28

This chapter will discuss Things Fall Apart, Achebe's most powerful novel

just before Nigeria gained independence. The title of the novel echoes W. B. Yeats

poem "The Second Coming." The novel presents the disintegration of the nineteenth

century traditional world of the Ibos, which gave way to the colonial forces of the

twentieth century. The present chapter will also highlight the themes and cultural

elements in Things Fall Apart. The novel deals with the story of Okonkwo, a

powerful man and his downfall. Okonkwo is famous because of his "solid personal

achievements" (TF A 1958: 3). This statement is central to understanding the

protagonist. Okonkwo believes he is clearly cut out for great things, for "As the elders

said, if a child washed his hands, he could eat with kings." (6) Okonkwo strives to

succeed in the traditional Ibo world and he stands in stark contrast to Unoko, his poor,

lazy father. Okonkwo is afraid of failing and appearing weak like his father. He

disdains feminine activities such as playing the flute, and he gravitates to the

masculine energy in Ibo society by amassing material wealth in yams (O'Brien 1999:

13).

2.1 Things Fall Apart

CHAPTER-II

THEMES AND CULTURAL CONTENTS IN THINGS FALL APART AND

THE ARROW OF GOD

29

Things Fall Apart ( 1958) presents life of the Ibos in pre-colonial Eastern

Nigeria. The novel speaks of Ibo life, culture and history. Achebe in these novels

presents the Ibo life and culture from within as an Ibo, not as an outsider, dealing with

the weaknesses and strengths of the Ibo traditional society in his works. Things Fall

Apart and Arrow of God portray the disintegration of the Ibo society. The natives

became victims of their own weaknesses and disunity among themselves. When the

'new' religion came, bringing along with it new set of values and beliefs, instead of

dealing with it in unification, there was internal division among the natives

themselves allowing the breakdown of the tribal system of the vi!Jages which once

believed in the traditional cycle of life. Chaos and confusion was let loose on the

native land as they held on to their past, while embracing the new culture, thus, things

fell apart.

One of the major theme in the novel is the complexity of th~ Ibo society

before the arrival of the Europeans. To support this theme, he includes the justice

codes and social and family rituals, the marriage customs, food production, religious

beliefs and practices and the clan system. Things Fall Apart deals with the Ibo society

of the l 9111 century. Achebe in Things Fall Apart recreates the sense of the African

past by evoking the rituals and traditional customs. For a better understanding of the

Ibo society and its culture, it is important to understand the differences between the

European society and its culture which gives a lot of importance to the individual

rather than society, whereas in African society, emphasis is on the community or fate

of the society rather than the individual. Achebe thus presents the complex Ibo

situation that resulted, as a product of the white man's intrusion, making inroads into

2.1.a Themes

...

30

a culture completely different from theirs leading to the falling apart of the traditional

African society. "The focus of drama in his first novel may, rather, be said to be a

society's response to the complex challenge of contact with a colonizing cultural

force. For the impressively proud African past which he depicts in Things Fall Apart

is a people caught in the initial throes of contact with an imperial force on the host

culture, especially in the minds and lives of the indigenous Africans is the plane of

action on which the story unfolds its tragic drama" (lnnes and Lindfors 1979: 135).

In Things Fall Apart, Achebe illustrates what happened in the Ibo society of

Nigeria at the time of its colonization by the British, because of internal weaknesses

within the native structure and the divided nature of the Ibo society, the Umofian

community is unable to withstand the foreign invasion. The 'centre' can no longer

hold and the society fall apart. The white men like Winterbottom in Arrow of God and

Reverend James Smith in Things Fall Apart were completely different from the

Africans. The novel presents an Ibo society struggling to reconcile internal tensions,

dictated by an external force. Things Fall Apart according to IsidorejOkpewho is

"basically a story about the first encounters between a traditional African (Ibo)

community and the encroaching British colonial presence, a presence that bring into

tragic confrontation two highly valued ideals of Ibo society" (Okpewho 2003: 8).

The Ibo society unlike the traditional societies was not chiefly directed but

achievement oriented. A man could not inherit title and rank from his family but had

to achieve by his own abilities. (Larson 1978: 32) Thus Okonkwo, the hero despite his

father's shameful reputation was a self-made man with pride and confidence, a

respected leader within the Ibo community of Umuofia. Okonkwo at a very young

age brought honour to his village when he wrestled and threw to the ground

Amalinze, the cat. A~hebe states, "Amalinze was a wily craftsman, but Okonkwo was

31

A man's wealth was measured by the yams and cowries he possessed.

Children, wives and land were all symbols of wealth. In Ibo society, a man could keep

more than one wife. Okonkwo though young, was already a wealthy farmer of yams -

a sacred crop and had three wives which were all indicators of wealth and

'manliness'. "The barn was built against one end of the red walls, and long stacks of

yam stood out prosperously in it" (10). For Okonkwo, 'yam' stands for masculinity:

"Yam stood for manliness, and he who could feed his family on yams from one

harvest to another was a very great man indeed" (23). In Ibo society, there is a wide

division between the masculine and feminine actions and responsibilities. Respect and

success are based on only manly activities and accomplishments; whereas domestic

chores like taking care of children and hens are left to the women folks. This is

evident in Okonkwo's prosperity in his household. He owned a large compound, and

his three wives had their own 'Obi' and each of them built a small attachment to her

81 ).

as slippery as a fish in water." (3) "Okonkwo was ruled by one passion - to hate

everything that his father Unoka had loved. One of those things was gentleness and

another was idleness" ( 10).

One of the most significant social markers of the Ibo society was the unique

system of honorific titles. As a man becomes wealthy, he gains additional recognition

and prestige by 'taking a title.' Titles are not conferred but they are purchased. Taking

a title is a sign of manliness and superiority, an 'Osugo' or a low-ranked person was

not respected in the society. Okonkwo had already taken two titles as the novel

begins. In Things Fall Apart, during the course of a clan's meeting, an untitled man,

contradicts Okonkwo, only to be met with a sneering remark that the meeting is for

'men' (19). Okonkwo wanted "to be a spectucular success in his life" (Gaur 2003:

In the J bo society, tribal laws are also very important but proves destructive.

We get a very clear picture of this in Ikemefuna's death. Ikemefuna, who was sent as

a peace emissary to the village of Umuaro, as per the direction of the 'oracle of the

hills and the caves' was to be killed (chapter-VII). Okonkwo is advised by Ezeudu not

to "bear a hand in his death" ( 40). But Okonkwo decided to stick to tradition at any

cost and mercilessly murdered him. Thus, Ikemefuna becomes a victim of tribal law.

The action of the novel climaxes with an explosion of gunfire, and "aH was silent"

(86). The gravity of Okonkwo's crime is emphasized in the statement that "nothing

like this had ever happened in Umuofia" (87). Why should it have happened? But if

the clan did not exact punishment for an offence against the great goddess, ruin was

let loose on the entire land, not just on the offender. A proverb clinches the issue: "If

one finger brought oil, it soiled the others" (Narasimhaiah 1999: 160).

