Scene by Scene Summary
Scene 1
The play opens with the sad event of
the war that left the Owu City in complete ruin. Two women sent to fetch water
met with an old man who asked to know what city it is that lies in utter ruins,
shouldering. The women in response gave the whole account of the devastating
war and the brutality the allied forces from Ife, Ijebu and the mercenary
soldiers from Ibadan unleashed on the city; how they destroyed every male, both
young and old, sparing only the beautiful women and those of the royal line, to
keep as booty, especially for the generals. They feared for the old man and
advised him to run for dear life before the soldiers would sight him and waste
him as they did to other men of the city.
They were shocked when they
discovered that the old man is Anlugbua, their ancestral god who also is one of
the founders of the city. The women at this revelation raised alarmed and later
expressed their disappointment at
Anlugbua’s late coming; for they
believed if he had come, as they expected any god would to defend his
worshipers, the city would had been spared. But Anlugbua told them that the
oath he took many years ago when he was departing prevented him from coming to
their aid unless either the priests, chiefs or the diviners invoke his spirit
as instructed.
The women, in describing the gory
attack, gave detailed account of what was responsible for the people’s
plight.Okunade, the Maye led the allied forces under the pretext of rescuing
the oppressed Owu people from the despot king, Oba Akinjobi; and for seven
years his army camped around the city after failed attempt to penetrate and
invade it.Okunade, the notable craftsman had abandoned his trade to train as a
soldier and in the process rose in ranks to become the Maye, to avenge his
favorite wife, Iyunloye, who was taken captive alongside others, by the Owu
soldier when they invaded the Apomu Market.
Owu City was built round with very
formidable walls and gate which kept the invaders off. Unfortunately for the
people of the city, there arose a drought in the third year of the siege, which
brought about untold hardship, hunger, disease and death among the people. In
the face of these suffering, the people did not relent in sacrificing to the
gods. The famine had been severe that in the fourth year of the siege, the city
gate having being shut away from the invaders, they endured till the seventh
years when one day the city woke up to see that their allied forces had left
after seven years of futile attempts. They did not know that it was a tactics
used to deceive them.
While the city was celebrating the
end of the siege, they were shocked seeing their city set ablaze. This forced
them to axe down the city gate to escape death. The soldiers who hid in the
forest came out at once and unleashed terror on the people. Those who attempted
to counter had lesser weapons to fight back as they had only their cutlasses
and incantations as against the formidable guns the forces acquired in the
course of trading with the Europeans on the coast of Lagos.
A night prior this attack, Oba
Adejobi and some of his chiefs had escaped from the city through some of the
secret exit routes. In the process, the sacred places were then desecrated by
the allied armies who killed both men and women who ran there for refuge.
Anlugbua and the women parted, both
to nurse their pains: Anlugbua to mourn the loss of a dear city and worshipers;
the women the loss of their beloved ones and the bitter experience of slavery.
Scene 2
Scene 2
The air is pervaded with the
lamentation of the women as they mourn their losses. The marauding allied
forces had finally turned the once-flourishing city of Owu Iponle, which they
besieged for seven year, into a ‘relic of history.’
Erelu Afin, the queen of Oba Adejobi, sprawled on the
ground, mourning. Her eyes already have grown weary of shedding tears but now
full of talk as she counted her losses and the fate that is yet to befall her.
Other women who are as well victims
of the war, and who seemed to have accepted their fate, made every
attempt to placate her to take courage since the loss is irreversible.
They took turn to tell her that they were all witnesses of all the ills that
befell her, that the memory of the horrible death of the princes as well as the
rape of the princesses stuck still to them. They also reminded her that they
too lost things of greater values to the war.
During the invasion, all the five princes who are sons of Erelu Afin were slaughtered in the full glare of other helpless survivors. The same soldiers also raped the princesses who ‘were engaged already to be married to kings’.
During the invasion, all the five princes who are sons of Erelu Afin were slaughtered in the full glare of other helpless survivors. The same soldiers also raped the princesses who ‘were engaged already to be married to kings’.
