A COMPLETE

STUDY GUIDE
ON
WOYENGI
(With Context Questions for Revision)

IAN MBEWE

M.A. (LITERATURE) – UNZA

0965577513/0977590289

GOD BLESS YOU!

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 CONTENTS

Preface.................................................................................................3

About the Author and his Works ..................................................4

Setting.................................................................................................5

Structure and Summary of the Plot................................................5

Dramatis Personae............................................................................8

Section 1..............................................................................................9.

Section 2..............................................................................................16

Section 3..............................................................................................24

Section 4..............................................................................................27

Section 5..............................................................................................31

Section 6……………………………………………………………..35

Section 7……………………………………………………………...38

Themes ………………………………………………………………41

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 PREFACE

Woyengi in the Imprisonment of Obatala and other plays by Obotunde Ijimere is a very
instructive play that is examinable in secondary schools by the Examination Council of
Zambia. The notes on this play are instrumental in answering context questions. That
being the case, the learners will find it helpful in their studies.

This play is a very entertaining work of literature that takes you on the plane of fantasy
and magical world of the gods. Based on the generic nature of Literature, an extensive
analysis of the play has been done coupled with context questions for revision. This
reliable study guide will help the learners easily understand the text and prepare them
for their final examination in Literature on context questions. This is what this
publication endeavours to achieve.

The Study Guide will help the learners to enjoy reading the play and effectively revise
the text on how to tackle context questions in Literature.

In addition, the guide will enable the Candidates to study the play, Woyengi on their
own and the support from teachers will just be an added advantage. Teachers will also
find the guide useful for logical planning and effective teaching.

This study guide has been logically arranged in an attempt to improve the performance
of Literature examination candidates studying this play, Woyengi by Obotunde Ijimere.

Ian Mbewe

2022

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 WOYENGI

ABOUT THE AUTHOR AND HIS WORKS – Obotunde Ijimere

The playwright, Obotunde Ijimere, was born in Otan Aiyegbaju, western Nigeria, in
1930. He joined Duro Ladipo’s theatre company after leaving secondary school. Later,
he attended Ulli Beier’s extra-mural writers’ workshop in Osgogbo. It was at this point
that he followed Beier’s advice to write in English as opposed to writing in Yoruba.
Apart from writing several plays, Obotunde Ijimere has written some short stories. His
literary works include the following: The Fall of Man, The Imprisonment of Obatala,
Everyman and Woyengi. Our focus is on the play titled Woyengi.

Woyengi is a play based on the myth in the indigenous religion of the Ijo or Ijaw people
of Nigeria. The play presents the Ijo deity or the female deity called Woyengi who created
the earth. And myths are one of the examples of folktales generally known as Prose
Narratives. Prose narratives, therefore, are stories written in continuous discourse or
sentences. There are many kinds of prose narratives, the majority of which perform the
following functions:
a. To maintain the social order.
b. Stories are told to educate young children.
c. They are told to socialise children, that is, to introduce them to societal norms so
that people do not break the norms of society. Therefore, they are didactic.
d. They entertain.
e. To criticise the villain.
Some folktales are axiological while others are anthropomorphic in outlook. A folktale in
which animals and/ or gods are given or exhibit human characteristics is called an
Anthropomorphic. Stories about animals may introduce a human being or a god or God
as one of the characters. The subject matter of a folktale may involve the following
aspects:
a. Ghosts or Demons or demon lovers with magic in them.
b. Girls who refuse suitors in the village.
c. They may be about fertility.
d. The state of affairs in the society or may be about specific moral lessons or
about other topics such as orphans, old age, tricksters and so on.

Folktales can be divided into five different main types namely:

a. Fairytales
b. Fables
c. Myths

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 d. Legends
e. Tall tales

Myths
They are purely fictitious narratives usually involving supernatural persons, actions, or
events, and embodying some popular idea concerning natural historical happenings or
phenomena. Most myths are about life and death; hence they mostly deal with popular
questions or topics such as:
a. The creation of the world.
b. The origin of man.
c. Why we die.

Myths are also about the great forces of nature, mountains, winds, oceans, the Bermuda
triangle or Devil’s triangle, rainfall and many other natural phenomena. They offer an
explanation of the causes of and lessons for things. For this reason, they may also be
called Etiological tales because they offer explanations of the how’s and why’s of things
in life.

(Information on Prose Narratives extracted from The Introduction to Literature Course

for Secondary Schools, Learner’s Book 10, Ian Mbewe – 2021)

SETTING

The play, Woyengi, is a mythical story and unfolds around the fictitious territories which
include Heaven the seat of the goddess of creation Woyengi, the two separate houses
occupied by two women Lakpe and Ogboinba, the forest ruled by Isembi, the sea which
is ruled by Olokun the King and a strange, bleak landscape which is ruled by the Cock.

THE STRUCTURE OF THE PLOT

It is imperative to be clear about such literary terms as plot, act and scene. Strictly, Plot
in drama refers to the performable parts into which a play is divided known as the acts.
Most dramas or plays are divided into sections called acts and these acts are sometimes
divided into scenes. Scene refers to the actions that take place in a setting or within the
specific place and time.

The term Structure means the physical arrangement or division of any work of
literature into sections, chapters, acts or scenes. Woyengi is divided into seven scenes of

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the play. The first Scene presents the fictitious place called Heaven and it opens with the
Sword bearers giving us the description of Woyengi’s appearance and her creative
power. Seated on the high platform and surrounded by these Sword-bearers is Woyengi
the goddess of creation who has just created new human beings known as Creatures.
She gives the kind of life to each one of them according to the choice they make in terms
of sex, destiny and manner of death also referred to as their fate. The Creatures are
granted their wishes and Woyengi commands them to arise, go into the world and take
the kind of lives or fate they have chosen for themselves.

Scene two presents two separate houses for two women, one for Lakpe with her eight
children and the other one for Ogboinba, the childless woman but empowered with
magical and healing powers. Lakpe is busy playing with her children a game in which a
question “What has blood” is asked repeatedly while Ogboinba is seen busy attending
to a sick woman whose condition is presently bad. She has just been brought into her
house by a group of people. Fortunately, the woman now feels much better after
Ogboinba administers medicine to her followed by words of comfort. During the time
Lakpe is heard singing to her youngest child a hysterical patient is brought into her
house by four men. Quickly, Ogboinba calms the sick man down expertly and gives
him medicine that puts him to sleep. After putting the patient on a couch, she walks
over to Lakpe’s house and arrives in the middle of another game that can be titled as
“Three birds came to the world”. Upon arrival, Ogboinba picks the youngest child and
the other children surround her amidst welcoming remarks. The children cling to her
more than to their own mother, lakpe.

Soon, Lakpe prepares food for Ogboinba and she begins to eat but she suddenly pushes
the food away and begins to speak slowly in a sad tone…”You cannot buy a child from
the market. Not with all the money in the world…. I cannot bear it… To see you
surrounded by eight children… Unable to have even an abortion….” (p. 116). Having
regretted the choice she made of being childless, she finally makes up her mind to
challenge Woyengi to recreate her womb. Her jealousy and pride overcome her to an
extent that she decides to journey back to Woyengi. However, along the way, Ogboinba
meets other opposed creatures armed with lethal spirit powers.

In Scene three, the first creature that Ogboinba faces in the struggle to break through on
her way to Woyengi is Isembi, the king of the forest. After a heated confrontation or
battle, she manages to destroy Isembi and gets away with his two powers. This brings
the number of spirit powers that Ogboinba now gains to four powers in total.

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Scene four presents the sea coast and the king of the sea is Olokun. With four powers on
her side, Ogboinba manages to vanquish Olokun and gets away with two more spirit
powers. Followed by six spirit powers, she journeys to the next territory.

