we are beautiful

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Status: Finished  |  Genre: Humor  |  House: Booksie Classic

it is a theatrical humour of nigeria problems, solution and hope

 

 

copyright© Adesokan saheed Ademola (Evergreen)

 

A publication of Evergreen Books

A subsidiary of Adesokan Evergreen Nig. Enterprise

Tel: +2348066707360

Email: adesokansaheed@ymail.com

 

All right reserved.

No part of this publication may be reproduced or transmitted in any form or by any means without permission in writing of the copyright.

 

 

ISBN:

 

 

 

 

 

 

 

 

 

 

 

 

 

Characters

Iwa-Ibaje

Inakuna

Buje-budanu

Ijekuje

Gbewiri

Baba-Amoye

Chiefs

Priest

Ogbonjagbara

Ole-ole

Ajebanu

Opuro

Imole

Slaves

Others

Mu-Ala-Se

 

 

Act One

EMERGENCE OF THE KING

The throne of the Ibu kingdom has been vacant for sometimes now, following the demise of the Onibu of Ibu- Oba Kiniun, Eranko-ninu-aworan-eniyan (beast-in-human-posture). The princes have been seen lately in Royal attires, regal carriages, floating their flamboyancy, summarily to appease the minds of the chiefs the dominance of their arrogance. For Prince Iwa-Ibaje(Corruption) more has to be done to beat other contenders to the throne. He has other dubious plans.

 

The stage is lightened (or the curtain is drawn off)

 

Iwa-Ibaje-  (he is seen on the stage in his Aran

sew in esiki-style. He put on abeti-aja cap and lion-skin palm sanders. He swift horse tail in his right hand in the manners of a king). He sings:

 

Iwa-Ibaje siwo o rele

Siwo

Iyan esuru n be l’opon

Iyan oka n be l’awo

Siwo n siwo o l’oko

 

(corruption, it is time to go home

Pounded yam is in the calabash

Amala is in the plate

It is time to stop work)

He continues singing while stepping out of the stage.

 

The light is off stage (or the curtain is drawn on)

 

High Chief Kongi is the Chief of the Chiefs who enthrone the kings.

 

High Chief Kongi: (as the stage is lightened, he

is seen on the shover (agbantara chair) resting, with etu (a type of cloth) knotted on his left shoulder)

Iwa-ibaje: ago onile(i.e good day in this

house)

High Chief Kongi: ago yao(i.e you may come

in)

 

Iwa-ibaje comes to the presence of the High Chief Kongi

 

High Chief Kongi: Iwa-ibaje, the prince of Oba

Tonluje. It is early, hope there was no assassination taken place in the town?

Iwa-ibaje: your Eminence High Chief. No

uproar whatsoever in the East, neither in the west. No farmer from the north or the south cried, looking for his sheep. The decorum is maintained throughout the Ibu Kingdom. And neither do I come to play opon game.

High Chief Kongi: what could have brought His

Royal Highness to my house by this time of the day?

Iwa-ibaje: that your statement may come to

pass!

High Chief Kongi: which of my statements?

 

Iwa-Ibaje: you referred to me as royal

highness.

 

High Chief Kongi: so I refer to other princes.

 

Iwa-Ibaje: I must be the next Onibu of Ibu

Kingdom.

 

High Chief Kongi: Ifa, its oracles, determines

that.

 

Iwa-Ibaje: where there is will, there is way.

Gods help those who help themselves. Your Eminence, make me the next Onibu.

 

High Chief Kongi: uh! What!...

Iwa-Ibaje: your Eminence, your bitter kola is

in this gourd. (he handed the gourd wrapped in white cloth to High Chief Kongi). I should be on my way.

 

High Chief Kongi: our ancestors shall favour

You.

(as Iwaje-Ibaje left, High Chief Kongi stands to enter inner room)

 

The light is off stage (the curtain is drawn)

 

(as the stage is lightened, Iwa-Ibaje is seen on the stage with his mother (Iya Abike). Iya Abike is in the kitchen, cooking{the earthen pot is on the aaro}. Iwa-Ibaje squats by her side).

 

Iwa-Ibaje: As I said Iya Abike,

I must rule this kingdom at all cost,

(there is creaking of the door. He stands and looks if there is anyone around. There is no one, he returns to his mother to continue his conversation),

Iya Abike must be called Iya Oba.

 

Iya Abike: may the gods command the oracles

to make it so.

 

Iwa-Ibaje: Iya Abike, Iya Abike

Are you bearing your ears?

 

Iya Abike: very attentive!

 

Iwa-Ibaje: Iya Abike,

The gods shall be commanded to command the oracles.

 

Iya Abike: how?

Iwa-Ibaje, how?

 

Iwa-Ibaje: the way to man’s heart

Is through his stomach.

 

Iya Abike: the meaning?

 

Iwa-Ibaje: the chiefs and the priest

Shall be mesmerized with packages.

 

Iya Abike: these elders represent

Highest order of integrity

 

Iwa-Ibaje: we shall see, iya Abike,

We shall see if a monkey will turn

Against a ripen banana.

Let their selfish instincts be enticed

first.

 

Iya Abike: Ibaje(shortened form of Iwa-Ibaje)

Ibaje!

Are you attempting

To cross your bridge

Before you come to them.

 

Iwa-Ibaje: won’t I when everything is

possible?

Iya Abike, see

I’m telling you this

I’ve no other confidant.

(the light is off stage/ the curtain is drawn)

 

(the stage is lightened. The priest is on stage/ at the Ifa shrine)

 

The Priest: (chanting the praise of Ifa)

Ajigbe, Ajimode,

You had plucked before I knew

leaves,

You had exhumed before I knew roots,

You grinded first,

You fried and burnt first,

You decreed that if the earthworm pays

homage to the god of earth, it shall

open it for it,..