Clash of cultures is another theme in the novel. This clash of cultures at the

individual and societal levels. There is cultural misunderstanding on both sides. Just

as the uncompromising, Reverend Smith views Africans as 'heathens,' the Ibo

initially criticized the Christians and the missionaries as 'foolish.' Achebe wrote

Things Fall Apart as "an act of atonement with his past, the ritual return and homage

32

'Obi. for the hens. "Okonkwo ruled his household with a heavy hand", but his wives

and children "dared not complain openly" (9).

Despite Ibo society being male dominated, women played an important role in

it. Her status depended on how many children she bore and how many were male. As

Ekwefi says in Things Fall Apart that children are a 'woman's crowning glory.' All

preparations for ceremonies and celebrations are carried out by the women within the

village and also with other villages. They play an important role in creating social

ties.

33

of a prodigal son" (www.cliff.notes.com). The Ibo society with its multi-division both

internal and external, was an added advantage for the white man with his religion and

culture to make inroads into the Ibo world. The white man or the 'lepers' brought

with them their own religion, i.e., Christianity, influencing the natives, thus they

abandoned their own religion. The novel thus deals with the theme of disintegration

of the Ibo native culture. As the Christians began to gain power, the villagers saw

their traditional beliefs as increasingly outdated and powerless. For example, the

natives who believed in the power of Mbanta's 'Evil Forest, proved to be less sinister

than they have believed; their gods allowed the missionaries to escape punishment

and so the outcast or 'Osu', joined the new religion. The missionaries not only

influenced the religious views and practices of the community but also its deeper

social customs and traditions. The Ibos believed that twins were a bad omen. They

were put in earthenware pots and thrown in the 'Evil Forest', but the new religion

offered support and acceptance to those considered outcasts by the natives. Thus, the

missionaries were successful in making their way into the traditional Ibo society,

leading to chaos and confusion among the products of hybrid culture including

Nwoye, Okonkwo's own son. Nwoye, abandons the traditional ways and joined the

Christians (Parker 1995: 46). Okonkwo is enraged and questioned why he be cursed

with such a son. "He saw himself and his father crowding round their ancestral shrine

waiting in vain for worship and sacrifice and finding nothing but ashes of bygone

days, and his children while praying to the white man's god" (108).

Thus, the elders of the clan decided to exclude church members from all

aspects of clan life. Flaunting of traditional values was considered a serious crime;

that more importance was given on clan rather than individual.

34

Okonkwo realizes that the "once fierce" Umuofians have become "soft like women."

He mourns for the clan, "which he saw breaking up and falling apart" (129).

In traditional Ibo religion, the ancestral spirit communicated through the mask

in which it speaks. The Ibos believed that during this time the human underneath the

mask is not present; the mask is transformed into the spirit. Thus, unmasking the

'Egwugwu' kills the ancestral. On one such occasion which was held annually, where

the Ibo clan held a sacred ceremony to honour the Earth deity, the 'Egwugu' or the

ancestral spirits of a clan, dance in the tradition of the celebration. Enoch, an energetic

and zealous convert unmasked an 'Egwugwu', which was a serious offence to the clan

because in doing so he had killed the ancestral spirit. The final realization dawns on

Okonkwo, when in the meeting of the clansman at the market place, five court

messengers approached the group, Okonkwo jumped forward to stop them who had

come to tell the natives that the white man has ordered the meeting to be stopped.

Related to the theme of cultural clash is the issue of how much the flexibility

or the rigidity of the characters contribute to their destiny. Okonkwo's whole life was

dominated by fear - "the fear of failure and weakness." It is this fear that makes him a

tough man, to stress on his 'manliness', rather than be laughed at by other men like

his father, Unoka. It is his inflexible nature, which make him destined for self­

destruction. The arrival of the European culture only hastens his tragic fate.

The other two characters are Obierika, Okonkwo's friend and Mr. Brown. In

contrast to Okonkwo's rigidity, Obierika and Mr. Brown are very adaptable

characters. They do not advocate force or opposition to the changes brought about in

the existing system. Mr. Brown wins converts by respecting the traditions and beliefs

of the 1bos. Obierika doesn't use force to counter the colonizers and the opposition.

He has an open mind about the changing values and foreign culture. The most

Things Fall Apart appears to be a simple novel, but it is deceptively so. On

closer examination, it is complex, where Achebe has interwoven significant themes

like love, compassion, colonialism, achievement, honour, and individualism. In

treating these themes, Achebe employs a variety of devices, such as proverbs,

folktales, rituals and the juxtaposition of characters and episodes to provide a double

2.1.b Cultural Contents

impo1tant factor leading to the breaking up of the traditional Ibo culture was the lack

of unity among the natives themselves like Umuofia's initial lack of resistance to the

establishment of a new religion in its midst. When the new culture entered the

territory, it brought about a big revival in the land. 'Twins' which were considered to

be an abomination to the natives were accepted by this religion. Even the 'Osu' were

welcomed, thus attracting more crowd than the native religion filled with taboos and

superstition. Thus at the societal level, due to the lack of a unifying self-image and

centralized leadership as well their weakness in the treatment of some of their own

people - both previously discussed - suggests the inevitable fate of becoming a victim

to colonization by a power eager to exploit its resources.

The natives became victims of their own weaknesses and disunity among

themselves. When the 'new' religion came, bringing along with it new set of values

and beliefs, instead of dealing with it in unification, there was internal division among

the natives themselves allowing the breakdown of the tribal system of the villages

which was once believed in the traditional cycle of life. Chaos and confusion was let

loose on the native land as they still held on to their past, while embracing the new

culture, thus, things fell apart.

35

view of the lbo society of Urnuofia and the central character Okonkwo (Basu 2003:

J 80). Chinua Achebe's Things Fall Apart narrates the story of Okonkwo, a self-made

man with pride, arrogance, headstrong and self-confident. He is a well-known man

who brought honour to his village, Umofia, by throwing Amalinze (the cat), the

wrestler who was unbeaten for seven years. "Amalinze was a wily craftsman, but

Okonkwo was as slippery as a fish in water' (3). The use of metaphors 'as slippery as

a fish' enhances the description of Okonkwo. Okonkwo's fame is compared to 'bush­

fire in the harmattan.' But he ends up commiting suicide because he was alone to

stand against the so-called new religion of the white men.

Okonkwo's father, Unoka was a man who was incapable of thinking about

'tomorrow.' He spent whatever came his way. He uses proverb to explain what people

have wasted in their life time. He said that whenever he saw a dead man's mouth he

saw the folly of not eating what one had in one's life time. "Among the Ibo the art of

conversation is regarded very highly, and proverbs are the palm-oil with which words

are eaten" (5). It is true that Ibo sayings, folktales, proverbs and metaphors speak

more than mere dialogues. Achebe brings out these 'palm-oil' in his narration. Unoka

owed two hundred cowries to Okoye. Okoye with tact used proverbs to make Unoka

to pay the debts. But Unoka pointed at the far wall of his hut, where lines of chalk

were drawn and told Okoye that each group represents a debt to someone, and each

stroke was one hundred cowries. He quotes a saying not to pay his debts to Okoye:

"our elders say that the sun will shine on those who stand before it on those who stand

before it shine on those who kneel under them. I shall pay my big debts first" (6).