The next territory in scene five is described as a strange, bleak landscape ruled by the
king of the Cock. This kingdom is referred to as “the last kingdom of those who die”.
Ogboinba can only go beyond this territory if death leads her, meaning, she should die
and move on as a dead person because nothing living goes beyond this place. In
defiance and offensive pride, she challenges the Cock and manages to destroy him.
Ogboinba finally gains two more spirit powers from the Cock and she is followed by a
host of eight powers in total.

Scene six presents Heaven with Woyengi seated on her throne and Sword bearers and
Creatures stand by her side just like in scene one. Woyengi calls upon the Creatures to
choose their fate in terms of the kinds of lives they want to lead, their sex and the
manner of death. Before the first Creature can speak and make a choice, Ogboinba
rushes on to the stage accompanied by her eight spirit powers. Blinded by her foolish
pride because of her heroic exploits and the host of powers she possesses currently after
beating Isembi, Olokun and the Cock, she feels strengthened enough to challenge
Woyengi to recreate her fate, her life and her womb by force, “Come on let us match our
powers. I feel elated now, triumphant, and victorious. All the magic of Isembi and
Olokun, yes even the powerful charms of the Cock are at my side” (p. 133). Ogboinba’s
heart is indeed bursting with powers. Trembling with rage, Woyengi stripes Ogboinba
all the powers, grabs the ceremonial sword from one of the Sword bearers and throws it
at her but she misses her. Ogboinba flees in terror.

Ogboinba flees back to Lakpe’s house. At this time Lakpe is actually pregnant and
Ogboinba ends up hiding in the pregnant woman’s eyes. Upon locating where she is
hiding, Woyengi restrains herself from harming a pregnant woman for it is against her
own law to do so. Act seven marks the resolution of the play in which we see
Woyengi’s final verdict over Ogboinba. Consequently, Woyengi pronounces that
Ogboinba will live in the woman’s eyes and she will never lead her own life. In
addition, she will never be given another beginning and she will live a life of fear
peeping out of other people’s eyes. According to Woyengi, this will serve as a lesson to
mankind.

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 CHARACTER LIST OR DRAMATIS PERSONAE

WOYENGI She is the great mother; the goddess of creation.

OGBOINBA She is the fifth creature that chooses to be a childless.

woman but prefers to possess magical powers,
second only to Woyengi.

LAKPE She is the fourth creature that chooses to be a

mother of many children (6, 8 or more children).

ISEMBI He is one of Woyengi’s creatures and is the King

of the forest.

OLOKUN He is one of Woyengi’s creatures and is the King

of the sea or the waters.

COCK He is one of Woyengi’s creatures and is the King

of the Cock.

CREATURES OF WOYENGI These are living beings that Woyengi has created
and she gives them the power to choose their fate
before entering the world.

SWORD-BEARERS These are like warriors armed with swords and they
surround Woyengi and they also play the role of
the Chorus. In this play the Chorus describes the
nature, creative power and appearance of Woyengi.

SPIRIT POWERS They include the spiritual powers of Isembi, Olokun,

Ogboinba and the Cock; two for each, eight in total.

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 SUMMARY NOTES AND CONTEXT QUESTIONS

SCENE 1: The Stage Showing Heaven

Reading Outcomes
After reading Scene One of the play you should be able to:
➢ Describe the setting in Scene One.
➢ Identify the characters appearing in Scene One.
➢ State the qualities that the Sword bearers bring out to describe Woyengi’s
appearance and creative power.
➢ State what the newly created human beings are waiting for as they stand before
Woyengi.
➢ Describe in detail the kind of life each created human being (Creature) chooses
before stepping out into the world.

NOTES

1. DESCRIPTION OF THE SETTING IN SCENE ONE

Based on magic realism, the scene presents the Heavenly place which is concretely
seen as a bare stage with a platform and a huge sun suspended high up. Seated on
the raised platform is the great mother Woyengi, also known as the goddess of
creation and she is surrounded by Sword-bearers.

2. CHARACTERS PRESENT IN SCENE ONE

Scene One presents several characters apart from Woyengi and these characters
include the following:
• Sword-bearers
• 10 figures clad in white togas

In other words, the characters appearing in scene one are Woyengi, Sword-bearers
and the 10 newly created human beings clothed in white togas.

A toga is a garment of ancient Rome. In Roman history, it is said to have been a

favoured dress for Romulus, a founder of Rome. The type of toga showed a citizen’s
rank in the civil institutions. Laws and customs restricted its use to citizens who
wore it for public festivals and civic duties. It was worn by both males and females

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 and by the military but was later abandoned by women as they chose to adopt the
new dress called the stola. As seen from the way the 10 human beings are dressed,
togas are a suitable form of attire because:
• It is a special outfit meant for a ranked group of human beings assigned to
fulfil their special missions which are unique from each other.
• They are appearing before the goddess of creation, thus, their white togas
must reflect dignity and purity.
• As per ceremonial rule, it’s a special occasion to appear before Woyengi’s
presence.

3. THE APPEARANCE, AUTHORITY AND THE CREATIVE POWER

OF WOYENGI
After creating the 10 Creatures or human beings, the Sword-bearers shower
Woyengi with praises. To do this, they focus on her appearance, her authority and
indeed her creative power.
a. Woyengi’s appearance: The Sword-bearers describe Woyengi using a simile
and a hyperbole, respectively:
• Being bright and radiant like the sun when it rises to the east.
• Her head towers in the sky.
b. Woyengi’s authority: To show her authority over creation, the Sword-
bearers in the following style:
• Woyengi’s feet walk the earth.
• She commands the sun and the moon.
c. Woyengi’s creative power: The Swordbearers, finally, describe Woyengi’s
creative ability in the following way:
• She is the mother of the world.
• She created the earth when she was lonely.
• She created thousands of creatures.
• She created the child in the mother’s womb.
• She nurses the child in the womb and gives it breath.
• She opens the child’s mouth on the day it is born and let it speak.
• She created the river Niger and it flows to the sea in a number
of streams.
• Woyengi placed the other Niger (rain) in the sky to water the
land.

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 In response, Woyengi calls on her 10 Creatures or newly created human beings to
stand before her and declares to them that the world that is full of forests, rivers,
towns and villages is waiting for them. In this world, the following provisions and
experiences are available for them:
• They shall feel the heat of the sun and the coolness of the rain.
• In addition, the world has land to work and the forest to hunt in.
• There is pain of birth, fear of death and the happiness of love.

4. THE KIND OF LIFE EACH CREATURE CHOOSES

Woyengi further calls on the 10 Creatures to choose their fate wisely. And the 10
creatures share the power of creation with Woyengi just for a brief moment between
creation and birth (in other words, at the time they were created by Woyengi and by
the time they will be born). However, by the moment they enter the world through
birth, they will have lost the power of creation.

Therefore, at this moment between creation and birth they share the power of the
word with Woyengi (also known as “the power to create”). Because of this power to
create, the Creatures can now say a word about what they want as individuals and it
shall come to pass, but they should speak out wisely as they make choices. This is
because the choices they will make cannot be reversed.

The 10 Creatures stand before Woyengi and choose their fate wisely. The fate, in this
case, refers to the following kind of life they will live once they enter the world
through birth:
• Each creature chooses the type of sex, either man or woman.
• The manner of life one wishes to live.
• What one wishes to achieve on earth.
• And how long each creature wishes to live.
• And finally, for the most difficult part, each one must choose the manner of
death.

NB: The fate of the choices they will make can never be reversed. They are
irreversible.

The First Creature walks boldly and appears before Woyengi’s throne, kneels and
speaks the word of creation as he chooses his fate in the following way based on sex,
destiny and manner of death:

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 • This creature wants to be born a man, a real man.
• He wants to be a warrior and live by the power of his arm.
• He wants to go out there to conquer and be victorious.
• He wants to win fame and praise.
• He doesn’t want his life to be prolonged into feeble old age.
• His death should take place in his prime life and he wants to die by the
sword, by which he lived.