Iwa-Ibaje: aboruboye Ifa.

The priest: aboye-bo-sise,

Come in

(Iwa-Ibaje prostrates for the priest)

 

The priest: Iwa-Ibaje, the Prince

Ifa shall favour you

 

Iwa-Ibaje: ase(amen)

 

The priest: we see you,

May we not set aside conversation for

Conversation,

What is it?

 

Iwa-Ibaje: you said it as I entered:

Ifa’s favour.

 

The priest: we say it to all.

 

Iwa-Ibaje: this time,

I need it special,

I need special Ifa’s favour.

 

The priest: how do you mean?

 

Iwa-Ibaje: I need Oracles to choose me as next

Onibu of Ibu Kingdom.

 

The priest: manipulation abomination!

Manipulation abomination!

I do not speak except what Ifa spoke,

Ifa chooses what is the best.

Iwa-Ibaje: your Eminence,

No body sees what you see,

No body hears what you hear,

No body dispute what you pronounce,

If I become the Onibu,

I shall make your eldest son-Ijekuje,

The Otun of Onibu,

I shall make your youngest daughter-

Ajebanu, the Iyalode of Oke’dan,

Then you shall sacrifice elephant to

replace little dog, for Ogun.

Your shall fortify your recipe for Ifa.

To proof the sincerity of my covenant,

I’ve tethered a ram to the outside post

for Ifa.

(as Iwa-Ibaje concludes, there is a long silence in the shrine)

 

Priest: in this family,

Our responsibility to Ibu Kingdom is

priesthood.

Manipulation is abomination.

 

Iwa-Ibaje: the verdict is in the tongue of the

Oba,

(he pause and then continued)

The bitter kola is in this gourd,

More of it shall come when I become

Onibu of Ibu kingdom,

The chief of the chiefs is supporting this

brave momentum,

that you may know.

And I should be on my way.

(He leaves. The priest remains silent)

 

Priest: my eldest son for Otun of Onibu,

My youngest daughter for Iyalode,

Elephant for Ogun.

But is that what Ogun wants?

(the light is off stage)

 

(As Iwa-Ibaje leaves the Priest’s, he heads towards High Chief Kongi’s. As the stage is lightened, the High Chief Kongi is seen sitting comfily in shover in his sitting room)

 

Iwa-Ibaje: aago onile(good-day in this house)

 

High Chief Kongi: aago ya (come in)

(Iwa-Ibaje enters, folds the arms of his flowing Aran-agbada).

 

Iwa-ibaje: your Eminence, High Chief,

 

High Chief Kongi: the Prince,

May Ibu ancestors favour you.

 

Iwa-Ibaje: Ase(amen), Your Eminence,

Your Eminence High Chief.

Eh! Umh(he clears his throat),

I have great noble ambition for this

Great Kingdom,

That aside,

Your Eminence,

If I am made the next Onibu of Ibu,

I shall make your eldest son, Inakuna,

The Osi Onibu of Ibu,

And your youngest son, Ole-ole,

The Balogun of Ibu Kingdom,

The Priest is already a party to the

arrangement,

He has entered into the deal,

I have two rams tied to the post outside,

Here are two gourds of bitter kola,

(the Chief leans back, tarry and then

collect the gourds),

I should be on my way.

 

The light is off stage/ the curtain is drawn.

 

(Iwa-Ibaje has arranged a meeting with the trio of Chief Kongi, the Priest and himself). As the is lightened, the trio  are seen sitting on the stage.

 

Iwa-Ibaje: (he prostrates before the two elderly men)

My fathers, Your Eminence,

May you break kola with molars,

May you live with us for long time,

By making me the next Onibu of Ibu

Kingdom,

You become fathers of Oba,

In summary, verdicts belong to you,

Making your wards the principal of

Onibu en-council,

Who will say no,

That your progeny may become Onibu

one day,

Honey catches more flies than vinegar.
 

The Priest: what of the gods are not happy with

the arrangement?

 

High Chief Kongi: I am short of words over it,

What of if good people of Ibu come to

the knowledge of the arrangement?

 

Iwa-Ibaje: with due regards,

To your rich knowledge of history,

In the days of Olugbon as Onibu of Ibu,

Death hijacked youths on their ways to

Ologbojo forest,

In the days of Aresa as Onibu of Ibu,

Death yanked off infants from the

bosom of their mothers,

In the days of Owarangunaga,

the story was not different.

As you know very well,

All these Obas were chosen by Ifa,

Though I shall give more to appease

the gods,

As to the case of the Chiefs,

They shall be kept in the dark,

It is just for the Priest to announce me

as the chosen one.

 

(the light is off stage/ the curtain is drawn)

 

(on the oracle-throwing day, the Chiefs , the Princes and all people of Ibu Kingdom gather at the village square to witness the emergence of the new Onibu. The Priest gather the oracles in his hand and incantates)

 

Priest: Ifa Olokun, Asorodayo,

You’re the knower,

I am ignorant,

Chose for us among these Princes,

The best that shall take Ibu Kingdom

from glory to glory,

(he throws the oracles)

 

Priest: the chosen one,

(there is dead silence)

He has red cap and yellow sanders on,

(Iwa-Ibaje family members burst into high celebration. Others, majorly Ibu’s people, who do not expect Iwa-Ibaje to be, in the least, remains silent, as if an evil befalls them. They know Iwa-Ibaje as having questionable characters and tinted pedigree).

