Major Events and their SIGNIFICANCE Of Let me die alone

Summary of Page 85 -90

Gbenya's Loins Catch Fire; Message Of Governor Rower's Visit is Delivered and Gbanya is Troubled About The Fate If His Chiefdom The play opens at Senehun in Gbanya's bedroom amidst Sande drumming offstage, with Gbanya pulling a shouting Yoko, his wife, into the room. Yoko had just been dislodged from the company of her Sande woman (a cult of woman dancers and entertainers) to come and attend to the emotional urge of her husband. She protest as Gbanya forces her to his bed. This protest gradually changes to ecstatic and sensual moans but soon interrupted by violent knocking offstage. Gbanya who is the ruler of Mandela Chiefdom receives a message that governor Rowe, the British Colonial Representative will be visiting the next day. This kind of visit is unusual; Gbanya quickly summons a meeting of his warriors as he suspects it might have something to do with the boys hired out to John Caulker to fight against his brother George. Yoko Senses that her husband is troubled and he confirms that he is unwell and even fears to sleep at night because of the constant visits of his ancestors to him in his dream imploring him to join them. It dawns on George that his end is imminent. Yoko suggest sacrifices to ensure a peaceful journey, believing that he should not die without honour. Gbanya prepares to receive his enemy the Governor with the greatest gift but his wife Yoko thinks differently; the warrior must be put on the alert to forestall any eventually. she reminds him further of his promise to hand over the chiefdom to her at his death. Unfortunately, Gbenya wants to rescind thus people because of many enemies hovering around the chiefdom to wipe off his people and reasons that a man will hold the fort better than a woman at the helm of affairs. She insists and questions his sincerity and betrayal having encouraged her not to bear children, being the prerequisite for her initiation into the male Poro cult before she can become kind. She complied and now at the verge of old age she is being abandoned. Gbenya prefer to hand over the chiefdom to Ndapi buy Yoko would want to share her bed with Ndapi as custom demands that a new king inherits the wives of the old one. Yoko also draws his attention to different woman who have reigned successfully over some chiefdom for many years such as Take Yoya, Kema of Galu, Fangawa of Wando, Kpanda Gbello of Leppiama, Woki of Tunkia and Nancy Caulker in Sherbro land. Gbanya agrees they are good rulers and also good lovers in the bed and drags her to the bed to show him his w good she is too.

SIGNIFICANCE

A typical African patriarchal dominance is contextualized here. A woman is married to attend to all the needs of her husband even if they are in conflict will the his wife's passion and aspirations. thanks therefore appears that the sole role of a woman in marriage is to service the Loins of her husband. This is why Gbanya dislodges Yoko from her group of young girls who she teaches Sande dances and the cultural norms of their people. Gbenya's actions constitute a social infringement, disrespect for womanhood, and culture assault. Yoko's Protest stirs up the feminist concerns of the play, Yes, her husband wants and she is also ready to yield to his desire but wanted to first dismiss her girls properly so she does not send bad signals to them. This portrays Yoko as a woman of clear focus guided by orderliness, But Gbanya does not care if the girls dance and die, what matters to him satisfying his sexual urge. This scenario futher emphasizes the indiscipline in most men in reconciling profound issues with sex It also leaves a negative mark on the leadership qualities of Gbanya as a chief. Indeed, many leaders have fallen because of woman and sex. The guilty are always afraid. Gbanya knows he has erred and he is therefore worried at the news that the Governor is to visit his his chiefdom. His acting contrary to the instructions of the governor without credible reason also underlines his incorrigibility. Yoko's sensitivity to her husband's welfare and that of the chiefdom makes her to discern that all is not well. Most times, our dreams are the reflections of the subconscious and it is in dreams that the future is often foretold. This is why Gbanya is troubled that his ancestors beckon to him to join them. Obviously, the end of his reign is near. Yoko's suggestion of a sacrifice to ease Gbanya's transit to the great beyond signifies the African belief in the potency of sacrifice for atonement, aversion and reversion of the consequences of human wrong actions. The suggestion also demonstrate Yoko's love for her husband and hence the desire to safeguard him from harm. The gift Gbanya prepares from the Governor are essentially for propitiation; to sue for peace as he anticipate the wrath of the Governor. He rejects the suggestion to put his warrior on the alart because it is needle to engage the Governor who has superior fire power in war. The consequences of such war on his chiefdom will simply be catastrophic. It also appears that all the tough counsels that Yoko offers are meant to persuade Gbanya to see her Capacity as a worthy successor so that he keeps to their pact of handling over the chiefdom to her. Gbanya's contemplation to change his mind is borne out of his genuine concern from the survival of the chiefdom after his exit and not a deliberate betrayal. It is clear that madam Yoko is well prepared to lead the chiefdom with necessary sacrifices and self-denial. She joined an all male secret society (The Feared Poro Society) and consequently loses her right to motherhood, though not to her sexuality, to become a male-female. Joining the roll call of great female leaders in history is her ultimate ambition. she fight for a place in history with all she had got. Apart from her demonstrated courage and 'manly' valour, it is her sensuality that finally subdues Gbanya into agreeing with her as a good candidate to lead the chiefdom.

