrea Mate, son of a former elder of the church. These two were at the head of the expedition. They had set out 16 days previously. The Kotropeli chief welcomed them, and sent them on to Senkyi with of his servants as escort. Senkyi is on an island in the river 'in' Atimpoku. The Senkyi chief sent them on with messengers to the King's Wife in Akwamu, who is responsible for the town in this situation. She immediately sent them on to Pese accompanied by two women, and 14 men to crew the canoe(s). All of these officials fear an attack by Krobo or Ga in the absence of the Akwamu army, and were very obliging on that account. The Pese chief's deputy was less obliging. Nevertheless, he allowed them to go to Anum on the Friday thirteen days before the despatch of this letter. They found Anum town burned down totally deserted. The station buildings, on the other hand, were almost undamaged. The property was almost totally plundered, however. Only some heavier things - big pieces of furniture - remained, and so did the cotton in the store, though it had been turned out of its sacks, and they had been taken. From Anum they went three days march north through the Pekyi towns, and the once thickly-peopled Pekyi valley and Ayigbe land. They found all the towns burned down and empty. The Asante-Akwamu camp is at the foot of the Nyankpo mountain, on the top of which Dompre’s army is supposed to be. The Akwamuhene welcomed them, but the Asante general was less friendly, openly told them he thought they were Ga and Krobo spies. The next day an open palaver was held, and they learned that the missionaries had themselves expressed the wish to be taken to the Akwamuhene once they had been captured by some Asantes. The latter had wanted to release them (Zimmermann adds '?') but the Asante general had said he was not permitted to do that without instructions from Kumasi. Perhaps, he suggested, the missionaries would make their appeals there. All their appeals against this were in vain. At this, the missionaries had asked for a place some way away from the scenes of blood-shed (Zimmermann adds in parentheses that although the men of Anum etc. mostly fled, and there has been no serious fighting, the Asantes have already beheaded 970 prisoners and killed many women and children). At this the missionaries were taken to a place on the Volta 2 small days' journeys North West of the camp - Nsuta. This is on the same side of the Volta, and a few hours downstream from Dschome which was once visited by Süss, Steinemann and Hornberger. They are currently there, served by two of their own people, and in good health. (Zimmermann adds in parentheses that this almost certainly means they will be going to Kumasi, since a main road leads from Dschome and its great market to Kumasi). Having heard all this, the Embassy asked for the release of the prisoners, or at least to be given permission to see them. The Akwamuhene and his chiefs supported 'this' request, and so did the Asantee who have received good treatment 'from us' in the past. But all this was in vain. If instructions come from Kumasi that the missionaries are to be released, they would be brought to Pese in 8-14 days, and P. Nyarko could collect them. The Embassy could not go up to Nsuta, the ways were too unsafe (Zimmermann adds '?'). Nor were they allowed to write, neither to the captives nor back to Odumase ‘in order not to let the cat out of the bag as far as the Asantes were concerned'. They were simply to enquire again in Pese in 14 days' time. They could get no further with the negotiations, and so they came away with heavy hearts (Zimmermann writes of them as 'poor men who had no easy path to travel’), arriving back in Odumase on the evening the letter was written. In Akwamu their fruitless journey caused consternation. The 'Queen' immediately sent messengers again up river to press for the freeing of the missionaries and saying that if this did not occur they, the women, would leave the town and the Volta set and set out for Asante. They pressed Peter Nyarko to go back with these messengers, but he refused: the Akwamus are totally in the hands of the Asantes. In the Asante-Akwamu camp they also saw the white prisoner — probably a Frenchman - from Ho. He was not able to speak English to them, however, and they were not allowed too near him. They were asked if he were a missionary, but they replied that they did not know this, and did not know the man. People had also wanted to give them some mission property, but they had said that without having the missionaries in their charge they could accept nothing else. The other white man was a short young man with a beard. They left the letter for the missionaries with the Ahwamuhene, asking him to send it on: but this can only be done with very great difficulty. The carpenter Kwao from Dauromadam was in the camp, and assured them that he had seen the missionaries with the Ramseyer child, and they were well. Their 'people' had mostly in fled before the Asantes came. Lay Smith and Nils Quist (Z adds to the latter '?') are also prisoners of the Asantes. No Akras or Akwapims have been killed, however, they want to release them once Dompre has been killed. In this situation it appears from the closing paragraph of the letter the missionaries are against violence against captive Asantes, but feel they cannot speak against having