 

(the light is off stage/the curtain is drawn)

 

(as the stage is lightened, Priest and High Chief Kongi are seen in the shrine(priest’s house). High Chief Kongi has paid him a visit. The aggrieved youth group visit Priest).

 

The Youth Leader: aboruboye, Baba o!

 

Priest: aboye-bo-sise, ago yao!

(youth enter and prostrate before the two elders)

 

Youth Leader: Your Eminence

We are fortunate to meet High Chief

Kongi here,

The youth of Ibu Kingdom are here

To register their grievances

Over the emergence of Iwa-Ibaje

As Onibu of Ibu Kingdom.

 

High Chief Kongi: why your grievances?

 

Youth Leader: we know Iwa-Ibaje

As lacking impeccable characters,

He has not been championing any

Positive course for Ibu Kingdom,

And…

 

Priest: my son, my son,

Do not recount too long,

We human are shortsighted,

That was why gods were consulted,

Who will question the guidance of the

gods?

It is only gods that are well acquainted,

Only gods know tomorrow.

Or am I mincing words, High Chief?

 

High Chief Kongi: Priest you have said it all,

We do not choose,

Gods the knower of all affairs,

Chose for us.

I thereby appeal to the youth,

Let us wait and watch,

Though I believe gods are wise.

 

(the youth are murmuring at the persuation of the two elders to show their disagreement with the appeal. The youth leader cautions his subjects to hold their peace).

 

The light is off stage/the curtain is drawn

 

IWA-IBAJE ON THE THRONE

(Iwa-Ibaje has made good his promise to the High Chief and Prieste, their wards have been appointed as chiefs in the new cabinet. The cabinet is holding its first meeting).

 

The stage is lightened/the curtain is withdrawn

 

Iwa-Ibaje: I greet the lucky ones

Who have made this cabinet.

I say congratulations!!!

Now, you are stewards

And city fathers of this land,

You shall have wealth at your disposal,

And flowing fame like river,

I shall make it so.

 

Chiefs: kabiyesi ooo!!! (they prostrate)

 

Iwa-Ibaje: be that as it may,

I have spied of the going in the town,

About the youth mutiny/treason,

All of you-who know them,

Or related to them,

Let everyone holds the ear of his/her

child’s cloth,

that new water is in the river,

so the fish.

I am not a dog,

That can only bark but not bite,

Is the message well disseminated?

 

Chiefs: kaaabiyesi ooo! (they prostrated).

 

The light is off stage/the curtain is drawn

 

STORY UNDER THE ORANGE TREE

(At night the full moon, the youth gather under the orange tree, Gbewiri-Oba’s son is there too,Baba Amoye, the story teller is there too, sitting on the chair ,ready to tell new story.T 

He wards of other chiefs are also there all sit on the mat in-front of Baba Amoye)

Baba Amoye—All of  you are welcome

To this gathering once more

Iam ready to let loose

Another scintillating story

That shall ginger your minds

But before I let cat out of the bag

I shall ask of what I taught you

Yesterday night from which

Cardinal does the sun rise?

Gbewiri tell us.

Gbewiri—Cardinal, Cardinal, Cardinal

The sun, The sun,---

Ah,------- Umh,-----

Baba Amoye – Who can assist him?

(Imole raises his hand)

Imole, we are listen.

Imole—The sun rises from the East

Baba Amoye—that is correct!

Today , I shall tell you

Of people at the other side

Of Jangbala river

Who thread the eye of the needle

With elephant.

The youth—How?

(all of them are eager to know and squat and silent)

Baba Amoye—sit back, I shall tell you

(they sat back)

These people have one head like you,

They have two hands and legs as you do,

They are human, just like you.

Before I continue

Let me ask you:

Which creature flies in the air?

The Youth—birds(in chorus answer)

Baba Amoye—I have been warning you

Against chorus answer

(Ibukun now raises her hand)

We are listening, Ibukun.

Ibukun—birds!

Baba Amoye—yes, birds!

These people do fly, like birds, in the sky,

Anytime they spread their arms

You shall raise your face to behold.

The youth—Ah!

(they squat and silent)

Baba Amoye—sit back, I have more to tell you  about these people

(they sit back)

Let me ask you again?

Can stone float on water like leaf?

(Ilosiwaju raises his hand as well as Aseyori)

Ilosiwaju, let us hear your view!

Ilosiwaju—a stone cannot float on water likeleaf.

Baba Amoye—Aseyori, and you!

Aseyori—Umh!(She tarry for a while)

I don’t think stone can float on waterlike lettuce.

Baba Amoye—these people when set stones

On water

The stones float

The Youth—Ah!

Baba Amoye—remember, I told you

They are human just like you

You possess all they possess

One head, two eyes, two ears, two arms, two legs, everything alike.

Find out if you can float those wonders,

I believe you can

This is the end of the story.

(the youth dispatch, some are discussing the people they just heard about, some silent as they leave for their respective homes.)

(Gbewiri remains frown till he enters palace. His father, Iwa-Ibaje, is there notices his continence)

Iwa-Ibaje—you look gloomy,

What could be the matter?

Gbewiri—Baba Amoye!

Iwa-Ibaje—how do you mean?

Gbewiri—he would tell the wards of the meanless,

The answers to the questions he would ask us,

To portrait us as ignorant.

I want the orange tree for wards of Oba and the Chiefs to be planted,

And separate us from those cockroaches.

Iwa-Ibaje—I know what to do.

Gbewiri—what?

Iwa-Ibaje—in situation like this

You kill the goose that lays the golden egg

Those rats should not come unto under the tree.

Gbewiri—how?

Iwa-Ibaje—don’t bother

Just enter the yard

Gbewiri—kaaabiyesi o!

