Ada and Abere: Difference between revisions
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==Àdá== |
==Àdá== |
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[[File:Oba of benin with Ada.jpg|thumb|Oba of Benin with Ada]] |
[[File:Oba of benin with Ada.jpg|thumb|Oba of Benin with Ada]] |
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The ADA is the superior emblem, and it takes precedence, wherever it appears, over the Eben. All chiefs are invested with the authority to possess the Eben. But it is only a number of them who are additionally conferred with the right to possess the Ada. Titles which have this right are called: EGIE ADA. In Old Benin an Enogie, or Ovie (in Urhobo land) could not order the execution of any of his subjects unless the right to possess the Ada had been conferred on him by the Oba of Benin The word Ada is however a shorten word or phrase for the scepter, it’s called |
The ADA is the superior emblem, and it takes precedence, wherever it appears, over the Eben. All chiefs are invested with the authority to possess the Eben. But it is only a number of them who are additionally conferred with the right to possess the Ada. Titles which have this right are called: EGIE ADA. In Old Benin an Enogie, or Ovie (in Urhobo land) could not order the execution of any of his subjects unless the right to possess the Ada had been conferred on him by the Oba of Benin The word Ada is however a shorten word or phrase for the scepter, it’s called<ref>{{Cite book |last=Elfasi |first=M |title=General history of Africa |date=1988 |publisher=Unesco |year=1988 |isbn=9780520066984 |pages=Page 515 |language=English}}</ref> |
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==Usage across Nigeria == |
==Usage across Nigeria == |
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Revision as of 09:46, 19 December 2024
The symbolism of Ada and Eben is not just the symbolism of the kingdom insignia but it portrays the historical tenacity and traditional uniqueness of the Benin people. The introduction of Ada and Eben kindly justify the evolving intelligence of the Benin at the time where other Nation states had not understood the principle of co-habitation.[1]
Ogiso Ere (16-66AD.) who is largely attributed to the invention of this uncommon royal art perfection is simply the most dynamic and most decorated ruler of all the Ogisos in the first dynastic phase of our Monarchical era.
The Ada, in the form of its variant, the UMOZO, remained the main battle weapon of Benin, even well after the coming of the Europeans five hundred years ago.
The Egie Ada chiefs of the Ogiso Era, notably the UZAMA nobles: the Oliha, the Edohen, the Ero, the Eholor n’ire, hoisted their Ada as they made their way through the streets of Benin to the Ogiso palace, and later, with the change of dynasty, to the Oba palace at USAMA. But some seven hundred and fifty years ago when Oba Ewedo came to the throne and moved from USAMA to the Ogbe Ogiso n’Uzamakon, the present Benin palace site, he engineered the loss of that right by the Egie Ada Chiefs. Since that time no other Ada has remained aloft in the presence of the Oba of Benin with his own lofted Ada.[2]
For the great and tremendous contribution of Ogiso Ere, he is still remembered in Edo history and many bear names which cherish his memory. This is attested to by names such as Eresogie, Otamere, Erebo, Eresoyen Eregbowa, Eresuyi, Erediauwa, Eregie and so on.
ADA and EBEN forms the basis of which we are recognized all of the world and it attest the political and traditional influence we have over a wide range of other ethnic nationalities in which the beauty of ADA and EBEN stand aloft as it is the symbol of the greatness of our past since it was first used by Ogiso Ere about 2000 years ago.[3]
Àdá
The ADA is the superior emblem, and it takes precedence, wherever it appears, over the Eben. All chiefs are invested with the authority to possess the Eben. But it is only a number of them who are additionally conferred with the right to possess the Ada. Titles which have this right are called: EGIE ADA. In Old Benin an Enogie, or Ovie (in Urhobo land) could not order the execution of any of his subjects unless the right to possess the Ada had been conferred on him by the Oba of Benin The word Ada is however a shorten word or phrase for the scepter, it’s called[4]
Usage across Nigeria
All the kingdom’s in delta
this is because 90% of kingdoms in delta all migrated from the old Benin Kingdom and most of them are princes and they are entitled to the Ada and some are only entitled to Eben
Kingdoms in rivers state
just as delta and other south south region many kingdom has their ancestral homeland in Benin so they also use Ada and Eben
Eben or Abẹ̀rẹ̀
Ada is the sword of State(Authority) while the Eben is a ceremonial sword, the Ada must at all times be on the right side of the Oba or any king or Chiefs that have ancestral connections to ancient throne of the Benin Monarch
[5].
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 “Eben”. 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 Eben(n).[6]
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 Benin 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.
See also
Attribution:
This article incorporates text from this source, which is in the public domain.
References
- ^ Vogel, Susan (1981). For Spirits and Kings African Art from the Paul and Ruth Tishman Collection. Metropolitan Museum of Art. pp. Page 139. ISBN 9780870992674.
{{cite book}}: line feed character in|title=at position 22 (help) - ^ Curnow, Kathy (5 June 2024). Guide to the Benin Collection at the Penn Museum. University of Pennsylvania Museum. pp. Page 28. ISBN 9781949057201.
{{cite book}}: CS1 maint: date and year (link) - ^ Ogbomo, Onaiwu (1997). When men and women mattered. University of Rochester press. pp. Page 76. ISBN 9781878822789.
- ^ Elfasi, M (1988). General history of Africa. Unesco. pp. Page 515. ISBN 9780520066984.
{{cite book}}: CS1 maint: date and year (link) - ^ Curnow, Karthy (5 June 2024). Guide to the Benin Collection at the Penn Museum. University of Pennsylvania museum. pp. Page 28. ISBN 9781949057201.
- ^ 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.