Summary of Page 90 to 95

BLACKMAIL AND TREACHERY- PLOT TO KILL GBENYA IS BEING HATCHED Lamboi is equally interested in taking over the chiefdom of Gbanya but fears that his sister, Yoko, may succeed to persuade and compel her husband to hand over the chiefdom to her. He therefore connivse with Musa, the seer and the medicine man, by blackmail to plot the death of Gbanya before he makes any commitment to Yoko, his wife. Lamboi: "All I want you to do is to kill the chief and help me to prevent the chiefdom from failing into the hands of a woman" (Page 94). They both strategize and resolved to lure Gbanya to the Poro bush after the Governor's visit to drink from a medicine bottle poisoned with the gall of alligator.

SIGNIFICANCE Of Page 90-95

Politics of interest is at play here. Lamboi knows her sister's interest to rule over their chiefdom and as the wife of the current chief, she has more advantage to actualize her dream than himself. Lamboi is then set to use every possible means to gain the upper hand, regardless of the fact that Yoko is his blood sister. The lesson to note here is that quest for power knows no family ties. Lamboi knows he cannot plot and execute the murder of the chief alone; he enlist the help of Musa, the medicine man. Lamboi has comprehensive knowledge of Musa's past devilish and dubious activities against know people in their community. He refers him to the "Blood of Yattah's son and Mama Kadi's daughter", those he slaughtered, whose blood he used for his charm, bofima. Musa succumbs to Lamboi's blackmail and cooperates. The key lesson here is that everyone has a price; our past wrong deeds may be used against us in the present, we should therefore be mindful of our conduct in life per time. in as much as Musa does not want to be involved I. the plot to eliminate Chief Gbanya, the need to protect his past evil deeds from being exposed forces him to fall in line to carry out the evil desire of Lamboi. This scenario also tells us that human beings are basically self protective. It is significant to not that Poro bush where the ruling class derive their immense power of authority is the same place that Gbanya's elimination is also Located. In life, our source of strength is also often our source of weakness. It is also our trusted allies that often unsuspectingly plot our downfall. Absolute trust is dangerous to give.

SUMMARY OF PAGE 95 to 102

GOVERNOR VISIT AND HUMILIATES GBANYA; THE PLOT TO KILL GBANYA IS CARRIED OUT Final preparations to receive the governor are underway. Gbanya wants to give five fats cows, five fat Rams and sheep as presents to the Governor. Lamboi thinks they are to much for Governor Rowe, but the chief insists. Musa prepares Gbanya's mind to visit the Poro bush after the Governor's visit so they can carry out their evil plot to kill him. Yoko has a premonition that a great evil will befall their household today and urges Gbanya to prepare for war as he receives the Governor and ambush him. He faults her judgement and berates her as a woman "Can our chakabulas and Spears or machetes and slings withstand the guns of the Governor and his frontier soldiers?" Gbanya announces that his elaborate reception for the Governor is to sue for peace and protest his people from senseless killings. Governor Rowe arrives and accuses the chief of sending his warriors fight on John Caulker's side against his brother, which the Governor sees as a direct affront against his orders that there should be no more fighting. Gbanya continues to deny the accusations but the Governor humiliates him by ordering his soldiers to stretch him out on the ground and beat him with a whip. The chief if equally fined to pay fifty pounds in the equivalence of cattle and rice. The Governor and his team leave. Lamboi and Musa cash in on this development to give the chief a poisoned drink to kill him, pretending it is meant to relieve his pain. On realizing that death is inevitable, he curses his killers and instructs Yoko who just came into take charge of the chiefdom. Lamboi tries to persuade her out of the idea of becoming chief because she has to join the Poro cult which would consequently prevent her from bearing children. But she insists that she is ready to be chief; she mourns her husband and she is coronated as the next ruler of Mende Chiefdom.