(the light is off stage/the curtain is drawn)

As the stage is lightened, the orange tree is shown at the stage’s centre. Some two men are coming to the point of the orange tree. One of them climbs the orange tree while other stands by the bottom of the tree looking at the oranges on the tree. The guard watching over the orange tree comes to the scene and enquires:

The Guard—who are you?

What are you doing there?

One of the slave—you should have seen for

Yourself

That we are from the palace

The slave on the orange tree is voraciously plucking all the orange fruits on the tree. The guards do not intervene anymore. Some of the seeds are planted in the palace yards, others are preserved in the palace.

When the seedlings of the orange have matured into trees in the palace yard, Iwa-Ibaje sends the slaves to go and cut the orange tree at the town square.

The stage is lightened/the curtain is withdrawn

(the orange tree at the town square is standing on the stage. The two slaves appear on the stage, sent by the king, with axes in their hand. One of them hit the tree with his axe)

The guard—who is it?

Who is it?

Stop, stop it!

(The guard walks over to where they are. The slave cutting the tree raises the axe in the air and remains still. The other slave responds)

The other slave—you or the Onibu has the

Verdict!

Eh! Speak!

(the guard is dumbfounded)

The other slave—o ya

Continue cutting!

(The guard is looking on as the tree fell on its side.)

The light is off the stage/the curtain is drawn

(The news of the development has reached the people of Ibu and they protest in groups to the palace)

The stage is lightened/the curtain is withdrawn

(Iwa-Ibaje is coming out to the presence of the protesters)

Protesters—Kabiyesi o!

Iwa-Ibaje—your faces are frightened

What is the matter?

The spokeperson—some downtrodden

Elements

Whose human dignity has lost

Who lack all understanding

And have entered trance of insanity

Have cut down the tree of wisdom—

The orange tree at the town square.

Iwa-Ibaje—oh! Do not recount too long

The said tree of wisdom is too old

The Onibu en-council has decided

To plant in more vibrant, very virile,

Well entrenched, extended shady orange tree.

Don’t be panic, just have little patience

To see the emergence of new tree of wisdom

You can return to your respective vocations.

The protesters—kaaabiyesiooo!

(The protesters dispatch as Iwa-Ibaje enters inner palace).

(One by one, the chiefs and Baales from provinces gather at the palace and Iwa-Ibaje comes out to them)

The Chiefs—Kabiyesio!

Iwa-Ibaje—Chiefs,

Baales,

How are homes and provinces?

The chiefs--- Everything is good

Ijekuje—The issue is:

The orange tree at the city square

It has been fell

We are in the dark over the

development

Iwa Ibaje—I did it for all of you

Your sons and daughters

Should possess attributes

That raise them above others

So, let your sons and daughters alone,

Have access to the wisdom under the orange tree

The tree of wisdom is already in the palace yard

For your wards alone

Let others return to petty things.

The Chiefs—kabiyesio!

Inakuna—I have said it

That our Oba is very sensitive and sensible

On behalf of other chiefs and Baales

I appreciate your intuition.

The Chiefs—kaaabiyesio!

(the light is off stage/the curtain is drawn)

(It is time to celebrate Osun festival. The celebration takes place at Osun shrine. The sons and daughters of Ibu Kingdom gather at night to display various cultural dances and activities like wrestling, ayo-opon etc. The celebration has started, the youth carry fitilas all around. The dudes and damsels meet to contract new love relationships. Buje-Budanu is seen carries a forty eye fitila. He is carrying himself in garrulous manners. He meets another lad, Ise-loogun-ise, carrying a forty eye fitila)

Buje-Budanu—Eh!(he calls out to Ise-loogun-

ise)

how many eyes has your fitila?

Ise-loogun-ise—forty!

Why are you care?

Buje-Budanu—mine has forty eyes too

But do you know me?

Ise-loogun-ise—what is the line of your womb?

Buje-Budanu—you don’t know me?

You don’t know me!

I’m Buje-Budanu

The grandson of Ole

The son of Inakuna:

The osi Onibu of Ibu

Who is your old block?

Ise-loogun-ise—my father is Baorenifeyinti

A successful farmer

Buje-Budanu—a farmer?

Where do you get palm oil for you

fitila?

Ise-loogun-ise—we are the largest producer of

palm oil in this kingdom.

Buje-Budanu—that is why you carry yourself

like son of a chief

(Buje-Budanu leaves the scene in angry)

The light is off stage/ the curtain is drawn

(As the stage is lightened/the curtain is withdrawn, the slaves are seen felling the palm trees)

Farmers—who are you?

What are you doing?

Stop it!

(the slaves raise their axes in the air and remain still)

Slave Leader—you should have known us by

seeing us,

you should have know what

if you have eyes!

You or the Onibu en-council have the verdict?

O ya, continue cutting

(the slaves continue the cutting as the light is off stage/the curtain is drawn)

(the farmers have gathered in protest heading towards palace. They are chanting:)

(The stage is lightened/the curtain is withdrawn)

 

Farmers—awa o gba(it is unacceptable)

Awa o faramon(it is rejectable)

Awa o gba

(At palace Iwa-Ibaje comes to the presence of the protesting farmers)

Farmers—kabiyesi o! (they prostrate)

Iwa-Ibaje—I can see in your faces that your

blood is boiling

what could have so plaguing?

Farmers’ Head—kabiyesi o!(he prostrates)

The saying is:

Orisa if you cannot favour me

Then leave me to my fate.

All our palm trees have been fell

By unscrupulous elements

How are we going to redden our stew?

How are we going to lighten our fitila?

It is unacceptable.

