The description of this head is different from that of the previous stylistically identical head with a text by Dorina Hecht. This has to do with information that is transported via traders and is therefore not scientifically proven. As various credible descriptions have been produced in this way that contradict the ethnological literature, which in turn is often only based on rumours, I would like to reproduce them using this example.

This head depicts a female person. She is the idealised image of the mother of a king. Note: not the queen mother as two incorrectly connected nouns suggest. She is therefore both. In other words, the idealised depiction of the mother of the king of Benin, but also the idealised mother of other kings from the surrounding area. In other words, a status symbol that can be viewed more generally.

What is interesting about this head is the definition of authenticity. At the time of writing, the age is still unclear. It is only assumed to be old, around the 18th century. If it is new, i.e. categorised as a replica by European categorisers, the observation and evaluation does not match that of the inhabitants of the Bini culture. The indigenous view outside the trade recognises no concept of age but only one of quality. This is very important to emphasise because, apart from the whiners who have their say in the Western media, many Nigerians do not really understand what is meant by age.

Cp.:
Felix von LUSCHAN: Die Altertümer von Benin, Band 1, Berlin 1919, S. 357.
Philip J. C. DARK: An introduction to Benin art and technology, Oxford 1973, S. 94.
Barbara PLANKENSTEINER (Hg.): Benin. Könige und Rituale. Höfische Kunst aus Nigeria, Wien 2007, S. 373.