SIGNIFICANCE OF PAGE 95 to 108

Gbanya knows he has erred and wants to placate the governor, hopefully, with the fabulous gifts of fat cows, rams anf sheep. Lamboi, knowing very well that if Gbanya falls out of favour will the the Governor, it will enhance his chances of taking over power, advises him not to give Governor Rowe too many gifts. Political treachery is still at work. The chosen venue for Gbanya's murder is perfect because he believes very much in the potency and efficacy of the Poro bush as a fountain of power. This is why Musa exploits that to lure him to the park bush; this way Gbanya won't be suspicious. Yoko sense troubled and offers suggestion on how to avert it, but Gbanya disagrees The end is here. when the end is imminent and looming, logic and reason become incompatible. Governor arrives and accuses Gbanya of direct affront against his orders. The significance here is to underscore the fact that there will always be consequences for our wrong doings. For a chief to be stretched out and flogged before his people and elders in council is the height of corporate humiliation for any society. what honour is left over his chiefdom. This humiliation also symbolically emphasizes the dominance of control the colonial master have over the Chiefdom and the chiefs. Gbanya at his weakest moment is poisoned by lamboi and Musa. This is double jeopardy for Gbanya; he suffers public humiliation in the hands of a foreigner (The Governor) and loses his life to his own trusted kinsmen. Gbanya chose to face the Governor's humiliation treatment without resistance in order to protect his people from being crushed with the superior weapons of the Governor's army. It is ironic that he died in the hands of part of the very people he sought to protect. It is at the verge of dying that Gbanya realizes who his real enemies are, and that the only person he can really trust is the one he originally perceived as a weaker successor- Yoko. Hence, he hands over the chiefdom to her before his last breath. Gbanya certainly finds some fulfilment at death that he was able to deny his murderer access to the throne. It is also frustrating for lamboi and Musa that their murderous act couldn't fetch them the throne outrightly. Yoko's resolve to forgo childbearing in other to become chief of Mende Chiefdom demonstrates her capacity to aim and attain her late husband who entrusts the throne to her at death.

SUMMARY OF PAGE 103 - 109

Adultery brews between Jilo and lansana; Ndapi's Brutality on Jilo; Yoko Plans expansionist war and intends to move the chiefdom from Senehun to Moyamba Jilo is preparing to cook and Lansana her lover appears. His mission is to lure her into bed. Jilo resist, fearing that her husband, Ndapi may show up. He seizes her against her wish claiming that having failed that talk her into it, the other options left is to force her into it. Lansana gags her with his hand and drags her into the hut. Just then Ndapi and Lavalie a warrior, enters from opposite ends. They both express concern over the 'mysterious' death of their chief, Gbanya. There was something unusual about the funeral; The dead chief skin was black as charcoal, yet no one could give any credible explanation, not even Ngo Musa, the medicine man who saw it all. Yoko now feels her life threatened and does not even trust her brother, Lamboi. She wants to embark on explansionist war but some of her warlords feel otherwise, Ndapi and Lavalie especially, who now leave to strategize on how to stop Yoko from embarking on war. Lansana and Jilo emerge from the hut; he got what he wanted and he is prepared to risk his life for a repeat performance at a safer place. Ndapi returns home and queries Jilo his wife about her whereabouts; why isn't food ready for him to eat? she blames it on their sick daughter, Jeneba. Ndapi does not take kindly to her excuses, so he steps on her big toe and slaps her. A guard enters and protest but warns him against the danger of beating his wife every day; he could lose self esteem. Both men review Yoko's greed for war which they consider vain and provocative. Jilo also reveals Yoko's plan to move the Chiefdom from Senehun to Moyamba.