Okonkwo was judged according to his worth, not comparing to his father. The

Ibo saying, 'if a child washed his hands he could eat with kings' proves true for

Okonkwo. He was given the responsibility to look after Ikemefuna, the doomed lad,

36

37

who was sacrificed to the village of Umofia by their neighbour to avoid war and

bloodshed. Okonkwo is "well known the nine villages and even beyond. His fame

rested on solid personal achievements" (3).

Achebe uses proverbs to bring out the native's belief in superstition and the

normal cycle of life, for example, on dark nights, the fear of darkness and of evil

spirits are enhanced through stories like 'a snake was never called by its name at

night, because it would hear. It was called a string' (7). On a moonlit night, it would

be different as the Ibo saying goes 'when the moon is shining the cripple becomes

hungry for a walk' (7). Through the use of these proverbs and sayings, Achebe not

only added local colour to his writings but also brought out the rich culture and

tradition of the natives whose lives are replete with these practices and belief which

are part of their everyday lives and itself their 'culture.'

The customary law with which the people punished the defaulters and avenged

was strong. The killing of Mbiano, wife of Ogbuefi Udo of Umofia by their

neighbouring village aroused anger amongst the villagers. Umofia wassfeared by all

the neighbouring villages. The story about the medicine 'agadi-nwayi,' or old woman

reflects the belief of the people in spirits. Consulting spirits as the Oracle of the Hills

and the Caves, who is addressed as Agbala shows the early sacrifices and the

traditional belief of the lbos. In this novel we find Unoka sacrificing cock to 'Ani,'

the owner of all land, for good harvest and at the shrine of' Ijej ioku,' the god of yams.

It was believed that if a man paid respect to the great man he paves his way.

Similarly Okonkwo visited Nwakibio, who was a wealthy man in the village and said,

'As our people say, a man who pays respect to the great paves the way for his own

greatness' (14). Proverbs such as 'A toad does not run in the daytime for nothing'

(15), 'an old woman is always uneasy when dry bones are mentioned in a proverb'

38

( 15), such words or sayings were spoken to talk of people I ike Obiako, the palm-wine

tapper who suddenly gave up his trade. The manner in which Okonkwo presented his

difficulties before Nwakibie shows the weight of ancestral saying. He was young and

hard working. He wanted to borrow yams to sow from Nwakibie. He said, "the lizard

that jumped from the high iroko tree to the ground said he would praise himself if no

one else did." So, in the same manner he meant that he fended for himself when most

people at his age still suck at their mother's breasts. Nwakibie consented by narrating

a story as, "Eneke, the bird says that since men have learnt to shoot without missing,

he has learnt to fly without perching. I have learnt to be stingy with my yams. But I

can trust you. 1 know as I look at you. As our father said, you can tell a ripe corn by

its look. I shall give you twice your hundred yams. Go ahead and prepare your farm"

(16). Use of proverbs and sayings on every incident and discussion enhances the

thoughts which they want to convey.

The tragedy that befell on Okonkwo as the harvest was miserable is presented

through metaphors like the harvest was 'like a funeral.' And so the year'was so tragic

so as to break the heart of a 'lion.' Okonkwo remembered what his father said, "do

not despair. I know you will not despair. You have a manly and a proud heart. A

proud heart can survive a general failure because such a failure does not prick its

pride. It is more difficult and more bitter when a man fails alone" ( 18).

As Okonkwo rose to power and began to judge and make decisions an old

man said, "looking at a king's mouth, one would think he never sucked at his

mother's breast" (l 9). He meant to say how Okonkwo had rose from poverty though

he did not bear any ill-will. Such proverbs gives beauty to language and adds more

meaning. Okonkwo's success is supplemented by the Ibo proverb, "when a man says

yes his chi (personal god) says yes also" (19). Okonkwo's bravery was honoured by

39

his noble clan, when he brought a lad and a virgin as compensation for the murder of

Udo's wife. He was thus entrusted to look after the young lad, Ikemefuna. Okonkwo

never showed affection towards Ikemefuna though he loved him because he believed

"to show affection was a sign of weakness; the only thing worth demonstrating was

strength" (20). Okonkwo is driven by fear of being thought weak, which makes him

to kill the boy with his own hand despite Ezeudu warning him not to "bear a hand in

his death" ( 40).

The Umofians killed Ikemefuna because "the oracle of the Hills and the Caves

has pronounced it" ( 40) which further highlights their beliefs in oracles and

superstitions. To show that he was a strong man, Okonkwo threw his machete and cut

lkemefuna down. The condition of Okonkwo after the killing of lkemefuna is shown

through metaphors as "his eyes were red and fierce like the eyes of a rat when it was

caught by the tail and dashed against the floor" and "he felt like a drunken giant

walking with the limbs of a mosquito" (44). While conversing with Obierika, his

friend, Okonkwo said that his own son Nwoye is not as strong as Maduka. He quoted

the saying "a chick that will grow into a cock can be spotted the very day it hatches"

(46) and said that Nwoye has too much of his mother. Okonkwo was a man of action

and he stood firm in his beliefs and actions.

The people observed strict cultural practices. They were not to speak harsh

words during the 'Week of peace,' a week before planting crops, so as to appease the

great goddess of the Earth. But Okonkwo broke it by beating his youngest wife,

Ojiugo. Ezeani, the priest of the Earth goddess told Okonkwo in anger, "The evil you

have done can ruin. the whole clan. The Earth goddess whom you have insulted may

refuse to give us her increase, and we shall all perish" (22). So, as instructed by the

priest, Okonkwo had to offer one she-goat, one hen, a length of cloth and a hundred

40

cowries. Such specific sacrificial objects and animals show the age-old religious

practices of the Ibo people.

The yam feast symbolizes the harvest and prosperity of the lbo people. People

who harvest more yams were more wealthy. So Okonkwo's prosperity as a titled man

of fame is seen in his "stacks of yams," sheds for goats and hens he kept in his

compound. The passing of days and seasons were calculated basing on the season of

yarn cultivation. Even the growth of the young lad lkernefuna is described as "He

grew rapidly like a yam tendril in the rainy season, and was full of the sap of life"

(37). Okonkwo wanted his son Nwoye to grow up like a man. When his son grumbled

about women he was happy because "No matter how prosperous a man was, if he

unable to rule his woman and his children he was not really a man. He was like the

man in the song who had ten and one wives and not enough soup for his foo-foo''

(37). Okonkwo narrated masculine stories of violence and bloodshed to all the boys in

his 'obi.' His wives on the other hand narrated fancy stories - of the tortoise and his

wily race, and of the bird - eneke-uli-oba who challenged the whole world into a

wrestling contest and was finally thrown by the cat. These narratives in the novel

show how Ibo people treasured and passed down their folktales through oral

narration. They have a rich cultural background which was gradually exploited by the

invasion of the white missionaries.

