ABOUT US

REV. DR. (HON.) DANIEL NII GYASI-ANKRAH

TABLE OF CONTENT

CHAPTER ONE .......4

THE LANTE-DJAN WE PEOPLE .........4

2. The People of Djan...........6

CHAPTER TWO ....................7

MIGRATION FROM MEROE................7

2. Crossing the Neri (Niger) River.............8

I. Gbɔbu And Djantu Deities..................9
II. Controlling Personalities of the Deities ............9

CHAPTER THREE...................11

CREATING THE LANTE-DJAN WE ................11

I. Ayi Kushi And Djantu........................11
II. Lante Koo (Lante Forest)................12
2. Lante-Djan We Priestly Clans.......12
3. Notable Original Names That Were Brought Down......14

CHAPTER FOUR ...............16

THE ORIGIN OF LANTE-DJAN WE ............16

1. Millet..............16

I. Uses of millet ......17
2. The Ancestral Houses of Lante-Djan We in Accra..............................................18
I. Levitical Duties of The Dantu Wulomo ..........18
II. Calendar of the Gã State (Tεkomo)...................19
III. Other Rites of The Dantu Wulomo ...............20

CHAPTER FIVE .....................................................21

HOW LANTE-DJAN WE DESCENDANTS GOT INTO JAMESTOWN TO SETTLE ...............21

2. Nii Lante at Jamestown.......................................22
3. Naa Lamiley and Her Descendants ...............22
I. Descendants of Naa Darkoa..............................23
II. The Descendants of Nii Kwartei Kojo from the line of Nii Kwartei Asuasa of Kpakpatse We ....24
III. Mulato Children of Lante-Djan We .........................................................................................25

CHAPTER SIX............................26

THE MAIN LANTE-DJAN WE HOUSE........................................................................................................26

1. The House Lante Djan We.................................26
2. Why Lante-Djan We has a Mantse................27

CHAPTER ONE

THE LANTE-DJAN WE PEOPLE

Tracing the history of the people of Lante-Djan We is going to take the historian far
and deep to know exactly where they came from. Lante-Djan We is among the
various clans or later to be known as houses that formed the division today called
the Gã-Mashie. They come from KUSH which later became known as Ethiopia. The
exact location of this ancient people today called Lante-Djan We was the ancient
kingdom of BLEMMYE. There were different clans of Gã people that emerged from
Blemmye. One could mention the Klo, the Klan, the Kro, the Ayi among others. But
this group the Djan were closer to another group of people referred to as Gbɔ. Long
into history they were of a priestly class. And from this very class among equally
notable highly religious groupings, they rose into prominence and became a ruling
class in the land of Kush.
The Djan people were noted to be closer to religious performances and were
identified to be among the descendants of the Jewish or Israelite tribe of Gad. The
Djan and the Armah ruling houses formed the dynasty which later became the
powerful rulers of the Axum region in Kush. Talking about their exploits, the Djan
dynasty was ruled by very powerful rulers or kings and emperors. One could
mention Pier who helped with the shaping of the later ruling clans. There was
Armah, who ruled and later Djan. The Djan tribe ruled Axum for a very, very long
time. They could be described as an ancient people.
When the religion called Christianity began filtering into the land of Kush from
Egypt (another old kingdom that shared a common boundary with Kush which was