Iwa-Ibaje—do not recount too much

We have taken all into consideration

Very soon there will be no need for lightening of fitila,

because mechanisms and framework have been put up to lighten every home in the kingdom.

As for the stew,

Palm oil has been shown by our medicine men,

To cause a disease that may show up soon, if

Palm oil is not stopped immediately.

Meanwhile, millet oil has been tested

And approved as substitute.

In addition, we are coming up with

New species of palm seedlings that are safe.

You can return to your vocations!

One Farmer—what of those palm trees

Standing prominently

In the palace yard?

Iwa-Ibaje—they are spare for heritage

Purpose.

You may go now!

Farmers—kaaabiyesi o! (they prostrate)

(Iwa-Ibaje enters the inner-palace, farmers dispatch and the light is off stage/the curtain is drawn)

 

CHAPTER THREE

(The stage is lightened/the curtain is withdrawn. Ajebanu, Iyalode of Oke-Inira province, is seen on the stage, serving fried meat to her dog in front of her house. A farmer, together with his son, is returning from his farm. Each carries bulky yams. The farmer sees Ajebanu, but quickly ignores her in apparent bold hatred. They walk across the stage and off stage.)

Ajebanu—(she soliloquizes) Ah! Ah! Pekele-

pekele(what an insult)

Intentional disrespect,

That makes slave calls to king

To help lifting a load.

He who questions your authority

To him it shall be displayed.

You punish one

To warn a thousand.

 (The light is off stage/the curtain is drawn)

(As the stage is lightened, some hundreds of slaves are seen removing top soil of farm lands with all sorts of tools. One slave is looking at his tool trying to mend something in it. The leader of the slaves relate to him):

Leader of the Slaves—a bad workman always

blames his tools

(the slave bends down and continue the work)

(some gathered farmers appear on the scene)

One of the farmers—what are you doing there?

Are you still jealousy

That we cultivate the land for a living?

Another farmer—this must stop!

(the farmers move to stage a combat against the slaves. As they push forward, the King’s knights appear facing them, swinging their rods with calm mien. The farmers stop and beat a retreat).

(the light is off the stage)

The stage is lightened/the curtain is withdrawn

(the farmers are gathering at the palace gate prevented by guards from gaining entrance. They are chanting violence lines):

The farmers—if things turn

They shall turn you

If things turn

You shall be turned

Turn you into the streets

Then into the shrines

For cleansing sacrifice.

(one of the Iwa-Ibaje’s aids, Opuro, comes to the presence of the protestants)

Opuro—it is enough

Enough! Enough!

What the matter is?

Leader of the Farmers—let Oba comes to our

Presence

Opuro—Oba is not well

He is being attended to by the medicine man

One farmer—he will not recover

(amen—the protestants said)

Opuro—Eh! Enough

Deliver your message

Leader of the farmers—all our farm lands have

been cleared

all the trees fell

pushing us to the angry face of the sun

the top soil in which yam thrives,

has been removed.

For what purpose?

What a wicked manager!

Enough is enough.

Opuro—allow me to respond

(what do a liar have to say? The crowd yell)

If you do not know(Opuro continues)

Let me inform you

That the policy the Ibu is operating

Is called ‘ipayinkeke’

Adopted from the kingdom behind jangbala river

Where people fly like birds.

The palace and the chiefs’ temples here

Are not befitting us as people.

They are out of fashion

The Onibu en-council has decided

To furbish these heritages

Lots of sands, gravels, stones and humus are needed for these legacies.

That was why the soil was removed.

By the way, the yam stored in the barn

Will be supplied from the palace,

Pending the regeneration of the soil.

When the legacy structures are complete,

The glory shall be for all.

Then the people of other lands

Shall attest to our greatness.

(the people are not moved by the speech. One youth throws stone. Within second others follow suit. One stone Opuro on the nostril and he falls down. He crawls hurriedly into the palace(off stage). The knights appear on the scene(on the stage), draws their swords and arrows. People continue pelting at the knights. One of the knights get angry and throws his arrow. One youth is caught by the arrow and fell dead. Another knight throws his arrow, hit an old man in the arm. The dead was carried and the wounded helped while the protestants beat a retreat completely).

(the light is off stage/ the curtain is drawn)

(Onibu en-council, in other to regain people’s confidence, decide to appoint one of the masses as chief with oversight function of managing and distributing the yam(yam stored in the palace) to the people. The appointee is called Omoran(one of the then story tellers under the destroyed orange tree)),

The stage is lightened

(Omoran is seen stepped on stage(entering the palace. A slave enters the inner palace to inform Iwa-Ibaje of Omoran’s presence)

(Iwa-Ibaje emerges on the stage)

Omoran—kaabiyesio!

Iwa-Ibaje—Omoran,

You are being fore-informed

Of your appointment and oversight function.

Omoran—kaabiyesio

Exactly as you said

(Iwa-Ibaje gestures to the on-looking slave to come with calabash in his hand)

Iwa-Ibaje—here are the beads

Put them on!

(as Omoran out the beads on the light is off stage/the curtain is drwan)

(as Omotan begins his assignment, the yams are exported to other kingdoms only to return as pounded yam for Ibu consumption. The people are discussing new development).

(the stage is lightened)

(a group of youth and able bodies are seen playing ‘ayo opon’ in the morning)

One of the youth—don’t you people think

about new dimension in this kingdom?

Second youth—what again?

First youth—the yams go to Ate kingdom

Pounded yam returned

Third youth—what pain me most

It is always yesterday pounded yam

Fourth youth—not only that

The peel on our sheep should feed

Is not there

Fifth youth—can’t we make pestle and mortal

Here?

Sixth youth—for where?

Remember the trees have been feel

For their palaces

The tree are not yet regenerated

How would you make mortal?

