Ada and Abere

The Ada and Abere, also known as the Ada and Aberen/Eben, are sceptres of authority in Yorubaland since ancient times. Ada, the Sword of Justice, and Abere, the Sword of Mercy, represent the ancient rights bestowed from Ife to other Yoruba, Yoruboid and neighbouring groups, including the Fon, Ga and Benin Kingdom.

In the royal palace and among the highest ranking military officials of the neighboring Fon kingdom of Danhomey, 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.^[1]

Both sceptres are mainly used for authority proclamation and ceremonial activities.^[2]^{[failed verification]}

Àdá

Etymology

The term "àdá" in Yoruba language derives from the verb "dá," which means both "to split" and "to judge."^{[failed verification]}^[3] These meanings are interconnected, as judging involves separating truth from falsehood, much like splitting wheat from chaff. Therefore, "àdá" signifies "the splitter."^{[citation needed]}

Function

In a royal context, the àdá symbolizes the authority to make judgments, including life and death decisions, earning it the translation "Sword of Justice"^{[failed verification]}.^[4]

As seen in their Orisha tradition, the Yoruba greatly revere the dead, and as such, have the belief that prayers offered to departed ancestors are potent to procure temporal blessings. All succeeding Yoruba Monarchs on their accession, and before coronation, are therefore expected to send to perform acts of worship at the grave of Oduduwa and receive benediction. The Sword of Justice known as Ida Oranyan (Oranmiyan's sword) is to then be brought from Ife and ceremoniously placed in their hands. Without this being done, Yoruba kings have no authority to order an execution.^[5]

The sword of justice has come to reprisent not just a single physical object, but the authority for a Oba recognised by Ife to raise kinglings.^{[citation needed]} As such, over time different swords have come to perform similar functions, but they have retained the same root in the Yoruba language verb, da. Swords with synonymous use include Ada-Ogun, Ida-Oranmiyan, and Uda.^{[citation needed]}

Some modern institutions that respect traditional authority accept their members taking oaths by swearing to Ada-Ogun, in a similar manner that Christians and Muslims swear to the Bible or Quran.^{[citation needed]}

The swords come in both ceremonial and regular forms, as such the regular forms were more often used in the context of execution, war, or farming.^{[citation needed]}

Archaeology

The term "àdá" in Yoruba language derives from the verb "dá," which means both "to split" and "to judge." Archaeological evidence from the Agídí site in Ifẹ̀, featuring a classical-era carving of a royal àdá, supports Ifẹ̀ as the origin of this emblem. This carving is the earliest known depiction of the àdá in Nigeria and Africa, reinforcing Ifẹ̀'s historical and cultural significance as the source of the royal àdá emblem.^{[failed verification]}^[6]

Abẹ̀rẹ̀

Abẹ̀rẹ̀ is a sword of state used solely by kings of certain tribes.^[7]

Etymology

The term has evolved over time, with the Bini language often altering the Yoruba initial 'a' to 'ẹ'. For instance, the Yoruba name Akurẹ becomes Ẹkurẹ in Bini, with the 'r' being silent, thus pronounced Ẹkuẹ.^[8]^{[failed verification]} This linguistic shift can be traced as follows:

- Abẹ̀rẹ̀ → Ẹbẹrẹ → Ẹbẹẹ → Ẹbẹ

- Abẹ̀rẹ̀n → Ẹbẹrẹn → Ẹbẹẹn → Ẹbẹn

This evolution indicates that Ẹbẹ̀n is a modified form of the original Abẹ̀rẹ̀n.^{[citation needed]}

The term Abẹ̀rẹ̀^[9] is derived from two Yoruba words: abẹ.^[10] (meaning "blade") and ùrẹ̀ or ìrẹ̀ ^{[failed verification]}^[11] (meaning "favor", "comfort", or "grace"). Thus, Abẹ̀rẹ̀ translates to "blade of favor", or alternatively "Sword of Mercy". A Yoruba proverb highlights the multiple meanings of ìrẹ̀:^{[citation needed]}