The First Creature walks over to the left. While the Second Creature kneels before
Woyengi, the First Creature is being equipped by the Sword-bearers as a soldier.
While kneeling, the Second Creature speaks the word of creation as he chooses his
fate in the following way:
• This creature chooses to be born a man as well.
• He chooses to be a man rooted to the soil or a farmer.
• Being rooted to the soil, he wants to see his yam climb up the pole and
corn grow like teeth on the cob.
• He wants to own the palm oil that comes out of the black kernel redder
than blood.
• He wants to own the palm wine that hums, appearing milky white in the
calabash.
• He wants to grow old and see his children work his land.
• He wants to have grandchildren to bury him when he dies quietly in his
deep sleep.

The Third Creature walks weakly shaken by fear of what the world has in store for
this particular Creature, and kneels before Woyengi and speaks the word of creation
as the Creature chooses its fate in the following way:
• Due to fear, this creature just wants to peep at the world.
• And chooses to be a girl.
• And grow in the protection of the home.
• But end her suffering soon.
• In her seventh year she wants to return to Woyengi.

The Third Creature pleads with Woyengi to let the sun that is bright and radiant like
the goddess herself go and sit on the Creature’s brain and carry her away in a flame
of fire. By doing this, the heat will redeem the Third Creature and return her to
Woyengi, the goddess.

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 The Fourth Creature walks boldly and appears before Woyengi’s throne, kneels and
speaks the word of creation, and chooses the fate in the following way:
• The Fourth Creature chooses to be a mother.
• She wants to be fruitful and bear many children i.e. one, two, six, eight
until her womb dries up.
• She wants to feel her children’s gums biting her breast.
• She wants to teach them to talk and to speak.
• She also wants to see them grow and bear children as well.
• She wants to die suddenly with joy in her heart.

The Fifth Creature walks boldly, kneels before Woyengi and speaks the word of
creation as the Creature chooses its fate in the following way:
• The Fifth Creature wants to be a woman.
• But she wants her womb to be dry because she cares little about children
and wealth.
• She wants to have power and to share with Woyengi’s secrets.
• She wants to have knowledge of the secrets of the herbs and leaves.
• She wants to learn the language of a coockal and the hornbill.
• She wants to have power to heal and kill, and to create the lives of men in
her hands.
• She wants to be able to command the spirit and to be second to Woyengi.
• As for death, she wants to die only when her heart bursts with power.

All the creatures speak their wishes and Woyengi gives each one of them according
to his or her heart’s desire or wish.

WORD OF CAUTION FOR THE CREATURES

What happens to their creative power or words immediately these creatures enter
the world through birth is that their words lose the power of creation. And the
consequence is that once the choice is made it is irreversible or it cannot be reversed
as nobody can eat the words. Therefore, Woyengi cautioned the creatures to choose
wisely.

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 TASK 1: Read the passage below and answer the questions that follow.

SWORDBEARERS: Woyengi
Mother of the world,
You are bright and radiant like the sun
When it rises in the east.
Your feet walk the earth
While your head towers in the sky.
You command the sun and the moon…
Questions
1. Where are these Swordbearers? {1}
2. Briefly describe the place mentioned in question 1. {4}
3. The Swordbearers are praising Woyengi. Who is Woyengi? {2}
4. Identify the characters present in the place mentioned in question 1. {3}
5. Mention the attire that the dozen Creatures or figures are wearing. {1}
6. What is the use of the lump of clay hidden in a brown cloth? [1}
7. The Swordbearers praise Woyengi in three ways namely in terms of her
appearance, her authority and her creative power. How do the Swordbearers
describe Woyengi’s appearance? {6}
8. The Swordbearers praise Woyengi in three ways namely in terms of her
appearance, her authority and her creative power. How do the Swordbearers
describe Woyengi’s authority? {2}
9. The Swordbearers praise Woyengi in three ways; in terms of her appearance,
her authority and her creative power. How do the Swordbearers describe
Woyengi’s creative power? {2}
10. In the next excerpt, the creatures approach Woyengi and choose the kind of
life, fate and sex they want before they go into the world. State the manner of
death and the type of sex each of the following creatures choose for
themselves:
a) The first creature……………………………………………..
b) The second creature…………………………………………
c) The third creature…………………………………………….
d) The fourth creature…………………………………………..
e) The fifth creature…………………………………………….

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 TASK 2: Read the passage below and answer the questions that follow.

WOYENGI: My creatures, approach.

The world is waiting for you
With forests, rivers, towns and villages.
The heat of the sun you will feel
And the coolness of rain.
The land is there for you to work,
The forest to hunt in.
You will know the pain of birth,
The terror of death, and the happiness of love.
Come now and choose your fate.
But choose wisely…

Questions
1. Woyengi calls on her 10 Creatures or newly created human beings to stand
before her and declares to them that the world is full of good things. List the
good things that she mentions. {6}
2. Woyengi also mentions two horrible experiences that are available in the
world. State those two painful experiences. {2}
3. The first creature approaches boldly and kneels before Woyengi. Explain in
detail the kind of life, fate and sex this creature has chosen. {6}
4. The second creature approaches boldly and kneels before Woyengi. Explain
in detail the kind of life, fate and sex this creature has chosen. {6}
5. The third creature approaches boldly and kneels before Woyengi. Explain in
detail the kind of life, fate and sex this creature has chosen. {6}
6. The fourth creature approaches boldly and kneels before Woyengi. Explain in
detail the kind of life, fate and sex this creature has chosen. {6}
7. The fifth creature approaches boldly and kneels before Woyengi. Explain in
detail the kind of life, fate and sex this creature has chosen. {6}
8. Identify who Lakpe and Ogboinba are among the first, second, third, fourth
and fifth creatures.
9. Mention the creature that chooses to be childless but embraces magical
powers. {1}
10. What happens to their creative power or words immediately the creatures
enter the world through birth? Mention the consequence once the choice is
made. {2}

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SCENE 2: Lakpe’s House and Ogboinba’s House

Reading Outcomes
After reading Scene Two of the play you should be able to:
➢ Identify the characters appearing in Scene Two.
➢ Describe the setting in Scene Two.
➢ Identify the kind of game Lakpe’s children are playing and describe it briefly.
➢ Describe in detail the situations in which Ogboinba is attending to the patients.
➢ Explain the circumstances in which Ogboinba regrets having made her choice of
being childless and the decision she later makes.

NOTES

1. CHARACTERS PRESENT IN SCENE TWO

The scene shifts to Scene Two. Scene two presents Lakpe who is the mother of many
children, her children who are clearly identified as:
• Eldest child
• Youngest child
• The smallest child; Dupe
• Other children
• And eight (8) or more children in total

Other characters include Ogboinba who is a childless woman and she possesses
magical powers, a group of men, the two patients (an old woman and a man).

2. DESCRIPTION OF THE SETTING IN SCENE TWO

This scene presents two separate homes; the home of Lakpe and that of Ogboinba.
The two houses are described as simple ones comprising three walls which are open
to the front. Lakpe is seen nursing her youngest child called Dupe who is presently
weeping. Lakpe is later seen playing with her children in her own house while
Ogboinba is busy attending to her patient in her house.

In the meanwhile the first patient has left Ogboinba’s house and a group of people
carry in an old woman who is seemingly very sick. In the midst of shouting and
wailing in her house, Ogboinba hurries about looking for medicine in her pots and
calabashes. Having received medicine, the old woman obviously feels better now.
While all this is going on, Lakpe’s children have settled down to play the catch game

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 which we may refer to as ‘what has blood’, and it has been going on for some time
now.
Now that the patient seems to be much better, Ogboinba comforts her in the
following fashion:
• The tree that falls in the farm does not kill people in the house.
• The ceiling that crushes the bedroom does not kill people in the street.
• If the ulcer does not kill the person who has it, the one who wishes it will not
be ill.
• The man lying down cannot fall.
• The tree lying down casts no shadow.
…….. (p. 111).