The women in their sorrow cursed the
soldiers who wrought the terrible acts in their city while they attempted to go
back to their homes. They made a pronouncement that they would be afflicted and
would not get back to their motherlands.
While in their lamentation, the
women made reference to The Apomu market which was the supposed root cause of
their doom. The market was notable for its uncommon merchandise and thus had
attracted people from different lands for trading purposes in prized goods such
as gold, silk, ivory and slaves. This market had been in contention
between the people of Owu Iponle, the Ifes and the Ijebus. Some years before
this particular war, the Owu forcefully took control of the market from
the Ifes, killing their traders and also attacking the Ijebu traders whom they
felt were threat to them. The Owu soldiers looted the stalls of the Ijebu traders,
killed many of them and sold others as slaves.
Erelu Afin then observed that the
soldiers as they put out the fire and started packing their loot with the
readiness to embark on their journey home. So she called the attention of the
women to this. They all realized at this point that it was pointless to contest
their fate as each of them would be shared out among the soldier also as booty.
Then the two women who met Anlugbua
arrived with the news. The news of the coming of Anlugbua, their ancestral
father was welcome with much delight and they immediately braced up, calling on
other women who were hiding to join them to confront the soldiers. To
them the coming of Anlugbua suggested the intervention of the gods. The women
were soon disappointed when they got the whole news that Anlugbua himself
conceded to defeat and had returned back to heaven as a helpless victim.
Hearing this disheartening tale,
they then encouraged themselves to be prepared for a life in slavery. So they
danced on to the dirge the chorus raised.
WATCH A BIT OF THE
ELECTRIC STAGE PERFORMANCE HERE
http://www.youtube.com/watch?v=EXiAhW1ty8U
Scene 3
http://www.youtube.com/watch?v=EXiAhW1ty8U
Scene 3
Lawumi appeared to Anlugbua who
still remained at the spot where he appeared to the two women of Owu brooding
over the destruction of his beloved city. He made to move away from Lawunmi
whom he knew was responsible for the destruction. Lawumi did not deny but
persuaded Anlugbua to wait to hear her reason for allowing it. The meeting
finally turned into a historical discourse over what was responsible for the
fall of the Owu Kingdom.
Lawumi explained that she incited and edged the allied forces on to perpetuate the destructive war because of Owu Iponle’s arrogance against her and Ife which was the origin of the city of Owu. She went into the account of the sins of the Owu in the past and how they started the fire:
-Owu’s early attack on Ife and Ijebu traders at the Apomu Market.
-Owu Iponle held the belief that they were the superior kingdom amongst all the seven Yoruba kingdoms.
Lawumi explained that she incited and edged the allied forces on to perpetuate the destructive war because of Owu Iponle’s arrogance against her and Ife which was the origin of the city of Owu. She went into the account of the sins of the Owu in the past and how they started the fire:
-Owu’s early attack on Ife and Ijebu traders at the Apomu Market.
-Owu Iponle held the belief that they were the superior kingdom amongst all the seven Yoruba kingdoms.
These were some of the allegations
Lawumi leveled against them.:
-Owu, though founded by Oba Asunkungbade, was founded with the help and blessings of Ife. Asunkungbade was then a priest who married Lawunmi, an Ife princess; and for this Lawunmi’s father agreed to crown him king. Thus Owu Iponle became one of the seven kingdoms of Yoruba. Owu prospered in the course of time and became a very formidable city and was very prosperous. One of the reasons for Owu’s prosperity was the slave trade. It was an act that violated the law Sango amongst all the Yoruba kingdoms. Sango had decreed that no Yoruba should sell other Yoruba into slavery. Thus, Ife attacked Owu at the Apomu Market which served the Owu Kingdom as her slave market. It was the source of Owu Iponle’s prosperity. Owu then sent its army against Ife and razed it down, reducing it to dust to retaliate the earlier Ife attack.
