The concept of Time "ẸGHE" in Esan Traditional Thought: Straightening the crooked edges

By Professor Matthew Izibili 

The concept of time, is perhaps, of little or no academic concern to African people, Esan inclusive. There came a need to synthesize what is in African traditional  Philosophy  and Western  Philosophy, so as to make for a proper understanding of African Philosophy, by both African and non-African alike. Philosophers across the divide, have taken it upon themselves to study issues that are of philosophical worth  or interest. Hence, concepts like Reincarnation,  Predestination  and of cause, the concept of Time, came most aptly under academic lens.

Historical account about time within the ambience of Philosophy, is stereotypically traceable to Aristotle's Physics. Here, time is defined as the number of movement in respect of "before" and "after". To him, Time is an attribute of motion. In this vein, motion is potently time. It only becomes actual time when its temporal succession is noted and measured by satient creatures.  It is not a substantial entity which is capable of existing separately from other things. 

It follows therefore, that time has no reality independent of the changes that substance undergo. Time is not a number but what is numbered. Before and after,  if they are to refer to temporal relation, must mean before and after in time, rather than in the space transversed. In the light of the above, time is man made. 

The thrust of this reflection is to challenge the most disturbing and disrespectful statement often used in most gatherings in our society about time being African. I know you understand what's the matter with African time... Lateness in configuration. Hmmmm. Is that sooooo? 

The wheel of birth, life, death and rebirth, road emanation, fruition,  dissolution, etc, are fundamental themes of African Philosophy or Philosophy in Africa, if you like. To say concept of time in Esan to the Occidental world, will at first seem unsound, bizarre & unworthy to mention.  The reason for this expected reaction may not be unconnected to the way a good number of people within the Esan or African environment/ locale treats time. 

To the Esan people, time is  called Ẹghe and it is seen in three dimensional forms: An indefinite past, the present and the infinite future. The past is called "Ẹghe no gbera"; the present, " Ejayena", and the future which they see in two form: the near future - Usubhe, and indefinite future, which even goes beyond the end of life,  they called it "Ariabhe".

It is a truism that there exist different expressions, aphorisms or proverbs which most times help to establish the idea of future time in Esan traditional thought. For example,  this proverb says it all,  " Ọiyẹ Ẹdẹki,  Arẹsivi Uden", which means that the palm kernel that is meant for the production of native pomade or cream should not be cracked on the day that such ought to be processed and sold.  Akha Kẹmu, ole ada ke,   Ekhenre -  if you get set for the market in good time,  you will meet good produce to buy,  etc.  

Let's consider this one: "Aidẹnotọ khẹ amen", this is interpreted as saying that the plot of land meant for farming should be prepared before it starts to rain. To be added,  there are names that are times referenced: Ẹdẹribhalo, meaning there are days ahead.  Agbontaen,  literally,  life is a long process;  Ẹdẹwede,  the day is still young. Usubhealukhẹ,  we live for the future,  etc. 

The idea as maintained by Esan people of Edo State help them in no small measure. This range from their consciousness exhibited especially during traditional festivals like the ones that involve sacrifices and associate rites. They will always be reminded of what happened in the past and be careful to prepare for the future,  by conducting themselves well. 

As for the instruments for determining time,  Esan approach is different from that of the Oyibos that uses clocks.  Instead,  Esan people use among others, the following : Luna months,  sun rise and sun set, cock crow and seasons. In spite of the noticed difference between Oyibos and  Esan,  time used to be valued,  spent and no room for waste. Esan Elder,  called Owanlen would say Ẹghe no gbera fo,  Ọikikevade; this means,  time as capital investment,  once lost,  can't be regained. This tallies with the Oyibos position that time and tide,  waits for no one.

I'm tempted to ask at this pont: what is an African time about?  From the foregoing,  lateness is not and should not be part of our people as Esan.  For the purpose of promptness,  once a meeting is scheduled to hold within any of the communities in Esan, a certain amount is fixed to be paid by prospective late comers. It is a fine succinctly called "Oko" in Esan vocabulary. From the activities of an average farmer in Esan,  one will appreciate the respect the people ought to accord time.  

In the light of the above, " African" or "Esan" time,  is promptness. Unfortunately,  it has become a negative representation of the Africans and some have likened this trend to be responsible for the state of affairs in our communities. 

Esan people should begin to see and treat time as a commodity that is priceless.  Respect it,  use it meaningfully and always remember that a 'miss-spent' time as a youth for instance,  will bring regrets later. As an adult , respect time the more because you may not have surplus of it. Tick tick says the time, what you have to do, do quick! In family, office, governance, etc don't procrastinate ooooo. Ẹghe nọgberafo,  Ọikikevade Aba!

Besides, Ukpe kha khian,  Ọifiẹgogo!! When the year starts to run, it doesn't ring bell, literarily put. Yesterday is gone... resolution may be good but I think sincere commitment is better. Ok?

"Teach us to number our days that we may apply our hearts unto wisdom..."

@Zibilism

Professor Matthew Izibili is a Senior Lecturer, Department of Philosophy, Ambrose Alli University, Ekpoma, Edo State, Nigeria. 

Special 2025 edition from the  stable of Esan Khide Development Foundation, Centre for Research and Documentation of Esan Cultural Heritage, Ekpoma. 

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