the main land in which Axum was a part), the Djan knew about the Almighty God
the creator and had already embraced this religion and adopted it. Around this very
time of them accepting Christianity and their intent of annexing some towns and
villages to practice Christianity, misunderstandings arose between them and other
tribes which created wars. They had to build their kingdom and developed interest
in expansion programs. They fought several wars but their religious beliefs or
practices made them to adhere to their Hebrewic or Jewish practices.
When the land of Axum entered into the unfriendly wars with Egypt and the
unfriendly Assyrians and later the Romans, the Djan dynasty became weakened
and a sector of them broke away to join other Gã or Gad descendants that were
willing to move out of Axum to places which could be more peaceful and support
agriculture and commercial activities. The best place for them to sojourn became
the KEMET. The Kemet was later called the land of NUBIA. Nubia was rich in gold
(Nubia means the land of gold). They were in Nubia and traded with Egypt. They
exchanged the gold of the land with the beautiful fabrics that came from Egypt.
They were of the part that created the ancient capital of Napata on the eastern
bank of the River Nile in Nubia.
Education was primely accepted in Napata and the Egyptian culture also influenced
that of Napata more. Napata learnt a lot from the Egyptians because they
frequented Napata not only for their gold but also to receive artwork of wood and
other primary resources to sustain the economy of Egypt. There was this exchange
of products. After the destruction of Napata by a combined army of Romans and
local Egyptians, the Djan group and other brethren of the Gad tribe moved out to
settle this time in the newly created capital down south of the Nile River. This
booming trading center which became the territory to receive the Gad tribe was
called the MEROE. It was in Meroe that they re-designed their fighting skills and
learnt to do metal smithing. They manufactured many fighting implements to
protect themselves and this became a part of their everyday style of living. It was
in Meroe that a formidable front was created among all the descendants of Gad
which included the descendants of Djan.

2. The People of Djan

Whilst in Meroe the Djan people which gathered to take an oath in Asere will
become part of the Asere (Asere means the Ten Commandments of God). Asere
was the ancient foundation in Kush which was first inhabited by the Djan people.
Some of the brethren they lived there with were the Gua, Klo, Kla, Armah, Amarah,
just to mention a few. The Amarah people are now the Armarhtse We. Some of the
oath that was taken included the fact that it is only the Omnipotent God that can
lead the Gã group.
Since Djan and Gbɔ were co-habiting, nothing could be done without the
involvement of the Gbɔ people who were a part of the Asere settlement. On the
other hand, Gbɔ will not do anything without involving Djan but Djan dispersed in
Meroe. The Djan people adopted a name for the group while leaving Meroe which
was DJANTU because they wanted to be seen as a group on their own. They were
a holy people and also warriors.

