THE LITERARY ANALYSIS OF CHINUA ACHEBE'S ARROW OF GOD BY LENE ODODOMU A STUDENT OF ENGLISH AND LITERATURE IN THE UNIVERSITY OF ABUJA

THE LITERARY ANALYSIS OF CHINUA ACHEBE'S ARROW OF GOD BY LENE ODODOMU A STUDENT OF ENGLISH AND LITERATURE IN THE UNIVERSITY OF   ABUJA

Text Title: Arrow of God

Author: Chinua Achebe (The prize                               winning author  of Things Fall Apart)

Genre Type: Novel (prose)

Novel Type: Tragedy

Year of Publication: 1964

                CONTENTS

( 1. ) Author's background

( 2. ) Plot summary

( 3. ) Characters

( 4. ) Themes

( 5. ) Literary techniques

( 6. ) The use of comparison

( 7. ) The use of contrast

( 8. ) Setting

( 9. ) The lesson of the novel

( 10.) Factors that led to the downfall of                Ezeulu in the Arrow of God

                   AUTHOR'S BACKGROUND

Chinua Achebe, in full Albert Chinualumogu Achebe was born on 16th of November, 1930 at typical Igbo land called Ogidi, and died on 21th March, 2013. He was brought up in a Christian evangelical family in his place of birth, Ogidi, one of the first centers of Anglican missionary work in Igboland, Eastern Nigeria.

After studying medicine and literature at the University of Ibadan, he went to work for the Nigerian Broadcasting Company in Lagos. His career in radio ended abruptly in 1966 when he left his position as Director of External Broadcasting, Lagos, during the national upheaval and massacres that led to the Biafran War of 1967-1970. He had narrowly escaped confrontation with armed soldiers who apparently believed that his novel, A Man of the People, implicated him in Nigeria's first military coup. His career as a university academic began in 1967 with his appointment as Senior Research Fellow at the University of Nigeria. He was made Emeritus Professor in 1985. Other universities he taught at include the University of Massachusetts and the University of Connecticut. 

He has received numerous honours degree from universities across the world. In 1987, he received Nigeria's highest award for intellectual achievement, the Nigerian National Merit Award. In 2002, he was awarded the prestigious Peace Prize of the German Book Trade. In 2007, he was named the winner of the Man Booker International Prize, in honour of his literary career.

    

Achebe is the author of many novels, short stories, essays and children's books. Things Fall Apart, his first novel, was published in 1958. It was followed by No Longer at Ease (1960), Arrow of God (1964), A Man of the People (1966), etc. His book of poetry, Beware Soul Brother, won the Commonwealth Poetry Prize in 1972.

             

                       PLOT SUMMARY

First of all, plot is the arrangement of the various actions of the characters or events in a novel or any other work of art. It also refers to the outline of the novel. The events that constitute the story are logically and subsequently arranged.

The story, Arrow of God is a 1964 novel written by the late award winning writer, Chinua Achebe. The title "Arrow of God" was taken from Igbo's proverb which means (The Will of God). The novel was taken from both colonial and post-colonial theme whereby it reveals the imperialistic existence of the British in Africa, especially the Igbo communities, and also the corrupt practices of the African leaders who were given local powers as Warrant Chiefs to manage the affairs of the local people through the Indirect Rule of 1920s. The story then reveals the death of the Igbo cultural identity which was captured by the Christians through the reinforcement of the British Administration.

However, the novel started with a war between two Igbo communities namely: Umuaro and Okperi over a piece of farm land. The main character named Ezeulu, who is the chief priest of Ulu in Umuaro village advised his people not to go for an unjust war, because he told them the truth that the land belong to the people of Okperi, that it was the people of Okperi that gave the land to their forefathers. Meanwhile a man called Nwaka, who is a prominent man in the land antagonized the advice of the chief priest which persuade majority of the people to ignore the advice of Ezeulu.

However, emissaries were sent to the people of  Okperi  which was led by a man called Akukalia to deliver two messages to them, to choose either war or peace. When Akukalia and his companions got to Okperi, it was unfortunate that the day they arrived, was the day of eke market whereby all the prominent elders have left their homes for the market. So they went straight to the house of Akukalia's  uncle named Uduezue who later took them to the house of the town crier named Otikpo who was expected to receive their message on behalf of the elders of the land. But Akukalia was not pleased with the way they were welcomed and this caused a fight between him and  a man called Ebo from Okperi village, and he was shot to death by Ebo in the course of the disagreement.

