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Wole Soyinka
of the numinous, regenerative forces of nature. This is the only basis on
which Iyaloja’s hesitation, as the mother of the young man to whom the
young girl is betrothed, is effectively overcome, and she can only acqui-
esce to Elesin’s wish in the same fabulous idiom: “The voice I hear is
already touched by the waiting fingers of our departed. I dare not refuse”
(
). To a skeptical, agnostic consciousness, this is nothing less than a ca-
nard, a mere imposture opportunistically manipulating a symbolic order
of discourse that transmutes gratuitous lust into life-enhancing regener-
ative powers, for in the logic of such skeptical rationalism, the question
can be put: how is it certain that the bride will indeed conceive from this
one
sexual union, let alone bring the pregnancy to term, and give birth to
a healthy, normal child? But this is precisely the point: such skepticism,
in the context of the play’s dramatization of the fragility of ritual and
its sanctions and claims, is redundant. Ritual efficacy is not,
ab initio
,
guaranteed; rather it is predicated on so many other factors beyond the
control of the internal economy of the ritual act itself. One of these fac-
tors is indeed the precondition that the ritual act must not be interrupted
or foreclosed before its completion. This is why we must take seriously
Soyinka’s insistence that the intervention of the Colonial District Officer
is only a catalyst for the more decisive protagonist agency of Elesin’s
divided, conflicted will. The tragic flaw of the protagonist of this play is
thus Elesin’s willful misrecognition of his divided volition, willful because
it is only by acting out and vibrantly playing the elaborate conceits of his
mastery of death and his self-projection as an avatar of earth’s regener-
ative powers that he is able to live the lie of being an absolutely willing
ritual scapegoat. The lie of course catches up with him – and the ritual
is aborted.
As we have remarked earlier,
Death and the King’s Horseman
formalisti-
cally marks Soyinka at his most accomplished in terms of his exercise
of tight artistic control over a daunting subject matter, while
The Bacchae
of Euripides
shows the playwright returning to some of the lapses and
excesses of
A Dance of the Forests
. Soyinka is at great pains in the prefatory
note to
Death and the King’s Horseman
to emphatically deny that the play
is about the theme of culture clash, a theme which has fostered some of
the worst, formulaic writings on fiction and drama in the postcolonial
literatures of Africa and the developing world. As Adebayo Williams has
demonstrated in an engrossing essay on the play, the task Soyinka sets
himself is far more complex than this, which is to show how the undig-
nified abomination of death by self-strangulation of Elesin that replaces
the other “death” expected of him marks the cultural death of a whole
Dramatic parables: ritual, anti-ritual, the “festival complex”
people, an entire society.
This is not a transparent motif in the action
of the play but it can be seen clearly if we contrast the rhapsodies of the
Praise-Singer at the beginning and conclusion of the drama; in the for-
mer, he chants hymns to cultural continuity and sovereignty in the face
of great historical calamities like slavery and colonialism and in the latter,
he laments that the culture is “tumbling in the void of strangers.” First,
the paean to Elesin as a culture hero very early in the dramatic action of
the play:
-
: Your name will be like the sweet berry a child places under
his tongue to sweeten the passage of food. The world will never spit it out.
: Come then, this market is my roost. When I come among the women I
am a chicken with a hundred mothers. I become a monarch whose palace
is built with tenderness and beauty.
-
: They love to spoil you but beware. The hands of women also
weaken the unwary.
: This night I’ll lay my head upon their lap and go to sleep. This night
I’ll touch feet with their feet in a dance that is no longer of this earth. But
the smell of their flesh, their sweat, the smell of indigo on their cloth, this
is the last air I wish to breathe as I go to meet my great forebears.
-
: In their time the great wars came and went, the little wars
came and went; the white slavers came and went, they took away the heart
of our race, they bore away the mind and muscle of our race. The city fell
and was rebuilt; the city fell and our people trudged through mountain
and forest to find a new home but – Elesin Oba do you hear me?
: I hear your voice Olohun-iyo.
-
: Our world was never wrenched from its true course.
(
DKH
,
)
Then, the awesome excoriations which come closely on the heels of
Elesin’s aborted rite:
: I cannot approach. Take off the cloth. I shall speak my message from
heart to heart of silence.
(moves forward and removes the covering): Your courier Elesin, cast
your eyes on the favoured companion of the King.
(Rolled up in the mat, his head and feet showing at either end, is the body
of OLUNDE.)
There lies the honour of your household and of our race. Because he could
not bear to let honour fly out of doors, he stopped it with his life. The son
has proved the father, Elesin, and there is nothing left in your mouth to
gnash but infant gums.
-
: Elesin, we placed the reins of the world in your hands yet you
watched it plunge over the edge of the bitter precipice. You sat with folded
arms while the evil strangers tilted the world from its course and crashed it
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