Asantes held captive until a general release of captives takes place. Once more Zimmermann mentions that the educated Gas are pressing the Krobos to behead Asantes held captive. He also repeats a rumour that John Ansah has written to the Asante general ordering the release of the missionaries in the name of the Asantehene. Zimmermann judges this to be untrue: Peter Nyarko had heard nothing of it. But argues that it suggests the Mission should make a direct approach to Kumasi via John Ansah, or perhaps the Governor at Elmina .Zimmermann asks Rottmann to send up a few pieces of cloth and some tobacco for use as presents in the negotiations happening from Odumase. Identifier An unambiguous reference to the resource within a given context D-01.21b.VII..8 Subject The topic of the resource [Archives catalogue]: Guides / Finding aids: Archives: D - Ghana: D-01 - Incoming correspondence from Ghana up to the outbreak of the First World War: D-01.21b - Ghana 1869: D-01.21b.VII. - Odumase Title A name given to the resource Zimmermann to a small Number of Gold Coast Missionaries and to the Basel Committee Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context D-01.22a.III. Subject The topic of the resource [Archives catalogue]: Guides / Finding aids: Archives: D - Ghana: D-01 - Incoming correspondence from Ghana up to the outbreak of the First World War: D-01.22a - Ghana 1870 Title A name given to the resource Abokobi Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context D-01.22a.IV. Subject The topic of the resource [Archives catalogue]: Guides / Finding aids: Archives: D - Ghana: D-01 - Incoming correspondence from Ghana up to the outbreak of the First World War: D-01.22a - Ghana 1870 Title A name given to the resource Odumase Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context D-01.22b.V. Subject The topic of the resource [Archives catalogue]: Guides / Finding aids: Archives: D - Ghana: D-01 - Incoming correspondence from Ghana up to the outbreak of the First World War: D-01.22b - Ghana 1870 Title A name given to the resource Akropong Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context D-01.22b.VI. Subject The topic of the resource [Archives catalogue]: Guides / Finding aids: Archives: D - Ghana: D-01 - Incoming correspondence from Ghana up to the outbreak of the First World War: D-01.22b - Ghana 1870 Title A name given to the resource Aburi Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Date A point or period of time associated with an event in the lifecycle of the resource Date early: 18.01.1870 Proper date: 18.01.1870 Description An account of the resource 1. The report of Mader’s inspection. The pupils performed well or very well in biblical history, biblical geography, reading, religious knowledge, natural history. In arithmetic a good groundwork had been laid. Teacher Ako should use his picture book more in his teaching (Haas explained that not much of the German text had yet been translated for him). Memory work, the learning of texts and singing left something to be desired. 2. Changes in the syllabus. Mader suggests that they teach general geography for 2 hours a week in the top class. Memory work in the upper classes should be done by the pupils at home. World history should be studied in the top two classes for 2 hours a week. Arithmetic should be taught 4 and not 2 hours a week. Identifier An unambiguous reference to the resource within a given context D-01.22b.VII..1 Subject The topic of the resource [Archives catalogue]: Guides / Finding aids: Archives: D - Ghana: D-01 - Incoming correspondence from Ghana up to the outbreak of the First World War: D-01.22b - Ghana 1870: D-01.22b.VII. - Kjebi Title A name given to the resource Minutes of a Conference about the Kibi School Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Date A point or period of time associated with an event in the lifecycle of the resource Date early: 28.04.1870 Proper date: 28.04.1870 Description An account of the resource A report on his arrival in Kibi and his early activities in the School. Koforidua he found in two parts - old Koforidua now deserted, and with the houses falling in, and new Koforidua, ten minutes further away from Akropong. At Kukurantumi they had much trouble with their Kibi carriers, who effectively went on strike for more subsistence pay. He is teaching the boys in the school to make their own clothes. He has instituted a new regime (timetable) in the school which includes reducing free time for clothes washing and ironing on Saturdays from the whole day to the morning. Also, whereas before the boys had been given unlimited time to go to the town for their food, he has now limited their two mealtimes a day to a total of one hour each. Unless the teacher himself is supervised he does not see that work is being done in the coffee farm. Two cases are offered of parents pleading that their son should be allowed to remain in school after being expelled. In one case a senior boy had come back from a mealtime in the town late and drunk - there had been a heathen festival in progress and Haas laments that under the circumstances in which the boys have to eat they have no way of stopping them participating to some extent in such festivals. The missionaries agreed that the boy should have the choice between expulsion and a beating, and the boy chose the latter. One sad case which