The Ibos believed if locusts descend upon their village, they will have good

harvest. The descending of locusts signified good harvest. The locusts descended on

Umofia like a "boundless sheet of black cloud drifting towards Umofia" and covered

half the sky and broke like 'shining star-dust.' Achebe presents it as a 'tremendous

sight, full of power and beauty' (30).

41

generation to generation.

The nine villages of Umofia gathered together on certain days to dispute cases.

On one such occasion they settled the matter of a couple, Uzowulu and his wife. The

wife left Uzowulu because of his beatings. The nine Egwgu, went away to consult

together in their house and the matter was settled with the command to Uzowulu, "Go

to your in-laws with a pot of wine and beg your wife to retun to you. It is pot bravery

when a man fights with a woman" (66). They share mutual understanding and have a

we-feeling when it comes to settling matters. And so, though they represent different

villages, they were bounded under the same law.

Tragedy befell upon Okonkwo when they were taking the funeral rites of

Ezeudu, who had been the oldest man in his village. Talks with the dead man's soul

shows Ibo belief "If your death was the death of nature, go in peace. But if a man

caused it, do not allow him a moment's rest"(86). These beliefs shows the strong

traditional attachments of the Ibo people with the spirits of the departed souls.

Ok.onkwo by mistake shot a boy, and the only way for him was to flee from the clan.

Though every one knew that it was an accident, they had to follow their custom. And

The naming ceremony was a formal celebrated by feasting and drinking. The

naming of children relating to the circumstances of their birth is a tradition among the

Ibo people. Okonkwo's wife Ekweft bore ten children out of which nine died in

infancy and before the age of three. In anguish Ekwefi named her children as

Onwunbiko - 'death T implore you,' - Ozoemena - 'may it not happen again,'

Oneonua - 'death may please himself' (54). But Ezinma her tenth child bubbled with

energy like 'fresh palm-wine' and she believed that it was faith alone that gave her

own life any kind of meaning. The stories which the mother and daughter narrated to

each other reflects the tradition of story-telling which has been passed down from

42

as such, his house was burnt down and he and his wives and children were exiled

from their clan and village for seven years. Such extreme steps shows the deep-rooted

traditional beliefs of the Ibo culture.

Okonkwo went to stay with his mother's kinsmen in Mbanta. Uchendu, his

mother's younger brother received him. The climax of the novel develops when

Okonkwo stays in Mbanta. His friend, Obierika visited him and informed him about

Abame, how it has been wiped out. The invasions of the white people was the cause

of the tragedy that befell on Abame. The naivety of the Ibo people when it comes to

foreign people is evident through their response and recation to the white people. The

people of Abame killed a white man and they paid the price for this action. The white

people came and shot down the entire villagers who were in the market. Upon hearing

the tragic tale, Uchendu said, 'Never kill a man who says nothing' (98). To illustrate

this he narrated a story of a mother kite who once sent her daughter to bring food, she

went and brought back a duckling but was told to return because the mother of the

duckling said nothing. Then the daughter brought a chick and said that the hen cried,

raved and cursed her. The mother kite then said they can eat the chick. 'There is

nothing to fear from someone who shouts' (99). Such stories are like parables which

conveys more meaning than mere words.

When Obierika paid his second visit after nearly two years, the circumstances

were worse. Okonkwo was told that the white missionaries had come to Umofia and

has already won converts. They have started sending evangelists to the surrounding

towns and villages. This invasion was a threat to the Ibo culture. The conversion of

his son Nwoye angered him to the extent that Okonkwo denied him his clan. Nwoye

is a source of disappointment to him as the boy is 'soft' and 'gentle' like his mother.

43

The imprisonment of the six leaders of Umofia and the insulting treatment

made to them planted the seed of hatred in Okonkwo. The condition of Umofia was

The hymns of the missionaries seemed to provide answers to the problems that

Nwoye's 'puzzled mind' had been looking for.

The preaching of the missionaries with the gospel message, "we have been

sent by this great God to ask you to leave your wicked ways and false gods and turn

to Him so that you may be saved when you die" (102), filled the people with

agitation. The survival of the missionaries in the 'Evil forest' which the Ibo people

feared to cross was an eye opener for many to the truth of the new religion. The

incident where Kiaga killed the sacred python sent a wave of shock and was

considered as an act of sacrilege.

Okonkwo stood up to his belief and held that the converts should be banished

from their area. He spoke thus, "If a man comes into my hut and defecates on the

floor, what do I do? Do I shut my eyes? No! I take a stick and break his head" (113).

It was a conflict between the gods of the Ibo people and the God of the white people.

It brought division among the people of Umofia.

As Okonkwo and his family prepared to depart from Mbanta, they gave a feast

to his mother's kinsmen. His uncle Uchendu said, "We are better than animals

because we have kinsmen. An animal rubs its aching flank against a tree, a man asks

his kinsman to scratch him" (117). Okonkwo summarized his motive of the feast

through the proverb, 'A child cannot pay for its mother's milk' and that he had called

them together because it was good for kinsmen to meet. An elder of the mother's

kinsmen said that the new religion has brought division among family members. The

converts were compared to a hunter's dog that suddenly goes mad and turns on his

master.

like "a startled animal with ears erect, sniffing the silent, ominous air and not

knowing which way to run" (139). The British forces were too strong for them and

many of their own clansmen joined the white group and to rise up for battle was a far

cry. Okonkwo act at the end shows his valour and at the same time his pride. The

Ibo's have so many abominations and one such is the case of suicide. As Obierika

told the District Commissioner, "It is an abomination for a man to take his own life. It

is an offence against the Earth, and a man who commits it will not be buried by his

clansmen. His body is evil, and only strangers may touch it .... " (147). So, Okonkwo

once considered as the greatest man in Umofia was to be buried like a 'dog.'

At the end the saying of Unoka proves right, "It is more difficult and more

bitter when a man fails alone" (18). Thus proverbs and sayings convey in depth

meaning and reflects the cultural beliefs of the people. Their function is to highlight

the theme of the novel, hence, strengthens the structure of the novel. The important

usages of folktales in Ibo life and proverbs in particular is best summed up in the

words of M. Mani Meitei, "The proverbs themselves become a hallmark of Things

Fall Apart because the setting, characterization and the very structure of the novel are

coherently cemented within the repository elements of the given culture" (Dhawan

1994: 53).

The usage of folk elements like proverbs, myths, folktales etc., in the writings

of Achebe add to the beauty of his work besides high I ighting the oral traditions of the

community. Oral traditions express self-identity and uphold social organizations,

religious practices, ethical values and customary laws (Sen, Kharmawphlang 2007: 1 ).