The effect of Ogboinba’s medicine and comforting words is that the old woman is
now able to walk with only little support. After many thanks and greetings, the old
woman is led away.

Later, Lakpe is heard singing to her child again and in the midst of it all a hysterical
patient is dragged into Ogboinba’s house by four men who then try to hold him
down. While in his sitting position, he throws himself in every direction and foams
in the mouth. Ogboinba calms the man down expertly, gives him medicine and puts
him to sleep on the couch. The four men leave the house followed by a marathon of
thanks and greetings.

Having tied her head tie, Ogboinba leaves her house and pays Lakpe a visit. She
arrives in the middle of another catch game coined as ‘The three birds from Olongo’.
Unnoticed by the children, she watches them enjoy the game until it finishes.
Immediately the games ends there is loud laughter. Ogboinba enters the circle and
picks up the youngest child and the other children surround her shouting
“welcome!”

Having welcomed Ogboinba, Lakpe inquires why she looks sad. She assumes
Ogboinba had a busy day and she is likely tired. Excited, Lakpe informs Ogboinba
that her smallest girl child by the name of Dupe spoke her first word “Mamma” for
the first time today. In fact Lakpe’s daughter said the word “Mamma” twice.

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3. THE KINDS OF GAMES LAKPE’S CHILDREN ARE PLAYING
While the action progresses in this scene, we earlier witnessed Lakpe’s children
occupied with two types of games namely:
• Who or what has blood
• The three birds from Olongo

And it is important to describe these two games. The first game they played is ‘Who
or what has blood’ and it goes like this as the Eldest child leads by posing the
following questions to the other children step by step:

Has a goat blood?

Has a sheep blood?
Has a dog blood?
Has a stone blood?

To the questions involving a goat, a sheep and a dog, the other children respond in
unison saying “Blood blood,” but the youngest child only responds to the one
referring to the stone.

The second type of game is what we may call ‘The three birds from Olongo’ and the
Eldest child is the leader in the second game again, and describes the colour of the
birds and what each bird did:

Three birds came to the world

One was black as indigo
One was red as camwood
Gently the first one puts down its tail
Gently the second one puts down its tail
Gently the third one puts down its tail

At every point of description, the other children respond in unison, “from Olongo”,
but the youngest child only responds at last.

4. OGBOINBA REGRETS HER CHOICE OF BARRENESS AND DECIDES TO

CHALLENGE WOYENGI TO CHANGE HER FATE
Despite Ogboinba still looking sad, Lakpe resolutely get some food and water for
her to eat as she cannot leave Lakpe’s house without eating. The menu probably

18 | P a g e
 includes bush meat as announced by Lakpe. In the meantime children play with
Ogboinba but the song is interrupted as Lakpe brings the food and cautions the
children to leave her alone so she partakes of the food undisturbed.

Ogboinba stops eating, stares in front of her and speaks slowly in a sad tone:
• A child is a rare bird.
• A child is precious like coral.
• You cannot buy a child on the market with all the money in the world.

Suddenly, she pushes the food away from her, jumps up and angrily speaks out:
• She cannot bear it any longer.
• To see Lakpe conceive a child nearly every two years.
• To see her surrounded by eight children.
• In her case, she has none, not even a single child.
• She cannot bear to see the happiness in her friend’s eyes.
• She hates herself, her cursed body. She will return to Woyengi and challenge
her to recreate her womb.

Filled with jealousy, it is clear that Ogboinba regrets having made the choice of not
having children when Woyengi gave her and other Creatures the opportunity to
choose the kind of life each one of them wanted before venturing out into the world.
• This was Ogboinba’s choice and Woyengi granted her wish: “But she wants
her womb to be dry because she cares little about children and wealth”.

In response, Lakpe resolutely snaps at her as shown below, briefly:

• Tells Ogboinba that she is mad
• Asks her what else she is going to do about her fate
• Reminds her that she chose her fate herself and her choice or fate is
irrevocable.
• Ogboinba should avoid speaking such terrible words
• Lakpe’s children are hers as well
• Ogboinba can choose one child from Lakpe’s children

In disagreement, Ogboinba reacts in protest against Lakpe’s resolute response:

• She warns Lakpe not to prevent her from challenging Woyengi over her fate
because she is filled with jealousy.

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 • She cannot stay with Lakpe much longer and watch her happiness because
she will kill her children one by one.
• She has the power to cause the fever on their brain, the ulcer on their stomach
and make their blood dry up.
• She curses the powers she was given by Woyengi.
• She will go and challenge Woyengi to recreate her fate.

It is clear her jealousy which is compared to a consuming fire can cause harm to
Lakpe’s eight children by killing them one by one.

NB: Ogboinba’s terrible words are:

She hates herself, her cursed body. She will return to Woyengi and challenge her
fate so that her fate is recreated.

In short, Ogboinba wants Woyengi to recreate her womb so that she can now
bear children like Lakpe. Regrettably, she can’t stand this barrenness anymore.

Filled with sadness, Lakpe pleads with Ogboinba not to leave her and her children
because of the following reasons:
• She and her children need her counsel.
• They need her knowledge and protection.
• She doesn’t want her family to be exposed to all the wizards of the world.

Desperately, Lakpe attempts to comfort and convince Ogboinba to rescind her awful
decision:
• She challenges Ogboinba to be satisfied with what she has.
• She challenges her to realise she does have fame, power and respect.
• She reminds her about how loved and envied she is by many.

Comparatively, Lakpe admits her weaknesses in the face of this powerful woman,
Ogboinba:
• Lakpe says she doesn’t have talents and gifts.
• She doesn’t help or serve anybody.
• All she can do is bear children and all women can do that.
• But as for Ogboinba, she is alone in all her greatness.

20 | P a g e
 Calm but determined, she gives the charm which will protect Lakpe’s children.
Ogboinba leaves Lakpe and children dazed after speaking her last words to her:
• For her nothing is left but to try the impossible.
• She may be too little for the other world but she is much too big for this one.
• Her heart is bursting with power and she must try her strength against
Woyengi.
• For there is no one else against whom she can measure her power.

As she is speaking incantations, two bird-like creatures appear from the darkness
and attach themselves to her. They follow close behind as she leaves her house and
embarks on a journey to face Woyengi. For her to reach where Woyengi is she has to
overcome some deadly obstacles or rivals like the Spirit Powers namely Isembi,
Olokun and the King of the Cock.

TASK 1: Read the passage below and answer the questions that follow.

OGBOINBA: The tree that falls in the farm,

Does not kill people in the house.
The ceiling that crushes the bedroom,
Does not kill people in the street.
If the ulcer does not kill the person who has it,
The one who is washing it will not be ill.
The man lying down cannot fall.
The tree lying down casts no shadow.

Questions
1. Identify the characters present at this particular time and place. {6}
2. Mention two houses mentioned before this excerpt and state the activities
taking place in each house. {4}
3. How many children does Lakpe have in total and what is the name of Lakpe’s
youngest child? {2}
4. Earlier in this play, the fifth creature makes a choice regarding her fate in her
own words, “And let me die, when my heart bursts with power.” Who speaks
these words before Woyengi? {1}
5. What kind of game are Lakpe’s children playing while the old woman is
receiving medicine in the house? {6}
6. How does Ogboinba encourage the old woman after she feels much better?
{6}
7. While Lakpe is singing to her children in her own house a hysterical patient is
brought into Ogboinba’s house. Identify the patient and mention how many

21 | P a g e
 men assist in holding patient down. Explain how Ogboinba manages to calm
and put the patient to bed. {4}
8. After placing the patient on a couch, Ogboinba leaves her house. Where has
she gone to? {1}

TASK 2: Read the passage below and answer the questions that follow.
LAKPE: Welcome my sister, welcome Ogboinba.
How the children love you,
They cling to you more than to their own mother.
And how are you? Have you had a busy day?
You look sad, are you tired?
You know what?
Dupe spoke her first word today!
Guess what she said: Mamma, she said,
She said it twice!
I was so excited!
But you look sad, my dear. What is the matter?