had just occurred was that of the senior and most gifted pupil who had simply disappeared without trace. Identifier An unambiguous reference to the resource within a given context D-01.22b.VII..4 Subject The topic of the resource [Archives catalogue]: Guides / Finding aids: Archives: D - Ghana: D-01 - Incoming correspondence from Ghana up to the outbreak of the First World War: D-01.22b - Ghana 1870: D-01.22b.VII. - Kjebi Title A name given to the resource Haas to Basel Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Date A point or period of time associated with an event in the lifecycle of the resource Date early: 28.04.1870 Proper date: 28.04.1870 Description An account of the resource A report of a serious dispute between the missionaries and the Kibi chief and elders over the question of their subjects' becoming Christian. The occasion of the dispute was a case concerning the convert Sakyi (see Lodholz’ Report 1869 No 16). He had been accused before his Asafohene of some misdemeanour by a Kukurantumi woman, after which he was fined two sheep by the Asafo for taking baptismal instruction and intending to be baptised. He had no warning that this was to be raised, but stoutly defended his statement that he no longer believed in fetishes and wanted to become a Christian. The missionaries immediately took this question up with the Okyenhene and his elders, citing the fact that in English law no-one in the protectorate could be persuaded against becoming a Christian. In this hearing Sakyi again spoke for himself as someone wanting to become a Christian. The court decided against Sakyi. On the missionaries pressing the matter, Kwasi Amoako (Sakyi and Doku both belonged to his household) expressed bitter opposition to the missionaries especally on account of their having carried on the baptismal instruction of his people behind his back. He would not allow it – ‘they are my sons, they must obey me'. Most of the elder spoke in the same vein that they would never allow their slaves and pawns to be baptised. The Okyenhene said nothing. Eventually after much to-ing and fro-ing, the elders agreed that if someone wanted to be baptised, the missionaries themselves should, ask the masters permission, that this in the context (so Lodholz' working implies) of many statements that slaves and pawns should never be baptised. The meeting broke up with the missionaries offering to draft an agreement on these lines for signature on the next day. Overnight the Christians warned them that this was only a front for a secret agreement to sell away slaves and pawns who proposed to be baptised. They also agreed that, since Sakyi had not broken away from his Asafo before, they should not send his case to the English courts. The next day, however, the council, did not go as had been agreed. Kwasi Amoako openly stated that he hated the 'Word of God', and for the first time (in this council) the Okyenhene spoke against them - the missionaries thought that he must have been worked on by his mother Ampofoa and aunt Sekyira. 'Must I let my horn-blowers, my drummers, my pipers my sword-bearers and executioners, my hammock-carriers etc. become Christians? If I do, when I can no longer carry out my (fetish) ceremonies, nor can I receive foreign embassies worthily. Whoever has an obligation to serve me will never be allowed to become a Christian.' Lodholz’ comment is that this was an almost annihilating stroke for their work - it would involve its being restricted to their boarding school pupils, since almost everyone had some small office at some ceremony to perform. Kromer replied in terms that God had done great things for Akim through the agency of the Europeans - they were free of the Asante yoke. This attitude was poor return for such blessings. At this the king stood up in a rage and shouted ‘Do you mean, Kromer, that if you go away I shall have to carry stones from Accra to Kumasi like my fathers? - and went out. At the yam festival which followed soon after the Asiakwa chief tried to mediate between Okyenhene and missionaries, but the missionaries stood firm on their condition that there must be freedom of religion. During Mader’s January visit, however, the king returned, to a friendly attitude to them, and the original agreement was revived. Nevertheless Sakyi, though attending services kefused baptism at the last moment, offering no satisfactory reason other than that his relatives were opposed to it and he feared evil consequences. Identifier An unambiguous reference to the resource within a given context D-01.22b.VII..5 Subject The topic of the resource [Archives catalogue]: Guides / Finding aids: Archives: D - Ghana: D-01 - Incoming correspondence from Ghana up to the outbreak of the First World War: D-01.22b - Ghana 1870: D-01.22b.VII. - Kjebi Title A name given to the resource Lodholz' Report for the First Quarter of 1870 Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Date A point or period of time associated with an event in the lifecycle of the resource Date early: 30.04.1870 Proper date: 30.04.1870 Description An account of the resource Reports that reconciliation with the Okyenhene was bound up with Asante’s mission in Begoro. When Asante eventually made contact with the Kwahu man who was to take the message to Kumasi the Okyenhene heard of it and required the man to be arrested and brought to Kibi. Asante