-Owu, though founded by Oba Asunkungbade, was founded with the help and blessings of Ife. Asunkungbade was then a priest who married Lawunmi, an Ife princess; and for this Lawunmi’s father agreed to crown him king. Thus Owu Iponle became one of the seven kingdoms of Yoruba. Owu prospered in the course of time and became a very formidable city and was very prosperous. One of the reasons for Owu’s prosperity was the slave trade. It was an act that violated the law Sango amongst all the Yoruba kingdoms. Sango had decreed that no Yoruba should sell other Yoruba into slavery. Thus, Ife attacked Owu at the Apomu Market which served the Owu Kingdom as her slave market. It was the source of Owu Iponle’s prosperity. Owu then sent its army against Ife and razed it down, reducing it to dust to retaliate the earlier Ife attack.
These are the details Lawumi gave
for the dreadful attack the allied forces visited on the city of Owu Iponle. She was also determined to punish the allied
forces because of their disregards for not sparing those who ran into her
groove for refuge and for desecrating the sacred places as well as defiling
Orisaye who was Obatala’s vestal votary. For these she persuaded Anlugbua to
team up with her in meting out the punishment.
She informed him that Esu, Orisa Oko
and Ogun had already promised to lend helping hands too.
Scene 4
Scene 4
Gesinde, an Ijebu officer and the
herald to the allied forces came just as the women had anticipated to relay the
decision of the generals to Erelu Afin. Gesinde had been known to the Owu
Kingdom being the one who had served as the go-between the two armies from the
day the kingdom was besieged. Seeing him, Erelu knew he had not come with good
news. As far as her memory could recall, she cannot point to a particular time
he had borne a single good tiding. So she asked him to relay his order.
Gesinde’s order was simple: the women should prepare because they would soon be
shared out to their ‘future masters’. He was furious when a woman asked if the
sharing would be ‘separately or together’. By this response he confirmed
their fear that there would be no preference for none of them no matter the
status. He added that he would be taking Orisaye to Balogun Kusa who had
requested that she should be added to his harem.
Balogun Kusa did ask for Orisaye
because he realised she was a virgin, having been betrothed to Obatala, the god
of purity and creativity, since birth.When she could no longer protest what the
generals had decided about her daughter Orisaye,Erelu asked him what their
decision is about Adeoti, another daughter of hers. Gesinde hesitated
at first, finding it her to tell but when he found his tongue said Adeoti had been sent to a place ‘where pain can no longer reach her’. Although Erelu could not decipher the whole truth of her daughter’s whereabouts, she knew this officer was hiding something important from her. She further probed what was decided for Kesobo, whose husband, Sakula, died while defending the city, and Iyunloye who was the actual cause of the war.As for Kesobo, she was to be be given to Otunba Lekki, the general who killed her husband.Iyunloye’s fate would be announced at a later time at the arrival of Maye Okunade, Iyunade’s wronged husband. He added that Okunade would soon be with them.Erelu persisted at least she needed to know what had been determined for her. To her utter dismay, it was Balogun Derin who asked that she be allocated to him. She lamented what her fate would be in the house of the man she knew as a dog and a double-dealing liar.
at first, finding it her to tell but when he found his tongue said Adeoti had been sent to a place ‘where pain can no longer reach her’. Although Erelu could not decipher the whole truth of her daughter’s whereabouts, she knew this officer was hiding something important from her. She further probed what was decided for Kesobo, whose husband, Sakula, died while defending the city, and Iyunloye who was the actual cause of the war.As for Kesobo, she was to be be given to Otunba Lekki, the general who killed her husband.Iyunloye’s fate would be announced at a later time at the arrival of Maye Okunade, Iyunade’s wronged husband. He added that Okunade would soon be with them.Erelu persisted at least she needed to know what had been determined for her. To her utter dismay, it was Balogun Derin who asked that she be allocated to him. She lamented what her fate would be in the house of the man she knew as a dog and a double-dealing liar.