The corpse of Akukalia was brought to his people and this reinforced the anger of the people of Umuaro to fight the people of Okperi, but still the chief priest blamed and warned them to avert the war because it is unjust. 

"The reed we were blowing is now crushed. When I spoke two markets ago in this very place I used the proverb of the she-goat. I was then talking to Ogbuefi Egonwanne who was the adult in the house. I told him that he should have spoken up against what we were planning, instead of which he put a piece of live coal into the child's palm and asked him to carry it with care. We all have seen with what care he carried it. I was not then talking to Egonwanne alone but to the elders here who left what they should have done and did another, who were in the house and yet the she-goat suffered in her parturition.

'Once there was a great wrestler whose back had never known the ground. He wrestled from village to village until he had thrown every man in the world. Then he decided that he must go and wrestle in the land of the spirits, and become champion there as well. He went, and beat every spirit that came forward. Some had seven heads, some ten; but he beat them all. His companion who sang his praise on the flute begged him to come away, but he would not, his blood was roused, his ear nailed up. Rather than heed the call to go home he gave a challenge to the spirits to bring out their best and strongest wrestler. So they sent him his personal god, a little wiry spirit who seized him with one hand and smashed him on the Stony earth.' 

Men of Umuaro, why do you think our fathers told us this story? They told it because they wanted to teach us that no matter how strong or great a man was he should never challenge his chi. This is what our kinsman did-he challenge his chi. We were his flute player, but we did not plead with him to come away from death. Where is he today? The fly that has no one to advise it follows the corpse into the grave. But let us leave Akukalia aside; he has gone the way his chi ordained.

But let slave who sees another cast into a shallow grave know that he will be buried in the same way when his day comes. Umuaro is today challenging its chi. Is there any man or woman in Umuaro who does not know Ulu, the deity that destroys a man when his life is sweetest to him? Some people are still talking of carrying war to Okperi. Do they think that Ulu will fight in blame? Today the world is spoilt and there is no longer head or railing anything that is done. But Ulu is not spoilt with it. If you go to war to avenge a man who passed shit on the head of his mother's father, Ulu will not follow you to be soiled in the corruption." ( Chapter two pp 26/27)

After Ezeulu further to stop them from the war, Nwaka still opposed his advice and persuaded  majority of the people to be on his side. When the war began, both the two communities lost many souls. But the war was later stopped by the white man called Captain T.K. Winterbottom, the district officer in Okperi village. However, he broke the guns of the people of Umuaro which made them to nicknamed him "Otiji Egbe", meaning (Mr Breaker of Guns), and he used the truth of the chief priest, Ezeulu, to against the people of Umuaro and favoured the land to the people of Okperi.

However, Ezeulu became a traitor to his people for witnessing against them, and Nwaka who is backed by the priest of Idemili named Ezidemili used this flaw  as an opportunity to criticize him more. Also his decision of sending his son, Uduche to learn the ways of the white man (which according to him 'Ezeulu' to project the son to be his spy in the white man's administration) contributed to his flaws which Nwaka holds upon. 

Ezeulu is a wise man. He rebukes his people from  speaking against the white man because he knows very well that they were the ones who showed the white man the way to their land. 

"Who showed them the way to Abame? They were not born there; how then did they find the way? We  showed them and are still showing them. So let  nobody come to .e now and complain that the white man did this and did that. The man who brings ant-infested faggots into his hut should not grumble when lizards begin to pay him a visit, meaning (you reap what you sow)" Chapter Twelve (pp 132). 

So his relationship with the white man was very deep to the extent that he (the white man) projected him as Warrant Chief from Umuaro village. The white man therefore, sent an invitation to him which he declined, that as a priest of Ulu, he doesn't leave his obi for another man's house, instead the white man, Winterbottom should visit him. 

Ezeulu called the elders of the land to share the news of the invitation by the white man with them, but they insisted that Ezeulu should attend  the invitation of the white man because he is friend.

