Ada and Abere
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
As seen in their 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, said to be one of the first kings of Ife, is venerated as the spirit of metal work and as a primordial Orisha of creativity, warfare, and technology. A ceremonial sword is dedicated to him by the name Ada-Ogun.[4] 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.[5]
In the royal palace and among the highest-ranking military officials of the neighboring Fon kingdom of Dahomey, 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 holes whose shape signified Ogun.[6]
Descendants of Oduduwa
One of the most renowned state swords is the Ida-Oranyan (Oranyan's Sword),[7] named after the legendary founder of the Oyo Empire and the Benin Kingdom.[8] Whenever a new Alaafin was to be crowned, they were expected to send to perform acts of worship at the grave of Oduduwa and receive benediction. Oranyan's Sword of Justice, after being consecrated at Ife, was then to be brought and ceremoniously placed in their hands. Without this being done, the king would have no authority to order an execution. In this practice the Sword of Justice symbolised the authority to make judgments over life and death.[9]
A similar coronation took place whenever the Alaafin sought to give authority to representatives in his empire, 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 would only be displayed during festivals or special occasions.[10] [11]
As the Alaafin of Oyo derived his sacred authority from the sword of justice delivered from Ife, so too did the Oba of Benin have his consecration by way of brass coronation objects from the Ooni of Ife.[12]
In the Benin kingdom and several Yoruba kingdoms with intimate royal and trade relations, the Ada was used in a public manner to project the authority of the State Monarch.[13]The Oba of Benin, the Olowo Of Owo, and the Olu of Warri, are among the kings who had a swordbearer carrying an Ada wherever they went.
The Ada, Ida, Agada, Uda all contain a common Yoruba verb, dá.[14] The swords come in both ceremonial and regular forms, and their various shapes likely developed through their use in war.[15]
Abẹ̀rẹ̀
Linguistic divergence
An Abere is a Yoruba word for a state sword said to be used by different tribes.[16]
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”.[17] 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.
A divergence in names for the same object is not a strange thing, as even across Yoruba dialects, the Owo people 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 have been found in Ife.[18]
See also
Attribution:
This article incorporates text from this source, which is in the public domain.
References
- ^ 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." - ^ 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 Oyodua, Ododua.
- ^ 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."
- ^ Hans Witte (Oct 1976). "The Secret Ogboni Society". African Arts. 10 (1): 75–76. doi:10.2307/3335262. JSTOR 3335262.
- ^ 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.
- ^ 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.
- ^ 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"
- ^ 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.
- ^ 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."
- ^ 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.
- ^ 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.
- ^ 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."
- ^ 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) - ^ 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'." - ^ 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.
- ^ 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." - ^ 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."
- ^ 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.