Having heard all and no mention of
their case was hinted, a woman in the chorus inquired what the generals
had decided. She was hushed and told that commoners like them would be visited
after the fate of the royal line is sorted out. Gesinde then ordered one of the
soldiers who were waiting on him to fetch Orisaye whom her new master had asked
to be brought to his camp immediately. But he was stopped at the sight of fire
and warned the women against any attempt to commit suicide.
Erelu seeing how Gesinde felt
jittery scolded him for being frightened at the sight of Orisaye running around
with a torch. She explained that such display was the impact of shock she
experienced through the war that ravaged the city. Orisaye, who was deranged,
emerged with the torch in her hand and pleaded that no one should take it away
but should get his instead. She already knew what the generals decided and so
began to tell them what the torch was meant for. She knelt before her mother to
ask to stop crying for her and beg for the mother’s blessing.
In her ranting she declared what fate awaited her prospective husband and her own end. Her ranting which she claimed are revelations shown to her by Obatala was dismissed as incoherent babbling and futile prophecies on unsound lips.
Gesinde at last began to deride the prophecy, imagining how Balogun Kusa who was revered and feared from Nupe Kingdom down to the Dahomey Kingdom could be smitten by a mad woman; and wonder how the general could stoop to ask for a lady who is known to all as unsound mind when there was a bee-hive of beautiful ladies who would be glad to marry him.
In her ranting she declared what fate awaited her prospective husband and her own end. Her ranting which she claimed are revelations shown to her by Obatala was dismissed as incoherent babbling and futile prophecies on unsound lips.
Gesinde at last began to deride the prophecy, imagining how Balogun Kusa who was revered and feared from Nupe Kingdom down to the Dahomey Kingdom could be smitten by a mad woman; and wonder how the general could stoop to ask for a lady who is known to all as unsound mind when there was a bee-hive of beautiful ladies who would be glad to marry him.
As he made to take Orisaye away, he
notify Erelu that it would soon be her turn soon as Balogun Derin is ready to
set out. Orisaye was furious at the news of her mother becoming a slave to
Balogun Derin’s wife as declared by Gesinde. She cursed Gesinde for uttering
such bad statement. She announced to him that her mother would die on Owu’s
soil rather than being taken away as a slave. Gesinde asked her how Erelu would
die since he was ready to prevent anyone attempting suicide. But Orisaye chose
to keep her response as a secret not meant for the ears of an enemy. Instead
she declared that Balogun Derin whose homeland was just three weeks away from
Owu would wander for seventeen years
in suffering, anguish and fighting without respite before reaching it.
Orisaye danced as she was being led
away. Erelu, unable to bear this, fainted. The women rushed to help her. When
she came to, she was mad with them for rescuing her from the claws of death and
rebuked the woman who suggested they call on the gods for help. She shifted the
blame of it all on the gods for being silent in times like this.
They started recalling what state
they were in the previous day, that is, a day before the annihilation; how all
the streets of Owu were in jubilation when they thought the invaders had
left the city gates, seeing they all had deserted their camps, no smoke, or
movement was perceived and no horse in sight. This departure of the allied forces
marked the beginning of a new life for the city besieged for seven years. What
the people of Owu thought was the end of famine and travailed soon became a
bloodbath.
First, arrows bearing torches were fired into the city. The thatches of the roofs caught fire. In a twinkling of an eye, the whole city was on fire and everyone began to scurry for safety. There was chaos in the streets because there were no more places to hide. Smoke from the balls of fire engulfed every corner of the city of Owu. People headed straight for the gates in blind daze. In panic, the gates were hacked down. It was too late for them to realize they had been deceived.
The enemies who had gone to hide in the surrounding forest opened fire on the helpless victims whose best weapons were only cutlasses and incantations. This gruesome massacre was blamed again on the gods who had reclined at the time the city needed them the most for defense and deliverance but who let them face destruction alone. The women hinted at what the Owu priests told them when the siege was on: that Owu’s fate was the handiwork of Lawumi. Rather than just accepting their plight in good faith, the women decided to rain curses on the allied soldiers.
