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THE TRIALS OF BROTHER JERO
By Wole Soyinka
The
Trials of Brother Jero is a play by Nigerian writer Wole Soyinka. It was first produced in the dining
hall at Mellan by Hall, University College, Ibadan, Nigeria, in April 1960. The
play was first published in Nigeria in 1963 and by Oxford University Press in 1964.
The
Trials of Brother Jero is a light satiric comedy that takes aim
at religious hypocrisy in the form of a charlatan, or fraud, named Brother Jero,
who preaches to his followers on Bar Beach in Lagos, Nigeria. Jero is a master
of manipulation and keeps his followers in a subservient position because he
understands what they long for money, social status, and power—and convinces
them that they will soon be able to fulfill these materialistic desires. For
their part, they are gullible enough to believe him.
 |
| Wole Soyinka |
THE
TRIALS OF BROTHER JERO
TRIALS OF BROTHER JERO
By Wole Soyinka
Setting: Nigeria
PLOT SUMMARY
The play
is divided into five scenes that communicate the playwright’s message.
Scene
one:
one:
The scene
breaks with a monologue from Brother Jero in which he introduces himself as a
prophet by birth and by inclination. He also tells the audience that there are
many prophets of his kind in the streets, many with their own churches other
inland and others on the coast. There are prophets who are leading processions
while others are looking for processions to lead, many curing the deaf, many
raising the dead.
breaks with a monologue from Brother Jero in which he introduces himself as a
prophet by birth and by inclination. He also tells the audience that there are
many prophets of his kind in the streets, many with their own churches other
inland and others on the coast. There are prophets who are leading processions
while others are looking for processions to lead, many curing the deaf, many
raising the dead.
He
says that he was born a prophet and he had grown to love the trade. He says
that many prophets now are competing for plots of land at the beach where to
erect their churches. This has turned the profession into a thing of ridicule.
He also says that some prophets gained their present beaches by getting women
penitents to shake their bosoms in spiritual ecstasy. As a result it reached a
point where the Town Council had to intervene and divide the land among the
prophets and settled the Prophets’ territorial warfare.
says that he was born a prophet and he had grown to love the trade. He says
that many prophets now are competing for plots of land at the beach where to
erect their churches. This has turned the profession into a thing of ridicule.
He also says that some prophets gained their present beaches by getting women
penitents to shake their bosoms in spiritual ecstasy. As a result it reached a
point where the Town Council had to intervene and divide the land among the
prophets and settled the Prophets’ territorial warfare.
He tells
how he betrayed his old master by pretending to help him to get a plot of land
but he ended up possessing the land himself. He blames the television for
keeping the wealthier patrons at home since they stay at home and watch the tv
instead of going for worship. He had to struggle for a plot of land against
other church groups such as The Brotherhood of Jehu, Cherubims and seraphims,
the Sisters of Judgement day, the heavenly cowboys and Jehovah’s Witnesses.
how he betrayed his old master by pretending to help him to get a plot of land
but he ended up possessing the land himself. He blames the television for
keeping the wealthier patrons at home since they stay at home and watch the tv
instead of going for worship. He had to struggle for a plot of land against
other church groups such as The Brotherhood of Jehu, Cherubims and seraphims,
the Sisters of Judgement day, the heavenly cowboys and Jehovah’s Witnesses.
The old
prophet appears and curses Brother Jero for driving him off hid plot of land
and says “Ingrate!
Monster! I curse you with the curse of the Daughters of Discord. May they be
your downfall! May the Daughters of Eve bring ruin down on your head!”
prophet appears and curses Brother Jero for driving him off hid plot of land
and says “Ingrate!
Monster! I curse you with the curse of the Daughters of Discord. May they be
your downfall! May the Daughters of Eve bring ruin down on your head!”
Brother
Jero ignores the curse and calls it a cheap curse. He admits that he has one
weakness and that is, women. However, he says that women love him because he is
good looking.
Jero ignores the curse and calls it a cheap curse. He admits that he has one
weakness and that is, women. However, he says that women love him because he is
good looking.
Scene
two:
two:
Early in
the morning In Front of Brother Jero’s house.
the morning In Front of Brother Jero’s house.
The scene
breaks with Amope and Chume on a bicycle and they brake at Brother Jero’s
house. The sudden braking causes a minor injury on Amope’s ankle and she
complains a lot for that. Chume unties the bundle he had tied on his bicycle
and places them down. Amope has taken all the kitchen utensils required to
prepare the meal plus a mat and goes to camp in front of brother Jero’s house.
breaks with Amope and Chume on a bicycle and they brake at Brother Jero’s
house. The sudden braking causes a minor injury on Amope’s ankle and she
complains a lot for that. Chume unties the bundle he had tied on his bicycle
and places them down. Amope has taken all the kitchen utensils required to
prepare the meal plus a mat and goes to camp in front of brother Jero’s house.
After
unloading everything Chume wants to leave saying that he is late for work.
Amope wonders the Chume is just a Chief Messenger in the Local Government
office and he calls it a job while his old school friends are now ministers
riding in long cars. Chume decides to leave. She wishes he would find another
thing so that she may not go to her grave as a wife of a Chief messenger.
unloading everything Chume wants to leave saying that he is late for work.
Amope wonders the Chume is just a Chief Messenger in the Local Government
office and he calls it a job while his old school friends are now ministers
riding in long cars. Chume decides to leave. She wishes he would find another
thing so that she may not go to her grave as a wife of a Chief messenger.
Brother
Jero is about to get out but he notices the presence of Amope. He wants to
escape through the window but she sees him and asks “Where do you think
you are going?” He comes back to the house. Amope says that it has been
three months and Jero has not paid her money the sum of One pound, eight
shillings, and nine pence and she wonders that he calls himself a man of God.
She insists that he won’t go anywhere until he has paid the debt. Brother Jero
cheats her that the money is not in the house he has to get it from the Post
Office and pay her.
Jero is about to get out but he notices the presence of Amope. He wants to
escape through the window but she sees him and asks “Where do you think
you are going?” He comes back to the house. Amope says that it has been
three months and Jero has not paid her money the sum of One pound, eight
shillings, and nine pence and she wonders that he calls himself a man of God.
She insists that he won’t go anywhere until he has paid the debt. Brother Jero
cheats her that the money is not in the house he has to get it from the Post
Office and pay her.
A fish
trader comes and Amope asks her to put down her trade so that she may buy. She
says that the fish smells a bit and the trader tells her that it is her who has
not bathed for a week. They exchange insults and the trader carries his load
and walks away. She turns and finds Brother Jero escaping through the window.
She shouts at him calling him a thief. She assures him that he will find it
easier to get out of his house than to get in or else her name is not Amope. A
boy coming towards her beating the drum and Amope chases him away calling him a
dirty beggar.
trader comes and Amope asks her to put down her trade so that she may buy. She
says that the fish smells a bit and the trader tells her that it is her who has
not bathed for a week. They exchange insults and the trader carries his load
and walks away. She turns and finds Brother Jero escaping through the window.
She shouts at him calling him a thief. She assures him that he will find it
easier to get out of his house than to get in or else her name is not Amope. A
boy coming towards her beating the drum and Amope chases him away calling him a
dirty beggar.
Scene
three:
three:
At the
Beach
Beach
Brother
Jero is standing near his church wondering how Amope managed to find his house.
He says that he bought the Velvet not because it is a luxury thing but because
it would help to distinguish himself from others and finally they will start
calling him the Velvet-hearted Jeroboam, Immaculate Jero, Articulate hero of
Christ’s Crusade. This is his ambition. He says that he does so because one
must have a name that appeals to the imagination of the spirit and much catch
the imagination of the crowd. He says that one must move with modern times
because lack of colour gets one nowhere even in the Prophet’s business.
Jero is standing near his church wondering how Amope managed to find his house.
He says that he bought the Velvet not because it is a luxury thing but because
it would help to distinguish himself from others and finally they will start
calling him the Velvet-hearted Jeroboam, Immaculate Jero, Articulate hero of
Christ’s Crusade. This is his ambition. He says that he does so because one
must have a name that appeals to the imagination of the spirit and much catch
the imagination of the crowd. He says that one must move with modern times
because lack of colour gets one nowhere even in the Prophet’s business.
He curses
Amope for making him uncomfortable and says the price is too high for that
cape. He is glad to get there before his worshippers whom he calls customers.
He admits that he keeps them dissatisfied so that they may keep going to him.
That is the reason he does not allow Chume to beat his wife so that he may not
be contented and go forever.
Amope for making him uncomfortable and says the price is too high for that
cape. He is glad to get there before his worshippers whom he calls customers.
He admits that he keeps them dissatisfied so that they may keep going to him.
That is the reason he does not allow Chume to beat his wife so that he may not
be contented and go forever.
A young
girl who has been swimming passes with clean, wet, and shiny face and hair.
