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Once Upon an Elephant by Bosede Ademilua-Afolayon is recommended reading for WAEC/NECO and JANMB/UTME. This African play is an interesting allegory perfected with dialogue and oral tradition. This article covers the summary and analysis of the scenes in the play. You can read about the literary devices used in the play with examples here.

Characters and Themes in Once Upon an Elephant by Bosede Ademilua-Afolayan

Introduction

Once Upon an Elephant by Bosede Ademilua-Afolayan is an allegory. The play is set in an unnamed Yoruba community and tells the story of the rise and fall of a tyrannical king, Ajanaku. The play consists of fourteen scenes following the usurpation of power by an illegitimate son, tyranny, secrets, human ritual to gain immortality, abuse of power, and the downfall of the regime.

Act-by-Act Summary and Analysis of Once Upon an Elephant by Bosede Ademilua-Afolayan

One – The Conspiracy

The play opens with a controversial plan to crown Ajanaku, the younger son of King Akinjobi, as the new King of the land. Serubawon, one of the chief king-makers, manipulative and self-serving, hatches the plan. He aims to achieve this by bribing his fellow king-makers to support the ascension of Ajanaku to the throne. Therefore, he invites Odejimi and Ogundele, senior members of the Hunters’ Guild, the king-makers, to partake in his plan, albeit not knowing what he was up to. Odejimi and Ogundele watch the chief priest, Serubawon, perform some rites in silence and then air their disapproval as they recognize what the rites precede. They argue that Ajanaku’s rise defies tradition, and the King has other heirs before him. Also, King Akinjobi was still alive.

However, Serubanwo disagrees with them and holds that he was doing the right thing. To him, the sickness which the king suffered is unto death. He claims Akinjobi is unfit to rule, and he was preparing Ajanaku to take over and ensure the people do not suffer. Odejimi insists that crowning a new king is a collective decision of the council and not a unilateral choice by Serubanwo. Serubanwo insists on being right and tries to bribe the men with a gift he says Ajanaku had brought for them.

This sets the tone for the play. The conflict between keeping tradition and self-interest, the pursuit of power through questionable means, and the place of the elite in fostering positive rule of law and governance, and loyalty to tradition are all brought to the fore.

Two – Lovebirds

A romantic scene unfolds between Odekunle, Odejimi’s son, and Desola, Serubawon’s daughter. Desola waited in their secret meeting place, and Odekunle arrived quietly behind her. This scares her, and she complains. Odekunle laughs and teases her. They express their joy at seeing each other and the prospect of making their relationship formal. Odekunle had feigned ill health to escape joining the hunt in preparation for the coronation of Olaniyonu so that he could go see Desola. Desola tells him her father has accepted his interest and says that he and his people can come for the rites after the next harvest. However, Desola, although happy, was worried. She shared the ominous dream she had about the marriage – she could not chant the ekuniyawo to complete the marriage rites as she lost her voice at that instant. Odekunle reassures her and asks her not to tell her father, as the disagreement between their fathers over who should be crowned may just have been given a supporting reason to call off the bond. This dream foreshadows the tragedy that Desola later faces in the play. The scene closes with the lovebirds returning to playing and hugging.

Three – The Coronation

The next scene that unfolds is the coronation of Ajanaku at the village square. It was a grand event, with festivities and a self-aggrandising speech proudly delivered by the new King, Ajanaku. His arrogance was obvious in his speech as he praised himself and belittled his predecessors. First, he addresses himself as Ajanaku, the elephant, expressing his size, strength, and conquests. Then he compares his place in office as a leader to that of the elephant, which tramples shrubs and little animals underfoot. Afterwards, an elder requests that he leave some pending issues for them to resolve, as they have their processes to attend to such issues. However, he said the past king’s ways of dealing with issues were weak, and he would not be following the same path. Odejimi understands deeply what the new King meant by his speech, and he shares his concerns with Ogundele and Odegbami.

Ajanaku’s declaration or speech clearly shows his arrogance and intention to oppress the people. His blatant disrespect for his predecessors shows he has no respect for people or the laws of the land. This act foreshadows his tyrannical and oppressive reign on his usurped throne.