Questions
1. Where is Ogboinba at this time? {1}
2. Is Lakpe’s smallest child a boy or a girl? Mention the first word that the child
spoke for the first time and for how many times. {3}
3. Lakpe notices that Ogboinba looks sad. What does Lakpe think is the main
cause for her friend’s sadness and how does she attempt to resolve the
situation. {3}
4. What are the children doing to Ogboinba while their mother is busy
preparing the food? {2}
5. When the food is given to Ogboinba she eats restlessly but stops eating and
stares in front of her and repeats some sad words slowly. What is she saying
in a slow and sad tone? {4}
6. Suddenly, Ogboinba pushes the food away from her, jumps up and bursts
out. Explain in detail what makes Ogboinba so sad. {6}
7. What is Lakpe’s sharp reaction to what Ogboinba is complaining about in
question 6? {4}
8. Mention one particular thing that makes Ogboinba jealous and unhappy. {1}
9. Ogboinba warns Lakpe, “I am consumed with envy; it gnaws my heart
away.” What does she warn of doing should she stay with Lakpe much longer
and watch her happiness? {1}
10. How does Ogboinba intend to resolve her sad situation by attempting the
impossible? {3}

22 | P a g e
 11. What makes Ogboinba think that she can challenge Woyengi to a one on one
trial of strength? {2}
12. Lakpe desperately tries to beg and encourage Ogboinba to rescind her awful
plans to challenge Woyengi. How does she attempt to change Ogboinba’s
dangerous plans? {6}
13. Lakpe is very worried at this point because the absence of Ogboinba will
expose her children to hazards. What solution does Ogboinba offer for her
children’s protection? {1}

23 | P a g e
SCENE 3: The Forest

Reading Outcomes
After reading Scene Three of the play you should be able to:
➢ Describe the setting in Scene Three.
➢ Identify the characters present in Scene Three.
➢ Describe the confrontation between the King of the Forest and Ogboinba.

NOTES

1. DESCRIPTION OF THE SETTING IN SCENE THREE

The scene shifts to scene three. In this scene we only have two characters, and
each boasts of great magical powers, and these characters are:
• King Isembi, the king of the forest
• Ogboinba

Scene three depicts the forest whose leader is King Isembi, the King of the forest.
He is clad in the hunter’s attire but he is richly decorated or adorned. King Isembi
is accompanied by two bird-like creatures which symbolise his powers. In the
forest we see Ogboinba, who is on her journey, enters from the left accompanied
by two spirit powers. She stops for a while and looks around. As for Isembi, he
enters from the right.

2. THE CONFRONTATION BETWEEN ISEMBI AND OGBOINBA

Immediately Ogboinba come face to face with Isembi, a war of words ensues.
First, Isembi warns her not to dare move farther because:
• No living being has ever defiled his orders.
• No human being has ever penetrated his sacred place or grove.

Therefore, whoever Ogboinba thinks she is, she must turn back. In response,
Ogboinba challenges Isembi that she does not listen to no one’s command because
she is Ogboinba who has no equal in this world.

Isembi reacts to the challenge thrown at him by Ogboinba as she claims that there
is no one in the whole world who is equal to her:
• He has heard about her powers and deeds.

24 | P a g e
 • But she should not over-estimate herself because human charms lose their
powers in the world of spirits.
• And no human being can go against him especially a woman.

Annoyed, Ogboinba rebukes Isembi not to mock her sex and she stands before
him without sex and with a dry womb. She further claims that her powers are
beyond human reach because they were bought with childlessness (as the price).
Having uttered all this, she now challenges Isembi to a trial of strength to find out
who is more powerful between the two.

In response to the trial of strength duet, Isembi utters the following threats
followed by his incantations:
• He wished to spare Ogboinba’s life.
• He challenges her to show what she can do.
• She can’t touch him though.
• Because he stings in her hand like hedgehogs.
• And whoever approaches him faints like a dog who foolishly attacks the
skink.
• And the opponent’s weapon ineffectively wriggles like a lizard’s broken
tail.

After his boastful threats, Isembi speaks his incantations and one by one
Ogboinba’s powers (two bird-like creatures) consequently detach themselves
from her and she crawls over to him. Then she becomes weaker and falls.

Immediately Isembi speaks his last incantation, Ogboinba begins to speak hers.
The result of these incantations are:
• Her powers begin to return one by one to her.
• Isembi’s two powers leave him.
• He stumbles and falls.
• Having regained her full strength and powers, she leaps onto the helpless
Isembi.

She now taunts or mocks the fallen King of the forest:

• She calls him a fool.
• She will spare his life though he does not deserve it.
• He can stay in his forest.

25 | P a g e
 • A King without power.
• An impotent ruler, writhing like the broken tail of a lizard.

While Ogboinba finally moves out of the forest triumphantly, she is followed by
all powers (including Isembi’s two powers plus hers to make four powers) and
continues her journey.

TASK: Read the passage below and answer the questions that follow.

ISEMBI: Venture no farther:

No living being has defiled my orders
No human creature ever penetrated
My sacred grove.
Whoever you are – turn back!
OGBOINBA: I listen to no one’s command!
Know, I am Ogboinba,
Who has no equal in this world.
ISEMBI: Of your powers I have heard.
Of your strength and deeds.
But do not overestimate yourself
Human charms lose their powers.
In the world of spirits.
No human being can defy me –
Let alone a woman!

Questions
1. Where is Ogboinba at this particular point? {1}
2. Who is the king of this particular place? Briefly describe this king. {3}
3. From which directions have Ogboinba and the king entered? {2}
4. How many spiritual powers do each of these two characters facing each other
have at this point? {2}
5. The king of this place says these demeaning words against Ogboinba, “No
human being can defy me – let alone a woman!” What is Ogboinba’s response
to this challenge? {4}
6. When this king is challenged to a trial of strength by Ogboinba he begins to
speak his incantations. What effect do these incantations have on Ogboinba?
{4}
7. In reaction, Ogboinba begins to speak her incantations to hit back at this king.
Briefly explain what the result is. {5}
8. How does Ogboinba mock this fallen king? And state how many powers
Ogboinba gains in total. {4}

26 | P a g e
SCENE 4: The Wild Sea Coast

Reading Outcomes
After reading Scene Four of the play you should be able to:
After reading Scene One of the play you should be able to:
➢ Describe the setting in Scene Four.
➢ Identify the characters present in Scene Four.
➢ Describe the confrontation between the King of the Sea and Ogboinba.

NOTES

1. DESCRIPTION OF THE SETTING IN SCENE FOUR

Quickly, the scene shifts to Scene Four and the characters present are Olokun who
is the King of the Sea and Ogboinba. Having conquered Isembi in the Forest,
Ogboinba enters Wild Sea coast from the left, escorted by the four powers.
Escorted by his two powers, Olokun enters from the right to challenge Ogboinba.
Currently, Olokun is dressed in a flamboyant outfit decorated with cowrie shells.

2. THE CONFRONTATION BETWEEN OLOKUN AND OGBOINBA

Soon a war of words begins between Olokun and Ogboinba, and Olokun is the
first to speak against her:
• He commands Ogboinba not to move farther.
• Because the end of her journey has come.
• Olokun boasts that he is the King of all the waters on earth.
• He is the King of the river and its source.
• He is the King of the lagoon and King of the ocean.
• According to Woyengi’s command, no living being must cross this sea and
Olokun makes it clear that he is here to fulfil her wish.

In response, Ogboinba challenges Olokun’s knowledge of who she is. Ogboinba

further questions him why he should turn her back if Isembi could not manage to
do so. Then she asks Olokun as to whether he has not heard of Ogboinba.