Brother Jero follows her with his eyes then tells himself “Pray Brother
Jeroboam Pray! Pray for strength against temptation.”(p,11). Chume enters
and he asks him to pray with and for him against that weakness. They start
praying together.
girl who has been swimming passes with clean, wet, and shiny face and hair.
Brother Jero follows her with his eyes then tells himself “Pray Brother
Jeroboam Pray! Pray for strength against temptation.”(p,11). Chume enters
and he asks him to pray with and for him against that weakness. They start
praying together.
Chume seems to have something
bothering him because he has come earlier than usual. As he starts meditating
Brother Jero says that his worshippers believe that he has no house and he
sleeps at the beach. When Chume finishes his meditation he suddenly asks for
permission to beat his wife just one sound beating. Brother Jero says it is
against the will of God. He tells Chume how he prophesied for him different
positions and they came true and now he has prophesied that he will be a Chief
Clerk. Chume continues to insist about the beating Jero commands him to kneel
down for a prayer. Jero tells Chume that this woman is his cross and he has to
bear it and pray for strength.
bothering him because he has come earlier than usual. As he starts meditating
Brother Jero says that his worshippers believe that he has no house and he
sleeps at the beach. When Chume finishes his meditation he suddenly asks for
permission to beat his wife just one sound beating. Brother Jero says it is
against the will of God. He tells Chume how he prophesied for him different
positions and they came true and now he has prophesied that he will be a Chief
Clerk. Chume continues to insist about the beating Jero commands him to kneel
down for a prayer. Jero tells Chume that this woman is his cross and he has to
bear it and pray for strength.
Other
worshippers have arrived and Brother Jero leaves them chanting. He talks about
a man that he has prophesied that he will be made a chief in his home town. For
another he prophesied that he will be the first Prime Minister of the new
Mid-North-East State when it is created. He says that it is a risky prophesy
but he made it because he badly needed worshippers around that time.
worshippers have arrived and Brother Jero leaves them chanting. He talks about
a man that he has prophesied that he will be made a chief in his home town. For
another he prophesied that he will be the first Prime Minister of the new
Mid-North-East State when it is created. He says that it is a risky prophesy
but he made it because he badly needed worshippers around that time.
Finally he manages to convince
Chume not to beat his wife and he agrees. He sends Chume to bring water then a
boy enters beating the drum and a woman chasing her. Her wrapper pulled so high
up that half the length of her thigh is exposed. Jeroboam follows the woman’s
exposed limbs with quite distressed concentration. Brother Jero leaves the duty
to Chume and follows them
Chume not to beat his wife and he agrees. He sends Chume to bring water then a
boy enters beating the drum and a woman chasing her. Her wrapper pulled so high
up that half the length of her thigh is exposed. Jeroboam follows the woman’s
exposed limbs with quite distressed concentration. Brother Jero leaves the duty
to Chume and follows them
Meanwhile
a woman detaches from the crowd shouting Echa, echa, echa, echa,… etc. Chume
calls Brother Jero to come back but he is nowhere to be seen. He starts to
minister the penitent. He prays for forgiveness while the congregation responds
Amen! Then Chume prays for good life and promotions. He says for instance those
who are clerk today should be made Chief clerks, Messengers into Senior
Service, Petty traders into big contractors, those with bicycles to ride cars …
a woman detaches from the crowd shouting Echa, echa, echa, echa,… etc. Chume
calls Brother Jero to come back but he is nowhere to be seen. He starts to
minister the penitent. He prays for forgiveness while the congregation responds
Amen! Then Chume prays for good life and promotions. He says for instance those
who are clerk today should be made Chief clerks, Messengers into Senior
Service, Petty traders into big contractors, those with bicycles to ride cars …
Prophet
Jero appears a much altered man with his clothes torn and his face bleeding,
asking his Assistant, Brother Chume, to dismiss the congregation. In their
discussions, it was revealed, to the reader or audience, that it was Brother
Chume’s wife that Prophet Jero had an unpleasant encounter with that morning.
Brother Chume reported the way he escorted his wife to Ajete settlement to the
poor man’s house, oblivious Jero was actual the man the wife had forced him to
carry her to his place to collect the money she was owed. After hearing that
Brother Jero discovered that the woman is Chume’s wife. It was also revealed
that, initially, the prophet was not aware that, that woman was Brother Chume’s
wife.
Jero appears a much altered man with his clothes torn and his face bleeding,
asking his Assistant, Brother Chume, to dismiss the congregation. In their
discussions, it was revealed, to the reader or audience, that it was Brother
Chume’s wife that Prophet Jero had an unpleasant encounter with that morning.
Brother Chume reported the way he escorted his wife to Ajete settlement to the
poor man’s house, oblivious Jero was actual the man the wife had forced him to
carry her to his place to collect the money she was owed. After hearing that
Brother Jero discovered that the woman is Chume’s wife. It was also revealed
that, initially, the prophet was not aware that, that woman was Brother Chume’s
wife.
Paradoxically,
the prophet’s advice changed from prayer and forgiveness to punishment and the
use of whip as soon as Jero realised whose Chume’s wife was. He allowed him to
go and take his wife home and beat her secretly. Before he leaves, Jero tells
him that the son of God appeared to him and gave him a new title Immaculate
Jero, Articulate Hero of Christ’s Crusade.
the prophet’s advice changed from prayer and forgiveness to punishment and the
use of whip as soon as Jero realised whose Chume’s wife was. He allowed him to
go and take his wife home and beat her secretly. Before he leaves, Jero tells
him that the son of God appeared to him and gave him a new title Immaculate
Jero, Articulate Hero of Christ’s Crusade.
Scene
four:
four:
Later the
same day In Front of Brother Jero’s house.
same day In Front of Brother Jero’s house.
Chume
goes to his wife and is given the food. He orders his wife to pack up her
things ready to leave for home. Amope thinks the man is drunk because he came
earlier than usual. Chume insists on going home but Amope refuses that she
won’t leave until she gets her money. Jero enters and hides to observe them.
Amope says the amount her debtor owes her is much more than his messengers pay.
She tells him that he had better become a sanitary inspector than a messenger.
She advices him to take a job that has high pay or at least chances for bribes.
She mocks him that he does not drink, or smoke or take bribes but he is still
poor.
goes to his wife and is given the food. He orders his wife to pack up her
things ready to leave for home. Amope thinks the man is drunk because he came
earlier than usual. Chume insists on going home but Amope refuses that she
won’t leave until she gets her money. Jero enters and hides to observe them.
Amope says the amount her debtor owes her is much more than his messengers pay.
She tells him that he had better become a sanitary inspector than a messenger.
She advices him to take a job that has high pay or at least chances for bribes.
She mocks him that he does not drink, or smoke or take bribes but he is still
poor.
Chume
threatens to beat her saying his period of abstinence and trial is over. He
commands her to get on the bike she refuses and runs to beat the boor asking to
be let in. as she cries for help she says that the husband must kill her first
before he ties her onto the bicycle. She asks Brother Jero to curse her husband
and she will forgive him his debt. Chume overhears it and asks her to keep
quite so that she may explain to him well whether it is Brother Jero who owes
her the money. She continues to shout the words “Kill me”. He
turns to a nearest neighbour who confirms that, that was Brother Jero’s house.
threatens to beat her saying his period of abstinence and trial is over. He
commands her to get on the bike she refuses and runs to beat the boor asking to
be let in. as she cries for help she says that the husband must kill her first
before he ties her onto the bicycle. She asks Brother Jero to curse her husband
and she will forgive him his debt. Chume overhears it and asks her to keep
quite so that she may explain to him well whether it is Brother Jero who owes
her the money. She continues to shout the words “Kill me”. He
turns to a nearest neighbour who confirms that, that was Brother Jero’s house.
Chume
discovers the hypocrisy of Brother Jero and knows that it is for that reason he
allowed him to beat his wife for his own convenience. Chume leaves her alone
and takes his bike ordering her to wait till he returns. Amope is surprised
whether her husband is mad.
discovers the hypocrisy of Brother Jero and knows that it is for that reason he
allowed him to beat his wife for his own convenience. Chume leaves her alone
and takes his bike ordering her to wait till he returns. Amope is surprised
whether her husband is mad.
Scene five:
Nightfall
at the Beach.
at the Beach.
The scene
talks about a Member of the federal House who has come to rehearse his speech
practices. He is a back bencher but with one eye on a ministerial post. He
remembers Chume and says that might have lost him because by giving him
permission to beat his wife he is now fulfilled and would not come back to him.
However he sees it as a good price he paid to get rid of Amope.
talks about a Member of the federal House who has come to rehearse his speech
practices. He is a back bencher but with one eye on a ministerial post. He
remembers Chume and says that might have lost him because by giving him
permission to beat his wife he is now fulfilled and would not come back to him.
However he sees it as a good price he paid to get rid of Amope.
He then
goes to the Member of the house and tries to prophesy for him. At first the
minister seems to be aware of this gullibility but later when he is told that
he would be appointed as The Minister for War he softens his heart. Brother
Jero seizes that opportunity and tells him that he sees Satan in the MP’s eyes.