Four – Odejimi Banter with Iyale

At Odejimi’s house, his wife, Iyale, enters and sees her husband at home. He sat, preoccupied, so she asked why he was home when he should still be at the ceremony. She had come home to get her blue headtie and complained about why blue is for royalty and that mattered more than just giving the new king a befitting welcome. She advises her husband to desist from his worry about Olaniyonu (Ajanaku) taking the throne. He was deeply disturbed that people do not even see that something is wrong. Iyale holds that he is not the only one who is worried about that, but people generally would not care unless something affects them directly, especially in a negative way. She quoted Iya Agba’s proverbs to further explain her point. Odejimi dismisses the reference to Iya Agba, saying she is a mad woman, as people say.

Some proverbs that Iyale used:

“Until the dog begins to have stomach troubles and then vomit, it will not listen to any advice to desist from eating food from the ground.”

“Nobody tells the blind man that fire is burning. If he cannot see it, at least, he can feel the heat and smell the smoke coming from it.”

“When fire burns the dog, it will also burn the hunter holding the rope attached to the neck of the dog. That is, if he is foolish enough to hold on to the rope as the dog burns.”

Five – Ajanaku in Council with Elders

In this scene, Ajankau and the elders preside over a land dispute between a man and a woman. Both parties claim to own the land. The woman claims the land belongs to her ancestors, while the man claims his ancestors had tilled the land for years and years, and he had tilled the land before the woman was born.

Ajanaku asked questions to draw out the truth about the land ownership and the nature of the land. Upon hearing that the land holds cocoa, palm, and vegetables nearing harvest, his greed took over. He appropriates the disputed land to himself, disregarding fairness and justice. He sent the disputing parties away, and they left dejected. He made his decision despite the elders having a different opinion and the fact that the late King, Akinjobi, had proposed the two families share the land and produce – a mutual benefit, since one party owns the land and the other party cultivates it.

Then enters Iya Agba with her proverbs and wise sayings. She spoke of the tale of the elephant that was tricked to death by the allure of power and how the person who collects rain water with a sieve deceives himself. She spoke of the leper who said two things but one was a lie, and other riddles and proverbs. She sang again and again, not minding Ajanaku’s disapproval. After she leaves, Ajanaku orders that Iya Agba should not be allowed in the palace anymore – “We must not set our royal eyes again on her”. As the elders consider Ajanaku’s order, Odejimi points out that Iya Agba used to live in the palace, and the elders wonder when she lost the privilege.

Scene 5 shows that Ajanaku’s tyranny has begun. Iya Agba’s words allude to the things to come; she also remained a thorn on King Ajanaku’s side throughout the play.

Six – Iya Agba, Ajanaku, and Omoyeni in the Palace

Then, Iya Agba enters the palace again to confront King Ajanaku. Omoyeni and her husband, Ajanaku, enter to see her. Omoyeni points Iya Agba out as Ajanaku’s visitor. Iya Agba and Ajanaku have a heated argument. Ajanku fumes as Iya Agba addresses him by his real name, Olaniyonu, whereas he prefers his self-styled title, Ajanaku. He boasts about his title and position and demands that Iya Agba do as he commands. He accuses Iya Agba of adultery, the reason why she was cut off by the late king, her husband. Iya Agba retorts that he knows the truth (as he is complacent about the accusation, knowing it is a lie) and will get what is coming for him. She calls him out for assuming the throne and points out that what he and Serubawon had done is wrong. Iya Agba insists the palace belongs to her husband and his children and also hints that Olaniyonu (Ajanaku) is an illegitimate son; in fact, he has no place in the royal blood. Serubawon walks in as she speaks, and she tells him to tell Olaniyonu (Ajanaku) the truth about who his real father is.

She also points out that Olaniyonu (Ajanaku) had married a wife meant for another (Delani). Someone else had served her father (Ajasa) to marry Omoyeni, but here she was as Ajanaku’s wife. She hints that the baby in her belly does not belong to Olaniyonu (Ajanaku).

The words about him being a bastard unsettle Ajanaku. After they succeed in getting the guards to bundle Iya Agba out of the palace, Ajanaku asks Serubawon about the things Iya Agba had said about his birth. Serubawon insists that it was only the ranting of a mad woman. Ajanaku exits furious.