The rich usage of these folk elements also talks about traditions and communities that

the writer is writing about. Achebe's works also presented the transition of an ancient

society on the threshold of modernity, and highlighted the value of these folk

44

45

Nigeria, in the 1920's was controlled by British colonial authorities, indirect

rule was tested as a Governing strategy, and many of the lbos abandoned their

traditional beliefs for Christianity. Arrow of God is considered the work of African

literary realism. It describes the downfall of a traditional leader at the hands of

colonialism. The cultural conflicts of the novel revolve around the struggle between

continuity and change, such as Ezeulu refusing to serve Winterbottom, or between the

traditional villagers and Ezeulu's son who studies Christianity. The novel is set

amongst the villagers of the lbos in Nigeria. Ezuelu is the chief priest of the God Ulu,

2.2.a Themes

Arrow of God published in 1964, explores the intersections of Ibo tradition

and European Christianity. Set in the village of Umuaro at the start of the twentieth

century, the novel tells the story of Ezeulu, a Chief Priest of Ulu. Shocked by the

power of British intervention in the area, he orders his son to learn the foriegners'

secret. As with Okonkwo in Things Fall Apart, Ezeulu is consumed by the resulting

tragedy.

2.2 Arrow of God

elements which held the society together as 'one' for ages. Achebe by making use of

oral literature like proverbs, stories, myths etc, in his writings are rich in cultural

elements which has a distinct 'African flavor' with overtones of strong nationalistic

sentiments (Ibid: 106). This oral literature imbibed with rich cultural traits of a society

has been passed down from one generation to another.

46

worshipped by the six villagers of Umuaro. The novel begins with Ezeulu and

Urnuaro getting in a battle with a nearby village, Okperi. The conflict is abruptly

resolved when Winterbottom, the British Colonial overseer intervenes. After the

conflict, a Christian missionary, John Good country arrives in Umuaro. Good country

began to tell the village tales of Nigerians in the Niger delta who abandoned their

traditional "bad costumes," in favour of Christianity.

Emmanuel Obiechina states that, "The conflicts in Arrow of God developed

around the person of the chief priest of Ulu, who is the ritual and religious leader of

Umuaro. On the one hand, there is the conflict between the local British

administration represented by the old-fashionable administrator, Winterbottom, and

the native authority represented by the chief priest. On the other hand, there are

internal politics of Urnuaro and the conflict between the supporters of the chief priest

and those of his rival, ldemili. On yet another level belongs the conflict taking place

within the chief priest himself, a conflict between personal power, the temptation to

constitute himself into an "arrow" of God, and the exigencies of public responsibllity"

(Innes and Lindfors 1979: 170).

Achebe's Arrow of God introduces us into the world of traditional Ibo life.

The opening chapter itself introduces us to lbo religion, agriculture, family life,

cooking, proverbs, and relations with the white man. The novel also highlights the

complex relationship among the Ibos themselves like elders and priest, traditionalist

and Christian converts and most importantly the relationship between the lbos and the

white rulers, which forms the main theme of the novel. The Ibo situation is rightly

summed up in the ironical comment made by Ezeulu: "when two brothers fight, a

stranger reaps the harvest"(l 48), which not only portrays the situation of the lbos but

also the rivalries between like Ezedemili and Ezeulu and gods like Ulu and ldemili, ln

47

the novel, which have disturbed the harmony of clan life, leading to the breaking up

of the clan from inside. So, how could they withstand a culture more powerful than

theirs? The Ibo and the European culture could never meet.

On the other hand, internal conflict or rivalry is another theme in the novel.

The rivalry between Nwaka, the supporter of ldemili and Ezeulu, the chief priest of

Ulu over supremacy of clan is carried out throughout the novel. The gods of Ulu and

ldemili were pitched in a deadly conflict against each other through their protagonists.

And when later he decided to carry the struggle against his rival to avenge the

humiliation at the hands of the white man, he saw the struggle as something larger

than a personal issue "it was a fight of the gods. He was no more than an arrow in the

bow of his god" (Beir 1980: 185). The final blow came, in the quarrel with Okperi

over a piece of land. The war was brought to an end by the interference of

Winterbottom. Ezeulu boldly testified before the white man, against his own people,

and the land was given to Okperi.

Besides speaking against his clan, as Ezeulu is a practical man he' sent his son,

Oduche, to the white man's school to be his 'eye' as he realizes that "there is no

escape from the white man" (84). Ezeulu had placed himself above his own people

and in Ibo belief, "No man however great can win judgment against a clan" (148).

There is some element of truth in Nwaka's assessment of Ezeulu's character when

Nwaka says that, "He is a man of ambition, he wants to be king, priest, diviner all"

(27). In Arrow of God, Ezeulu goes against his clan's will disregarding communal

harmony and is punished at the end, by his own god, Ulu and the people of Umuaro.

Ulu, thus, says, to Ezeulu, that he is no more than an arrow in the bow of his god.

Every member in Ibo society has a social obligation towards his clan because

however great a man be, he cannot win judgment against his clan. Ezeulu's

48

individualism destroys Umuaro. He being the traditional head fails to foresee the

opposing forces within and outside Umuaro and goes against the will of his society

which leads to his fall. The clans or the natives while trying to embrace both their

culture and the white man's culture have broken the jaw of Ibo culture. We get a very

relevant picture of this conflict in the clan's meeting ofUmuaro in chapter Xlll which

shows us the inner picture of the clan where there are many factions, they are no

longer united. Ezeulu and Akuebue on one side, and Nwaka along with his

counterparts who states that "a man who brings ant-ridden faggots into his hut should

expect the visit of lizards" (162), meaning Ezeulu's own doing is responsible for the

lbos of Umuaro or in a wider perspective, the Ibos are to be held accountable for the

intrusion of the white man's culture into the Ibo territory and the encroachment of its

culture upon the native culture.

There was great rivalry amongst the clans themselves and the priests fought

among themselves. Man like Nwaka and Ezidemili were rivals of Ezeulu, as they had

never been happy with secondary role since Ulu was appointed as the chief deity over

the older deities like Idemili, Ogwugwu, Eru and Udo etc. Nwaka and the rest always

had misconception that Ezeulu spoke against his own people, taking the side of the

white man over the land dispute with Okperi. These internal conflicts were reasons

enough to shake the original age-old tradition and its disintegration under the impact

of western missionary work. Thus the Ibo proverb, "when two brothers fight, a

stranger reaps the harvest" (148) proves true for the people ofUmuaro.

This desire for excessive power is the main theme of the novel. It is this desire

which is the major flaw in Ezeulu's character that leads to his downfall. His refusal to

accept the pleas of his clan, and the insistence on having his own decision

49

implemented even when he knew it was not the right one made him lose even the

god's favor.

Two factors were responsible for the element of tragedy in the novel i.e. the

intrusion of the white man's rule and the personal weakness of the protagonist.