The member grows fearful and raises his arms in half-supplication.
goes to the Member of the house and tries to prophesy for him. At first the
minister seems to be aware of this gullibility but later when he is told that
he would be appointed as The Minister for War he softens his heart. Brother
Jero seizes that opportunity and tells him that he sees Satan in the MP’s eyes.
The member grows fearful and raises his arms in half-supplication.
Chume
comes agitated talking to himself wondering that for two years Brother Jero had
prohibited him to beat his wife claiming it was against the will of God but
today he granted the permission. He laments also after discovering that Jero
has a house and he cheats his followers that he sleeps at the beach. Chume
suspects that may be Amope and Brother Jero have a private relationship. She
pretends to camp at his door demanding the money but when the night falls she
gets in and they make love. He blames God that what has he done for God to
spoil his life that much.
comes agitated talking to himself wondering that for two years Brother Jero had
prohibited him to beat his wife claiming it was against the will of God but
today he granted the permission. He laments also after discovering that Jero
has a house and he cheats his followers that he sleeps at the beach. Chume
suspects that may be Amope and Brother Jero have a private relationship. She
pretends to camp at his door demanding the money but when the night falls she
gets in and they make love. He blames God that what has he done for God to
spoil his life that much.
Chume
leaves while the Prophet prays for the MP. Chume comes back abusing Brother
Jero calling him adulterer! Woman thief! and threatens to finish him. Brother
Jero flees leaving the MP alone. When the MP discovers that the Prophet has
disappeared he thinks that he has been transported or transmuted and he says to
himself “I knew I
stood in the presence of God…” (p.32). Jero is happy because he has managed
to full him. He hopes that he will go and tell it to others. The Member thinks
that he is on the holy ground and takes his off his shoes.
leaves while the Prophet prays for the MP. Chume comes back abusing Brother
Jero calling him adulterer! Woman thief! and threatens to finish him. Brother
Jero flees leaving the MP alone. When the MP discovers that the Prophet has
disappeared he thinks that he has been transported or transmuted and he says to
himself “I knew I
stood in the presence of God…” (p.32). Jero is happy because he has managed
to full him. He hopes that he will go and tell it to others. The Member thinks
that he is on the holy ground and takes his off his shoes.
Brother
Jero watches as he is about to sleep so that he may re-appear and make the
member believe that he fell from heaven. When the member sees him he falls flat
on his face and calls him “Master!”
Jero watches as he is about to sleep so that he may re-appear and make the
member believe that he fell from heaven. When the member sees him he falls flat
on his face and calls him “Master!”
The Title of the Play
The word ‘trials’
in this play is used to mean “temptations”.
In other words it is talking about the temptations of different dimensions that
Brother Jero faces in his ministry as a prophet. The title of the play is
relevant to its content as the playwright has discussed several trials
befalling our main character (the protagonist) Brother Jeroboam. The
temptations he gets are from women and from his ministry. Brother Jero is very
fond of women and this has become his greatest weakness as he admits in scene
one. “He knew very well that I had one
weakness –women.”(p.3)
in this play is used to mean “temptations”.
In other words it is talking about the temptations of different dimensions that
Brother Jero faces in his ministry as a prophet. The title of the play is
relevant to its content as the playwright has discussed several trials
befalling our main character (the protagonist) Brother Jeroboam. The
temptations he gets are from women and from his ministry. Brother Jero is very
fond of women and this has become his greatest weakness as he admits in scene
one. “He knew very well that I had one
weakness –women.”(p.3)
§
The first temptation is from a girl who passes every
morning on her way to take a swim. A girl passes sleepily in front of him clothed only in a wrapper going
to take a swim. When she comes back she is clean, wet, with shiny face and
hair. Brother Jero follows her with his eyes all the way. Then he tells
himself. “Pray Brother Jeroboam, pray!
Pray for strength against temptations”. (p.11)
The first temptation is from a girl who passes every
morning on her way to take a swim. A girl passes sleepily in front of him clothed only in a wrapper going
to take a swim. When she comes back she is clean, wet, with shiny face and
hair. Brother Jero follows her with his eyes all the way. Then he tells
himself. “Pray Brother Jeroboam, pray!
Pray for strength against temptations”. (p.11)
§
The second trial is from the woman chasing the drummer
boy. Her wrapper was
pulled so high that half the length of her thigh is exposed. Brother Jero again
followed the woman’s exposed limbs with quite distressed concentration and he
comes suddenly to himself and kneels sharply. (p. 17)
The second trial is from the woman chasing the drummer
boy. Her wrapper was
pulled so high that half the length of her thigh is exposed. Brother Jero again
followed the woman’s exposed limbs with quite distressed concentration and he
comes suddenly to himself and kneels sharply. (p. 17)
§
Another trial comes from his assistant Chume who asks
for permission to beat his wife. Brother Jero finds it difficult to allow Chume to beat his wife and
tells him it is against the will of God. He encourages Chume to bear it as a
cross telling him that she was his trial sent from heaven. “She is your heaven-sent trial – lay not your
hand on her” (p.15)
Another trial comes from his assistant Chume who asks
for permission to beat his wife. Brother Jero finds it difficult to allow Chume to beat his wife and
tells him it is against the will of God. He encourages Chume to bear it as a
cross telling him that she was his trial sent from heaven. “She is your heaven-sent trial – lay not your
hand on her” (p.15)
§
He also faces trials from the prophesies he gives to
people. He is careful
to tell only those prophesies that have a probability of coming true so that
they may continue believing in him. For example he says he prophesied that one
man will be made a chief in his home town. He says “that is a very safe prophesy. As safe as out most popular prophesy,
that a man will live to be eighty. If it doesn’t come true.” (p.15) When he
is in need of customers he tells even impossible prophesies. He for instance
tells one man that he will be the first Prime minister of the new
Mid-North-East State – when it is created. Then he admits that “that was a risky prophesy of mine, but I
badly needed more worshippers around that time.” (p.16)
He also faces trials from the prophesies he gives to
people. He is careful
to tell only those prophesies that have a probability of coming true so that
they may continue believing in him. For example he says he prophesied that one
man will be made a chief in his home town. He says “that is a very safe prophesy. As safe as out most popular prophesy,
that a man will live to be eighty. If it doesn’t come true.” (p.15) When he
is in need of customers he tells even impossible prophesies. He for instance
tells one man that he will be the first Prime minister of the new
Mid-North-East State – when it is created. Then he admits that “that was a risky prophesy of mine, but I
badly needed more worshippers around that time.” (p.16)
Setting
The play is set back in the 1960’s but it is very relevant to the
contemporary socio-political and religious situation in Nigeria and other
African countries in general. There are also sub-settings, setting the actions
in the scenes of the play.
contemporary socio-political and religious situation in Nigeria and other
African countries in general. There are also sub-settings, setting the actions
in the scenes of the play.
§
Beach. The beach is used as a place where most prophets have erected their
churches and struggle for customers. But also it is the same place that puts
the Protagonist into temptations since women who go there for swimming with
swimming attires have been a temptation to the prophet hence “the trials of Brother
Jero”
Beach. The beach is used as a place where most prophets have erected their
churches and struggle for customers. But also it is the same place that puts
the Protagonist into temptations since women who go there for swimming with
swimming attires have been a temptation to the prophet hence “the trials of Brother
Jero”
§
In front of the Brother Jero’s house. Other events are taking place in front of Brother
Jero’s house such as Amope’s conflict with the fish trader, Amope’s conflict
with her husband, and Amope’s conflict with Brother Jero. It is this same
setting that gives awareness to Chume who was once ignorant and blind follower
and Assistant of Brother Jero. He comes to discover that the man he has trusted
ever is a liar and a hypocrite because he has a house but claims to sleep at
the beach. Also he discovers that the permission he got to punish (beat) his
wife was a careful plan to make Brother Jero get rid of his Creditor who is
actually his own wife.
In front of the Brother Jero’s house. Other events are taking place in front of Brother
Jero’s house such as Amope’s conflict with the fish trader, Amope’s conflict
with her husband, and Amope’s conflict with Brother Jero. It is this same
setting that gives awareness to Chume who was once ignorant and blind follower
and Assistant of Brother Jero. He comes to discover that the man he has trusted
ever is a liar and a hypocrite because he has a house but claims to sleep at
the beach. Also he discovers that the permission he got to punish (beat) his
wife was a careful plan to make Brother Jero get rid of his Creditor who is
actually his own wife.
Style
Ø
Dialogue: the play is written in a dialogue
style as expected of any play. What is important here is that, in a play, characters use language
pragmatically as in real life unlike in other genres like prose or narrative
poetry where the persona is the narrator talking about himself and/or others.
Dialogue: the play is written in a dialogue
style as expected of any play. What is important here is that, in a play, characters use language
pragmatically as in real life unlike in other genres like prose or narrative
poetry where the persona is the narrator talking about himself and/or others.