Significance of Page 103 to 209

The wrong dominance man thinks he has over a woman is demonstrated here. if word fails to make woman yield to your amorous advances, take it by force. This brutal force into a woman's body should not be encouraged to thrive. It destroy social cohesion. Lansana paid dearly for his actions later in the play. The death of Gbanya raises a suspicious of foul play; of course that is what it is. The significance here is that when evil is plotted and executed, there are always loose ends that will expose the perpetrators. with this suspicion, the tendency is to watch Lamboi and Musa closely. Yoko, having seen how her husband died and the power play in the chiefdom, is very conscious of her safety and she is determined to safeguard herself. she knows those who plotted his husband's death and their determination to secure the throne will not relent. The reign of Madam Yoko is airborne now and the desire to expand her chiefdom is her main agenda. she probably believes that the more territories she controls the more economic returns for her kingdom. She is very interested in wealth creation. Unfortunately some of her warlords believe the wars are senseless and needless. Note that this is how dissension and disloyalty begin. Jilo and Lansana have consummated their love affair and they both seem happy in spite of the initial resistance from Jilo. However, the seed of adultery has just been sown and it is going to upset Ndapi's family stability and indeed raise serious concern for Yoko and the chiefdom. This action tells us that a taboo secretly committed would one way or the other returns to haunt us openly and may even affect the entire society. It is not easy to serve two master for attending to lansana, Jilo could not meet up with her obligation to cook for the family, which seriously upsets her husband. This dereliction of duty infuriates her husband and so he beats her for using her sick daughter to cover up is indicative that one wrongdoing would often lead to another wrongdoing to cover up. The warning of the guard against incessant wife beating suggests that even his wife is too familiar with his beating, she would one day revolt and stand up to him; that way he could lose her self esteem before her. Jilo's information that Yoko is about to move the chiefdom from Senehun to Moyamba helps to shift the attention from her to something else. This moment of the chiefdom is symbolically a change from an older to new one; a quest for prosperity, good life and peace for the chiefdom.

Summary of Page 110 to 115

Yoko actualize the movement of her chiefdom from Senehun to Moyamba; Jilo and Lansana are caught in the bush in an adulterous act; Jilo loses three months old pregnancy We meet Yoko in her royal splendour in her palace in Moyamba with score of woman attending to her needs. They all like it here in Moyamba, the chiefdom has expanded even more. Yoko reminisces over her dead husband - Musu and Fanneh (her maids) think his spirit is guiding her because in Moyamba they have found peace and the Governor is very Happy. Yoko however feels uneasy with the fear of the unknown, that she may be killed and her reign toppled. She also misses the joy of motherhood as she lives under tremendous pressure from those who do not want her on the throne especially Lamboi her brother and Musa the medicine man who she suspects killed her husband. Yoko asks after Jeneba (Jenneh), Ndapi's daughter who she adopts as her daughter with so much care and affection. she is brought to Yoko and a little girl confirms that her father often beats her mother. A guard announces the arrival of a messenger from the Governor who is well received and made comfortable. Yoko prepares for a meeting with the elders (Lavalie, Ngo Musa, Keke Lamboi and Ndapi); Ndpi beats his wife, Jilo, and drags her in before chief Yoko. Jilo is accused of adultery with a member of Yoko's household, Lansana. He is already on the run to Taiama; Yoko deploys two warriors to apprehend him outrightly. Yoko is disappointed with Jilo for the abominable acts with Lansana, a rescued war slave and ordered her detention as reprimand. Jilo herself is ordered to be put in the stocks. Jilo's three months old pregnancy is also wasted because of the illicit act Yoko assures Ndapi that she will make Lansana pay all the damages. Yoko is visible angry more than ever before because she hates such things; Lansana betrayed his friendship with Ndapi