Olokun responds to Ogboinba’s challenge as to whether he knows who she really

is:
• Her powers are known to him including her pride including her pride.

27 | P a g e
 However, he advises Ogboinba that:
• She should not disobey Woyengi’s command.
• No human being or spirit shall cross the water.
• Because no human being or spirit has disobeyed his command.

Still defiant, Ogboinba asks what if she was the first one to cross the sea and
challenges Olokun to a trial of strength. She further challenges him whether his
magic can touch the wombless woman. And she pours scorn on him:
• She refers to him as a complacent King of the waters.

Enraged and ready to attack, Olokun begins to speak his incantations:

• Refers to Ogboinba as a proud creature.
• Olokun wanders how she can defy Woyengi yet she cannot withstand even
him.
• See the waters are closing in on her... already the jelly fish burns on her
chest.
• Already the shark on his back in hot pursuit…
• Buries her frightened head in the sand.
• Like the mud fish wriggle, trembling between the rocks like an eel….
(p. 124 – 125).

The incantation continues as Ogboinba loses all her four powers and she is now
wriggling on the ground as though in pain. Isembi has now gained four more
powers plus his to make six powers. Followed by the six powers, Olokun proudly
tries to draw close to Ogboinba but she immediately begins speaking her own
first incantations in retaliation whilst lying on the ground:
• Lose the sweetness to the rattle pea.
• And the bitterness to the monkey kola.
• Let the ginger drain him of the spice…..
• Be drained of the sap like a felled palm tree.
• Bleed like the flamboyant…. (p. 125).

Some of the powers return to Ogboinba and she now stands uprightly facing
Olokun. Consequently, the powers are equally divided between them causing her
to pause for a while to see whether Olokun has any more incantations to speak.

28 | P a g e
 However, Olokun is quiet and with suddenness she begins her second
incantation:
• He can’t touch her though.
• Because she stings in his hand like hedgehogs.
• And whoever approaches her faints like a dog who foolishly attacks the
skink.
• And the opponent’s weapon ineffectively wriggles like a lizard’s broken
tail…
• Roll in the mud like the waterhog.
• Now feel the puff adder’s sting in the heart. (p. 126)

Ogboinba has finally gained all the six powers and triumphantly stands over
Olokun who has fallen helplessly to the ground. Before leaving, she boasts and
proudly mocks Olokun:
• No one can stand between her and Woyengi.
• Refers to Olokun as the helpless king of the waters.
• Who is now frightened of his own shark.

Ogboinba leaves this place with six powers after gaining two more powers from
Olokun.

TASK: Read the passage below and answer the questions that follow.

OGBOINBA: Do you know who I am?

If Isembi could not make me turn back,
Why then should you?
Have you not heard of Ogboinba?
OLOKUN: Your powers are known to me
And so is your pride.
Still – let me advise you:
Do not defy Woyengi’s command!
No human being shall cross this water…

Question
1. Describe this scene in one sentence. {1}
2. The king of the sea is Olokun. Briefly describe Olokun. {3}
3. How many spiritual powers have escorted or followed Ogboinba? {1}

29 | P a g e
 4. Before this excerpt, a war of words begins between Olokun and Ogboinba,
and Olokun is the first to speak against her. What exactly has Olokun told
Ogboinba at first? {6}
5. Olokun warns Ogboinba that, “No living creature must cross this water: such
is Woyengi’s command and I am here to carry out her wish.” What is her
response to this warning? {2}
6. How does Olokun respond to Ogboinba’s challenge as to whether he knows
who she really is? {2}
7. Olokun further goes on to advise Ogboinba. What advice does he give her?
{3}
8. In his advice, Olokun emphasises that, “No being – human or spirit has ever
defied my command!” what is Ogboinba’s response to this advice? {6}
9. Enraged and ready to attack, Olokun begins to speak his incantations. What
happens to Ogboinba? {3}
10. Having gained six powers, Olokun attempts to approach Ogboinba but she
quickly begins her incantations. What happens to both Ogboinba and
Olokun? {4}
11. Finally, Ogboinba speaks her new incantation. Explain what finally happens
to Olokun and how powers does Ogboinba gain in the end? {2}

30 | P a g e
SCENE 5: The Strange Bleak Landscape

Reading Outcomes
After reading Scene Five of the play you should be able to:
➢ Describe the setting in Scene Five.
➢ Identify the characters present in Scene Five.
➢ Describe the confrontation between the King of the Cock and Ogboinba.

NOTES

1. DESCRIPTION OF THE SETTING IN SCENE FIVE

The scene shifts to Scene Five described as a strange, bleak landscape which is full
of strange shapes. Ogboinba enters from the left escorted by a full host of eight
powers. Soon the Cock enters noisily. Apart from being huge, his attire is flaming
red. The characters present at this point are:
• The Cock
• Ogboinba
2. THE CONFRONTATION BETWEEN THE COCK AND OGBOINBA
While facing each other, the Cock warns Ogboinba:
• Tells Ogboinba to master her pride
• She has defeated Isembi and Olokun but she cannot go any farther
• Because this is the last kingdom of those who die
• Death alone can lead her farther
• Here all the living must go back

With offensive pride or arrogance, Ogboinba retorts as she reveals her intentions:
• Just like Isembi and Olokun are impotent and helpless kings so will she
reduce the Cock to size.
• She will pluck or remove his proud feathers one by one.
• And he will run to hide and expose his body which is full of pimples.
• She must meet Woyengi in the greatest trial of all and no one should stop
her.
• She wants to destroy or defeat Woyengi only once.
• And bend Woyengi’s powers according to her plans or designs by
recreating her womb.

31 | P a g e
 Once Ogboinba feels the child kicking inside her womb, she will renounce her
powers because incantations, potion, poisons and medicines will be of no use to
her. Furthermore, she will submit body and soul to her every command. Note that
the word ‘potion’ means the liquid with healing, magical, poisonous properties.

The Cock responds to Ogboinba’s burning desire to defeat Woyengi, to force her
will and to bend her powers and suit Ogboinba’s designs:
• The Cock refers to her as a mad woman.
• He challenges her as to whether she will change the order of the world and
break the laws that hold the earth together.
• Even if she could defeat Woyengi, it would not be the end of the world.
• And the child Ogboinba will give birth to would be the last of children
ever to be born.

In reaction, Ogboinba speaks followed by her incantations:

• Let it be the last or the first.
• She does not care
• She must have her child
• And she must have her fight with Woyengi.
• Her heart is bursting with power.

At this point she is bursting with power and highly charged with incantations as
she pours them out. Unmoved by Ogboinba’s incantations, the Cock boastfully
mocks her:
• She is wasting her breath.
• In the last kingdom of those who die her words are wind.
• Mockingly, the Cock challenges Ogboinba whether she does command
stronger powers or words.

Nervous but determined, Ogboinba warns the Cock that he cannot touch her and
soon she begins again to speak her incantations:
• Because she stings in his hand like hedgehogs.
• And whoever approaches her faints like a dog who foolishly attacks the
skink.
• Feel the slow movements like the potto’s…
• Feel the cobra’s poison in your veins.
• Now feel the puff adder’s sting in the heart. (p. 130)

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 This time the Cock has been struck and his powers have shifted over to Ogboinba.
As if that is not enough, he flaps his wings unsteadily and breathlessly on the
ground. However, the Cock recovers and begins to speak his own incantations:
• Let the weaverbird strip her of her bright coat.
• Let the kingfisher possess her wealth.
• Let the bulbul steal her song.
• And the red-tailed parrot steal her speech.
• Let the hornbill crack her wisdom in his beak…. (p. 130)

Having recovered from the first shock, the Cock hits Ogboinba and she staggers
back. However, she rises once more and this time she speaks her last incantation.
• See the waters are closing in on her... already the jelly fish burns on her
chest.
• Already the shark on his back in hot pursuit… (p. 131)

Consequently, the Cock is defeated. Ogboinba triumphs and removes his feathers
and scatters them about. Finally, Ogboinba mocks the Cock:
• She wanders what happened to the fire on his head, the trumpet in his
throat and spurs on his feet.
• His wives will have a nice surprise to see him without feathers but with
bluish goose pimples.