Ø Monologue/soliloquy. The play begins with a monologue
in which Brother Jero addresses the audience directly introducing himself as a
prophet from birth.
in which Brother Jero addresses the audience directly introducing himself as a
prophet from birth.
Ø Aside: In most cases Brother Jero uses aside in which cases
he addresses the audience directly and goes back to play his part. For example
when he sees a Member of the Federal House he says “Now he…he is already a member of my flock. He does not know it of
course, but he is a follower. All I need to do is claim him. Call him and say
to him, My dear member of the House, your place awaits you…or do you doubt it?
Watch me go to work on him” (p.29). This was a direct address to the
audience.
he addresses the audience directly and goes back to play his part. For example
when he sees a Member of the Federal House he says “Now he…he is already a member of my flock. He does not know it of
course, but he is a follower. All I need to do is claim him. Call him and say
to him, My dear member of the House, your place awaits you…or do you doubt it?
Watch me go to work on him” (p.29). This was a direct address to the
audience.
Ø Point of view. The dominant point of view through
which the story is told is First person Point of view. The story unfolds almost
entirely through the eyes and words of the main character Brother Jero who
every now and then takes himself aside and tells the audience what they should
expect to see in the subsequent scenes. He starts by introducing himself “I am a prophet. A prophet by birth and by
inclination” (p.1)
which the story is told is First person Point of view. The story unfolds almost
entirely through the eyes and words of the main character Brother Jero who
every now and then takes himself aside and tells the audience what they should
expect to see in the subsequent scenes. He starts by introducing himself “I am a prophet. A prophet by birth and by
inclination” (p.1)
Language
use.
use.
Ø It has been argued by some critics
that perhaps the “Trials of Brother Jero” is the only popular comedy by Wole
Soyinka that has used a simple language of the masses (Osoba, 2014). He has also made use of idiosyncratic variation
perhaps to stress a point of ignorance and awareness within one person. Chume
speaks Standard English when he converses with his wife but when he talks to
Brother Jero he speaks Pidgin English.
that perhaps the “Trials of Brother Jero” is the only popular comedy by Wole
Soyinka that has used a simple language of the masses (Osoba, 2014). He has also made use of idiosyncratic variation
perhaps to stress a point of ignorance and awareness within one person. Chume
speaks Standard English when he converses with his wife but when he talks to
Brother Jero he speaks Pidgin English.
Ø This might have been done
deliberately to show that the linguistic variation within the same person
signifies his state of awareness when he is at home and ignorance when he is at
the church. That is perhaps why when he finally discovers the truth about his
Prophet he says “For two years ‘e no let
me beat that woman. Why? No because God no like ‘am. That one no fool me any
more. ‘E no be man of God” (p.31)
deliberately to show that the linguistic variation within the same person
signifies his state of awareness when he is at home and ignorance when he is at
the church. That is perhaps why when he finally discovers the truth about his
Prophet he says “For two years ‘e no let
me beat that woman. Why? No because God no like ‘am. That one no fool me any
more. ‘E no be man of God” (p.31)
Ø Several figures of speech have also
been employed not only to colour the work but also to help Soyinka communicate
his message across.
been employed not only to colour the work but also to help Soyinka communicate
his message across.
Symbolism.
Ø The playwright has used his
characters symbolically to represent the many types of people we have in our
contemporary societies.
characters symbolically to represent the many types of people we have in our
contemporary societies.
§
Brother Jero; (the protagonist) represents all
the false and corrupt prophets emerging in African continent with the aim of
exploiting the ignorant masses.
Brother Jero; (the protagonist) represents all
the false and corrupt prophets emerging in African continent with the aim of
exploiting the ignorant masses.
§
Chume; (the antagonist) represents those
faithful and ignorant masses that are exploited by the prophets just as
customers. They make the prophets richer and richer but they remain poorer and
poorer.
Chume; (the antagonist) represents those
faithful and ignorant masses that are exploited by the prophets just as
customers. They make the prophets richer and richer but they remain poorer and
poorer.
§
Amope; represents those few who are aware
of the fact that these prophets are phoney prophets thus untrustworthy. Thus
she represents the exploited individuals in the society who are enlightened
have come to realise the real men behind the mask and cannot be easily
deceived.
Amope; represents those few who are aware
of the fact that these prophets are phoney prophets thus untrustworthy. Thus
she represents the exploited individuals in the society who are enlightened
have come to realise the real men behind the mask and cannot be easily
deceived.
§
Daughters of discord/Daughters of
Eve; are used to represent
all dishonest and unfaithful women who ruin men’s lives and bring their
downfall.
Daughters of discord/Daughters of
Eve; are used to represent
all dishonest and unfaithful women who ruin men’s lives and bring their
downfall.
§
The Velvet Cape; has been used not only as a symbol
of wealth exploited from the masses by the prophets but also as a mask behind
which the prophet has camouflaged himself to hide his real identity.
The Velvet Cape; has been used not only as a symbol
of wealth exploited from the masses by the prophets but also as a mask behind
which the prophet has camouflaged himself to hide his real identity.
§
Brother Jero’s house; is a symbol of the wealth robbed
from the ignorant worshippers and stored secretly. The Prophet presents himself
as a poor and humble man of God who has nowhere to sleep except the beach while
in fact he as e very nice house at Ajete Settlement.
Brother Jero’s house; is a symbol of the wealth robbed
from the ignorant worshippers and stored secretly. The Prophet presents himself
as a poor and humble man of God who has nowhere to sleep except the beach while
in fact he as e very nice house at Ajete Settlement.
§
Chume’s bicycle. This is used as a symbol of
poverty in the play. Those rich guys drive cars but the poor like Chume can
only afford the bicycle.
Chume’s bicycle. This is used as a symbol of
poverty in the play. Those rich guys drive cars but the poor like Chume can
only afford the bicycle.
§
The television. In this play the television is
used as a symbol of spiritual hypocrisy. The rich people whom Jero refers to as
“our wealthier patrons” are
symbolised by the television which, the worshippers, being worldly, stay at
home and watch instead of attending the church services. These are Nicodemus Christians because they go for
consultations at a time that they wouldn’t be recognised which shows that they
know it is wrong to visit such places. This is hypocrisy.
The television. In this play the television is
used as a symbol of spiritual hypocrisy. The rich people whom Jero refers to as
“our wealthier patrons” are
symbolised by the television which, the worshippers, being worldly, stay at
home and watch instead of attending the church services. These are Nicodemus Christians because they go for
consultations at a time that they wouldn’t be recognised which shows that they
know it is wrong to visit such places. This is hypocrisy.
Irony
§
There is a Dramatic irony.
There is a Dramatic irony.
Brother Jero is portrayed ironically. The playwright has used a dramatic
irony in which case the audience and some characters like Amope are aware of
the real Brother Jero but others in the play have no idea of his real identity.
This is done purposely to create suspense and make the readers long to see what
Chume will do after discovering the real man behind the mask.
irony in which case the audience and some characters like Amope are aware of
the real Brother Jero but others in the play have no idea of his real identity.
This is done purposely to create suspense and make the readers long to see what
Chume will do after discovering the real man behind the mask.
§
Verbal irony.
Verbal irony.
The words Heavenly
cowboys are also used ironically because a cowboy is someone who does their
jobs badly or one who is dishonest in business. Taking into consideration the
heavenly atmosphere we don’t expect the word heavenly cowboy to be used to
refer to heavenly beings.
cowboys are also used ironically because a cowboy is someone who does their
jobs badly or one who is dishonest in business. Taking into consideration the
heavenly atmosphere we don’t expect the word heavenly cowboy to be used to
refer to heavenly beings.
Satire.
§
The playwright mocks the Christian
religion. Whole play is
a satire to the Christian church and shows that from the past (symbolised by
old prophet) to present (symbolised by Jero) and even the future (symbolised by
Chume) the false prophets who practice Christian charlatanism have not changed.
We can say that there is lack of seriousness in Jero’s church, its leader and
its worshippers.
The playwright mocks the Christian
religion. Whole play is
a satire to the Christian church and shows that from the past (symbolised by
old prophet) to present (symbolised by Jero) and even the future (symbolised by
Chume) the false prophets who practice Christian charlatanism have not changed.
We can say that there is lack of seriousness in Jero’s church, its leader and
its worshippers.
§
Soyinka mocks the names of the
churches. The names are
not only funny but they portray their hypocritical outlook as well. For
instance, if we consider the name like “Heavenly
cowboys” for the church, we see the satire involved in a much more vivid
sense. By laying the words “Heavenly”
and “cowboys” side by side, he is not
only creating an oxymoron with the meaning “heavenly
dishonest and irresponsible people” but he is also making a description of
the rogue church and the corruption that goes on in it.
Soyinka mocks the names of the
churches. The names are
not only funny but they portray their hypocritical outlook as well. For
instance, if we consider the name like “Heavenly
cowboys” for the church, we see the satire involved in a much more vivid
sense. By laying the words “Heavenly”
and “cowboys” side by side, he is not
only creating an oxymoron with the meaning “heavenly
dishonest and irresponsible people” but he is also making a description of
the rogue church and the corruption that goes on in it.