Some descriptions Iya Agba used for Ajanaku that unsettled him:

• a goat in a horse’s stable.
• A pigeon among fowls.

Iya Agba warned Serubawon to stop the deceit before it is too late.

Iya Agba, in this scene, is the truth teller.

Read also:

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Seven – Ajanaku, Elders, and Visitors,

Two representatives of a neighbouring village with kinship ties to Ajanaku’s village visit the palace to ask the King for help. Their village (Oguno) has been invaded and threatened for several moons; people lose their lives, and many are taken away. This village pays tribute to Ajanaku’s palace for protection and hopes the King will help them at a time like this. The elders asked to hear the men of Oguno out before they continue to the case for the day, and Ajanaku lets them speak. However, when the men finished narrating their plight, Ajanaku asked if they had paid the inflated tribute into his treasury. One of the men explains that the amount has been raised many times within a short while and that their village was waiting to adjust before paying the next one. Ajanaku dismisses their suffering and declares that the case will not be discussed until the tribute is paid.

One of the men comments that the late king would not treat them this way and that he treated them with kindness, mentioning that they are kin, family. This protest and criticism of Ajanaku’s government triggers him, and he stares the man down and belittles the late King, Akinjobi. He calls the late king weak and describes how he died in detail, condescendingly stating he was alone when it mattered the most and that he is not his father. The outrageous words about his father cause one of the emissaries (Man 1, identified as Gbeleyi) to defend the legacy, asking how he could speak of his father in such a manner. Ajanaku ordered the guards to remove the man’s clothes and leave him in the scorching sun. The guards got to work, removed his buba, and before they could touch his sokoto, the man drew a knife to defend himself.

Everyone is shocked at how disdainfully Ajanaku spoke of his father, but none dared to counter him, except Man 1, who was being punished. Ajanaku stood to complete the act of stripping the man since the guards stopped after the man drew a knife. He states he cannot hurt him as he is the king. The man states he will not be humiliated in this manner and stabs himself. Ajanaku exits immediately (in Yoruba culture, the king is forbidden from seeing dead bodies).

Throughout this scene, Serubawon supports Ajanaku’s every move despite the caution of other elders and the mention of the alliance the two villages had, which Ajanaku’s predecessors honoured.

After Man 1 goes down, Ajanaku exits with Serubanwo. The elders talk about what just happened. Ogundele fully supports everything, including Ajanaku’s refusal to help their kinsmen and the death of Man 1. He believes what Man 1 did can be likened to coming into the palace to slap the king. Odejimi thinks otherwise. He says things could have been handled better and that Man 1 was defending himself. But Ogundele disagrees; instead, he accuses Odejimi of having something against King Ajanaku and planning something in secret. Odejimi denies both counts. Odegbami says the man’s action is born of pressure.

This scene shows that Ajanaku’s tyranny has festered and is causing damage to the people. His greed has become unattainable as satisfying his insatiable thirst for wealth is the first thing on the table before negotiating safety, even for his kinsmen. This demand, which the men from Oguno had stated began before his coronation, has become more frequent.

Eight – The Lovebirds (Desola and Odekunle)

Desola and Odekunle meet in their usual rendezvous place in the bush. They chat happily, and Desola asks Odekunle to chant the ijala about hunters that fail to catch any game for her. He does and says it is more fun if they dance. Desola agrees. They dance as Odekunle chants. He shares the ijala he composed for their wedding, and they dance happily. However, they were not aware that the Ajanaku’s guards had crept in on them. While they were dancing, the guards pounced on them. Odekunle is separated from Desola, and he struggles and is thrown down by the guards.

Ajanku walks in. He declares he is here for Desola and asks them to do as he says. Desola is dragged out, and Odekunle is held back by one of the guards. Desola screams and pleads with the king not to do what he was about to do.

Trouble has started brewing for the land. Ajanaku was taking virgins. Desola was the last one.

Nine – Odekunle and his Friends

At Lere’s house, Odekunle had been crying. Lere, Yele, and Dele were with him. They ask him about the incident and what he did. He said he couldn’t do anything. The guards were armed, and he was alone; he helplessly watched as they took his woman’s pride. Dele was furious that Odekunle did nothing while Yele held that the way Dele spoke was not right. Lere was focused on what they could say to console Odekunle.