CHAPTER TWO

MIGRATION FROM MEROE

The migration from Meroe took this ancient family clan under the banner of Asere
to the regions of the different confluences of the White Nile. This region is known
as the region of the BAHR-EL-GHAZAL. They settled here and mastered in the
making of pottery to carry water and made beads to decorate their bodies and
carry as ornaments while the trekked on. They came to the region of lake chad.
Here around the lake Chad, they settled among an ancient people called the SAO.
There were inter-relations between the Djantu and Sao. They traded among
themselves but Djantu refused to marry into the Sao culture or allowed the Sao to
marry their women. Though they were inter-related economically and socially,
marriage was out of this relationship. They moved out of the lake chad region and
crossed the Chari River and decided to move south-ward.
Down south, they created two towns for themselves. One was NUMAN and the
other was DJANTI. They settled here for seventy (70) years with the other Asere
groupings. Moving away from here they crossed the Neri River, the ancient big river
that run through the land. Neri today is called the NIGER and saw themselves
among the people of Benin.
Benin had its religious headquarters at ILE-IFE. Being a religious people themselves,
the Djan people saw the religion of Ile-Ife to be different from what they had
brought. The influence that the culture of Ile-Ife, their religion, economic activity,
military plans and formation entered into the plan and administration of the Djan
people. Djan settled among the Ogun worshippers in Ile-Ife. It was here that Djantu
evolved as a deity which became the rallying point for the Djantu followers who
were the Djan Clan. They came with their worship but now there has been an
evolvement of a spiritual force which identified Djantu as their god to lead them.
2. Crossing the Neri (Niger) River
Crossing the Neri river, they left a bunch of their family members or clan behind
the river. Today those they left behind the Neri or Niger river still maintain their
name Djanti. The Djanti group that were left behind the Niger river can be located
in this time of our study in the Democratic Country of Cameroun.
Leaving Benin or Ile-Ife, Djan and Gbɔ fostered an alliance but all within the Gad
group corrupted to become Gã. They settled at different places. Leaving the land
of Ile-Ife, the moved towards the west because they were from the east. They were
in Osun. Here they settled for another seventy (70) years and had to move to the
regions today called Anɛhɔ. Several towns were formed or created in the regions
of Anɛhɔ by the Gã group but Djan will have to move along the Gbɔ which became
the first group ever to move from the Anɛhɔ region. The Djan or Djantu though
they were from the Asere stock aligned themselves more to the Gbɔ grouping.
When Gbɔ arrived after crossing the Shwilao or Volta river, Djantu was with them
but the leading high priest under which Djantu served became the supreme leader
of both the Gbɔ and Djantu. The leadership of Gbɔ settled at the banks of Shango.
They moved away from Shango and came to Wodoku. From Wodoku the spiritual
leader of Gbɔ placed in the land all along the coastal stretch to the west different
shrines of many deities. One of the deities which became supreme was Gbɔbu. The
other was Djantu. Gbɔbu and Djantu were supreme deities.
I. Gbɔbu And Djantu Deities
Worshipping of these deities became common between the Gbɔ and Djan people.
Gbɔbu was in Wɔdoku. The same Gbɔbu was in the land now occupied by the
people of La. Instead of pronouncing the name like Gbɔbu, La called the Gbɔbu in
the land they now occupy as Dzɔbu. The supreme leader of Gbɔ known by his
people and historians was Bɔkete Lawε, planted another deity towards what today
is known as La but this time to the coast of La. He placed another in what is today
called Osu that is the Korle and put one closer to Tunmete or Osikan.
Djantu was on the beach and the people of Djan were to take charge of the Djantu,
serve it and worship it. This was the contact that was fostered between Gbɔ and
Djan. Spiritual leadership would not be complete if the other brethren also from
Kush would be taken out. These groups from Kush were entrusted with the Nai
deity. The Nai became entrusted in the control and servicing by the Nai people.
II. Controlling Personalities of the Deities
One must look at the known personality to control. Mention Bɔkete Lawε you
would have to mention Larkotey Adu and you will mention Lante. We should not
forget Ayi who also came with another group of Gã. Ayi was from Kush. Larkotey
Adu was from Kush. Lante was from the Djan dynasty. Bɔkete Lawε had stopped on
the way to establish and create a kingdom for himself at Wodoku. Ayi from Kush
adopted a name for himself Ayi Kushi. Larkotey Adu was from Kush adopted the
name Larkotey Adu Kushi. Larkotey Adu Kushi has today been corrupted to sound
Larkotey-Adu-Awushi. He was from Kush from Napata in Nubia also a Gã. Lante
adopted the name Lante-Djan so that he could also be related to his roots from the
Djan dynasty and Axum, Kush. Lante-Djan, Larkotey Adu Kushi, Ayi Kushi became
the leading or notable people with the supreme deities ahead of the Ga that
migrated towards the west.