Seventh youth—the comedy of all is

the barn is fast becoming empty

First youth—you would all starve to death

Second youth—what of you?

The priest that portends the coming of famine

He would not eat oracles

Third youth—we will not wait till then

Fourth youth—what will you do?

Third youth—many things

Fifth youth—you have only opon game to play

Having neither land to farm

Nor wood to sculpture

(the light is off stage/the curtain is drawn)

(the stage is lightened/the curtain is withdrawn)

(Baba Amoye is shown in front of his hut sitting meditatingly. He remains silent for about two minutes)

Baba Amoye- (he is soliloquizing)

Even Omoran fails the people

The beautiful ones are not yet borne.

(the light is off stage/the curtain is drawn)

 

CHAPTER FOUR

(The stage is lightened)

The youth have gathered and turned to a mob, carrying swords, arrows and bows, local guns and charm kits. Some are chanting incantations, some sing war songs, and some are still massaging medicine on various body parts to engage the power that be in an impending free for fracas to end decade-long-suffering. On their way to the palace where a fight with the knights is possible, they meet Baba Amoye, who stops them for enquiry on their mission and their targets.

Baba Amoye—my people

This appearance of yours has said it all

The tree in the way of an elephant

Shall have itself lie on its side.

What’s befallen Ibu Kingdom?

Will you keep me abreast of it?

The Mob Leader—it is high time we set free

Ourselves

From the fetters of the oppressors

We shall redeem this kingdom

With our sweat and blood

And cleanse it off suffering

Baba Amoye—yours is noble mission

Mission of the brave and hero

That you set to rain the the land

Where the drought is the royal lineage

This is long overdue:

The stoppage of smiling while suffering

Who will not look at our mouths,

When recounting the brutal destruction

Of wealthy legacies?

Remember the sun that refuses to shine

again,

remember jangbala goddess

who refuses to grant children again,

look at sky at night—

the moon and the stars that adorn it

have recessed,

and suffering has since seize the power,

subject us to all known brutalities.

The gods are truly angry with us.

Especially for surrender to fate.

We could never over do this

(he pauses awhile)

But have you prepared the prize?

The Mob Leader—we all are ready

To lay down our dear lives

For the redemption of Beloved Ibu

The Mob—yeah! (they hail)

Baba Amoye—such outcome

Shall be too costly to Ibu Kingdom

Don’t you think so too?

The Mob Leader—Amoye!

Have you too joined them?

Baba Amoye—even if I’m not here

You should know which side I am

I’m thinking in long term

For our beloved Ibu Kingdom

And consequences of our actions

All the innocent and souls

That will go with this struggle

Are indispensable human resources

Of Ibu Kingdom,

I have been nurturing possible better

Alternative,

If you will try to adopt it.

(All of them are now calm down, knowing well that Baba Amoye is full of wisdom and a trusted elder. They want to know his better alternative)

The Mob Leader—what the alternative is?

Can we have it?

Baba Amoye—Ah! The conversation is not for

Broad day light

Not until the light is off.

Not about all

But few, very few

The Mob Leader—what do you demand now?

Baba Amoye—that people should return to

Their homes,

Let them know that:

The pen is mightier than the aword

(People grunt in relunctance)

Hold my words against me

(they dispatch and the light is off stage/the curtain is drawn)

(The news of the development has reached palace. Iwa-Ibaje, in despair, has surmoned the chiefs to the palace for delibration.)

(The stage is lightened. The chiefs have assembled at the palace. Slave is sent to inform the King, Iwa-Ibaje, of their arrival. Iwa-Ibaje comes to their presence)

The Chiefs—Kaaaabiyesi oooo! (they chant as

Iwa-Ibaje sits on the throne)

Iwa-Ibaje—all of you have heard

What your kinsmen are up to

They are testing the sharpness of my sword

Go back and warn them

I am not scare of war

I am warrior myself

Before criticizing a man

First walk a mile in his shoes

Everyone can find fault

Few can do better

April showers bring May flowers

That is what they should know

Better day is coming

If their children cough

It is Iwa-Ibaje responsible for it,

A chain is no stronger than its weakest

Link,

They deserve what they get

They should also know that

It is always darkest before dawn

Every path has its puddle.

After all city of Rome was not built in a day

The hen is sweating but feathers have shielded it,

Go back and talk into the ear

With which they listen

If Obatala should descend today

And take charge of Ibu Kingdom

He would not perform better

(he stand and enters inner palace)

The Chiefs—kaaabiyesi oooo!

(the light is off stage/the curtain is drawn)

(the stage is lightened. The priest is seen at he shrine offering recipe to the gods)

The Priest—Orunmila,

The father of Agbonminiregun

This is your kola

The bitter kola has no point of parting

If the whole world gather

To find its parting line

They would not be able to do so

If the whole world gather

To part me with life

They would not be able to do so

If they gather

To part my progeny with life

They would not be able to do so

(the curtain is drawn)

(the stage is lightened)

(Iwa-Ibaje is seen on the stage soliloquizing)

Iwa-Ibaje—the dream I had very dreadful

The priest must be consulted

(A black snake crawls in to his presence while unaware. The snake bites him. He shouts)

Iwa-Ibaje—yeeeeeeee….

Ejoooooooooo…….

(the snake disappears)

(the royal family members rush to the stage to aid his royal highness. Iwa-Ibaje has become unconscious and dies. Gbewiri hit one of the slaves and the slave falls down)

Gbewiri—what are you beholding?

Go for the priest right away!

(before the slave could leave the stage, the slave from the Priest’s enters, panting)

What befalls you?

You shameful entity.