§
Also the names of other churches such as “The brotherhood of Jehu, the Cherubims and
seraphims, do not reflect the expected godliness. Prophet Jehu in the
biblical rendition, wiped away evil from Israel, Cherubims and seruphims refer to angels, who are sweet and innocent
doing only the will of God, but the activities of these churches, spread evils
among Gods people showing their ugliness, ungodliness, and lack of genuineness.
Also the names of other churches such as “The brotherhood of Jehu, the Cherubims and
seraphims, do not reflect the expected godliness. Prophet Jehu in the
biblical rendition, wiped away evil from Israel, Cherubims and seruphims refer to angels, who are sweet and innocent
doing only the will of God, but the activities of these churches, spread evils
among Gods people showing their ugliness, ungodliness, and lack of genuineness.
§
The name “The
Sisters of Judgement Day” does not reflect heavenly-minded people
meditating on the Great Judgment Day as it is thought to be. It is rather
described as “shakers of bosom” in
the church considering that the word ‘sisters”
refers to females. Thus they are causing immorality in the church of God and
Soyinka warns them about the terrible fate that awaits them on the Judgment
Day.
The name “The
Sisters of Judgement Day” does not reflect heavenly-minded people
meditating on the Great Judgment Day as it is thought to be. It is rather
described as “shakers of bosom” in
the church considering that the word ‘sisters”
refers to females. Thus they are causing immorality in the church of God and
Soyinka warns them about the terrible fate that awaits them on the Judgment
Day.
Metaphor
§
And I grew to love the trade. (prophetic ministry is compared to a
trade) (p.1)
And I grew to love the trade. (prophetic ministry is compared to a
trade) (p.1)
§
I am glad I got here before my
customers – I mean worshippers – well customers if you like. (p.11) (worshippers are compared to customers)
I am glad I got here before my
customers – I mean worshippers – well customers if you like. (p.11) (worshippers are compared to customers)
§
Tear this love for the Daughters of
Eve. (p.12) (He calls women the daughters of Eve)
Tear this love for the Daughters of
Eve. (p.12) (He calls women the daughters of Eve)
§
My life is hell. (p.14) (He compares his life with hell)
My life is hell. (p.14) (He compares his life with hell)
§
This woman whom you so desire to
beat is your cross –bear it well. (p.15) (He compares his wife with a cross)
This woman whom you so desire to
beat is your cross –bear it well. (p.15) (He compares his wife with a cross)
§
She is your heaven-sent trial (p.15)
(he refers to
Amope as a trial)
She is your heaven-sent trial (p.15)
(he refers to
Amope as a trial)
§
Women are a plague brother. (p.20) (women are compared to a plague)
Women are a plague brother. (p.20) (women are compared to a plague)
§
Poor fish (he refers to the member of the
Federal House as a poor fish) (p.29)
Poor fish (he refers to the member of the
Federal House as a poor fish) (p.29)
Reiteration.
§
Help him Lord help him Lord. (p.12)
Help him Lord help him Lord. (p.12)
§
David David, Samuel, Samuel. (p.12)
David David, Samuel, Samuel. (p.12)
§
Help him. Help him. Help ‘am God.
Help ‘am God. (p.12)
Help him. Help him. Help ‘am God.
Help ‘am God. (p.12)
§
Job Job, Elijah Elijah. (p.12)
Job Job, Elijah Elijah. (p.12)
§
Abraka, Abraka, Abraka(p.12)
Abraka, Abraka, Abraka(p.12)
§
Abraka Abraka Hebra Hebra Hebra
Hebra Hebra Hebra Hebra Hebra (p.12)
Abraka Abraka Hebra Hebra Hebra
Hebra Hebra Hebra Hebra Hebra (p.12)
§
All she gave me was abuse, abuse,
abuse …(p.15)
All she gave me was abuse, abuse,
abuse …(p.15)
Sayings
§
In fact there are eggs and there are
eggs. (p.1)
In fact there are eggs and there are
eggs. (p.1)
Personification
§
No scandal has ever touched my name.
(p.3)
No scandal has ever touched my name.
(p.3)
Synecdoche
§
I have not breathed it to a single
soul (p.10) (soul here stands for a person)
I have not breathed it to a single
soul (p.10) (soul here stands for a person)
Metonymy
§
…no scandal has ever touched my name. (p.3) (name here
refers to Jero’s reputation)
…no scandal has ever touched my name. (p.3) (name here
refers to Jero’s reputation)
Allusion
There are biblical allusions that
are used in the play to place the play in its real context.
are used in the play to place the play in its real context.
§
The brotherhood of Jehu, the Cherubims and seraphims,
the Sisters of Judgement day, the heavenly cowboys…(p.2)
The brotherhood of Jehu, the Cherubims and seraphims,
the Sisters of Judgement day, the heavenly cowboys…(p.2)
§
This woman whom you so desire to beat is your cross
–bear it well. (p.15)
This woman whom you so desire to beat is your cross
–bear it well. (p.15)
§
This is holy ground (takes off his shoes and sits) (p.32)
This is holy ground (takes off his shoes and sits) (p.32)
Anaphora
§
Forgive this sinner, father, Forgive him by day,
Forgive him by night, Forgive him in the morning, Forgive him at noon… (p.15)
Forgive this sinner, father, Forgive him by day,
Forgive him by night, Forgive him in the morning, Forgive him at noon… (p.15)
Exaggeration.
§
I think I see Satan in your eyes. I see him entrenched
in your eyes. (p.30)
I think I see Satan in your eyes. I see him entrenched
in your eyes. (p.30)
CHARACTERIZATION
Brother
Jero.
Jero.
Ø He is the protagonist. He is
the main character portrayed as charlatan who attempts to achieve his ambition
as an important and distinctive prophet by appearing immaculate in a velvet
cape, which he had not yet paid for, and articulate in prophecy. His ultimate
ambition is to be called the Velvet-hearted Jeroboam, Immaculate Jero, and
Articulate Hero of Christ’s Crusade.
the main character portrayed as charlatan who attempts to achieve his ambition
as an important and distinctive prophet by appearing immaculate in a velvet
cape, which he had not yet paid for, and articulate in prophecy. His ultimate
ambition is to be called the Velvet-hearted Jeroboam, Immaculate Jero, and
Articulate Hero of Christ’s Crusade.
Ø He is a fake (phoney) prophet.
Brother Jeroboam (Jero) is a self-professed man of God who preaches water but
drinks wine. He is a fake prophet but he has managed to convince a group of
people that he is God’s prophet with divine powers to help them fulfil their
dreams.
Brother Jeroboam (Jero) is a self-professed man of God who preaches water but
drinks wine. He is a fake prophet but he has managed to convince a group of
people that he is God’s prophet with divine powers to help them fulfil their
dreams.
Ø He is corrupt. As a
religious leader Brother Jero turns out to be what we don’t expect of a man of
God. He runs after women, he buys the velvet cape from Amope on credit but
refuses to pay her. This is moral corruption for a man of God.
religious leader Brother Jero turns out to be what we don’t expect of a man of
God. He runs after women, he buys the velvet cape from Amope on credit but
refuses to pay her. This is moral corruption for a man of God.
Ø He is a liar. He lies even to his own assistant that he has no
house and he sleeps at the beach but in reality he has a house somewhere in
Ajete settlement area. Chume says in page 31. ‘E no be man of God. ‘E say `in sleep for beach whether `e rain or cold
but that one too na big lie. This man get house and `e sleep there every night”
house and he sleeps at the beach but in reality he has a house somewhere in
Ajete settlement area. Chume says in page 31. ‘E no be man of God. ‘E say `in sleep for beach whether `e rain or cold
but that one too na big lie. This man get house and `e sleep there every night”
Ø He is a hypocrite prophet. Brother Jero has been
preventing Chume from beating his wife claiming that it’s not the will of God,
however the day he discovered that Amope (whom he owed the money) is Chume’s
wife he granted the permission. This is highest level of hypocrisy.
preventing Chume from beating his wife claiming that it’s not the will of God,
however the day he discovered that Amope (whom he owed the money) is Chume’s
wife he granted the permission. This is highest level of hypocrisy.
Ø He is an exploiter.
Brother Jero exploits his subjects through offerings they pay. For him this is
a complete trade and he calls his worshipers “his customers”
Brother Jero exploits his subjects through offerings they pay. For him this is
a complete trade and he calls his worshipers “his customers”
Ø He is a womanizer.
(Skirt-chaser) Brother Jero admits that his weakness is women. Chume calls him
“Adulterer! Women thief”
(Skirt-chaser) Brother Jero admits that his weakness is women. Chume calls him
“Adulterer! Women thief”
Chume
Ø Amope’s husband. He is
the husband of Amope and usually quarrels with her.
the husband of Amope and usually quarrels with her.