Scene 5
First, arrows bearing torches were fired into the city. The thatches of the roofs caught fire. In a twinkling of an eye, the whole city was on fire and everyone began to scurry for safety. There was chaos in the streets because there were no more places to hide. Smoke from the balls of fire engulfed every corner of the city of Owu. People headed straight for the gates in blind daze. In panic, the gates were hacked down. It was too late for them to realize they had been deceived.
The enemies who had gone to hide in the surrounding forest opened fire on the helpless victims whose best weapons were only cutlasses and incantations. This gruesome massacre was blamed again on the gods who had reclined at the time the city needed them the most for defense and deliverance but who let them face destruction alone. The women hinted at what the Owu priests told them when the siege was on: that Owu’s fate was the handiwork of Lawumi. Rather than just accepting their plight in good faith, the women decided to rain curses on the allied soldiers.
Scene 5
The actions to be taken lingered
till the dawn of another day as the women awaited the order of their new
masters who would take them away. They were still in mourning as they raised
their dirge. The delay was owing to the misunderstanding that ensued among the
generals over the sharing of the loots.
Just then the women observed an
approaching figure. It was Adumaadan, the widow of Prince Lisabi, with her son,
Aderogun, strapped to her back. Adumaadan had asked her new master to allow her
fetch whatever belongings she could in the rubble. Erelu Afin’s agony surged up
again by the memory of the loss of her child which is responsible for
Adumaadan’s fate. Rather than looking her mother-in-law with pity, Adumaadan
fired back at her for the role she played in aiding the hand of destruction on
the city.
Many years ago, when Dejumo was
born, the gods decreed he be killed because he was destined to bring
destruction on the city of Owu. Because Erelu would not allow it, the
child was spared. Erelu became very protective knowing what she had done to
preserve her child’s life. It was because of this that Adumaadan had held on to
the belief that if it was only Dejumo she loved amongst her sons.
When he grew up, Dejumo was the one
who took Iyunloye to wife when she was brought in among those captives taken
from Apomu Market. Iyunloye was then the wife of Okunade, the notable craft man
who had turned to Maye. It was because of her Okunade came to take revenge
against Dejumo who took his wife after he finally learnt where Iyunade was
taken to.
Erelu then reminded Adumaadan
that she only lost a husband, but she lost her husband, her five sons and a
daughter safe, believing she still had Orisaye and Adeoti only to be told
Adeoti was slaughtered during the onslaught. Adumaadan told her she found her
dead at the entrance of the shrine of the goddess Lawunmi. Then Erelu realized
what Gesinde meant when he said Adeoti had been sent to a place where pain can
no longer reach her. While she mourned for her daughter,she thanked Adumaadan
for the kindness she showed her daughter in closing her eyes and pouring sand
on her which was the last respect given to the dead.
Adumaadan considered Adeoti lucky
because death had freed her from such terrible fate the survivors would have to
experience. She pitied herself the most for being completely hopeless.
She blamed her devotion to her late
husband which she considered was what opened her up for the reason for being
picked by her new man. For this Erelu cautioned her and encouraged her to learn
to cope with the new life since she still had the boy. For as long as the boy
lived, the kingdom was not wiped out.
While saying this, Gesinde, whom
Erelu addressed as ‘man of misfortune’, came in to announce to them what new
order the generals had given that the boy should be killed. Balogun Derin
warned the allied forces that as long as the boy lived, their own future is not
safe if they spare a single heir to the Owu throne. Having warned the women not
to resist, Adumaadan gave up the child and requested she hold him to her bosom
for some moment before she finally surrendered him to be killed. Since it was a
taboo to shoot a baby, the instruction was that its head must be bashed against
the tree to crush its skull.