Significance of Page 110 to 115

These are the early signs of prosperity under the reign of Madam Yoko. moving the headquarters from Senehun to Moyamba is to open the development space in another part of the chiefdom. A new environment breeds new ideas. Yoko fondly remember her late husband because he was the foundation of the royalty she now occupies and the success of her reign. It is alright for her maids to deduce that Gbanya's guiding sprit is the pillar of her success. This scenario observation by Musu and Fanneh (the maid) is also borne out of the African belief system that the dead does not sleep but looks back to assist the affairs of the living. Since Gbanya practically handed over the throne to Yoko, he also probably sees it as his responsibility to ensure she succeeds by according her Devine guidance. This guiding spirit notion also brings to the fore the African world view that thrives on an integrated universe of the unborn, the living and the dead as one Continuum. Like her husband said before to her, she already sees sign that her reign may be toppled uneasy is the head that wears the crown. To ascend a throne or occupy an office is not all that matters but sustenance in the office, This is the moment for Yoko to face her reality squarely. Her childlessness which is a deliberate choice because of her quest for political power now stirs up emptiness in her because she misses the joy of motherhood. Troubled by her husband's suspected murderers, there is no child of her own to comfort her. In life, you win some and you lose some. It is in Jeneba (Jenneh), Ndapi's daughter that Yoko hopes to find the joy of motherhood by literarily adopting her as her own daughter. Innocence of childhood is displayed when Jeneba reveals the beating her mother receives from her father. The sophisticated reception accorded the Governor's messenger is a reflection of Yoko's understanding of political diplomacy. Finally, Jilo and Lansana are caught in their adulterous act. In most African cultures, adultery is a serious taboo with prescribed corresponding consequences and punishments. This abominable act portends more abominations to come in the play/chiefdom, especially as a member of Yoko's household is involved- Lansana. This is a test of Yoko's sense of justice given the fact that Lansana is her own and Jilo the mother of her adopted child. By ordering the apprehension and detention of Lansana who is on the run to Taiama, and Jilo to be put in the stocks, Yoko demonstrates that she is committed to upholding the laws and social norms of her society. Jilo's aborted pregnancy also represents an aborted dream for Yoko who wants to erect structures of a new social and economic order. Probably this is why she is visibly angry. Interestingly, Lansana and Ndapi are friends but to Lansana betrays his friend by sleeping with his wife. This act of betrayal also foretells the monumental betrayal that awaits Yoko herself from the Governor she has given so much loyalty and laboured for faithfully.

Summary of Page 115 to 120

Lamboi and Musa plot to kidnap and kill Jeneba; Governor's messenger visits; Jeneba is kidnapped (pp. 115-120) Lamboi and Musa hatch up a plan to kidnap and kill Jeneba, the little girl Yoko is so fond of and loved by the community. With her out of the way, Lamboi hopes to ascend the throne. Musa does not believe it is a very good strategy, but Lamboi assures him that the searchlight will be on Yoko and not them. Madam Yoko with some of her elders receives the Governor's messenger in her palace with pomp and pageantry. The Messenger appreciates the unprecedented reception accorded him and delivers the message of the Governor, servant of her Imperial Majesty the Queen of Great Britain. The Governor considers her a shining example of an African leader who blends grace, magnanimity, bravery, audacity, tranquillity, and majesty to her role as custodian of the protectorate. He wishes her well in her reign. Jilo prepares to go and wash in the river and wants her daughter, Jeneba, taken to Madam Yoko by Fanneh but she is on an errand for Yoko to look for Lansana. Fanneh wants to know why Jilo committed adultery. She complains that her husband abuses her body with incessant beatings and he is not tender with her while, on the other hand, Lansana is tender and caring and also makes her proud as a woman. A woman needs reassurance and admiration; Lansana gives all these. Jilo sees Fanneh off leaving Jeneba all by herself, Lamboi sneaks in, hrypnotizes Jeneba with a fruit and some other medicinal liquid substances and takes her away sleepwalking.