His friends try to get the truth about who defiled Desola from him, but Odekunle could not say. He insists there is nothing any of his three friends could do about the person. “he gets his way and no one can stop him”, he says. This points out that Ajanaku’s tyrannical acts have expanded and are well known by all. The villagers are all beginning to feel the terror, but no one dares challenge him or speak up.

Eventually, Odekunle tells the friends that it was Ajanaku who defiled Desola. He blames himself for suggesting their secret meeting place in the kola nut farm. The friends scream, calling the Ogun. The friends agree that Ajanaku must be stopped, but this should be approached with caution. Lere describes Ajanaku as “a merciless tyrant on the prowl”. The friends cannot reach a decision on what to do; instead, they talk about a similar act of Ajanaku when he took Omoyeni away from Delani. This has become something they can no longer keep quiet about, make excuses, or assign blame. Something needs to be done, but what?

Odekunle exits without saying anything about where he is going.

This scene shows that Ajanaku’s wicked ways were harming the people, and the people have become uncomfortable with it. Although they may not have the means to fight him yet, they certainly were beginning to seek ways out of the situation.

Ten – Desola and Yosola at Serubawon’s House

The scene opens with Desola sobbing. Her friend Yosola enters, telling her that her mother said she hasn’t seen her since sunrise. Desola is triggered and asks Yosola if she doesn’t yet know what happened to her. She speaks in riddles about how her bridal bed will be of shame. Demoke, Desola’s mother, enters and overhears the conversation. Demoke asked Yosola what the problem is, but Yosola does not know. So, she asks her daughter to explain; Desola continues to speak in parables. When her mother insists, she said she wanted to speak with her father.

Serubawon and Odegbami enter the scene. Serubawon asks his daughter to speak, but Desola continues to sob. She continues speaking in parables and riddles, requesting to talk with her father alone. Odegbami leaves. Demoke prays Serubawon can handle this. She mentions Odekunle, and they mistake that to mean he had done something to her. But she quickly corrects them, saying Odekunle had not done anything to her. She and Odekunle had gone to their meeting place in the kola nut farm when “he” came with “his guards”, all armed. They seized Odekunle and gripped her, she explained.

Here, the evil Serubawon that he had created and groomed had reached his household. This foreshadows the conflict that will arise between Ajanaku and his biggest supporter, Serubawon.

Eleven – The Confrontation

Ajanaku was in his palace with his wife, Omoyeni, talking about their unborn baby and laughing heartily when Serubawon entered. Both pay him no attention, but Serubawon states that he needs to talk with Olaniyonu, and they must do so “now”. Ajanaku nods to his wife, and Omoyeni leaves them alone. Ajanaku was impatient; he wanted to be with his pregnant wife.

Serubawon spoke urgently, asking Olaniyonu what he had been about. Ajanaku was not in a good mood either. He accused Serubawon of controlling him on the throne and only choosing him to be king because none of his brothers would run errands for him. He complained about the things he has to do to keep the throne and to stay alive. He mentions they are enough to trouble ta king, despite the fact that he had kept his word and had the sixth virgin as required of him. He asks Serubawon to hurry to perform the last rite so he can be rid of him. Ajanaku also mentions that he is aware that the chiefs do not like or respect him, especially Odejimi. But he can live with that, and Serubawon can also keep his title and other positions. He says maybe Iya Agba was right in calling him “the senseless elephant stalking the community in shame and foolishness”.

At mentioning that he kept his word and had the six virgins, Serubawon sits down and complains he ruined something so dear in the process, asking if he could not have chosen more carefully. He sobs as he speaks. Ajanku asks what is wrong with him. He didn’t understand why Serubawon was not happy that he had kept the deal. Serubawon states he should not have had that girl, “Not that one”, he said. Ajanaku asks when they started making exceptions on which virgin served their purpose, and asks which of the girls he was whimpering about. To that, Serubawon tells him it is the one he had in the kola nut farm.