As the boy was being taken away, the
women raised a dirge to mourn the ‘last hope of the land and last lamp that is
about to be extinguished’. Not long after the dirge was raised, Maye Okunade
emerged with a detail of armed soldiers. He ordered that there be silence and
announced to them that he had come to decide the fate of Iyunloye having had
his rival Prince Adejumo killed through the hand of one of the lower ranked
soldiers. He had concluded she would be killed but how and where are what he
had not finalized. He ordered two of his detail to bring Iyunloye out dragging
her by the hair from amongst the women. He wanted to hear her screaming
for mercy.
Erelu on hearing this was please
beyond measure and felt vindicated by the gods for the first time. She told
Okunade he would have her blessings if he killed her. Her request startled him,
and he asked if she ever knew him. Erelu introduced herself, telling how she
was connected in the whole episode. She warned Okunade ahead of time not to
look Iyunade in the eye because that could call up the affecting he thought had
died in him years back.
Just as she said, Iyunade cunningly got him to listen to her side of the story. All she could do to keep Okunade’s memory was to continue with the making of adire cloth and named it after him as Faari Okunade. She countered that all her effort to escape from the kingdom were aborted discarding the evidences Erelu gave against her.
Okunade asked his men to take Iyunloye away to his tent to ride in his caravan as she would be stoned by the women of Ife who joined in the search with their husbands and lost them in the process.
Just as she said, Iyunade cunningly got him to listen to her side of the story. All she could do to keep Okunade’s memory was to continue with the making of adire cloth and named it after him as Faari Okunade. She countered that all her effort to escape from the kingdom were aborted discarding the evidences Erelu gave against her.
Okunade asked his men to take Iyunloye away to his tent to ride in his caravan as she would be stoned by the women of Ife who joined in the search with their husbands and lost them in the process.
Though Erelu could not contest Maye
Okunade’s final decision she advised him to let Iyunade ride in a different
caravan to avoid being won over and the hand of justice averted. Okunade left
for his caravan and Iyunade was also led off. At this victory, Erelu raised a
song of victory.
While the women rejoiced, Gesinde
comes in to deliver the baby’s corpse alongside with Adumaadan’s last wish for
her baby’s burial. He relayed to them the current state of things at the
generals’ camps. Orisaye’s prophecies had started to find fulfillment. Otunba
Lekki left in a hurry because he received a message that war had broken out
back at home and his father’s throne had been seized.After according the baby
the honor, some women took it away to be buried.
They observed fresh fire
burning in the palace. Gesinde came in at the same moment and explained that
they were instructed to be razed down whatever might still be standing. He told
them that very soon, the horn would be blown which would suggest they all have
to march along to the caravans with their captors to their new destinations.
Then Erelu announced to the women
that it was to say goodbye but the chorus leader reminded her she owed the
departed souls one last duty being ‘the mother of the city and the only mouth
left to speak to the ancestors’. After much persuasion, she agreed to take up
the responsibility. The women asked Gesinde and other soldiers to excuse them
and that they would join the caravan a moment after since the ritual must not
be done in the presence of a stranger. Gesinde agreed, but instructed them to
be brief and left.
The women raised the song of
invocation, broke into two columns of choruses dancing around Erelu. Erelu and
the chorus leaders soon were conducted into a trance. As the incantatory chant
got to the climax Erelu was possessed by the spirit of Anlugbua. The same
moment Anlugbua himself appeared at the scene, watching. Erelu voice changed as
she responded to the chant declaring the mind and the position of the gods and
what had been determined against the land and the survivors before he finally
departed. Erelu screamed as the spirit of Anlugbua left her and she collapsed.
It took the women a while before they realized she was dead.
Anlugbua who stood on the other side
then responded, making his comment on the effect of war on both the living and
the gods. He promised to see to it that Owu rises again, though not on the same
site where it was and not as a single city again just as Lawumi would not allow
it to be so. But Owu was to come back as
little communities elsewhere within the cities of Yorubaland; which was ‘the
only atonement that can be made against ceaseless volition of
self-destruction’.
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