Significance of Page 115 to 120

The intention is to shift the blame on Yoko as the murderer and mislead the people to believe that her growing strength as a chief is because she sacrifices young children to her charms by burying them alive. With this plan, Lamboi and Musa hope to whip up the sentiment of the people against her and ultimately force her to abdicate the throne or be forced into exile or be killed. This line of action shows that inordinate ambition stops at nothing to reach the desired end. Yoko is being framed up to face the wrath of her people knowing that majority of the people are gullible most of the time. Any crime involving human life is very serious and easily whips up sentiments; that shows how determined Lamboi and Musa are to dethrone Yoko. Madam Yoko is active in the service of governance; her good work is also being praised by her boss, the Governor. In the face of all of these, evil is being plotted to discredit her. These are sharp contrasts, but Lamboi and Musa are also smart to link the two as serving each other. That is, Yoko's popularity and good standing with the Governor is facilitated by her human sacrifice. The Governor showers encomiums on Yoko because of her loyalty and result-oriented administration. It is ironic that a leader who received these very positive commendations will soon be discredited and humiliated by the same Governor. In politics, friends today can become arch-rivals the next day; no permanent enemy but only permanent interest. Jilo comparing her husband with her lover is to frst justify her adulterous action. It also indicates that when a woman's emotions are not properly attended to, they could slip into irreconcilable actions. Certainly no woman will prefer a beating husband to a tender and caring lover. Jilo's action is also a statement on female autonomy that is often subsumed by patriarchy. It is a quest for social freedom but adultery conflicts with African traditional ethical codes. Jeneba's kidnap is the turning point in the play. This action disrupts all activities in the community; something dear to the community has been stolen and must be found for normalcy to retun. It is from this point that Yoko begins to feel the heat of treachery, betrayal and humiliation. She begins to lose grip of her chiefdom. The air of restlessness permeates the entire chiefdom. The strength of Yoko's leadership character is called to test. In a way, her authority is symbolically kidnapped because she has been given a name that does not befit a chief.

Summary of Page 121 to 122

Imposition of property tax and resistance; Lamboi is to take charge of the chiefdom in Yoko's absence; Jilo announces Jeneba's disappearance (pp. 121-122) In the palace, Yoko announces to her elders in council that the Governor has sent for her to crown two chiefs in Taiama and she has to leave that evening. The elders want the council to discuss the property tax the Governor has imposed on their land, but Yoko suspends any discussion on the matter; rather, she opts to execute the Governor's order. She hands over the chiefdom to Lamboi to take charge in her absence. Just then, two warriors enter with Lansana, and Yoko orders his detention without food till she returns from her trip. As he is being led away, Jilo breaks in wailing and announces the disappearance of her daughter, Jeneba, Yoko also orders an immediate search party for the missing girl to be found at ail cost, appoints Musa as second in command to Lamboi for a few days and they have direct orders to find the girl before Yoko returns, but Jilo is devastated as she weeps uncontrollably.

Significance of Page 121 to 122

The Governor imposes property tax on the land, the elders resist, but Yoko insists to obey the Governor's order to implement the property tax policy. Yoko takes this stance in order to be in the good books of the Governor. For Yoko to suspend the discussion on the matter of taxation suggests that she puts her personal interest above that of the people. When a leader denies the people their rights and privileges, such a leader is bound to lose popularity. Yoko puts Lamboi in charge of the chiefdom as she travels to see the Governor, which turns out to be her greatest undoing. Lamboi takes effective advantage of this opportunity to perfect his plan to turn the people against Chief Yoko. Yoko shows strength of character by ordering Lansana's detention without food till she returns from her trip. Her sense of justice is commendable. Also, Chief Yoko's response to the news of Jeneba's disappearance is statemanly and proactive. But appointing Musa as second in command to Lamboi is another costly error. It is a tragic irony that she hands over the chiefdom to her two main arch-enemies without suspecting their capacity for evil.