CHAPTER THREE

CREATING THE LANTE-DJAN WE

I. Ayi Kushi And Djantu

Ayi Kushi arrived with the train of people to Ayi-wa-soo (Ayi stopped on Thursday).
This group formed a group of clans with a common name Gã-Mashie. The group
was made of several houses which were organized under clans. This body which
arrived at Ayiwaso as Gã-Mashie had a bigger clan under which they all organized
themselves. This clan under which all of them organized themselves as houses was
known as ASERE to indicate where they started their long journey from. Asere was
in Kush where the common oath was made to the eternal God Almighty (Opkeleje).
The place still exists in Ethiopia, Kush.
The clans that arrived under the banner of Asere under the leadership of Ayi Kushi
were the Gua Clan, Klo Clan, Djantu Clan, Kla Clan, Amarah Clan, Armah Clan and
Ayi Clan. The Kla clan had two houses under it. They were the Asere Dzorshie a
name adopted while they were in Ayiwasoo under the leadership of Ayi Kushi who
brought all the clans to the place. The next house of Klanaa was Amontse-We. Gua
whilst at Ayiwaso had Kpãkpãtse-We, Armah-We and Ayi-We. Under the Asere
banner had their head house as Tungma. Tungma was the leadership home for the
group which arrived under Ayi Kushi. Ayi Kushi did not live for long to help build the
kingdom he anticipated but his son Ayitey was the one who laid the real foundation
for the kingdom of Ayiwasoo. The name of which would also be corrupted to be
Ayawaso.
Armara or Amarh house detached of the settlement of Ayiwasoo under the sacred
tree and moved to stay a little bit further at a place near the Nyanao hill. They were
later to be dislodged by the Guan who were then at Nyanao and they moved to the
coast. Djantu had to separate into two groupings calling themselves Lante-Djan We.
Their original name could have been Djante-We.
This Lante-Djan We, the priestly group among them came to settle with LarkoteyAdu-Awushi and the second group of this Lante-Djan We remained in Ayiwasoo.
Because they were related, those at Ayiwasoo became farmers and those on the
coast became fishermen but they all know themselves as belonging to Ayiwasoo.
II. Lante Koo (Lante Forest)
Immediately they settled on the coast, the farmers among this ancient group of Gã
grouping, joined their “BROTHERS” at AYIWASO. It was at Ayiwaso that they first
established the Lante Koo (the sacred grove) for their clan. This grove shelters the
Opoku deity in the hills near Abese of Ayiwaso.
2. Lante-Djan We Priestly Clans
The Lante-Djan people worshipped Djantu. Djantu has today become Dantu but
they were from the Djan dynasty and would have maintained the Djantu but the
deity has become Dantu. Whilst on the coast Dantu was worshipped by the Djan
Clan but since the leadership of the clan was upon Lante who should have been
Djante. Lante’s name became associated with the house which was the mobilizing
point for all the Djan family of houses. The name for the established house on the
coast became Lante-Djan We.
Leaders had emerged as high priests for the Dantu deity. One particular leader
whose term was to be the high priest for Dantu on a later time after settlement in
both Ayawaso and the coast, went on a fishing expedition and found himself among
the fisherfolks of Simpa. It was here that this man to be the high priest of Dantu on
the coast of Accra had to be called back home because it was his turn to succeed
the deceased leader of Lante-Djan We.
Arriving from Simpa now WindyBay or Winneba, he brought other gods with him.
Those gods he brought were his personal gods that he was worshipping to protect
his work as a fisherman, a slave dealer, healing people and giving him protection
during wars. The person under description from Lante-Djan We now living among
the people of Simpa was called Adjebu an ancient name of Lante-Djan We.
Agyebu arrived with several people as servants working for him while in Simpa.
Majority of the people he brought down were slaves in order to have space for
himself and the people after him. He chose to stay further away from LarkoteyAdu-Awushi and where he remained with his people was a little lower to the place
called Soko, a beach town. The area he chose had become known as Tolon or Tron.
The main house Lante-Djan We where he should have stayed invited him to come
and take over the principal deity and serve him as priest. Agyebu could not come
with all his servants but what was demanded of him was to bring all the other Gods
he has brought from Simpa to be given a place in the main house as he could now
serve as the principal Wɔlumo like others have served for the Dantu deity. He gave
birth to several children and those children and their children’s children have today
made Lante-Djan We to be what it is of recent times.
3. Notable Original Names That Were Brought Down
Gbɔ being the supreme deity gave names to the people following. A name like
Gbortey, Gbortei, Gborkwei, Gborkai, Gborley. Today Gbortey has become Bortey.
Gbortei has become Bortei, Gborley has become Borley and Borkor and Borkai. The
Gbɔ is no longer there.
Another name was Gua. Gua is a deity and people that follow or worship it must
bear the name of Gua. There were names like Guatey, Guatei, Guakwei. Today
Guatey has become Kwartey. Guatei has become Kwartei. Gualey has become
Kwarley.
Come to Klonaa. The deity is Klo. People here from the beginning had the name
Klotey, Klotei, Klokwei, klodei. Klotey is now Kotey, Klotei is now kotei, klodei is now
Kordei, klorkaa is now Kokaa.
These have been changes made for original names that were carried from Kush to
the present location. Names like Djante is now Lante. Djantei is now Lantei.
Djankwei is now Lankwei.
Continuing with the history of Lante-Djan We, the Amarah brought names like
Amarty, Amartei, Amarkwei, Amarboi, etc for males. Amarley, Amarkor, Amarkaa,
etc. for females. Amarley is now Amerley. Amarkor is now Amorkor before
Amarkaa. One may be wondering why the change from Amar to Amor before
coming back to Amarkaa? These are some of the things that had come in to destroy
the original names that were brought from Kush.
Again, Ayi, Ayitey, Ayikwei, etc for males and Ayiley, Ayikor and Ayikaa for females.
Looking at it, the root “Ayi” must stand but Ayiley for the female has now become
Ayeley. Ayikor is now Ayokor. Here also why the change from Aye and Ayo before
coming to the root Ayikaa, Ayitsoo and Ayifo?