This time around, Ogboinba has gained two more powers from the Cock to make
eight powers in total and she leaves this place with a host of powers following her
behind.

TASK: Read the passage below and answer the questions that follow.

OGBOINBA: As Isembi and Olokun

Are now impotent and helpless kings,
The ridicule of their kingdoms,
So will I reduce you too to size.
I will pluck your proud feathers
One by one! And you will run to hide
Your pimply body exposed!
Don’t try to stop me then!
For to Woyengi I must,

33 | P a g e
 To meet her in the greatest trial of all!

Questions
1. Where is Ogboinba at this moment and who is she addressing? {2}
2. The one who is being addressed in question 1 is the king of this place where
Ogboinba has entered. What does he imply when he warns Ogboinba that,
“This is the last kingdom of those who die.” {2}
3. What is Ogboinba’s response to the warning in question 2? {5}
4. Ogboinba says, “But once my body swells up. And I feel the child kicking
under my heart….” What does she plan to do with her powers once she
conceives a child? {3}
5. The king of the place mentioned in question 1 responds to Ogboinba’s plan to
challenge Woyengi. How does he respond to Ogboinba’s burning desire to
vanquish Woyengi, force her will and bend her powers to suit Ogboinba’s
designs? {4}
6. What is Ogboinba’s reaction when this king tells her that, “And the child you
will bear would be the last of children ever to be born.” {5}
7. What happens to this king when Ogboinba begins to speak her first
incantations and how does he mock her powers? {4}
8. Having been mocked, Ogboinba speaks her second incantations. What
happens to this king? {4}
9. This king speaks his own incantations after recovering. What happens to
Ogboinba? {1}
10. Having risen, this time Ogboinba speaks her last incantations. Explain what
finally happens to this king. {3}
11. How does Ogboinba finally mock this king mentioned question 1? {4}
12. How many powers does Ogboinba finally have after destroying the king? {1}

34 | P a g e
SCENE 6: Heaven

Reading Outcomes
After reading Scene Six of the play you should be able to:
➢ Describe the setting in Scene One.
➢ Identify the characters appearing in Scene One.
➢ Describe the incident in which Ogboinba challenges Woyengi to recreate her fate,
her life and her womb.

NOTES

1. THE CHARACTERS AND DESCRIPTION OF THE SETTING IN SCENE

In this scene we have the depiction of the scene similar to scene one in which we
see Woyengi seated on her throne in Heaven. The Sword bearers and the
Creatures stand by her side. The characters present in this scene are:
• Woyengi
• The Sword bearers
• The Creatures
• Ogboinba

Note that by the time Ogboinba reaches Woyengi’s throne she has acquired eight
powers

2. OGBOINBA FINALLY CHALLENGES WOYENGI TO RECREATE HER FATE,

LIFE AND WOMB
Woyengi calls on the Creatures to stand before her and choose their fate wisely.
The fate, in this case, refers to the following kind of life they will live once they
enter the world through birth:
• Each creature chooses the type of sex, either man or woman.
• The manner of life one wishes to live.
• What one wishes to achieve on earth.
• And how long each creature wishes to live.
• And finally, for the most difficult part, each one must choose the manner of
death.

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 The first Creature steps forward and kneels, but before he can even speak
Ogboinba, followed by her eight powers, rushes on to the stage and tells the first
creature to hold his words. She then speaks:
• She informs Woyengi that she has conquered the world.
• She has achieved the impossible; “The last kingdom of those who die”.
• To cross the great threshold alive, she left behind the first of all mortal
beings.
• She makes Woyengi aware that the powers she gave her were too great
beyond the world.
• The powers nearly burst Ogboinba’s heart and they split her head.
• So she is here now to challenge Woyengi in Heaven to perform the
impossible just like she has performed the impossible in the world.
• She challenges Woyengi to eat her own words and recreate her fate.
• If Woyengi refuses, she must come and match her powers with hers.
• Ogboinba boasts of having all the powers of Isembi, Olokun and the
powerful charms of the Cock.
• Ogboinba commands Woyengi to recreate her fate, her life and womb.

Trembling with anger, Woyengi responds to Ogboinba’s challenge:

• She questions how Ogboinba dares challenge who made the world with
her own hands.
• The one who put the sun in the sky.
• The one who let the Niger flow into the sea and across the sky.
• She who allowed Ogboinba to grow in the womb.
• She who opened Ogboinba’s mouth to speak.
• Woyengi asks her whether she has forgotten that Woyengi is the source of
all powers.

During the time Woyengi is speaking all the above words Ogboinba has already
been stripped all powers. Consequently, she stumbles and whimpers with hands
lifted up in the manner of prayer before Woyengi. Woyengi begins to speak again:
• She tells Ogboinba that she demanded more than any other living soul.
• She refers to Ogboinba as a miserable, helpless creature.
• She wanders how on earth Ogboinba thought the powers she lent her
could invade heaven.
• Woyengi decides that Ogboinba is not fit to live.

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 Enraged, Woyengi grabs a ceremonial sword from one of the Sword bearers and
throws it at Ogboinba. She misses and Ogboinba flees with great fear.

TASK: Read the passage below and answer the questions that follow.

WOYENGI: My creatures approach:

The world is waiting for you!
Come now and choose your lives,
But choose wisely.
Nobody can eat the words
He will speak here and now.
Approach then my creatures
And choose your fate:
Whether man or woman you wish to be,
What manner of life you wish to lead….

Questions
1. Where is Woyengi at this particular moment? {1}
2. Mention the characters present at this point. {4}
3. What happens immediately the first creature steps forward and kneels before
Woyengi? {3}
4. How many powers does Ogboinba have so far? {1}
5. What motivates Ogboinba to think that she can challenge or force Woyengi to
recreate her fate, her life and her womb? {6}
6. What is the Woyengi’s reaction when Ogboinba challenges her to recreate her
fate and to match their powers? {6}
7. What happens to Ogboinba while Woyengi is speaking out of rage or anger?
{3}
8. Lastly, Woyengi angrily tells Ogboinba that, “You are not fit to live!” What
happens next? {4}

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SCENE 7: Quick Succession of Scenes Ending with Lakpe’s House

Reading Outcomes
After reading Scene Seven of the play you should be able to:
➢ Describe the setting in Scene Seven.
➢ Identify the characters appearing in Scene Seven.
➢ Explain Woyengi’s final judgment or verdict over Ogboinba’s defiant behaviour.

NOTES

1. DESCRIPTION OF THE SETTING IN SCENE SEVEN

The final scene comprises several scenes which appear in quick succession in the
following order:
• Heaven
• Kingdom of the Cock or the strange bleak landscape
• The Seashore
• The Forest
• And finally ends with Lakpe’s house

The order of scenes above simply show the places through which Ogboinba
passes as she flees in great fear away from Woyengi in Heaven and finally ends
up in Lakpe’s house. The characters include Woyengi, Ogboinba, Lakpe and her
family including the Chorus.

2. WOYENGI’S VERDICT OVER OGBOINBA’S DEFIANCE

As Ogboinba bursts in from the left in Lakpe’s house, she runs to her and hides
under her wide lappa. At this moment Lakpe is pregnant. Soon, Woyengi appears
from the left as well chasing after Ogboinba. Having looked around for a few
seconds, Woyengi moves up to Lakpe and looks into her eyes only to find
Ogboinba hiding in Lakpe’s eyes.

Ogboinba is considered to be lucky for hiding in a pregnant woman’s eyes

(Lakpe’s eyes) because Woyengi will not break her own law and hurt a pregnant
woman.