Summary of Page 123-131

Lamboi reflects on his quest for Moyamba throne; the search for Jeneba's whereabouts intensifies; Yoko is accused to be the murderer of Jeneba and publicly humiliated; Jeneba's dead body found and a clue to the real killers unveils (pp123-131) Lamboi is alone in the palace (barre) and fantasizes about his quest for power, control and dominion over his fellow men. On his walk towards the throne and seat of supreme power, blood has been spilled and there is no going back for him. His hands have been soiled with the blood of Gbanya, Jeneba and Yoko may be the next because she stands between him and his ultimate desire to be the chief of Moyamba Chiefdom. Lavalie enters with no good news on Jeneba, he leaves- to get palm wine and Musa enters. Musa has been busy spreading the rumour that Yoko has used Jeneba as sacrifice; buried her alive in a big pot to fortify her power and acquire more power to gain the favour of the Governor. The same dummy is sold to Ndapi, father of the missing girl; he buys it after some persuasions that Gbeni the oracle revealed it and also with the potent rumour mill spearheaded by the women. Sande women, a powerful cult, summons a meeting to depose Queen Yoko for this supposed dreadful deed. Ndapi sends word to the women to break up the meeting. Queen Yoko returns and is surprised at the disrespectful reception she received from her subjects. Those she put in charge of the chiefdom, Lamboi and Musa, even call her murderer too. Ndapi confronts her to produce his daughter if she wants to be Queen again and sits on her throne with heavy thunder rumbling. She is accused of sacrificing Jeneba and buried her alive in a big pot she is defenceless in her innocence; she is subjected to great humiliation and insults by Lamboi Musa, Ndapi and the entire chiefdom hean scarn on her: she is called murderer, witch, devil, and wicked. Ndapi even insults her with her childlessness "you don't know the pain of childbirth, so you don't know the worth of a child. You have never had children of your own, so you don't know what motherly love is." She offers to swear by Poro to prove her innocence but she is not given the chance as no one believes her. Just then news comes that Jeneba's body has been found behind Sande bush with the breastbone broken, the heart pulled out, her neck cut with a knife and her private parts removed. The nature of this dead body negates the claim of Lamboi and Musa that the child was buried alive. It is this revelation that necessitates a rethink and Yoko gets a reprieve and seizes the opportunity to investigate the matter to discover the real culprits. At the Poro shrine in the night, it is discovered that Lamboi and Musa are responsible for the death of Jeneba. Queen Yoko is thereby vindicated and Ndapi promises to go after them to seek redress.

Significance of Page 123-131

Lamboi's reflection summarizes for us all his evil deeds towards ascending the throne of Moyamba. One death leads to another but the desired end still looks remote. The question, therefore, is how many more would be killed to satisfy this inordinate ambition? Is the throne really worth these killings? Yes, it is a dream and a fantasy for Lamboi as acting chief; he feels so close to power now but it is still very remote in actual sense. The rumour mill is agog now with the news that Yoko has used Jeneba as sacrifice; buried her alive in a big pot to fortify her power and acquire more power to gain the favour of the Governor. Musa is on this assignment. Rumour wears a conflicting garment of reality and the feeble-minded admires such easily and that is the strategic capital Lamboi and Musa are exploiting. The duo of Lamboi and Musa use a multi-pronged approach to drive home their design to discredit Yoko. In addition to the rumour mill, they also cash in on the belief system of the people by making a false claim that the Gbeni oracle revealed Yoko as the murderer of Jeneba. It is instructive that Ndapi, the father of Jeneba, who is most hurt is the one who also stops the powerful Sande women cult from deposing Queen Yoko because of this supposed dreadful deed. Ndapi as an important cultural icon in the land would not want utter disregard for royalty and cultural proceedings, even though he is grieved. To take the law into their hands is to invite anarchy which is precisely the wish of Lamboi and Musa. Lamboi and Musa's plan is effectively on course; Yoko comes under serious ridicule and humiliation. This experience is a good reminder that a leader is as strong as the strength his or her subjects accord him or her. Therefore, leaders are very vulnerable when they fall out of favour with their subjects. The rumbling thunder is a symbolic announcement that the throne of Mayomba is under attack. Once again, Yoko's childlessness is thrown on her face as an insult. It is paradoxical that the childlessness that defined her as a strong leader, a man-woman, is the same attribute that is used to describe her insensitivity. The Poro cult/god seems to be the cornerstone of their belief system. Poro is all-knowing andnothing can be hidden from it. In it, Yoko seeks succour to prove her innocence. Apparently nothing is left for her as everyone believes the story beautifully and delicately hung on her neck; only Poro can say otherwise for the people to change their minds. Finding Jeneba's body is a truce for peace and crisis resolution. Jeneba as a living being was loved by all; her death erased communal love and trust, and her corpse restored justice. It is in Poro shrine that the real culprits are discovered, Yoko finds vindication and justice is served. Therefore, the fear of Poro is the beginning of wisdom.