CHAPTER FOUR

THE ORIGIN OF LANTE-DJAN WE

Legend had it that the people of Lante-Djan We came as one body from the east.
They were a part of the Gã people. The same legend said they in particular came
from Mesopotamia but arrived in the land of Kush. They were noted to be of a
priestly class of people. They were not nomads like the many clans that arrived but
were farmers that cultivated millet which they used as both food and as fodder for
their animals that they reared.
1. Millet
Millet was identified with the people of Lante-Djan We. Where ever they stayed
they cultivated the millet and these seeds were kept in an ancient bag. The bag
which is mentioned here had a special name. This name up to today is mentioned
among them as KAFU. Kafu was the bag into which the millet seeds are kept. Kafu
is of ancient origin and this special bag had never got torn or eaten by insects or
rodents. The kafu which was a special made was honored by the priestly class. To
the ordinary eye it is just a sack cloth but the items used to weave the kafu was not
known up to today. Kafu was handed over and continues to be handed over to
succeeding generations that would come to inherit the priestly position as a leader
of Lante-Djan We. Into this kafu, the millet seeds are kept. One special thing to be
noted about the kafu is that it is not put on the floor or placed on a table. But the
kafu is always hanged either in a corner of the house or given a special place in the
room that has been designed to house it. Any seed that is taken out of the kafu is
not returned to it again. When a hand is dipped into the kafu to pick seeds, the
purpose for which the seeds are picked must be done. If all is not used the rest is
thrown onto the ground so that it can germinate into a seedling that could give a
harvest or birds in the air can pick these seeds and continue to disperse them. This
is how the millet seed got dispersed into many areas which today can boast of the
millet as their staple food.
I. Uses of millet
Millet from time immemorial had been known to be food for the gods. Usage of
millet has been from ancient times. Millet can be the staple food. The same millet
can be brewed to give different types of drinkables. Sweet wine can be made out
of the millet and beer can also be brewed out of fermented millet. The same millet
could be used to feed the flock. But the most important usage of millet was the
special way of cooking and presenting it as a divine food for the gods. From of old,
millet had been given a special recognition as a special food from the orient into
the eastern nations of the great empires crossing over into Africa along the Nile
valley and spreading into the sub-savanna areas. Today kafu bearing the millet had
entered into every place where the principal deity of Lante-Djan We called Dantu
is.
2. The Ancestral Houses of Lante-Djan We in Accra
The principal houses under Lante-Djan We are;
1. Okunka We
2. Dantu We
3. Oshadedi We
4. Dansia We
Each of the four principal houses of Lante-Djan We plays a role in the
administration of this all-important group. Okunka We gives the king or chief to
lead Lante-Djan We. As at now, a house in the old city of Accra called LIBREPUL
gives the king to rule Lante-Djan We.
Dantu We is where the deity Dantu is housed.
Oshabedi We is where the Wolomo of the deity is chosen from.
Dansia We gives a personality who could act as Wulomo should there be any
vacation of the Wulomo position. The same house also gives an Asafoatse.
Asafoatsemei of Lante-Djan We: A house by name Oliver House gives an
Asafoatse. Obla We gives an Asafoatse. KloDjan We keeps the staff of office for
the war captain.
I. Levitical Duties of The Dantu Wulomo
The Dantu Wolomo must always be clad in white apparel. He covers his head in
white cloth. He wears a flowing white dress. He is always bare footed. The Dantu
Wulomo does not perform his duties with blood. No animal blood is taken to
the Dantu fetish or deity house. No bird is also slaughtered in this very house.
In totality the Wulomo of the Dantu deity does not work with blood.
They do not pour libation in public places. No one could see the Dantu Wulomo
pouring libation like other Wulomei do. What he does is that the Dantu Wulomo
only pours libation to call for blessing, success, progression, divine intervention
for public or protection for the nation. And this kind of prayers is done in his
shrine home. Another duty of the Dantu Wuomo where he could be seen
pouring libation is only when the Asere MANTSE IS TO BE OUTDOORED
OFFICIALLY and this libation is poured in the Asere stool house.
II. Calendar of the Gã State (Tεkomo)
Lante-Djan We and to be precise the Dantu Wolomo is the only high priest that
picks the sacred stones which helps in the counting of the days of the year. In
fact, the Dantu Wolomo is the only high priest who could identify the beginning
of the calendar of the Gã state and he could identify the very date for the ban
on noise making, the clearing of the millet farm, planting of the sacred millet,
harvesting of the new millet and the lifting of the ban on noise making (odadao).
The Dantu Wolomo after picking the date for the start of Nmaadumo, Nmaafaa
and Odadao which activities precede the celebration of Homowo Festival of GãMashie, he travels by foot as custom demands to confer with the Gbɔbu
Wolomo of GãWɔ (Nungua). It is here that the two Wolomei compere their
notes of the dates for the celebration of the two kingdoms of Gã-Mashie and
GãWɔ. It will be of interest to all to understand that at the Dantu Wolomo’s
presence at the Gbɔbu Wolomo’s holy shrine, he is welcomed by his relations
that are now a part of the GãWɔ in Nungua. They are known as the Odarteitse
We. Lante-Djan We is as ancient like the GãWɔ since they arrived together on
the coast.
III. Other Rites of The Dantu Wulomo
When it comes to Nmaadumo, the Dantu Wulomo is the first among the other
six Wulomei of Accra to commence the rites of Shibaa and the next Nmaadumo
and finally Nmaafaa. Dantu will be the first to hit the ground with a hoe to tell
the whole of the Gã state that the ban on drumming and noise making has
begun. He is the first Wulomo to plant the millet or Nmaa. He is also the first
Wulomo to harvest his millet when it is to be harvested at the millet farm or the
Nmaa Nmonaa. He is the first to plant and the first to harvest his millet or the
Nmaa. He performs these duties only on Mondays.