However, Woyengi pronounces the verdict over Ogboinba’s life or fate in the
following style:
• Ogboinba will live in the woman’s eyes.

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 • But never will Ogboinba lead a life of her own.
• She will never be given another beginning.
• She will live a life of fear and peeping out of other people’s eyes.
• And may she be a warning to mankind.
• When people look at each other’s eyes they will see her staring at them.
• And she must remember her mad adventure as never shall man be so
bold to undertake such a mad adventure.

Woyengi disappears in the background and the huge sun from scene one slowly
descends and the cast fall on their knees.

The Chorus concludes the events of the play in scene seven by describing the
Creative power and authority of Woyengi.

TASK: Read the passage below and answer the questions that follow.

WOYENGI: So there you are hiding!

In a pregnant woman’s eyes!
Clever you are to the last,
Knowing! I will not break my own law
And hurt a pregnant woman!
Well then, so be it!
Live you in the woman’s eyes….

Questions
1. A rapid succession of scenes takes place which ends with Lakpe’s house. Who
is Ogboinba running away from and what has caused all this? {3}
2. List all the places according to the scenes being referred to in question 1 in
descending order. {5}
3. To whose house has Ogboinba fled? {1}
4. What happens when Ogboinba stares at Lakpe’s eyes? {1}
5. What is Woyengi’s final verdict upon discovering that Ogboinba has hidden
inside the woman’s eyes? {6}
6. Why does Woyengi think that Ogboinba is clever despite being the weaker of
the two? {2}
7. What is the role of the Chorus at the end of the play? {1}

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 TASK: Read the passage below and answer the questions that follow.

OGBOINBA: Stop! Hold your words!

Woyengi, I have conquered the world!
The impossible I have achieved:
‘The last kingdom of those who die’
I left behind-the first of all mortal beings
To cross the great threshold alive.
Woyengi, now beware!
The powers you allowed me
Were too great for yonder world!
They nearly burst my heart-
They split my heard
So here I am to challenge you in heaven

Questions
1. Where is Ogboinba at this particular time? {1}
2. State the number of Ogboinba’s spirit powers? {4}
3. Who is the ruler of the last Kingdom of those who die? {1}
4. Which two characters call Ogboinba ‘Mad woman’ and ‘Mad creature’? Why
do they refer to her in that way? {2}
5. Woyengi is always surrounded and worshiped. Mention those that surround
her? {1}
6. Mention the nature of the challenge Ogboinba has undertaken. What has
prompted her to undertake such a challenge? {3}
7. Mention where Ogboinba lives forever after this challenge and explain what
has led her into such a sad situation? {3}
8. Explain why Woyengi restrains herself from destroying Ogboinba. {2}

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 THEMES

Themes are abstract and universal ideas that the writer explores in the work of
literature. The reader should be in the position to discover more themes than the ones
identified in this book. The play Woyengi is based on the myth, and though fictitious, it
depicts the cultural elements and beliefs that are influential in this particular Ijo society
of Nigeria. The following are some of the themes that seem outstanding in the play;
Motherhood, Pride, Choices (Free will) and Destiny. Other themes include The Power
of a Woman, Greed and Jealousy and companionship.

Motherhood

The playwright deliberately uses a female character, Woyengi, as a goddess who is a

creator or giver of life instead of a male character despite that God is not portrayed as a
woman. This reasoning is hinged on the fact that women are the providers of life in the
world as they give birth to the human race. Therefore, two characters epitomise the
productive capacity of women namely Woyengi and Lakpe. Woyengi is the great
mother and the goddess of creation. Her creative power enables her to create and
sustain her creation such as human beings, spirit powers, trees, rivers, etc. She is even
able to create the fruitful womb, and as a result, Lakpe produces and nurtures eight
children.

Choices and Destiny

Freedom of choice is largely enhanced by modernist and post-modernist elements such

as free will and individualism. The core element of individualism is the assumption that
individuals are independent of one another. In view of this, Hofstede (1980) defined
individualism as a focus on rights above duties, a concern for oneself and immediate
family, an emphasis on personal autonomy and self-fulfilment, and the basing of one’s
identity on one’s personal accomplishments. In the same vein, Waterman (1984) defined
normative individualism as a focus on personal responsibility and freedom of choice,
living up to one’s potential, and respecting the integrity of others. These definitions all
conceptualise individualism as a worldview that centralises the personal goals, personal
uniqueness, and personal control and these three aspects are what characterises the
Creatures’ personality. They also express free will which is part of their unique
personality as they choose their fate, their life and their sex. To expound on their unique

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situation or choice, Mill (1979) espoused what is known as a compatibilist position or the
view that free will is compatible with determinism, because free will is most logically and
meaningfully defined as:

The ability to act as one wishes, without denying the fact that one’s
wishes are themselves determined by one’s upbringing, genetics,
and circumstances. Hence, a free act is not one that is undetermined,
but simply one which is not constrained by certain types of
coercion or psychological compulsion. In other words, to exercise
free will is just to behave in a way that is amenable to reason and in
accordance with one’s character and desires. Indeed, for an act to be
free it must be determined by one’s own personality and preferences,
or else it is not one’s own action. Hence, rather than being incompatible
with determinism, free will actually requires it (Ch. 2).

A modern understanding of free will is that human beings are able to make choices freely
and that they can plot their own lives and are, thus, totally responsible for those choices.
Therefore, the play Woyengi explores the theme of choices and destiny which are
anchored on free will. The creator, who in this case is Woyengi, gives her creatures or
newly created human beings the right to exercise their free will to choose their fate, their
life and their sex on the basis of individualism. But she warns them that, “But choose
wisely, nobody can eat the words” (p.103), meaning, their choices cannot be reversed. As
individuals, their choices differ from one another and as such each creature is not
expected to live someone else’s life neither should they imitate each other due to
admiration or jealousy.

Because Ogboinba is jealousy of Lakpe’s motherhood, she decides to use her free will but
awfully and proudly chooses to go against the law by challenging Woyengi to change her
gifts from magical powers to childbearing. However, her free will goes against the law
which states that the words or choices are irreversible. Existentialists believe that an
individual is free to make choices but one must be responsible enough to handle the
consequences. Therefore, the consequences of her free will being pitted against
Woyengi’s law is destruction. However, Ogboinba’s responsibility is expressed in her
cleverness which work to her advantage as she evades Woyengi’s eternal destruction by
hiding in Lakpe’s eyes. Because Lakpe is pregnant, Woyengi’s law forbids her from
hurting a pregnant woman. Fortunately, Ogboinba who is hiding inside the pregnant
woman’s eyes escapes destruction but punishment is meted out as the issue of facing the

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consequences of her choices still stands but moderately. And for sure, Ogboinba is cursed
as she will never lead her own life. Thus, one’s destiny is determined by one’s actions
and choices.
Pride

Excessive pride or hubris has been a cause for the downfall of many characters in
literature. For instance, the fall of Oedipus, Okonkwo, Dr Faustus and many others is
largely driven by excessive pride. This situation is not different from Ogboinba’s as her
punishment is as a result of excessive pride apart from jealousy. Both Olokun and the
Cock warn Ogboinba to take care of her pride (p. 124, p. 127). Her pride is cultivated by
the fact that she has managed to destroy Isembi, Olokun and the Cock on her way.
Second, she has finally acquired eight spirit powers and she is bursting with power.
Blinded by her eight powers and conquest, she dares challenge her creator to a battle of
strength and consequently suffers defeat.

OTHER BOOKS AVAILABLE INCLUDE:

• A COMPLETE STUDY GUIDE ON MISSION TO KALA, available in

Bookworld at K130.

• INTRODUCTION TO LITERATURE COURSE FOR SECONDARY

SCHOOLS, LEARNER’S GRADE 10 at K150 from the Author (0977590289) or
from Bookworld at K160, Manda Hill or Cosmopolitan in Lusaka.

• TEACHER’S GUIDE at K80.

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