Ø Brother Jero’s assistant. He
helps Brother Jero to administer in his church.
helps Brother Jero to administer in his church.
Ø He is a chief messenger. He is
employed as a chief messenger. Her wife is not contented with her husband’s job
because it doesn’t give him enough to support the family.
employed as a chief messenger. Her wife is not contented with her husband’s job
because it doesn’t give him enough to support the family.
Ø He is a blind follower of brother Jero. Chume
is among the devoted followers of Brother Jero who are exploited unawares. He
thinks that Jero is a genuine man of God until he discovers the real man behind
the mask. Jero uses his ignorance to tell him that The Son of God appeared to
him and gave him a new title Immaculate Jero, Articulate Hero of Christ Crusade
and Chume believes.
is among the devoted followers of Brother Jero who are exploited unawares. He
thinks that Jero is a genuine man of God until he discovers the real man behind
the mask. Jero uses his ignorance to tell him that The Son of God appeared to
him and gave him a new title Immaculate Jero, Articulate Hero of Christ Crusade
and Chume believes.
Ø He leads a poor life. Chume
is very poor something that causes him troubles with his wife who claims that
he has better become a Sanitary Inspector for he can at least take bribes and
buy a motorcycle than the bicycle he has. Also she regrets by saying “Am I to go to my grave as a wife of a chief
massager?”
is very poor something that causes him troubles with his wife who claims that
he has better become a Sanitary Inspector for he can at least take bribes and
buy a motorcycle than the bicycle he has. Also she regrets by saying “Am I to go to my grave as a wife of a chief
massager?”
Ø He is a traditionalist who
believes in Women beating. Chume believes that women beating can be a solution
to silence his wife Amope and stop her from abusing him.
believes in Women beating. Chume believes that women beating can be a solution
to silence his wife Amope and stop her from abusing him.
Amope.
Ø She is a wife of Chume. She
usually quarrels with her husband.
usually quarrels with her husband.
Ø She is a petty trader. She
earns her living by engaging in petty trade selling things including the velvet
cape she sold to Brother Jero for one pound eight shillings and he has not paid
her.
earns her living by engaging in petty trade selling things including the velvet
cape she sold to Brother Jero for one pound eight shillings and he has not paid
her.
Ø She is a very hardworking woman. She
is a hard working woman and manages to prepare the food for her husband. She
says “You can’t say I don’t try. Hounded
out of house by debtors, I still manage to make you a meal”. (P. 23)
is a hard working woman and manages to prepare the food for her husband. She
says “You can’t say I don’t try. Hounded
out of house by debtors, I still manage to make you a meal”. (P. 23)
Ø She is brave and courageous. She
is very courageous and has a firm stand. For example she goes to camp at the
house of Brother Jero until she is paid her money. Moreover when Chume forces
her to get onto the bicycle so that they may leave she refuses and says “I won’t get on that thing unless you kill me
first” (p. 26)
is very courageous and has a firm stand. For example she goes to camp at the
house of Brother Jero until she is paid her money. Moreover when Chume forces
her to get onto the bicycle so that they may leave she refuses and says “I won’t get on that thing unless you kill me
first” (p. 26)
Ø She is abusive. She
uses abusive language when talking to people like the fish seller, her husband
and her debtor Brother Jero. For example she abuses the trader “Do you see what you have done, you
spindle-leg toad?” then she turns to the boy drumming “take yourself off, you dirty beggar. Do you think my money is for the
likes of you? ” (p. 9)
uses abusive language when talking to people like the fish seller, her husband
and her debtor Brother Jero. For example she abuses the trader “Do you see what you have done, you
spindle-leg toad?” then she turns to the boy drumming “take yourself off, you dirty beggar. Do you think my money is for the
likes of you? ” (p. 9)
Ø She likes complaining. She
complains too much almost in every situation and against everybody she
encounters. She complains against her husband, against the fish seller, against
the drum boy and against brother Jero. E.g. “I
don’t know what the world is coming to. A chief of a Prophet, a swindler of a
fish-seller and now that thing with lice on his head comes begging for money.
He and the prophet ought to get together with the fish-seller their mother” (p.
9)
complains too much almost in every situation and against everybody she
encounters. She complains against her husband, against the fish seller, against
the drum boy and against brother Jero. E.g. “I
don’t know what the world is coming to. A chief of a Prophet, a swindler of a
fish-seller and now that thing with lice on his head comes begging for money.
He and the prophet ought to get together with the fish-seller their mother” (p.
9)
Member
of Parliament.
of Parliament.
Ø He is an M.P. He is
a senior member of the Federal house.
a senior member of the Federal house.
Ø He is a power monger. We
are told that he is a member of the federal house- a backbencher but with one
eye on a ministerial post.
are told that he is a member of the federal house- a backbencher but with one
eye on a ministerial post.
Ø He is poor in speech making. He
goes to Brother Jero every day to be taught the tricks in speech making but he
never makes the speeches. He is too scared.
goes to Brother Jero every day to be taught the tricks in speech making but he
never makes the speeches. He is too scared.
Ø He is ignorant. He is
one of those Brother Jero cheats with false prophesies that their dreams would
be fulfilled. Brother Jero prophesies that he would be appointed as a Minister
for War. And he believes him.
one of those Brother Jero cheats with false prophesies that their dreams would
be fulfilled. Brother Jero prophesies that he would be appointed as a Minister
for War. And he believes him.
THEMES
IN THE PLAY
IN THE PLAY
CONFLICTS
Soyinka has discussed different
controversies that arise as a result of the kind of religion introduced in
Africa which brought both hopes and disappointments. Those who were thought to
be the men of God and gospel light bearers have turned out to be the very
wolves in a sheep’s clothing. Brother Jero is the main source of conflicts in
the play.
controversies that arise as a result of the kind of religion introduced in
Africa which brought both hopes and disappointments. Those who were thought to
be the men of God and gospel light bearers have turned out to be the very
wolves in a sheep’s clothing. Brother Jero is the main source of conflicts in
the play.
Most of the conflicts addressed in
the play are personal conflicts involving the following individuals;
the play are personal conflicts involving the following individuals;
a.
Conflict between Brother Jero and Old prophet.
Conflict between Brother Jero and Old prophet.
This conflict occurs as result of a quarrel over a
piece of land at the beach where Brother Jero erects his church. He decides to
chase away the old Prophet despite the fact that he is the one who trained
Brother Jero as a prophet.
piece of land at the beach where Brother Jero erects his church. He decides to
chase away the old Prophet despite the fact that he is the one who trained
Brother Jero as a prophet.
b.
Conflict between Brother Jero and Amope.
Conflict between Brother Jero and Amope.
This conflict occurs because of the money Brother Jero
owes Amope. She has sold him a Velvet cape for one pound and eight shillings
but Brother Jero has been avoiding paying her claiming that his money is in the
bank. This causes a serious conflict between the two.
owes Amope. She has sold him a Velvet cape for one pound and eight shillings
but Brother Jero has been avoiding paying her claiming that his money is in the
bank. This causes a serious conflict between the two.
c.
Conflict between Amope and the trader.
Conflict between Amope and the trader.
This occurs when Amope comments that her fish smells a
bit. She gets angry and says that maybe it is Amope who hasn’t bathed for a
week. The two exchange hot potatoes and the fish trader decides to leave
avoiding the unnecessary quarrel.
bit. She gets angry and says that maybe it is Amope who hasn’t bathed for a
week. The two exchange hot potatoes and the fish trader decides to leave
avoiding the unnecessary quarrel.
d.
Conflict between Chume and Amope
Conflict between Chume and Amope
This conflict arises as a result of two major factors.
One is from their personality traits.
Amope is so hot-tempered that she evokes a quarrel over just a minor issue
while Chume on his side seems to be so church-centred ignoring to provide for
his own family. Secondly the poor
state at home stirs the conflict to the point where Amope regrets to have
married a mere messenger and wishes he had been at least a sanitary inspector
for it is a better job than a messenger. This causes a serious conflict in
which case Chume seeks for permission from the Prophet to beat her but the
permission is not granted.
One is from their personality traits.
Amope is so hot-tempered that she evokes a quarrel over just a minor issue
while Chume on his side seems to be so church-centred ignoring to provide for
his own family. Secondly the poor
state at home stirs the conflict to the point where Amope regrets to have
married a mere messenger and wishes he had been at least a sanitary inspector
for it is a better job than a messenger. This causes a serious conflict in
which case Chume seeks for permission from the Prophet to beat her but the
permission is not granted.
e. Conflict
among the prophets.
among the prophets.
The prophets are
quarrelling over a piece of land where to establish their churches. The
conflict involves “The brotherhood of Jehu, the
Cherubims and seraphims, the Sisters of Judgement day, the heavenly cowboys”
and The Jehovah’s Witnesses. The
conflict is so intense to the point that the town council had to intervene and
divide the land peacefully among the prophets.
quarrelling over a piece of land where to establish their churches. The
conflict involves “The brotherhood of Jehu, the
Cherubims and seraphims, the Sisters of Judgement day, the heavenly cowboys”
and The Jehovah’s Witnesses. The
conflict is so intense to the point that the town council had to intervene and
divide the land peacefully among the prophets.