Ezeulu, the chief priest of Ulu was a half man and half spirit, which symbolizes

spiritual authority over the people. He acted as the intermediary between the world of

the spirit and the humans, as Achebe states that "he is both known and unknowable at

the same time" ( 132). Ezeulu was a man of superior knowledge. He alone in Umuaro

understands the nature of the dilemma posed by the presence of the white man in their

midst, ushering in an age of new adjustments. He says: 'the world is like a mask

dancing. If you want to see it well, you do not stand in the same place' (Beier

1980: I 85) Ezeulu was a man of many responsibilities. His main function was to

perform the rituals by offering prayers and sacrifices to the deity on behalf of

Umuaro, he also kept the agricultural calendar by deciding to name the 'New Yam

festival' and 'the pumpkin leaves festival,' which were considered the most important

events in Umuaro. Ezeulu was also expected to convene the meeting of the Umuaro

council, which comprised of the eldest and titled men of Umuaro. Ezeu.lu's weakness

was his inability to accept the limitations of his power and whenever Ezeulu

considered the immensity of his power over the crops and over his people he

wondered if it was real. He would use the word 'dare' to describe his power. 'Take

aware the word dare,' he replied to his enemy ( 4).

Achebe in his novels primarily deals with cross-cultural conflicts, though he

also presents intra-cultural conflicts which are a result of the conflict with the western

culture and Christian beliefs. For some gods like Ani, the earth goddess actions like

suicide (Okonkwo's death in Things Fall Apart and accidental killings like Okonkwo

50

shooting his friend Ezeudu's son), Oduche's imprisonment of the sacred royal python

in a box with the intention of killing it in Arrow of God are considered as

abominations. "Although Ezeulu did not want anybody to think that he was troubled

or to make him appear like an object of pity, he did not ignore the religious

implications of Oduche's act." He knew very well that "every Umuaro child knows

that if he kills the python inadvertently he must placate Idem iii by arranging a funeral

for the snake almost as elaborate as a man's funeral" (68). Ezeulu is seen debating and

questioning his nature of power throughout the course of the novel. "Ezeulu refuses to

announce the time for harvesting of crops" (George 2005: 351). It is this frenzied

assertion of individual power that marks the downfall of Ezeulu whose wisdom fails

him in the end as how could an individual hold himself greater than his own

community even though he was the chief priest.

Ezeulu sends his son Oduche to study Christianity with the white missionaries

led by Mr. Goodcountry, Ezeulu united motive is so that Oduche might learn the

wisdom of the right man. Later, he realizes that if the white man takes over the

country as it seems obvious they will, it would be prudent one of his sons in the inside

circle. "I have sent you there to be my eyes there," he says. Ezeulu's old friend,

discourages Ezeulu's decision to send Oduche to the white men.

Nevertheless, Ezeulu sends his son Oduche as instructed by Mr. Goodcountry to kill

the sacred python. And Oduche place a python in a footlocker, but the snake is

discovered and is released unharmed. Everyone in Umuaro knows that Oduche is

responsible for this desecration of a sacred symbol, Ezeulu doesn't punish his son.

The incident further fuels the dispute between Ezeulu and his enemies. Aware that he

is punishing his people, Ezeulu likens himself to the arrow in the bow of Ulu. The

people become divided between their loyalty to Ulu and their loyalty to the survival

of the community. They begin to question the chief priest and ask that the customs be

altered. The people argue and starve, Ezeulu's son Obika dies suddenly while

performing as Ogbazulobodo, the night's spirit, in a ritual for a funeral .The people

take Obika's death as a sign that Ulu had either chastised or abandoned his priest and

that no man won judgment against his own clan. Ezeulu is a tragic hero who

imperiled his community to make a point. As Ulu failed them, the people of Umuaro

turned to Christianity, harvesting the yams and taking a sacrificial offering to Mr.

Good country who received them with open arms.

"The final outcome" is offering of sacrifices in the form of yams and other

things to the alien god of Christianity in exchange for their harvest and the promised

security against the possible wrath of Ulu, "Many an Umuaro man had sent his son

with a yam or two to offer to the new religion and to bring back the promised

immunity." The alien (Christian) God steps in promptly to fill the vacuum created by

the exit of the indigenous god and the inexorable laws of changing times. Therefore,

the crops were harvested not in honor of Ulu but "in the name of the Son" (262).

Arrow of God, thus presents the disintegration of the Ibo society due to internal

weaknesses and not the external pressure of an alien culture alone. With

modernization and Christianization, the cultural life of the Ibo society has all but

disappeared.

Arrow of God, thus, displays the simple, traditional life of the Ibos right from

their household chores to their religious rituals and their strong tradition bound

society which witnessed a slow disintegration under the grip of the colonial power.

All the earlier rituals, cultural practices, religious beliefs were replaced by the new

religion and practices. The natives stood for what was 'new,' and the internal division

among the own clansmen increased, paving way for the white rulers and their sets of

51

52

In Arrow of God, Achebe presents the core of Ibo culture through proverbs,

metaphors and sayings. In the novel Ezeulu is the high priest of Ulu. He is an

embodiment of his deity. He considers himself as "arrow in the bowsof his god."

Through the speeches ofEzeulu, we find the richness of native culture which Achebe

presents so as to show not the surface but the in depth beauty of the Ibo world. In Ibo

culture "proverbs are the palm-oil with which words are eaten" (TFA 1982: 5).

Arrow of God brings out the native way of expressing things beautifully

through proverbs, sayings, metaphors and tales. The moon is awaited by the people

with songs and music which is ritualistic. The implication of the occasion is

intensified through the metaphor as "the moon is as thin as an orphan fed grudgingly

by a cruel foster-mother." (AOG 1969: 1,2) Ezeulu on learning that his son Obika is

returning home earlier than usual says, "the night bird is early coming home today"

(8). When his daughter Akueke faced marital problems, she is described as 'the kind

2.2.b Cultural Contents

values to take foothold on the native land. The fate of such a race, where there was no

unity even among themselves was already evitable. The colonial rulers won over the

natives in multiples, calling themselves the so called 'converts.' Whereas on the other

hand, there were misfits like Ezeulu in Arrow of God, who could neither abandon his

old traditional beliefs and customs at the same time embracing the new power too,

thus bringing destruction not only on the personal but also in the societal level.

Ezeulu, at the end of the novel fails to realize that by not announcing the 'New Yam

Feast,' he would be crushed by forces which he thought was under his control.

Umuaro does not sympathise with Ezeulu as they think that he deserved what he got.

