This philosophical depth of our ancestors is often most seen within their language, language concepts and how they are expressed. Our indigenous languages, in this case Ajãgbè (of which Fɔ̀ngbè is a dialect thereof), are tonal. That is, the word meaning most often changes based on where the tone is on the vowel (low, mid, high). On paper, you may see two Ajã words spelled alike but the tones tell the actual meanings. We also have “2” different types of “e” and “2” different “o”. There is the regular “e” (pronounced like the “e” in “error”) and the open “ɛ” pronounced like the “a” in the word “at”. We have the regular “o” and then an open “ɔ” pronounced like the “aw” in “saw”. In truth, the two types of vowels mentioned are actually different vowels of their own.
Our ancestors were linguistic masters which was intricately connected to their inherent connection with spirit. In Yorùbá we can say:
Èdè awọn eniyan nṣe afihan ohun ti inu ati ẹmi ti awọn eniyan.
A people’s language expresses the inner essence and spirit of the people.
Let’s take the examples below.
gbɛ̀ – life, world, reality, happiness gbè – voice, language, speech
Now, We mentioned the tones tell the difference in meaning. However, the worldview of our ancestors still found it necessary to connect certain words though having overall different meanings. Gbè means language and with a slight change of tone, gbɛ̀ means life. Language and life are intricately connected. Some were not born with the verbal aspect of it, but they still use modes of expression which is still gbè.
Finally, let’s take the word “Hun”. Our “u” is pronounced like the “oo” in “food”.
òhǔn – heart
hùn – deity, a god/goddess
hǔn – drum
hun – blood
The above is not a coincidence. In the case of “Hun” (generally spelling) these words are related to vitality and life force. In any case, all of these examples are related to life. I personally find it fascinating that these words are different yet connected. Next time people try to down your or their own Afrikan ancestral overstanding, run something like this by them.
Finally, the sacred Odù Ifá called Ogbè Di of the Yorùbá states this about language:
Ọrúnmìlà (sacred messenger of the sacred Ifá oracle; deity of divination) and Osanyin (deity of herbs) sought out to know the mysteries of the world. They sought out to approach Olódùmarè, the Creator. When they reached the threshold of Ọrun (“heaven”), at the frontier of ayé (earth) and Ọrun they met up with Èdè (language). Ọrúnmìlà and Osanyin opened their ori (spiritual head) up to Èdè. Èdè insured them that it indeed was Her that they were looking for. They settled in with Èdè and Èdè revealed to them all things and their essences one by one.
After 25 years of living with Èdè, Osanyin decided to leave Èdè’s abode. He left originally to go to earth but did not make it. He remained suspended between aye and ọrun for some time. In the meantime, Ọrúnmìlà lived with Èdè 25 more years. He then left to descend and was met by Osanyin on his way. They both went to earth together. They saw much beauty. Orunmila then thanked his 3 ọmọ (children) Ibọru, Ibọye, Ibọṣiṣe and Osanyin thanked his 3 ọmọ Sisaomaaje, Aisaomaaje, and Saasaalabeerari.
In this verse we learn that before they could even reach Olódùmarè that they had to learn the profundities of life and its mysteries from Èdè which is language. Language contains the keys to unlock the doors of healing, averting death, kwk. This means we must utilize the proper language of the deities to access mystery. This verse also reveals the primacy of language in culture. Osanyin is mentioned here to show that language is our most potent tool to evoke the power of plants. But it is also mentioned that Osanyin only remained 25 years in comparison to the 50 that O ̀rúnmìlà stayed. In Vodún cosmology, it is stated that Osanyin speaks often in a garbled language. This is at once a reference to the fact that he did not stay the requisite time to learn all the wisdom of language (he was incomplete because of it), and that his work is incomplete without the wisdom of Ọrúnmìlà, master of communicating with the spirit world, who stayed for the complete secrets.
We see from this sacred story that Èdè is promise for those that can speak. As for those that cannot speak, deities like Avlekété (goddess of speech in Vodùn) and Ọbatala take care of them.
Additional jewels
gbεmɛ̀ – universe
gbezɔnlin – how to behave in life, having class or couth
Gbɛ̀tome – the land of life. The world. As opposed to Yɛsùnyimɛ – world of the Spirits.
These entries and many more can be found in my one of kind book “Fongbe Primer: Functional Fon Language for Our Everyday World“. Contact me for ordering info.