CHAPTER FIVE

HOW LANTE-DJAN WE DESCENDANTS GOT INTO JAMESTOWN TO SETTLE

When one talks about the Lante-Djan We descendants among the tribal
groupings of Jamestown, one would have to trace the roots of the Lante-Djan
We descendants inside Jamestown. it is of a known fact in history that the
people of ALADAR accompanied the British as artisans and laborers to help build
the James Fort at Soko which was a land jetting into the sea upon which there
were old settlements and the same land we presently have the Accra light
house. After the construction of the James Fort the Aladar whose name has
today been corrupted to Alata stayed as subjects of the British traders and
administrators of the fort that brought them. We could describe those Aladar
artisans as Lagosian (Lagos) immigrants. They established the Jamestown
dynasty. The established town which was built around the James Fort was made
up of different language groupings. Most of the people around the James Fort
apart from the Aladar were of Akan and Efutu immigrants.
Somewhere in 1690, an Efutu man from Simpa (Winneba) arrived in Jamestown
to trade. He came with a large train of people. Some were his personal workers
and others were his slaves. That Efutu man was called Saki. The father of Saki
was Bondzie Kojo and mother was Acherewa. They were all from Winneba.
Trade with the British was booming and that compelled Saki to seek for land
near the British Fort (James Fort) to settle, he and his followers. In 1701, the
then Lante-Djan We head of clan was Nii Adjebu Ocherefo. Nii Adjebu Ocherefo
married a sister of Saki whose name was Dzadza-Ama. This marriage was done
before Nii Adjebu Ocherefo became the Dantu Wolomo in 1702. The children
that were born to the couple were Nii Lante and Naa Lamiley.
After the death of Nii Saki, who was the brother in-law of Adjebu Ocherefo, Nii
Lante his nephew inherited him and his properties and slaves. It was this Nii Saki
who came from Simpa that established the community called Adanse in
Jamestown today. Nii Saki brought a stool from Simpa and this stool became a
symbol of identification of the people he brought down to create Adanse.
2. Nii Lante at Jamestown
Nii lamptey after inheriting his maternal uncle’s properties, including the stool
of Adanse, also founded what is today called Trom also in Jamestown. A little
after Nii lante established Trom, he was elected and enstooled as head of the
Lante-Djan We clan. Nii Lante became the head of Trom, Adanse and the entire
Lante-Djan We of Kinka that is the main clan. To enable him control that large
family, he brought along the stool of is uncle Saki from Adanse to Lante-Djan
We. This stool which was brought down from Adanse is still at Lante-Djan We in
our present time. One could see that the main house of Lante-Djan We were the
principal deity called Dantu controls both Adanse and Trom in Jamestown.
3. Naa Lamiley and Her Descendants