53

of woman who carried her father's compound into the home of her husband.' In one

incident when the people of Umuaro gathered together, Nwaka, the great orator

addressed the assembly saying, "wisdom is like goat-skin bag; every man carries his

own" (17). When Akukalia, the main messenger was sent on a peace mission that will

decide war or peace between Okperi and Umuaro he said: "if you are not used to their

ways you may seat with them from cock crow to roosting time and join in their talk

and food, but all the while you will be floating over the surface of water, so leave

them to me because when a man of cunning dies a man of cunning buries him"

(22,23). Achebe shows that way of Ibo culture not just the surface but the inner

picture in truth from an Ibo perspective. And it is beautifully woven by the use of his

'oiled-words' in the form of proverbs and metaphors. When Akukalia's mission ends

disastroulsly, Ezeulu accuses the elder of Umuaro with the proverbial saying that they

had "put of piece of live coal into the child's palm" and asked him to "carry it with

care" (29). Ezeulu sends Oduche to the white man's school and explains his reason

through the proverbial message that "the world is like a mask dancing. If1you want to

see it well you do not stand in the same place. My spirit tells me those who do not

befriend the white man today will be saying had we known tomorrow" (51). Ezeulu's

action in sending his son Oduche to the white man's school is criticized by his

enemies who ask: "the lizard who threw confusion into his mother's funeral rite did

he expect outsiders to carry the burden of honouring his death?" (142) Such

proverbial uses are preferred because they are double-edged conveying deeper

meanings which gives more impact.

When Oduche gets converted to Christianity he commits the abomination of

locking up the royal python sacred to ldemili, in a box with the motive of killing it.

When Ezidemili enquired mockingly as to how Ezeulu intends to purify his house of

54

the abomination, Ezeulu replies angrily: "go back and tell Ezidemili to eat shit" (59).

In anger he says, "you must be telling me in your mind that a man who brings home

infested maggots should not complain if he is visited by lizards" (67). Achebe uses

the epithet native to the Tbos to express Ezeulu's anger.

Metaphors occur frequently which functions as 'oil' to show the richness of

native expressions. Akueke describes her step mother Matefi's face as a "face big as a

mortar" (77). The drummer at the Pumpkin Leaves Festival uses a saying to express

his love of the drumming of which he is an expert: "An old woman is never old when

it comes to the dance. she knows" (79). Ezeulu's enactment of the first coming of Ulu

on the festival day uses proverbial sayings generously: "A man who knows that his

anus is small does not swallow an udala seed,' 'the man who sends a child to catch a

shrew will also give him mother to wash his hand." In their speeches metaphorical

comparisons naturally come such as Ugoye's teasing of Akuebe on the relationship

now resumed between her and her husband: "I did not know that you and he had

suddenly become palm-oil and salt again" (86). The dialogues are powerful but

Achebe does not purely dwell upon it, he nativises language. The meeting of the two

rival groups, for instance is referred as "meeting of fire and gunpowder" (88).

Ezeulu's son Obika was addicted to palm-wine, he feared that he may prove to be an

unworthy husband in his new bride's eyes when she finds him "dead with palm-wine"

(IL). After Obika's whipping by the white man, Mr. Right, Moses Unachukwu warns

his age group of the foolishness of fighting the white man. To effectively present his

point he uses the saying, "when suffering knocks at your door and you say there is no

seat left for him, he tells you not to worry because he has brought his own stool" (96),

he meant to say through this that there is no escape from the suffering being brought

by the white man's coming.

55

Ezeulu appears to be the very embodiment of serenity, consciousness of

inward strength, courage and firmness of purpose, and a constant awareness of his

god. Ezeulu persists in carrying out what he started in the face of string hostility.

Despite fighting a losing battle he remains true to his cultural values. But he sinks

unable to lay access to the inner light of his being. He is rightly summed up as:

"perhaps a god like Ulu leads a priest to ruin himself." Ezeulu's life is an example of

anarchy, which results when an individual's righteousness degenerates into

fanaticism. Achebe in the process of bringing out the anarchy exposes the rich Ibo

culture throught apt metaphors, sayings and proverbs. When Obika's dead body is

brought to him, Ezeulu, in his heart-rending remorse, questions his deity, "Ulu, were

you there when this happened to me?" (Vempala 2003: 67) He would have been a

(113).

In Ibo society, parental teaching aids are the proverbs and they are used to

achieve maximum effect as comment on undesirable behaviour. Ezeulu rebukes his

drunkard son Obika with the proverb: "the death that will kill a man begins as an

appetite" (IO 1 ). The seriousness and lightness of the temperament of people are made

out by their use of language as greetings. The truth that older people are wiser in their

judgement is evident through the lines which Akuebue tell Ezeulu, 'when we old

people speak it is not because of the sweetness of words in our mouth; it is because

we see something which you do not see.' Words of wisdom are further highlighted

when Akuebue comments on Ezeulu's harshness on his son Obika as, "I shall not be

afraid to speak to you. I think you are too hard on Obika. Apart from your high

position as chief priest you are also blessed with a great compound. But in all great

compounds there must be people of all minds .... that is why we say that whatever tune

you play in the compound of a great man there is always someone to dance to it"

56

(fbid: 68).

Obiechina has rightly stated that: 'Proverbs are the kernels which contain the

wisdom of the traditional people. They are philosophical and moral expositions

shrunk to a few words' (Ngara 1982: 64). Achebe has made significant use of these

folk elements like metaphors, proverbs, myths, folklores etc as already mentioned.

People who make use of these proverbs in the society are considered to be men of

superior wisdom who have acquired their knowledge from their forefathers, and have

also close association wit the beliefs of the community to which they belong. So in

Arrow of God, Ezeulu the chief priest makes extensive use of these proverbs being

'the very pillar and corner stone of the people's culture and customs' (Ibid: 64).

Throughout Arrow of God, the usage of folk elements depict the traditional African

atmosphere of the native Ibo society. They are used by the characters in conversation,

in their speeches, rituals etc., which add unity and depth of meaning to his novel.

Some examples of the usage of such proverbs and metaphors can be seen in Arrow of

God. These proverbs contain meaning far beyond the immediate context in which

they are uttered by the speaker (Ngara 1982: 75).

They also reveal to the mind and thoughts of the characters besides unraveling

the moral work intends to reveal to the readers. Some examples of these metaphors

and sayings used in the novel, like 'the fly that has no one to advise him follows the

corpse into the ground' (226), meaning Ezeulu is a strong headed, and stubborn man

who refuses to take any advise from his own men, even in sending his son Oduche to

perfect instrument of his god and not a mere arrow if he were poised in the serenity of

self, without betraying selfishness and ego. Unable to see through the veil that

separates the eternal and the temporal, he cannot know the ways of god. This would

be possible only "when the mirror of understanding is cleansed of the dust of desire"

57

When the conflict between Ezeulu and the clan begins, Ezeulu defends his

position and states the danger posed by their disunity: "have you not heard that when

two brothers fight, a stranger reaps the harvest?" (148) This explains the message that

clan needs to stand united against outside forces. He adds that the responsibility of

having brought the white man into their land rests upon the Ibos themselves and

therefore, "the man who brings ant-infested faggots into his hut should not grumble

when lizards begins to pay him a visit" (148). This saying is used for the second time

and this time Ezeuiu uses it to blame the white man's intrusion on to the natives who

permitted it without thought for future consequences. When the white man summoned

Ezeulu and his people Nwaka remarked, "you tied the knot, you should also know

religion.

learn the white man's religion, paving way for the destruction of the 'traditional',

finally leading to his destruction that ultimately led to the end of the native culture

and beliefs in the old ways and order of life. "The mighty tree falls and the little birds

scatter in the bush" (226), is another proverb found which talks about Ezeulu's power

as the Chief Priest of Umuaro, he is symbolic of the culture and religion that his

people stands for and his downfall is the downfall of the community at large. "The

very thing which kills mother rat is always there to make sure that its young ones

never open their eyes" (227) refers to the blindness of Nwaka and his followers who

are the arch rivals of Ezeulu. They fail to realize that by trying to destroy the Chief

Priest, Ezeulu, they are simply moving towards their own destruction, taking part in

the disintegration of the whole fabric of their social system. In conclusion, through the

usage of these sayings and proverbs, Achebe is trying to portray the death of Ibo

culture, as he aptly puts it in line; "what could it point to but the collapse and ruin of

all things" (229). At the end, the novel witnesses the triumph of the new Christian

58

how to undo it. You passed the shit that is smelling, you should carry it away" ( 162).