BETRAYAL.
Betrayal has been portrayed in
different scenarios.
different scenarios.
§
Brother Jero betrays the Old Prophet by chasing him
away while in fact he is the one who trained him to become a prophet. Brother
Jero drives him away after a clash over the land at the beach where he later
establishes his church.
Brother Jero betrays the Old Prophet by chasing him
away while in fact he is the one who trained him to become a prophet. Brother
Jero drives him away after a clash over the land at the beach where he later
establishes his church.
§
Brother Jero has betrayed his Christian faith and his
followers by acting contrary to what is expected of a prophet of God. He uses
his position to exploit the ignorant mass and he calls them his customers.
Furthermore, he does things that are morally contrary to the Christian faith in
the name of religion like being lustful for women.
Brother Jero has betrayed his Christian faith and his
followers by acting contrary to what is expected of a prophet of God. He uses
his position to exploit the ignorant mass and he calls them his customers.
Furthermore, he does things that are morally contrary to the Christian faith in
the name of religion like being lustful for women.
§
Brother Jero betrays his closest assistant Chume.
First he does not tell him the truth about his really life. He has a house at
Ajete Settlement area and he keeps it a secret claiming that he sleeps at the
beach. Secondly, he allows Chume to go and beat his wife after realising that
she is the one he owes the money saying it is the will of God while he does so
for his own interest.
Brother Jero betrays his closest assistant Chume.
First he does not tell him the truth about his really life. He has a house at
Ajete Settlement area and he keeps it a secret claiming that he sleeps at the
beach. Secondly, he allows Chume to go and beat his wife after realising that
she is the one he owes the money saying it is the will of God while he does so
for his own interest.
§
Brother Jero has betrayed Amope. He bought a Velvet
Cape from her promising to pay for it but it has been three months and the debt
is not paid. Moreover he keeps on avoiding her something that shows that he is
not willing to pay for the Velvet cape.
Brother Jero has betrayed Amope. He bought a Velvet
Cape from her promising to pay for it but it has been three months and the debt
is not paid. Moreover he keeps on avoiding her something that shows that he is
not willing to pay for the Velvet cape.
IGNORANCE.
§
The worshippers in this play are portrayed as ignorant
as they trust Brother Jero as a man of God not realising the real man who has
camouflaged himself behind the mask of Christianity. He uses that opportunity
to exploit them since they are not aware that he is just a womaniser, a liar,
and an exploiter. He says for example “I
know they are dissatisfied because I keep them dissatisfied. Once they are
full, they won’t come again”. (p.11)
The worshippers in this play are portrayed as ignorant
as they trust Brother Jero as a man of God not realising the real man who has
camouflaged himself behind the mask of Christianity. He uses that opportunity
to exploit them since they are not aware that he is just a womaniser, a liar,
and an exploiter. He says for example “I
know they are dissatisfied because I keep them dissatisfied. Once they are
full, they won’t come again”. (p.11)
§
Chume represents those ignorant and blind followers of
Brother Jero who don’t know the true nature of their so-called-prophet. He
serves Brother Jero faithfully and with reverence and ends up becoming poorer
and poorer as he has dedicated much of his time to church service leaving his family
starving. He asks Brother Jero to pray for him so that he may become rich one
day.
Chume represents those ignorant and blind followers of
Brother Jero who don’t know the true nature of their so-called-prophet. He
serves Brother Jero faithfully and with reverence and ends up becoming poorer
and poorer as he has dedicated much of his time to church service leaving his family
starving. He asks Brother Jero to pray for him so that he may become rich one
day.
§
The M.P is also ignorant as he is cheated by Brother
Jero that he had a prophecy for him which showed that he would be appointed the
minister for war. As it was his petty dream to become a minister he grows
optimistic and asks Brother Jero to pray for him.
The M.P is also ignorant as he is cheated by Brother
Jero that he had a prophecy for him which showed that he would be appointed the
minister for war. As it was his petty dream to become a minister he grows
optimistic and asks Brother Jero to pray for him.
§
Finally, ignorance is portrayed through the quarrels
between Amope and her husband and Amope against the fish trader. In both cases
the quarrels are stirred by minor things that are not strong enough to cause
conflict for sensible and responsible people.
Finally, ignorance is portrayed through the quarrels
between Amope and her husband and Amope against the fish trader. In both cases
the quarrels are stirred by minor things that are not strong enough to cause
conflict for sensible and responsible people.
EXPLOITATION.
§
Brother Jero is portrayed as a chief exploiter in this
play both as a priest and as an individual. In one case, he exploits the petty
trader Amope by buying a Velvet Cape from her promising to pay her but it has
been three months and no payment is done. This is exploitation of the small
scale businesswoman.
Brother Jero is portrayed as a chief exploiter in this
play both as a priest and as an individual. In one case, he exploits the petty
trader Amope by buying a Velvet Cape from her promising to pay her but it has
been three months and no payment is done. This is exploitation of the small
scale businesswoman.
§
In another case, he uses his followers’ ignorance of
his true nature to exploit them morally and materially. He fools them that he
has no house to live in so that people give him money in terms of offerings to
God. This makes him refer to them as customers and he takes his ministry as a
trade. He says “I am glad I got here
before my customers – I mean worshippers – well, customers if you like. I
always get that feeling every morning that I am a shop-keeper waiting for
customers” (p.11)
In another case, he uses his followers’ ignorance of
his true nature to exploit them morally and materially. He fools them that he
has no house to live in so that people give him money in terms of offerings to
God. This makes him refer to them as customers and he takes his ministry as a
trade. He says “I am glad I got here
before my customers – I mean worshippers – well, customers if you like. I
always get that feeling every morning that I am a shop-keeper waiting for
customers” (p.11)
HYPOCRISY
AND CHARLATANISM.
AND CHARLATANISM.
§
Brother Jero is a real wolf in a sheep’s clothing. He
has camouflaged himself behind the mask of Christianity to the point that his
followers cannot distinguish between the real Jeroboam and the Prophet Jero. He
lies to his followers that he has no house and they believe him. He also tells
them that he is a real prophet of God while in fact he is a self-professed
prophet, a liar and a womaniser.
Brother Jero is a real wolf in a sheep’s clothing. He
has camouflaged himself behind the mask of Christianity to the point that his
followers cannot distinguish between the real Jeroboam and the Prophet Jero. He
lies to his followers that he has no house and they believe him. He also tells
them that he is a real prophet of God while in fact he is a self-professed
prophet, a liar and a womaniser.
§
He deceives Amope that he has the money in the bank
while in reality he was looking for the way to escape.
He deceives Amope that he has the money in the bank
while in reality he was looking for the way to escape.
§
He denies Chume the permission to beat his wife
claiming that it’s against the will of God but when he discovers that Amope
whom he owes the money is Chume’s wife he grants the permission claiming it is
the will of God.
He denies Chume the permission to beat his wife
claiming that it’s against the will of God but when he discovers that Amope
whom he owes the money is Chume’s wife he grants the permission claiming it is
the will of God.
§
Brother Jero lies to Chume that the Son of God
appeared to him and gave him a new name title; Immaculate Jero, articulate Jero
of Christ Crusade which is not true. He also cheats the M.P. that he had
prophesy for him being appointed as the minister of War so that he can convince
him to become his follower while it is not true.
Brother Jero lies to Chume that the Son of God
appeared to him and gave him a new name title; Immaculate Jero, articulate Jero
of Christ Crusade which is not true. He also cheats the M.P. that he had
prophesy for him being appointed as the minister of War so that he can convince
him to become his follower while it is not true.
MISUSE
OF RELIGION/THE RISE OF PHONEY PROPHETS
OF RELIGION/THE RISE OF PHONEY PROPHETS
§
Brother Jero misuses the Christian religion and uses
his position and the trust he has from the worshipers to exploit his followers
and capitalises on their efforts. The ignorant followers like Chume are so
devoted to Church services so much that they even forget to take care of their
families.
Brother Jero misuses the Christian religion and uses
his position and the trust he has from the worshipers to exploit his followers
and capitalises on their efforts. The ignorant followers like Chume are so
devoted to Church services so much that they even forget to take care of their
families.
§
Also Brother Jero is a hypocrite as a religious leader
because he cheats people that he has no house thus he sleeps at the beach in
order to win their sympathy and hide his identity. This is not what we expect
of a religious leader.
Also Brother Jero is a hypocrite as a religious leader
because he cheats people that he has no house thus he sleeps at the beach in
order to win their sympathy and hide his identity. This is not what we expect
of a religious leader.
§
In a way Soyinka was portraying the big picture
available in most African countries nowadays. Phoney prophets are scattered
everywhere and many more are born every day, most of whom are trained in
Nigeria –the playwright’s country. So he speaks from experience. They name
their churches after sweet names that do not reflect their behaviours.