Naa Lamiley was first married to a chief of Otublohum and she gave birth to Naa
Darkoa. The marriage between Naa Lamiley and the chief did not last as
expected. Naa Lamiley was later married by Nii Kwartei Asuasa of Kpakpatse
We. The marriage of Naa Lamiley and Nii Kwartei Asuasa gave birth to Kwartei
Kojo and Naa Oyoe. The male child of Naa Lamiley and Nii Kwartei Asuasa later
became the Akwashongtse of Asere with the name Nii Kwartei Kojo. Out of the
children that were born after Adanse and Trom into Lante-Djan We, a new set
of generation would be established which would run alongside the main LanteDjan We houses.
I. Descendants of Naa Darkoa
Naa Darkoa was Naa Lamiley’s first child. Naa Darkoa gave birth to Awula
Mansa, Awula Maanan and Awula Yawa. Awula Mansa begat Reverend Plange.
Reverend Plange had the following children; Mrs. Van Hien, Mrs. Heward Mills
and Mrs. SD Kpakpo, etc. Awula Yawa became the mother of Mertta. Mertta
was the mother of Quarshie Marshall who also gave birth to Owusu who
became Nii Lante Okunka II, head of Lante-Djan We.
Naa Oyoe was mother of Nii Osa. Nii Osa also became the head of Lante-Djan
We and succeeded to inherit the properties on Nii Lante Okunka and Nii Saki. It
was on record that Nii Osa was destooled because most of the lands that he
inherited which were properties of Nii Saki were put to sale and he could also
not account for the slaves that were left in his care. He was succeeded by Nii
Odartei Okasa.
As per the records of Lante-Djan We, on the death of Nii Odartei Okasa, the stool
remained vacant for some time until another occupant was enstooled under the
title of Nii Lante Okunka II.
Nii Osa who was destooled had these children; Nii Lante Addison-Mills, HewardMills, Naa Abla Mills. Heward-Mills became the father of Albert Heward-Mills,
Joe Heward-Mills, Gearge Heward-Mills, Ivy Naa Dzadza-Ama Lamiley Mills and
others.
II. The Descendants of Nii Kwartei Kojo from the line of Nii Kwartei
Asuasa of Kpakpatse We
Nii Kwartei Kojo was the father of:
1. KPAKPA KAKADAN
2. KPAKPA FIO
3. KPAKPA BLOFONYO and others.
Children of Kpakpa Blofonyo
Richard Quartey, James Quartey, Robert Quartey, Willie Quartey, Alfred
Quartey, Anna Quartey and others.
Children of Kpakpa Kakadan
Akwashontse J. B. Quartey popularly known as Akwashonboi, Onyaa Quartey,
Kwartelai and others.
Children of Kpakpa Fio
Nii Lante, E. W. Quartey Papafio, Dr. D. W. Q. Papafio, Arthur Boi Quartey
Papafio (B. L.) and others. Chief John Quarty or Otublohum Kwartei became the
father of Madam Kartekai Bruce, Akua Adase, Kwartelai, lamiley, Chitser,
Amanua and others.
III. Mulato Children of Lante-Djan We
In Adanse and Trom which were founded by Nii Saki and Nii Lante,several of the
females of the Lante-Dan We descendants there, married British nationals
which came to do business in the Gold Coast (Jamestown). Mulato children that
were born into the Lante-Djan We family bore names like Mills, Bruce,
Bannerman, Golightly, Vanderpuye, etc.