Achebe's narrative successfully recreates an African world view which is deceptively

simple but unravels complex layers of meaning which is the charm of oral literature.

The fall of Ezeulu is a tragic one. Obika's death evokes soul-searching

questions in Ezeulu at the way Ulu has dealt with him - "when was it ever heard that

a child was scalded by the piece of yam its own mother put in its palm? What man

would send his son with a potsherd to bring fire from a neighbour's hut and then

unleash rain on him? Who ever sent his son up the palm to gather nuts and then took

an axe and felled the tree?" (260) The nativised questions which use native metaphors

and sayings are their own answers. The conclusion that the people of Umuaro draw is:

"no one ever won judgment against his clan" (261), This statement reverts the cultural

emphasis for conformity and viewing Ezeulu's action as individualistic and thereby

posing a threat to harmonious communal life which even Ezeulu's god had reason to

oppose in him. In Arrow of God, Achebe presents the best of Ibo world through his

use of native narration. The proverbial sayings are so much a part of the narrative

which serves another purpose, like in some instances they serve as warning against

deviant behaviour: "when a handshake passes the elbow it becomes another thing"

(257). In other words it is a comment on the lbos who had befriended the white

people. Achebe further comments on this through the proverbial saying "the man who

will swallow udala seeds" without considering "the size of his anus" (226) they have

to be contented with the consequences of their action.

Achebe in his novels presents pre-colonial history and the coming of the new

power in post-independent Nigeria, that imaginatively reconstruct African and

Nigerian identity in specific relation to his own Igbo ethnicity (Yousaf 2003: 1).

Achebe's works are cultural studies of African. In his writings, Achebe captures the

J

59

spirit of the African society during the transitional period (Roy 2003: 1). They are a

study of the clash between the Ibo culture and the British culture. The values and

ideals of African culture are presented elaborately and contrasted with the British and

Christian culture (Roy 2003: I).

In Achebe's Things Fall Apart and Arrow of God, he presents pre-colonial

ritual and custom through the telling of self-determining stories flavored with

proverbs that shows Ibo society; its myths and rituals, beliefs and justice system,

cultural values and political crisis of the Africans. In both these novels, Achebe

explores the theme of alienation among the natives. The situation presented in

Achebe's works, is brought out beautifully in Obi's character, who is an offspring of

both the cultures. The Nigerians are seen in a state of disarray, as they cannot go back

to their old culture, pregnated with traditional rituals and practices, at the same time

learning to embrace the white man's culture and religion. They find themselves at a

"cultural crossroad," the result is a desperate and confused man who is unable to

come to terms with either of the cultures, thus, proving true the myth that African

culture is nothing but a "long advent of savagery' which paradoxically comes true

with the advent of the western civilization (Vempala 2003: 85).

Arrow of God and Things Fall Apart deal with the theme of religion and

power and the downfall of the traditional Ibo culture. Arrow of God published in 1964,

tells the story of Ezeulu, the chief priest of the deity Ulu. He declines an appointment

as warrant chief during the rule of the white. He is imprisoned for many weeks, and

thus is unable to announce the New Yam Festival. The entire villagers suffer as they

are unable to reap another harvest of Yam, and the villagers turned to the Christian

God as an alternative (Innes 1990: 64). The novel further highlights the progress of a

new culture into the world of an indigenous society. Myth and ritual become central

60

.J

to the novel's plot and meaning, since the festival of the Pumpkin Leaves and the

Feast of the New Yam embody the meaning of Ulu, the role of the priest and

community leader, and the question of power to 'refuse to name' (Ibid: 81). The

novels track Ibo history from tradition to modernity, indicating how a traditional Ibo

lifestyle was disturbed by the advent of Christianity and colonialism, coupled with the

Ibos own internal process of change and development. There is a struggle between the

two worlds - the traditional (old) and the modern (new).

Okonkwo in Things Fall Apart is 'already one of the greatest men of his time'

(TF A: 7), who meets with his tragic end due to his inability to accommodate changes

and accept advices even from his old friends, in an everchanging world invaded by

colonialism. The final act that brings upon him the tragedy is when he beheads a

white messenger sent to the clan by colonial administration. Realizing fully well that

he can never combat the inroads made by the new religion, he commits suicide.

In Arrow of God, Achebe again returns to traditional Ibo life in the 1930s. The

novel synthesized the mythic, religious, cultural, economic and social traditions of the

Ibo in a bid to explore the African condition (Ohaeto 1997: 99). The first encounter of

Ezeulu, the main protagonist with . that of the District Officer, Winterbottom,

convinces Ezeulu to send his son to learn the white man's service. But unfortunately

triggers off another conflict when his son, Oduche tries to kill a sacred python

accompanied by Nwaka's enmity. All these strands and events move inexorably

towards a poignant tragedy that engulfs Ezeulu and his people (Ibid). The

precariousness of the situation is summed up in Ukpaka's words who says: 'I know

that many of us want to fight the white man. But only a foolish man can go after a

leopard with his bare hands. The white man is like hot soup and we must take him

slowly- slowly from the edges of the bowl.'

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,i

Around the tragic stories of Okonkwo and Ezeulu, Achebe sets about

textualizing Ibo cultural identity (Yousaf 2003: 37). Things Fall Apart and Arrow of

God are filled with examples of ritual and tradition, rituals; festivals like the 'Week of

Peace' and the 'Feast of the New Yam'; the worshipping of ancestral elders

sometimes personified by tribal elders called the 'Egwugwu' and usually by the

'Agbala' (Ibid). Besides the use of these tribal folk elements, Achebe also makes use

of the art of story telling to teach the people as well as to unravel the plot of the story.

The lbos of southeastern ·Nigeria have one of the most thematically and varied

traditions of storytelling in Africa; that storytellers of Ibo origin dominate the modem

African literary scene. Among these are such pioneering novelists like Achebe,

Cyprain Ekwensi, John Munonye etc. Thus in some parts of the Ibo world, the word

'Ubuibo' refers to both stories as well as ordinary conversation. As coded messages,

they are called 'ilu', that applies to proverbs, example, parable, allegories, simile and

metaphor (Mac Donald 1999: 33).