asked the Kibi missionaries to intervene to prevent this, and the Okyenhene agreed on condition that they took full responsibility in the event that the British Government regarded this as a breach of their instructions that Akim should break of all relations with any Asante state. On a recent visit to Kukurantumi the people had not even bothered to gather for street preaching. Meanwhile in Asiakwa the people want to know if they are ever going to get a teacher. Attached to this reports as Postscripts are comments by Widmann dated 15 June 1870 and Mader dated 29 Jun 1870. Widman argues that Kukurantumi’s only importance is its geographical position – the meeting points of roads to the coast from Begoro, Kwahu, Kibi, and Asiakwa. It was only settled in the difficult situation following the destruction of Gyadam – and the settlement of Gyadam in turn would not have occurred had the missionaries gone about establishing the Akim mission in the proper way. Asiakwa would be the better place for an outstation. Mader remarks that Begoro would be the place for a second station staffed by missionaries. It has a good climate, it is one day's journey from Kwahu, and could therefore be the fore-post of-the Asante Mission. It is also possibly the most populous town in Akim. Asiakwa could hardly be the station for more missionaries, it is too close to Kibi. With reference to other Akim places visited in the quarter Kromer remarks that Pano is a fanatical fetish town. Identifier An unambiguous reference to the resource within a given context D-01.22b.VII..6 Subject The topic of the resource [Archives catalogue]: Guides / Finding aids: Archives: D - Ghana: D-01 - Incoming correspondence from Ghana up to the outbreak of the First World War: D-01.22b - Ghana 1870: D-01.22b.VII. - Kjebi Title A name given to the resource Kromer's Report for the First Quarter 1870 Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Date A point or period of time associated with an event in the lifecycle of the resource Date early: 20.05.1870 Proper date: 20.05.1870 Description An account of the resource One of the points raised is the question of financial support for Kibi scholars at the Akropong Middle School. This is not provided and there is a danger that no Akim scholars will complete the course there. Already of the 5 pupils who want to Akropong at the beginning of the year 2 have been expelled, but a third has left over the question of food. (There is a detailed plan of the Kibi station lands and the building on it ttached to this report, the plan for financial support is supported by Widman and Mader). Identifier An unambiguous reference to the resource within a given context D-01.22b.VII..8-9 Subject The topic of the resource [Archives catalogue]: Guides / Finding aids: Archives: D - Ghana: D-01 - Incoming correspondence from Ghana up to the outbreak of the First World War: D-01.22b - Ghana 1870: D-01.22b.VII. - Kjebi Title A name given to the resource Station's Conference Minute Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Date A point or period of time associated with an event in the lifecycle of the resource Date early: 21.07.1870 Proper date: 21.07.1870 Description An account of the resource The report is concerned with discipline problems in the community. A large part is taken up with the case of the youth and the girl who had to be excluded for adultery. Another problem however, was the discovery that Sam. Amoa, the carpenter taught by_Eisenschmid who for a long time had been active as a carpenter on his own, was in debt to the tune of 144 dollars (4 Pereguan). The missionaries were suspicious of this – they felt that the origins were almost certainly a severe punishment for some misdemeanour punishable in native law - adultery, or false swearing of an oath. It turned out, however, that this was a debt incurred at the time Amoa was working for Christaller. Lodholz offers another example of a boy on the station who had taken over part of a family debt, and it had doubled in the course of a year - interest rates were one of the worst evils in Akim. Everyone had apparently expected that the missionaries would pay Amoa’s debts for him, While in Begoro Asante had suffered an attack of guinea worm, and had heard of the death of a child. Identifier An unambiguous reference to the resource within a given context D-01.22b.VII..11 Subject The topic of the resource [Archives catalogue]: Guides / Finding aids: Archives: D - Ghana: D-01 - Incoming correspondence from Ghana up to the outbreak of the First World War: D-01.22b - Ghana 1870: D-01.22b.VII. - Kjebi Title A name given to the resource Lodholz' Report for the Second Quarter 1870 Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Date A point or period of time associated with an event in the lifecycle of the resource Date early: 07.06.1870 Proper date: 07.06.1870 Description An account of the resource The missionaries transmit their feeling that Kukurantumi is not worth re-settling. Identifier An unambiguous reference to the resource within a given context D-01.22b.VII..10 Subject The topic of the resource [Archives catalogue]: Guides / Finding aids: Archives: D - Ghana: D-01 - Incoming correspondence from Ghana up to the outbreak of the First World War: D-01.22b - Ghana 1870: D-01.22b.VII. - Kjebi Title A name given to the resource Station Conference Minutes