I'm sure you never knew about this.

Ayɛ Boakye bi din"- A clue to finding the meaning and historical antecedent.
The beginning of the historical antecedent relative to the Akan’s may somehow be characterized by the usual nomadic lifestyle. This is not in doubt at all since that was the dictates of life. Thus, movements were triggered by the desire to acquire a better shelter, rich hunting grounds as well as expansion of borders; what is more, the system of survival of the fittest was the reigning king. It gives credence to the fact that the 16th century was heavily fraught with inconsistencies regarding one's geographical settlement. This account for one of the reasons why the then Osei Tutu who later ascended the "sikagua Kofi" was admitted to the court of the king of Denkyira. He was a servant who got himself into an amorous infraction and was expelled thereof. So, what is the conciliatory grounds between the substantive issue and the deposed Osei Tutu's story. The common grounds actually simplify the linguistic puzzle- “Ayɛ Boakye bi din”. It lies in the sense that the main subject of the phrase, "Boakye" suffered a similar fate.
The story has it that one Boakye Dwumfoɔ had been selected by the then Okyehene Twum Ampofo around 1816 to head a delegation to the Asantehene Otumfoɔ Osei Asibey Bonsu to call for a truce. This was years after the Akyem's have successfully defeated their long-standing enemy the Ashanti's by killing the Asantehene Osei Tutu 1 in 1717. Perhaps a study by the Akyem’s about their defeated adversary Ashanti’s was that the latter had no space for defeat in their lexicon. The Akyem’s therefore had to pose rather as an ally to the Asantehene in a very strategic approach. The delegation to the Asantehene led by Boakye Dwumfoɔ was to drop a hint about plans being hatched by the Dwaben's to get themselves disbanded from the Ashanti kingdom. According to the historical narrative, a short distance left to be covered before the Asantehene's palace, the power of women came to play; one of the royal cook of Adinkra of Gyaman who had been sent to the region engaged Boakye Dwufoɔ in conversation that consequently ended at the palace of Adinkra but your guess will be as good as mine. Even though the delegation duly executed the official duty assigned them by the Okyehene, Boakye could not return with the delegation to his native land: he had been entangled by the power of the web of a woman.
The intimacy had resulted in a pregnancy. Boakye upon sensing danger had to run for his life to avoid a possible death penalty. In relation to the Akan customs and traditions a "stranger" of Boakye's sort is not allowed space to perpetuate such an act that is considered an affront to the seat of the sort. However, he was saved eventually by the royal cook whose identity had been withheld till today. I guess you can figure out the reason. In order not to exacerbate her woes, the royal cook had to disclose the man responsible for the pregnancy but did it in such a strategic manner just to save Boakye Dwumfoɔ. An all economical communication strategy had to be resorted to by the royal cook whose psychological preoccupation was to save the man- Boakye. "It is Boakye" this was the statement made by the cook. After all he has given out the name out. But can one initiate any meaningful investigations into such a sensitive issue anchored on a common name like Boakye?
The rest of the story gave birth to the phrase; that is elders who were tasked to find out who got the royal cook pregnant could only come out with the simplest finding. "Ɔbaa no se Boakye bi". Case close.
From the above narrative the phrase geared towards a meaning that:
1. The actual truth of a matter cannot be ascertained.
2. A foolish case is gradually being established.

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