CHAPTER SIX

THE MAIN LANTE-DJAN WE HOUSE

Shifting of the principal deity from three (3) notable places; the present old
harbor to the cliff or on the hilly part of the coast which became occupied by
the Portuguese traders caused the deity to be moved again to the newly
flourishing Asesre Quarter. It was later when Nii Tackie Tawiah II in collaboration
with the British Colonial Government decided to create streets within the
administrative capital of Accra that the deity known as Dantu was again moved
into a secured home in Asere where it has remained ever since. The house
where the deity Dantu is has become known as Lante-Djan We. This house has
become the principal ancestral home of all the descendants of Lante-Djan We.
1. The House Lante Djan We
The house Lante-Djan We was demarcated and sited by John Plange who came
from Naa Lamiley’s daughter Naa Dankoa of Otublohum. John Plange at a point
in time became Lante-Djan We Mantse. It was under his administration that he
directed Nii Odartei Okasa to act on his behalf because he was a Reverend
Minister. John Plange could have served as Dantu Wolomo if he had come from
the Lante-Djan We paternal lineage. It is on record that John Plange gave this
house to support his family’s deity and to help house both the Dantu Deity,
shrine and the Wolomo or the Dantu Wolomo. A notable family was also
appointed to reside in this shrine home to serve as helps to assist the Dantu
Wolomo.
2. Why Lante-Djan We has a Mantse
This great family spread across the coastal towns into other divisions. They can
be found in Nungua, Teshie, La, Ga-Mashie. In all these areas they have
recognized homes which are well noted and have roles that they play in the
townships that they are established.
To help coordinate the rule of their descendants from James Town, Adanse,
Trom, Kinka, Odartietse We, the Lante-Djan We of La and other places, they
chose to have a Mantse to coordinate the affaires of Lante-Djan We. The
spiritual head or the priest of Dantu became the Dantu Wolomo. So the Lante Djan We is always under the Dantu wulomo