This heats up, and Serubawon grabs Ajanaku suddenly. Ajanaku calls guards to remove him from the palace, warning him not to try that again. To him, it is his place to perform rites and not to ask questions. Serubawon was dejected and angry that the girl begged Ajanaku, but he did not spare her. He hinted the girl was his daughter, saying she was in his house in pain, not eating or drinking, but Ajanaku still did not get it. He was now only awaiting the Jobele rite.

Omoyeni eavesdropped on the conversation all the way.

This scene shows that what goes around comes around. Serubawon had set the rituals and requested the Ijedodo rite. He never imagined that his daughter (and only child) would be among the virgins who would bear the curse.

Twelve – Omoyeni Goes to Iya Agba for Help

Omoyeni arrived at Iya Agba’s house as he was grinding pepper. Omoyeni asked to know why Iya Agba spoke of Ajanaku’s father, whereas she already knew the king had died. Iya Agba insists he does not know anything and cannot help her since she, Iya Agba, is a mad person (throwing their label of her back at Omoyeni). Omoyeni states she does not think Iya Agba is mad; Iyale had told her so, too.

Omoyeni confessed to Iya Agba that Ajanaku is not the father of her unborn baby. She and Delani had been meeting secretly. Omoyeni says she had to accept Ajanaku’s advances as they were. Iya Agba laughs and says the village is full of mad people. Omoyeni asks for her advice on what to do and Iya Agba says only one thing to do.

Iya Agba is confirmed as the truth teller. There are people in the village who believe her words. Omoyeni is one of them.

Thirteen – The Climax: Hidden Truth Unfolds

Iyale, Demoke, Desola, Odekunle, Yosola, Lere, Yele, and Dele go to visit Iya Agba. Desola had stopped talking and was unable to sit up. Iya Agba has a soft spot for Desola and calls her her daughter. Therefore, Iyale brought Demoke with her daughter, her suitor, and friends to see Iya Agba. At first, Iya Agba refused to even answer their greeting; she only spoke to her good friend, Iyale. As Iyale pleaded and explained why she had to bring these people to her despite knowing she did not want to have anything to do with them, Iya Agba softened and turned to check on Desola.

On seeing her state and hearing that it has to do with Ajanaku, she asked Demoke to ask her husband what happened to their daughter. Demoke says Serubawon just looks at her sadly but says nothing. Iya Agba insists that her father knows what happened to her. Serubawon walks in at this stage and confesses to knowing what happened. He knelt down and asked Iya Agba to help Desola. Demoke lost it and hit him, but had to calm down so the main issue could be addressed.

Now the truth that has been hidden unfolds. Iya Agba insists that Serebanwon tells who the father of Ajanaku really is. He confessed that he, Serubawon, is Ajanaku’s father. He had seared him with Adebisi, the younger wife of King Akinjobi, his friend. Iya Agba had caught them in their affair, and he tried to silence her so they could continue the affair. Therefore, the case of Iya Agba being an adulterer was born. Adebisi and Demoke swore to have seen it themselves, and Akinjobi believed his best friend and medicine man, the elders, had to issue the verdict. This is how Omofadeke Adunni, the Queen, became the mad woman, then Iya Agba.

Again, she asked, “Who is Ajanaku’s father?” and Serubawon admits that he is; Serubawon is Ajanaku’s father. Demoke screams, “I am dead!” People are shocked.

Iya Agba continues, King Akinjobi’s ailment had been because he was sharing a bed with his wife, Adebisi, while she was pregnant with another man’s child. Serubanwo knew this. As time passed, to cover the sacrilege he had committed, he arranged for Olaniyonu to go into the bathroom where Iya Agba was and forcefully take her. Demoke swore in support of her husband. By now, Serubawon was dejected. Demoke begged Iya Agba to say no more. Serubawon attempts to beg Demoke for forgiveness, but Demoke would not hear it. She was busy pleading with Iya Agba to please help her with her daughter. Iya Agba says she cannot help unless she knows exactly what Serubawon had done.