The Priest’s slave—the priest has died

The thunderstorm struck him

All People—haa! (at once)

Gbewiri—You are disgusted

As the news you brought

Go to High Chief Kongis

And inform him of His royal Highness situation

(Before the slave can go out, the slave from the high chief Kongi’s rushes in panting)

Gbewiri—You son – of – a- bitch

What befalls you?

The slave—The Chief

Yeah, yeah, Ah (he is panting)

Gbewiri—Sappona shall decapitate you!

The slave—The Chief shouted: Orooo!

From his nap

And died instantly

All people—Yeah aa –h(at once)

(The light is off stage)

(As the stage is heightened,the other Chiefs are seen wear white clad in procession for ritual burial for members of the Cabal. In the secret ritual, no outsider must be present, so they are guardless.

All of a sudden, a group of masked youth crossed them)

The youth—Stop there!

One Chief—The bird shall pick your eyes.

Are you bastards

Who are unaware of things of Abomination?

The youth leader—I do not have time

for any conversation

(he shoot the chief in the chest with the gun in his hand, the chief falls down, dead. Other youth suit, throw arrow, macheting. Most of the chiefs are killed and few escaped with various degrees of injuries and never return to the Ibu Kingdom)

CHAPTER FIVE

(With the efface of the corrupted elders of Ibu Kingdom, it seems the land has been cleansen of bad trees and emergence of blessed seedlings. The righteous elders and youth leaders are conscious of this, start process of floating new leadership. The news has gone round, calling for appearance of princes and princesses. On the day of screen, all gather at the Town’s square)

(The stage is lightened. The contenders are seen lined up in a row, facing the people. Instantly there is murmuring)

Some Youth—(shout) like father like son!

Others—like mother like daughter!

(Baba-Amoye, the screen leader, gestures to the people to be calmed)

Baba-Amoye—it is the time to re-lay

The foundation of the greatness of Ibu Kingdom

The time to restore

The time to transform

The time to hit the nail on the head

The time when there no time

To hide a word under the tongue

Buje-budanu, Gbewiri, Iwakiwa, Opuro

You all must back for now

People—(shout) they must!

Baba-Amoye—you must step back

To allow for fresh breeze

You are all bonafide sons and daughters of Ibu Kingdom

Ibu needs your positive contributions

And all other individuals.

Other contenders will be brought before oracles,

For gods’ choice

It shall be well with people of Ibu Kingdom

It shall be well with Ibu Kingdom

(The drummers engage their drums and light merriment follows. The light is off stage)

(The new Onibu of Ibu Kingdom, Oba Mu-Ala-Se has emerged, chosen the oracles. As the stage is lightened, the people are seen at the Town’s square in various garments and attires, ready for the coronation of the new Onibu of Ibu Kingdom. The new priest, Sooto, is resdy to perform the contingent rituals.)

Sooto—Ifa, all your recipe

Have been prepared and delivered

Kola is offered

Pushes evils away from our land

Aadun is here

Together with honey,

Ifa! Gather prosperity from the north

Gather development from the south

Gather progress from the east

Gather good health from the west

Put them together

Fertilize our land with them

(He put beads on Mu-Ala-se’s neck, he hands over the staff to him, together with horse tail and lastly the beaded crown on his head)

All people—Kaaabiyesioo ooo!(they prostrate)

Mu-Ala-Se—good people of Ibu Kingdom

I congratulate you

On the returning of liberty

To our Kingdom

Remember this:

Onibu en-council is not an island

We are Ibuans altogether

Whatever name the Ibu is called

We, Ibuans, are the bearers of the name,

I hereby appealed to you all

To let the pass be bygone.

Remember: a calm sea does not make

A skilled sailor.

The challenges make is better and

Stronger.

So I believe

We will all match together forward

We shall all prosper together

Let me be responsible and patriotic

And you too do the same

That is all for now

All people—kaaabiyesioooo!

(Baba-Amoye signifies to Mu-Ala-Se that he has nothing to say)

Mu-Ala-Se—your Eminence Baba-Amoye

The whole Ibu Kingdom

Is thirsty of your wisdom

Baba-Amoye—Kabiyesiooo! (he prostrates)

My words are these:

Have an old head on young shoulders.

Dreams are not the ones which comes

When you sleep, but ones that will not

Let you sleep.

Last but not the least,

Do not put eggs of Ibu in one basket.

(Mu-Ala-Se leads people to the square centre where former Orange tree was and plants a seedling of orange tree)

All People—Kaaabiyesiooo!!!

Mu-Ala-Se—Baba-Amoye’s energy is weaning

His health has deteriorated

His voice, coarse.

Having him replaced is the best

Who is the best replacement for him?

All People—Ogbon-ju-agbara! (people say inunison)

Mu-Ala-Se—I know him

To be excellence in wisdom

Now no one appears better

Ogbon-ju-agbara is thereby appointed

As new story teller

At under the Orange tree

All People—kaaabiyesioooo!

(Mu-Ala-Se then handover one orange seedling to each of the Baales of the Provinces to be nurtured at each province square. Palm seedlings, yam sets, cowpea, vegetable seeds etc are adequately distributed among the farmers. Cutlasses, hoes, axes daggers, diggers etc are equally distributed. The light is off stage)

(There is a hill behind the Ibu Township that emits colourless smoke. Over the years, the people of Ibu kingdom have been sacrificing goats and sheep for the demon of smoke in the hill to appease him. It is time again to offer the sacrifice and Mu-Ala-Se has sent slaves with six goats and six fat sheep to be tethered to the post at the shrine. Usually when they do this, they discover that their sacrifice has been accepted as only the spilled blood on the spot seen. The slaves with the offerings meet some youth on their way and the youth understand the meaning of what they see)

First Youth—this demon has taken much

From our kingdom

Second Youth—the prize has been exorbitant

Third Youth—can’t we chase him away?

