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Ada and Abere

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Ọba Atobatele I, Ọwọni Adesoji Aderemi in Ẹwu Ileke and Pakaja wielding the Ada during Olojo, the foremost Ogun festival in Ifẹ.
Ọba Ufẹluyi II, Olu-Awure of Usẹn (1921-1974) wearing Orikogbofo with his sword bearing page.

The Ada and Abere are state swords of authority in Yorubaland.[1][2] State swords have been used for centuries to represent the ancient rights bestowed from Ife to various Yoruba, Yoruboid, and neighbouring groups, including the Fon, Ga, and Benin Kingdom.[3]

Àdá

Veneration of Ògún

The Udamalore sword in its beaded sheath

As seen in the Orisha tradition, the Yoruba greatly revere their departed ancestors, and as such, have the belief that prayers offered to them are potent to procure temporal blessings. Ogun, one of the earliest kings of Ife, the totemic capital of the Yoruba nation,[4] is venerated as the spirit of metal work and as a primordial Orisha of creativity, warfare, and technology. One of the most important objects in the cult of Ogun is the ceremonial Ada sword.[5] This ceremonial sword is dedicated to him and is known by the name Ada-Ogun.[6] Ogun devotees are afforded traditional respect in some courts which permit them to swear by a piece iron, in the same manner that Christians and Muslims swear to the Bible and the Quran.[7]

Ada Ogun

Usage across Yorubaland & neighbouring filial states

Oyo Empire

One of the most renowned state swords is the Ida-Oranyan (Oranyan's Sword),[8] named after the legendary founder of the Oyo Empire and the Benin Kingdom.[9]

Whenever a new Alaafin was to be crowned, he was expected to go perform acts of reverence at the grave of Oduduwa and receive benediction. He then receives two items from Ife; The Ida Oranyan (Oranyan's consecrated sword of Justice), and the Igba Iwa (Calabash of existence) which are brought over.[10] The sword was ceremoniously placed in his hands while the calabash was set before him to chose, but before then, the King-in-making had to swear an oath never to ever attack the territory of the kingdom of Ife.[11][12] Without this being done, the king had no authority to order an execution and hence, no supreme judicial authority. In this practice the Sword of Justice symbolised the authority to make judgments over life and death.[13]

A similar coronation took place whenever the Alaafin sought to give authority to representatives within his empire/realm, he would give a sword of justice to the would be kingling, who would have a direct connection to the throne. The swords owned by Chiefs and Baales were rarely displayed except during important festivals or special occasions such as the coronation of an Oba or the installation of a chief.[14][15]

Kingdom of Dahomey

In the royal palace and among the highest-ranking military officials of the neighbouring Fon kingdom of Dahomey such as the Migan (chief councillor), the Ada took the forms of the Hwi and Gubasa which were mandatory among the Fon in the coronation of every ruler. These swords were introduced from Ife and had to be reconsecrated in the Yoruba sacred city before its investment in a new ruler. The Dahomean King Glele adopted the Gubasa for his coat of arms, the blade was pierced with patterned holes whose shape signified Ogun.[16]

Ada

Benin Kingdom

Just as the Alaafin of Oyo derived his sacred authority from the sword of justice delivered from Ife, so too did the Oba of Benin derive his consecration and divine authority to rule by way of brass coronation objects from the Ooni of Ife.[17]

According to the Osa of Benin, a chief and high priest of Ife roots,[18] his founding ancestor came from Ife with the earliest form of the Ada and Abere which was introduced into the Benin Kingdom. The Oba, the chief Osuan and the chief Osa all migrated from Ife.[19] This fore-bearer came with three of these early scimitar forms; one for himself, one for the Oba, and the third for the chief Ine of Igun who became head of the blacksmithing (brass casting) guild in Benin.[20]

In the Benin kingdom and several other Yoruba kingdoms which had intense royal and economic relations, the Ada was used in a public manner to project the authority of the Monarch.[21] The Omo n'Oba of Benin, the Olowo Of Owo, and the Olu of Warri, are among the kings who had a sword-bearer carrying an Ada whenever they presented in public.

The Ada, Ida/Uda and Agada swords all contain a common Yoruba root verb, dá.[22] The swords come in both ceremonial and regular forms, and their various shapes likely developed through their use in war.[23]

Abẹ̀rẹ̀

Abere

An Abere is a Yoruba word for a state sword said to be used by kings of different tribes.[24]

Linguistic divergence and Name variations

Cyril Punch in his visit to the king of Benin in 1889, documented the use of a fan-like blade being twirled in the hands of chiefs during a ceremony. In his illustrations, he labelled and referred to the object as an “Ebere”.[25] While his account contains the earliest known written name of the sword in the Benin kingdom, this type of object is more commonly known today as an “Eben” by the Edo people. On the other hand, among the Urhobo, one of the largest neighbours who derived certain aristocratic titles from the Benin royal court, people still know and remember the same sword by the name Abere(n).[26]

A divergence in names for the same object is not all that unexpected as lexical borrowings over time adapt to the phonology (pronunciation) of the receiving language. Moreover, even within the Yoruba dialects, the Owo people for example refer to their ceremonial fan-blade as an “Ape”.