On further enquiry, Serubawon states the name of the rite he had performed, Ijedodo. Iya Agba explains to others that Ijedodo has no cure; it feeds on the blood of the virgin to keep the perpetrator alive while the virgin dies a slow, painful death. Everyone screams, Demoke cries more, and grabs her husband, asking him to kill her too. Odekunle leaves and reenters with a cutlass, making for Serubawon. His friends hold him, but Serubawon removes his buba and asks them to let Odekunle do it. But Iya Agba intervenes and tells Odekunle not to throw his life away like this; he has a great future ahead of him. Serubawon sobs, Desola is dying, and he cannot find the only thing that can cure her. Iya Agba praises him, saying he has everything he ever wanted, including the throne. But he refuses; his daughter is dying, and he can no longer recognize Ajanaku.

Noise from outside interrupts them. Delani runs in, followed by Omoyeni. She had tricked him into coming to see Iya Agba. Iya Agba asked Delani to sit down, and Omoyeni to tell everyone what she had told her before. Omoyeni reveals that she had only married Ajanaku because he threatened to kill her parents and Delani, and that Delani is still the man she loves and the father of her unborn child. Everyone is surprised. Omoyeni plans to reveal to the public that Ajanaku is not the father of her unborn child, but fears that he might harm her, her family, and Delani.

However, Serubawon defers to them. He reveals that Ajanaku needs to take a bath in three days during the Jobele festival, the bath that should complete the rites and make him immortal. Iya Agba holds that no mortal can rival the divine. Serubawon points at Omoyeni’s belly and says that they have what will end all the problems they have. Omoyeni hides behind Iya Agba for safety, and Delani picks up the cutlass Odekunle had dropped earlier to face Serubwon. Iya Agba says she does not know what to say and sits down. Demoke, Yosola, and Odekunle cry silently, while others are just in painful silence.

This scene is the climax of the play. Every action finally receives its repercussion. The falsely accused are being vindicated as the truth unfolds. Hidden secrets are revealed. Those who did evil are receiving their share of the pain they spread. The scene also shows that when people are the ones affected by evil, they see it for what it is, but when it is another, they may turn a blind eye or try to water down the extent of wickedness. We see this in Serubawon. He was the one who set the whole evil act in motion, but until Desola, his daughter, became a victim of the Ijedodo rite, he did not care; he remained adamant and determined to complete the rite and make Ajanaku immortal. Now that he has felt the loss, pain, and sorrow, he is planning how to end the tyranny.

Fourteen – Jobele Festival

The festival begins in good spirits. Everyone is present except Serubawon. Ajanaku enters majestically in his white robe and delivers a speech thanking their ancestors and praying for the people. He states that the Jobele festival is a time of renewal, but for him, it is a time of ascension to immortality. Then he looks around and asks for Serubawon. A guard was sent to fetch him. Then the festival proceeds.

Drumming and dancing build up to a crescendo and stop. Then a lone voice chants a dirge. Desola walks in naked except for a short pair of pants and a girdle that covers her bosom. Odekunle and his friends enter, armed. Odekunle holds a calabash and places it at his feet. Iya Agba comes in with Iyale, Demoke, and Yososla, all dressed in white. Odejimi approaches Odekunle in surprise. All the while, Ajanaku had been asking who they were until he saw Iya Agba and turned to her, asking what this was about.

Odejimi tries to touch Odekunle, asking what he was doing, but Iya Agba stops him. They complete a rite that takes Ajanaku down but snatches Desola’s life back from him. People watch in shock. Ogundele asks what they have done to the king, but Iya Agba responds that he should ask his king, for Desola, she has snatched her life back, and she will live. Then turns to Demoke and tells her to go get her daughter. Demoke and Yosola rush to raise Desola up.

A guard enters and tells the Ajanaku that Serubawon is dead and his body dangles on the iroko tree. Iya Agba says people die how they live, and there is nothing anyone can do to help Ajanaku and when the elders are ready, they will announce the new king. She states that everyone should go to their homes. Omoyeni and Delani run in at this point and tell Iya Agba that it is done. She tells Delani he can have his wife and baby back at last.

The play ends as Omoyeni feels pains and says the baby is coming. Iya Agba happily announces, “Let him come”. The women quickly form a circle around Omoyeni.

So, this is how the tyrant, Ajanaku, lost the throne and his life, Iya Agba is vindicated, Desola’s life is restored, Serubawon dies, and Delani got his wife and baby back. The law of cause and effect – you reap what you sow- is fulfilled.