First Youth—I believe we can, shall we?

(They decide to engage the demon without informing the Onibu en-council)

(The stage is lightened)

(The youth have gone and hide around the hill long before the night fall. By the night fall, two able body men appear at the shrine (on the stage). They slaughter one of the goats and sprinkle its blood around)

The youth Leader—blast the heads of the

Demons

(as he commands, two of them shoot their guns at different positions. The men realize that they have been surrounded and thereby surrender)

One of the men—we are not demons

Please do not shoot us

The youth Leader- so you are thieves!

(the thieves are captured and lead them to the palace. As they enter palace, they meet Mu-Ala-Se and the chiefs, holding a meet. The youth prostrate and present the thieves)

Mu-Ala-Se—who are these?

The youth Leader—they are demons of smoke!

Mu-Ala-Se—are you demons?

One of the thieves—we are …….

One of the chiefs—are what?

Should Sango behead you?

One of the thieves—we are thieves

Accepting Ibu Kingdom’s sacrifice

As demon of smoke

One of the Chiefs—sacrifice has been offered

Before your mothers were born

One of the thieves—we follow footsteps of our

Fathers

The chiefs—ha!

(the news of the development has reached the people and have assembled at the palace to get first hand information)

Mu-Ala-Se—gods are on our side

Their guidance is coming

One after the other.

What is more commendable

Than the audacity or rather bravery

Of young Ibuans

Who sought to know why.

This Kingdom shall reward them.

The question now is:

What is smoking on Oke’dan?

(Another set of four youth come to the fore and promise to find out)

Mu-Ala-Se—if you can

You shall be sitting here in this  Kingdom en-council meeting

If you die in the pursuit

Your status shall be mounted

At the township square, become idols

To be worshipped.

All people—kaaabiyesioooo!

(the light is off stage)

(as the stage is lightened, the four youth are seen offering libation to their ancestors)

The youth Leader—Olubike, Osaninbike,

Ajigbe, Ajimode,

You are the first to pluck leaves,

You are the first to pick roots,

You are the first to smoke them,

You are the first to grind them,

You said when earthworm salute the earth,

It opens for him,

We are here before you,

Let Agbe takes our verdict to city of Aro,

Let Aluko takes our verdict to city of Osun,

Let Lekeleke takes our verdict to city of Efun,

That we shall come back alive,

That we shall come back with answer,

That all the children Akara takes into the palm oil,

It shall come back with.

All of them—Aseee! (Amen)

(The youth descend on the hill, digging it. The hill is not dug from the smoke spot but by the sides. The light is off stage to mark the end of the first day. The stage is lightened again(the beginning of the second day) and the youth resume the digging. The light is off stage to denote the end of second day. The stage is lightened again(the beginning of the third day) and the youth resume digging with total earnest. One of them suddenly stumble upon a glittering colourless stone)

First Youth—wait!

What is this?

(He raises the stone in his hand, looking at it. All others quickly rush to his side to behold. One of them snatches it from the first youth, and the third from the second, on and on, in a amusing dramatic manners)

Youth Leader—stop it!

Hand it over to me(he gets it)

This stone is called diamond

The demon may push it to us to cause distraction,

Go back and continue what you’re doing.

(they resume digging and find more and more of diamond. The more of the diamond they extract at a spot, the diminishing the smoke at the spot)

The Youth Leader—we can conclude that

The diamond smokes.

With this further discovery

Our kingdom is richer.

One Youth—we may not conclude yet

May be the demon is playing prank on us,

We may stay more days to be ascertained,

(They agree with the suggestion and stay two more days. No further thickness of smoke at a monitored spot. They return to the palace with elated hearts. The light is off stage)

(As the stage is lightened Baba-Amoye and Ogbo-ju-agbara are seen on the stage, watching in silence. A farmer is coming from his farm, riding a horse while a donkey carries a load of farm produce for him)

Farmer—may gods grant you sound health:

Baba-Amoye,

May gods reward you abundantly,

Ogbon-ju-agbara,

My son is growing greatly in wisdom.

Baba-Amoye—may gods of harvest favour you!

Ogbon-ju-agbara—may your son be beneficial

To you and Ibu Kingdom

(the Farmer disappears from the stage)

(three foreigners are passing by. They dress in foreign attires and red in complexion(the help of osun i.e cam wood). They carry iya-ilu and sekere on their bicycle. They greet Baba-Amoye and Ogbon-ju-agbara)

The foreigners—hi!

Baba-Amoye and Ogbon-ju-agbara—hai!

(the foreigners disappear from the stage)

(five foreigners(blacks) are passing by. They dress in African attires(tie wrappers on their shoulders). They carry Ibu blacksmith products on their donkeys. They greet Baba-Amoye and Ogbon-ju-agbara. The mosl elderly man among the foreigners wraps his hands inside one another and put it in Baba-Amoye’s palms)

Baba-Amoye—children of my father

May gods bless you and your kingdoms

(the foreigners walk away from the stage)

(some foreigners are riding camels across in opposite direction. They dress in jalabia and turban. They weave to Baba-Amoye and Ogbon-ju-agbara. After they have left the stage, the two wise men converse):

Baba-Amoye—can the life become so good

Like this?

Ogbon-ju-agbara—it is bacuase now,

we are beautiful!

(Baba-Amoye looks Ogbon-ju-agbara direct in the face and lays his right hand on his left shoulder. They walk away in silence from the stage)

The light is off stage

 

THE END

 

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Submitted: December 19, 2020

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