Archaeology

Whether for ceremonial use, or for conventional use, it is evident that swords across these cultures have taken on varied identities, and many early oral traditions point to Ife as a source of their royal authority. Archaeological discoveries of ancient sword carvings in rock as well as stone sculptures belonging to the period of early Ife monuments have been found in Ife and its immediate surroundings.[27] One such example is the Ada Eledisi (The Sword of Eledisi) in Ife.[28][29]

Another figure from the site of Igbo Orodi was sculpted holding a curved sword in its left hand and an Irukere (fly whisk) in its right with iron pegs on its body like the granite Oranmiyan staff in Ife[30]

See also

Attribution:

  • Public Domain This article incorporates text from this source, which is in the public domain.

References

  1. ^ Society, Church Missionary; Staff, Church Missionary Society (March 2009). Dictionary Of The Yoruba Language: English-Yoruba, Yoruba-English (1913). Kessinger Publishing. ISBN 978-1-104-17000-4.

    Part II Yoruba-English
    Page 2    , "Abẹ̀rẹ̀, n. sword of state used only by kings of certain tribes.    "

  2. ^ Melzian, Hans Joachim (1937). A Concise Dictionary of the Bini Language of Southern Nigeria. The University of Virginia: K. Paul, Trench, Trubner & Company, Limited.

    Yor. Yoruba

    Page 1
    Ada. state-sword, worn by the Oba, some big chiefs, and the priests of Osa [..] and Oxwahs
    of. Yor. ada.

    Page 148

    Osa. The Bini high god, creator of the world [...] Osa is often called Osanobua, Erhavosa "godfather", and has also the names Oɣodua, Ododua.

  3. ^ Blier, Suzanne Preston (2015). Art and Risk in Ancient Yoruba: Ife History, Power, and Identity, c. 1300. Cambridge: Cambridge University Press. ISBN 978-1-107-02166-2.

    Page 415 "During coronations, individual Yoruba Kings would contact the Oranmiyan priest at Ife (Eredumi) to acquire a "sword of state" a tradition purportedly followed by the Edo, Fon, and Gan kings as well. Such a ritual in essence served to both promote and legitimize the use of these long swords throughout the broader area."

  4. ^ Falola, Toyin; Genova, Ann (2006). The Yoruba in Transition: History, Values, and Modernity. Carolina Academic Press. p. 23. ISBN 978-1-59460-134-7. Retrieved 22 November 2024.
  5. ^ Thompson, Robert Farris (1976). Black Gods and Kings: Yoruba Art at UCLA. Indiana University Press. p. 94. ISBN 978-0-253-31204-4. Retrieved 20 November 2024.
  6. ^ Hans Witte (Oct 1976). "The Secret Ogboni Society". African Arts. 10 (1): 75–76. doi:10.2307/3335262. JSTOR 3335262.
  7. ^ Earhart, H (1993). Religious Traditions of the World: a Journey through Africa, Mesoamerica, North America, Judaism, Christianity, Islam, Hinduism, Buddhism, China, and Japan. San Francisco, California: HarperSanFrancisco. ISBN 9780060621155.
  8. ^ Robert., Smith (1967). Yoruba Armament. The Journal of African History 8, no. 1. p. 93. JSTOR 180053.

    Page 93 "...of this class of sword, the most famous is that preserved at Oyo, the Ida Oranyan"
  9. ^ Barnes, Sandra T. (22 June 1997). Africa's Ogun, Second, Expanded Edition: Old World and New. Indiana University Press. p. 58. ISBN 978-0-253-21083-8. Retrieved 31 October 2024.
  10. ^ Munoz, L. J. (2003). A Living Tradition: Studies on Yoruba Civilisation. Bookcraft. p. 51. ISBN 978-978-2030-71-9. Retrieved 2 December 2024.
  11. ^ Akinjogbin, I. A. (1967). Dahomey and Its Neighbours, 1708-1818. Cambridge U.P. p. 177.
  12. ^ Ikime, Obaro; Nigeria, Historical Society of (1980). Groundwork of Nigerian History. Historical Society of Nigeria. p. 139. ISBN 978-978-129-954-4.
  13. ^ Parrinder, E. G. (1956). "Divine Kingship in West Africa". Numen. 3 (2): 116. doi:10.2307/3269328. ISSN 0029-5973. JSTOR 3269328.

    Page 116, "Five days later he repaired to another temple where he was presented with a Sword of Justice from the city of Ife. This alone gave the king power of life and death." "In the last century the most powerful Yoruba king was the Alaafin of Oyo...He overshadowed at that time the Oni of Ife, but nevertheless he received from the latter the Sword of Justice at his coronation."

  14. ^ Johnson, Samuel (1921). The History of the Yorubas: From the Earliest Times to the Beginning of the British Protectorate. Cambridge University Press. ISBN 978-1-108-02099-2.

