rch for Iriyise. He realises that there is a connection andbegins to sense that "'the search would immerse me in the meaning of the event, lead me to a new understanding of history'" (p.218). Demakin, for his part, is concerned with the projection of Iriyise as a "'super-mistress of universal insurgence'" (p. 219).When the plan for a trek of the Aiyero people is broached, Ahime sees it as a cleansing act that will "'purify our presentpolluted humanity and cure our survivors of the dangers of self-pity'" (p. 218). Demakin is determined that the trek should markthe route for a successful return. The reader notes that, rather than joining this tactical regrouping, Ofeyi continues with hissearch for the girl. It is significant, in terms of the socio-political implications of these varying attitudes, that Ofeyi is alsoimprisoned and, although he does find his Iriyise, it is the Dentist (the man of action) who rescues him. In a practical sense, it isDemakin who makes possible the continued presence of the Aiyero dream.Soyinka's novel ends on a note of partial resolution. As the men leave the walls of Temoko prison, the anonymous narratorinforms us that "In the forests, life began to stir" (p. 320). It is a concluding line that is informed with a sense of guardedoptimism. The Aiyero ideas have not triumphed but they have not been crushed either. Pitted against the destructive forces ofthe dominating Cartel, the dream of Aiyero has survived intact. The coalition of militant revolutionary and intellectual idealist hasbeen cemented and shown to be potentially effective. The text clearly suggests that the season of anomy in Nigeria (andelsewhere) is a temporary one. The values of Aiyero provide the basis for a fruitful way forward. Soyinka's creation of theAiyero alternative thus allows him to suggest ...