This proverb uses ìrẹ̀ to mean "tiredness", "cricket", and "comfort", illustrating the term's layered meanings.^{[citation needed]}

Function

The Abẹ̀rẹ̀ holds royal significance, often conferred by a monarch as a token of blessing. It is used similarly to the ìrùkẹ̀rẹ̀ ("tassel of favor") to gesture blessings and recognition.^{[citation needed]}

References

^ 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.
^ 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, induvidual 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."
^ 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 aquits me,' or lit. 'He causes me to have the right'.
Dá, v. To break. -eg., Igi dá, 'The stick breaks'."
^ 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 Alafin 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 12 ...all succeeding Yoruba Kings on their accession and before coronation are expected to send to perform acts of worship at the grave of Oduduwa and to receive the benediction of the priest. The sword of justice known as Ida Oranyan (oranmiyan's sword) is to be brought from Ile Ife and ceremoniously placed in their hands; without this being done, the King has no authority whatsoever to order an execution.
This article incorporates text from this source, which is in the public domain.
^ 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 143, diagram f. Agidi farm site. Carvings on living rock.
Page 411, Tracings of an ada shaped carving in stone amongst other swords in diagram k.
^ 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.
Page 41 ẹkuẹ [èkwé] n. 1. the Edo name for the town of Akure and its natives; 2. a general name for the Yoruba people.
^ 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."
^ Samuel Crowther (1843). Vocabulary of the Yoruba Language: Part I. English and Yoruba.
Page 2, ABẸ, s. razor, lancet. - Didi ni imu abẹ imu, "Wrapping up a razor preserves its sharpness."
This article incorporates text from this source, which is in the public domain.
^ Samuel Crowther (1843). Vocabulary of the Yoruba Language: Part I. English and Yoruba.
Page 137, ÌRẸ̀, s. a kind of cricket which burrows under ground; consolation, comfort; fatigue, weariness; fall of the leaf.
This article incorporates text from this source, which is in the public domain.

[1] 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.

[2] 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, induvidual 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."

[3] 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 aquits me,' or lit. 'He causes me to have the right'.
Dá, v. To break. -eg., Igi dá, 'The stick breaks'."

[4] 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 Alafin 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."

[5] 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 12 ...all succeeding Yoruba Kings on their accession and before coronation are expected to send to perform acts of worship at the grave of Oduduwa and to receive the benediction of the priest. The sword of justice known as Ida Oranyan (oranmiyan's sword) is to be brought from Ile Ife and ceremoniously placed in their hands; without this being done, the King has no authority whatsoever to order an execution.
This article incorporates text from this source, which is in the public domain.

[6] 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 143, diagram f. Agidi farm site. Carvings on living rock.
Page 411, Tracings of an ada shaped carving in stone amongst other swords in diagram k.

[7] 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."

[8] Melzian, Hans Joachim (1937). A Concise Dictionary of the Bini Language of Southern Nigeria. The University of Virginia: K. Paul, Trench, Trubner & Company, Limited.
Page 41 ẹkuẹ [èkwé] n. 1. the Edo name for the town of Akure and its natives; 2. a general name for the Yoruba people.

[9] 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."

[10] Samuel Crowther (1843). Vocabulary of the Yoruba Language: Part I. English and Yoruba.
Page 2, ABẸ, s. razor, lancet. - Didi ni imu abẹ imu, "Wrapping up a razor preserves its sharpness."
This article incorporates text from this source, which is in the public domain.

[11] Samuel Crowther (1843). Vocabulary of the Yoruba Language: Part I. English and Yoruba.
Page 137, ÌRẸ̀, s. a kind of cricket which burrows under ground; consolation, comfort; fatigue, weariness; fall of the leaf.
This article incorporates text from this source, which is in the public domain.

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Àdá

Etymology

Function

Archaeology

Abẹ̀rẹ̀

Etymology

Function

See also

References