    Page 76 They are invested originally with the power from Oyo whither they usually repair to obtain their titles, the sword of justice being given them by the Alaafin at their installation. Every one of them as well as every important Bale has an official at Oyo through whom they can communicate with the crown.
  15. ^ Robert., Smith (1967). Yoruba Armament. The Journal of African History 8, no. 1. p. 93. JSTOR 180053.

    Page 93 Most Yoruba rulers and probably many lesser chiefs preserve state swords in their compounds, but they are rarely shown other than at great festivals or on occasions such as the coronation of an Oba or the installation of a chief.
  16. ^ Barnes, Sandra T. (22 June 1997). Africa's Ogun, Second, Expanded Edition: Old World and New. Indiana University Press. p. 58. ISBN 978-0-253-21083-8. Retrieved 31 October 2024.
  17. ^ Barnes, Sandra T. (22 June 1997). Africa's Ogun, Second, Expanded Edition: Old World and New. Indiana University Press. p. 58. ISBN 978-0-253-21083-8. Retrieved 31 October 2024.

    Page 58, "No king was installed at Oyo or Dahomey without the Great Sword, reconsecrated at Ife, being placed in his hands, or, in the case of Benin, without brass coronation objects from the Ooni of Ife."
  18. ^ History, University of California, Los Angeles Museum of Cultural (1983). The Art of Power, the Power of Art: Studies in Benin Iconography. Museum of Cultural History, UCLA. p. 56.{{cite book}}: CS1 maint: multiple names: authors list (link)
  19. ^ Roese, Peter M.; Bondarenko, D. M. (2003). A Popular History of Benin: The Rise and Fall of a Mighty Forest Kingdom. P. Lang. p. 32. ISBN 978-3-631-50472-7.
  20. ^ Curnow, Kathy (1997). "The Art of Fasting: Benin's Ague Ceremony". African Arts. 30 (4): 49. doi:10.2307/3337553. ISSN 0001-9933. JSTOR 3337553.
  21. ^ Kate, Ezra (1992). Royal Art of Benin: The Perls Collection in the Metropolitan Museum of Art. New York. pp. 10, 253. ISBN 978-0-87099-633-7.{{cite book}}: CS1 maint: location missing publisher (link)
  22. ^ Society, Church Missionary; Staff, Church Missionary Society (March 2009). Dictionary Of The Yoruba Language: English-Yoruba, Yoruba-English (1913). Kessinger Publishing. ISBN 978-1-104-17000-4.

    Part II Yoruba-English, Page 76-77:
    Dá, v. O da mi lare, 'He acquits me,' or lit. 'He causes me to have the right'.
    Dá, v. To break. -eg., Igi dá, 'The stick breaks'."

  23. ^ Robert., Smith (1967). Yoruba Armament. The Journal of African History 8, no. 1. p. 93. JSTOR 180053.

    Page 93 As elsewhere, the variants of sword must have developed from the type of combat envisaged [..] Ceremonial swords which have been examined by the writer were of local manufacture, and reflected the main styles of the fighting swords.
  24. ^ Society, Church Missionary; Staff, Church Missionary Society (March 2009). Dictionary Of The Yoruba Language: English-Yoruba, Yoruba-English (1913). Kessinger Publishing. ISBN 978-1-104-17000-4.

    Part II Yoruba-English
    Page 2    , "Abẹ̀rẹ̀, n. sword of state used only by kings of certain tribes.    "

  25. ^ K., A. H.; Roth, H. Ling (March 1904). "Great Benin: Its Customs, Art, and Horrors". The Geographical Journal. 23 (3): 374. Bibcode:1904GeogJ..23..374K. doi:10.2307/1775003. ISSN 0016-7398. JSTOR 1775003.

    Page 58, "Fig 68.- Plaque of a chief or noble holding the Ebere"

    Page 60, "Fig 69, Fig 70" (Large illustrations of two Ebere)

    Page 83, "Each noble had a weird head-dress, and held an Ebere in his hand which he kept twisting around."

  26. ^ Darah, G. G.; Akama, E. S.; Agberia, John Tokpabere (2003). Studies in Art, Religion & Culture Among the Urhobo & Isoko People. Pam Unique Publishers. p. 29. ISBN 978-978-36156-4-9. Retrieved 20 November 2024.
  27. ^ Blier, Suzanne Preston (2015). Art and Risk in Ancient Yoruba: Ife History, Power, and Identity, c. 1300. Cambridge: Cambridge University Press. p. 143, 411. ISBN 978-1-107-02166-2.
  28. ^ Shaw, Thurstan (1981). Ife and Raymond Mauny. Vol. 5. p. 114. Retrieved 20 November 2024. {{cite book}}: |work= ignored (help)
  29. ^ Drewal, Henry John; Pemberton, John; Abiodun, Rowland (1989). Yoruba: Nine Centuries of African Art and Thought. Center for African Art. p. 55. ISBN 978-0-8109-1794-1.
  30. ^ Usman, Aribidesi; Falola, Toyin (4 July 2019). The Yoruba from Prehistory to the Present. Cambridge University Press. p. 72. ISBN 978-1-107-06460-7. Retrieved 20 November 2024.
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