SUMMARY OF PAGE 131-139

Governor reduces Yoko's territorial control and she feels betrayed; Ndapi and Jilo seek forgiveness from Yoko; Yoko commits suicide (pp. 131-139) The Messenger to the Governor brings a message to Queen Yoko at the Poro bush; he is stopped from entering by the guards because only initiates and members are admitted into the shrine. But Queen Yoko clears the Messenger as a member and he gains access to see her. He brings a message to reduce the territorial control of the Queen and she is upset by it and sees it as a disgrace. On hearing this message, she sends Lavalie for some herbs which he sends to her through a Huard. She gives it to Musu to prepare as usual into a thick concoction. Queen Yoko turns back to the Messenger to express her displeasure over the boundary demarcation. After her long years of service and loyalty to the Governor, this manner of reward is least expected. She feels used and insulted and sends strong words back to the Governor. Ndapi and Jilo come to seek forgiveness from the Queen claiming they were misled; Lamboi and Musa set a trap for them. The Queen will hear none of their apologies. She recalls that her late husband warned her that "behind every set of white teeth there lurks an evil plotting mind." She dismisses the couple and the Messenger. The concoction is ready and Musu suspects it is a poison and wanted to drink it first before the Queen. Yoko says no, "Let me Die Alone" because she has savoured the fruits of power alone: khown and enjoyed the grandeur of high office alone. She drinks the poison to die and avoid the humiliation of her power being whittled down by the Governor. In death she hopes to find peace and never to be used again. She connects with the noble ancestors of the land to receive her, she slumps to the ground send words to the entire chiefdom not to be mourned as she did not bring a child to this world. She dies and a dirge rises.

Significance 131 to 139

Poro bush is portrayed as a sacred ground where only initiates can enter. It is observable that almost all government functionaries are members. Poro therefore provides a platform for the people to trash out issues of governance and resolve political crises. Yoko's political empire is about to crumble. Reducing her territorial control by the Governor is humiliating, disgraceful and demeaning. It is an indirect way of dethroning Yoko from the apogee of her reign over Mayomba Chiefdom. The Governor's intention is very clear to her and would not want to go through the consequent humiliation arising from the Governor's order. Instead of going the way of her husband who was thoroughly publicly humiliated, she is prepared to pay the ultimate price to leave the throne in her full glory instead of stayNdapi even insults her with her childlessness "you don't know the pain of childbirth, so youing alive hollow without authority. Yoko therefore instructs Musu to prepare poisonous herbs into a thick concoction with which she intends to commit suicide. Returning strong words to the Governor positions Yoko as a fearless leader who is ready to protect the sanctity and integrity of the throne of Mayomba. If her loyalty means nothing anymore to the Governor, it is also time to look him in the face and assert her dignity. Yoko is in no mood for Ndapi and Jilo's apologies, she is too wounded to accept their apologies, besides, she faces another crisis with the Governor. It is however humbling that when Ndapi and Jilo realize their error, they approached their chief to tender their apologies. Musu demonstrates loyalty to Yoko and her throne by offering to drink the poison first. It is all in the line of duty to protect her majesty. That Yoko rejects her request signifies the belief that we should all individually account for our actions. To die alone is to salvage the soul of Mayomba society and protect it from political and social humiliation. It is instructive that it is at the verge of dying that Yoko realizes how stupid she has been in thenhands of the Governor. Taking her own life is a deliberate step towards finding peace within herself that she was not disgraced out of office. Also linking up with the illustrious ancestors of the land emphasizes the organic pantheon of authority that feeds African traditional leadershipbas a continuum. Yoko's request not to be mourned because she is childless further expresses her regrets at some of the choices she made in life. Of course, she would be mourned as a great leader who brought prosperity to her chiefdom, upheld justice and died protecting the authority of her throne.