In a way Soyinka was portraying the big picture
available in most African countries nowadays. Phoney prophets are scattered
everywhere and many more are born every day, most of whom are trained in
Nigeria –the playwright’s country. So he speaks from experience. They name
their churches after sweet names that do not reflect their behaviours.
§
Nevertheless, the names used in this play are used
satirically to criticise the prophets and worshippers misconducts. “The
brotherhood of Jehu, the Cherubims and seraphims, the Sisters of Judgement day,
the heavenly cowboys”. This is the reason 1why Brother Jero wishes to have
a new title that sounds good in the ears of his followers and can attract more
worshippers “Immaculate Jero, Articulate
hero of Christ Crusade.”
Nevertheless, the names used in this play are used
satirically to criticise the prophets and worshippers misconducts. “The
brotherhood of Jehu, the Cherubims and seraphims, the Sisters of Judgement day,
the heavenly cowboys”. This is the reason 1why Brother Jero wishes to have
a new title that sounds good in the ears of his followers and can attract more
worshippers “Immaculate Jero, Articulate
hero of Christ Crusade.”
OPPRESSION.
§
Amope is oppressed by Brother Jero who takes her
Velvet Cape and refuses to clear the debt. He causes troubles to the woman to
the point that she decides to camp at his door.
Amope is oppressed by Brother Jero who takes her
Velvet Cape and refuses to clear the debt. He causes troubles to the woman to
the point that she decides to camp at his door.
§
Amope is also oppressed by her husband who threatens
to beat her. Chume seeks the permission from the hypocritical prophet to beat
his wife and the permission is granted because Brother Jero wants to revenge
against Amope through Chume. Chume forces Amope to go home so that he may
quench his thirst by beating her.
Amope is also oppressed by her husband who threatens
to beat her. Chume seeks the permission from the hypocritical prophet to beat
his wife and the permission is granted because Brother Jero wants to revenge
against Amope through Chume. Chume forces Amope to go home so that he may
quench his thirst by beating her.
AWARENESS
Soyinka finalises his comedy by
showing that Chume became aware of the real man behind the mask. He shows
awareness in the following scenarios.
showing that Chume became aware of the real man behind the mask. He shows
awareness in the following scenarios.
§
He discovers that Brother Jero is a liar because he
claims that he sleeps at the beach while he has a big house. He says “That one no fool me any more. ’E no be man
of God. ‘E say in sleep for beach whether ‘e rain or cold but that one too na
big lie. That man get house and ‘e sleep there every night” (p.31)
He discovers that Brother Jero is a liar because he
claims that he sleeps at the beach while he has a big house. He says “That one no fool me any more. ’E no be man
of God. ‘E say in sleep for beach whether ‘e rain or cold but that one too na
big lie. That man get house and ‘e sleep there every night” (p.31)
§
He discovers that Brother Jero allowed him to beat his
wife for Brother Jero’s convenience claiming that it is the will of God.
He discovers that Brother Jero allowed him to beat his
wife for Brother Jero’s convenience claiming that it is the will of God.
§
Amope is aware that Brother Jero is a phoney prophet.
Her encounter with Brother Jero has revealed to her that he lacks the qualities
of a Man of God because he is a dishonest man.
Amope is aware that Brother Jero is a phoney prophet.
Her encounter with Brother Jero has revealed to her that he lacks the qualities
of a Man of God because he is a dishonest man.
THE
POSITION AND ROLE OF WOMEN IN THE SOCIETY
POSITION AND ROLE OF WOMEN IN THE SOCIETY
Women occupy various positions and
roles in this society. Soyinka has viewed them both positively and negatively;
roles in this society. Soyinka has viewed them both positively and negatively;
§
Women are portrayed as hard workers and bread earners. Amope is a hardworking petty trader who works hard to put food on the
table both for her and her husband. The fish trader is another case in point.
She moves around selling fish so as to earn a living.
Women are portrayed as hard workers and bread earners. Amope is a hardworking petty trader who works hard to put food on the
table both for her and her husband. The fish trader is another case in point.
She moves around selling fish so as to earn a living.
§
Women are portrayed as more conscious than men. Amope represents women who are aware of what is going on in the society
while her husband is blindly following Brother Jero and believing him as a man
of God. She discovers the hypocrisy of brother Jero before her husband does.
Women are portrayed as more conscious than men. Amope represents women who are aware of what is going on in the society
while her husband is blindly following Brother Jero and believing him as a man
of God. She discovers the hypocrisy of brother Jero before her husband does.
§
Women are portrayed as a strong and courageous people. Amope represents strong and courageous women in the society. Being a
woman is not a criterion for her to be looked down upon by men. She struggles
bravely against any man who crosses with her and defends her position. She for
instance decides to camp at Brother Jero’s house until he pays her money.
Women are portrayed as a strong and courageous people. Amope represents strong and courageous women in the society. Being a
woman is not a criterion for her to be looked down upon by men. She struggles
bravely against any man who crosses with her and defends her position. She for
instance decides to camp at Brother Jero’s house until he pays her money.
§
Women are portrayed as wicked people. Furthermore in the play women are viewed from another vantage point as
people who are leading men to commit sin. The mentioning of women like Eve,
Delilah and Jezebel from the bible who all led their men to commit sin serves
this purpose.
Women are portrayed as wicked people. Furthermore in the play women are viewed from another vantage point as
people who are leading men to commit sin. The mentioning of women like Eve,
Delilah and Jezebel from the bible who all led their men to commit sin serves
this purpose.
§
Women are portrayed as tools for sexual pleasure. Brother Jero uses women as tools to satisfy his sexual desires however
he complains that women are the source of sexual immorality in the society.
Women are portrayed as tools for sexual pleasure. Brother Jero uses women as tools to satisfy his sexual desires however
he complains that women are the source of sexual immorality in the society.
THE
MESSAGE OF THE PLAY.
MESSAGE OF THE PLAY.
§
We should be careful
with phoney/false prophets. They are scattered everywhere and their interest in
not spreading the word of God but enriching themselves through the worshippers
offerings.
We should be careful
with phoney/false prophets. They are scattered everywhere and their interest in
not spreading the word of God but enriching themselves through the worshippers
offerings.
§
We should not be
hypocrites as it leads to dishonest practices. Brother Jero is a hypocrite so
he does many dishonest practices in the society.
We should not be
hypocrites as it leads to dishonest practices. Brother Jero is a hypocrite so
he does many dishonest practices in the society.
§
Wife beating is not a
best solution to solve a family conflict. It is better for the concerned
parties to sit down, sort out issues and arrive at a common consensus that
benefits both sides.
Wife beating is not a
best solution to solve a family conflict. It is better for the concerned
parties to sit down, sort out issues and arrive at a common consensus that
benefits both sides.
§
Ignorance is a
motivating factor for exploitation. People should be aware of what is going on
in the society to avoid being exploited blindly.
Ignorance is a
motivating factor for exploitation. People should be aware of what is going on
in the society to avoid being exploited blindly.
§
Betrayal is not good
in our society. It is better to be hated for what you are than to be loved for
what you are not.
Betrayal is not good
in our society. It is better to be hated for what you are than to be loved for
what you are not.
RELEVANCE
Wole Soyinka has successfully addressed the problem that is in most
African countries now especially in his own home country-Nigeria. Though it was
published in the early 1960’s, it is very relevant to the contemporary
socio-political and religious situation in Nigeria and Africa in general. The
choice of the two characters was determined by their roles as protagonist (Jero
as a charlatan) and antagonist (Chume as a victim).
African countries now especially in his own home country-Nigeria. Though it was
published in the early 1960’s, it is very relevant to the contemporary
socio-political and religious situation in Nigeria and Africa in general. The
choice of the two characters was determined by their roles as protagonist (Jero
as a charlatan) and antagonist (Chume as a victim).
§
There are many churches, ministries, and faith groups emerging
everywhere in Africa by people who self-prophesy to be Prophets of God. They
refer to themselves as Prophets or apostles given the holy mission by Christ
while in reality they want to capitalise on the efforts of the ignorant
worshippers.
There are many churches, ministries, and faith groups emerging
everywhere in Africa by people who self-prophesy to be Prophets of God. They
refer to themselves as Prophets or apostles given the holy mission by Christ
while in reality they want to capitalise on the efforts of the ignorant
worshippers.
§
The Conflict among these prophets over land and followers is the order
of the day. They preach against each other’s weakness instead of against the
devil.
The Conflict among these prophets over land and followers is the order
of the day. They preach against each other’s weakness instead of against the
devil.
§
There are many Politicians who go to prophets for prayers for promotion.
In this play the M.P. does not go to church to genuinely worship God but he
does so because he has a dream of being appointed a minister, and he wants to
achieve his dream through miraculous prayers.
There are many Politicians who go to prophets for prayers for promotion.
In this play the M.P. does not go to church to genuinely worship God but he
does so because he has a dream of being appointed a minister, and he wants to
achieve his dream through miraculous prayers.