"But there is one thing which is not clear to me in this summon. Perhaps it is clear to others; if so someone should explain it to me. Ezeulu has told us that the white ruler has asked him to go to Okperi. Now it is not clear to me whether it is wrong for a man to ask his friend to visit him. When we have a feast do we not send for our friends in other clans to come and share it with us, and do they not also ask us to their own celebration? The white man is Ezeulu's friend and has sent for him. What is so strange about that?", said by Nwaka in Chapter Thirteen (pp 140). Though Ezeulu did not share the news with them because he is afraid of the white man, but to let them know so that they won't blame him for not informing them if he accept to attend to the invitation.

When the news of Ezeulu's refusal to honor the the invitation of the man came, he became furious and sent two police men to arrest him and be brought to Okperi. But that moment he became ill mysteriously and there was a suspicion that Ezeulu might have responsible for the sickness through his magical powers and charms. So Mr. Tony Clark, the assistant district officer was the one in charge of the duties of Winterbottom.

Before the police men got to Umuaro, Ezeulu and his son, Obika, have already left for Okperi to attend to the invitation of the white man and they were informed by his friend, Ogbuefi Akuebue who welcomed them in Ezeulu's house.

The plan was to jail Ezeulu, but the person in charge was afraid due to the sickness of the district officer. So he was jailed, but in a polite and respectful form.  He was put in the prison room in such a way that it was made specially for him to wait for the white man to be told for the purpose of his invitation. Also, John Nwodika, the white man's steward and his wife brought him food which Ezeulu at first refused to eat, but later accept the next one. He spent many days in the white man's custody before Tony Clark attended to him.

When he was told about the content of the invitation, which was said to appoint him as Warrant Chief under the white man's Administration, he declined the offer and told them that he is only a  priest to Ulu and not a chief to any white man. This became like a disrespect to the white man, so an order was given that he should be put back in the prison until he co-oporate with them.

"Leave him inside until he learns to co-operate with the Administration" Chapter Fourteen (pp 177).

Ezeulu was held for thirty -two days in the white man's custody and he became so angry and then had a plan of revenge by punishing his people who seems to abandon him or rejoicing over his suffering in the white man's custody. 

Ezeulu was released after Tony Clark realized that he was not arrested or jailed for any offence.

"What had worried him was this: if he kept the fellow in jail what would he say was his offence? What would he put down in the log? For making an ass of the Administration? For refusing to be a chief?" Chapter Fifteen (pp 177).

After Ezeulu was released, and when returning home accompanied by John Nwodika-they were beat by the angry rain. He was singing with joy inside the rain but his elation had an edge of bitterness to it. This rain was part of the suffering to which he had been exposed and for which must exact the fullest redress. The more he suffered now the greater would he be the joy of revenge. His mind sought out new grievances to pile upon all the others. Although he was visited by many in the village, including prominent people like Ogbuefi Ofoka, but that did not stop him from taken his revenge. 

He put his action of revenge in practice by refusing to announce the Feast of New Yam and this caused a serious problem in the land which caused hunger that almost  made all the people to death.

However, the Christian Missionaries headed by Mr. Goodcountry  used this as a golden opportunity to introduce the living God who does not give to the people with conditions but freely He gives. So this convinced them to abandon their god, Ulu who was seems to be wicked, retrogressive, primitive and dangerous.

Before Ezeulu was informed about this new progress brought by the Christian religion, it was already late for him to change the mind of the people. He lost his son, Obika due to his strong heart and the revenge which he took to punish his people with the will of  Ulu according to him.                                                        

Then the story resulted that no one in the village shows regard to Ulu anymore, and he was the custodian of their culture and traditions, but instead followed the new religion.

                    CHARACTERS

First of all, characters are the imaginary people a writer create in his work. Also, it is the duty of the writer to make his characters look real and this will create credibility in the story. The characters of the text includes the following:

( 1. ) Ezeulu: Ezeulu is the protagonist of the novel as everything in the story circles around him. He is the chief priest of Ulu, the god of Umuaro. He is the one responsible for safeguarding the traditions and rituals of the people, and also a watchman for Ulu. Ezeulu plays a prominent role in Umuaro, a collection of six villages in southeastern Nigeria. According to his description in the novel, he is an handsome and good looking old man and ...... .. "He is as tall as an iroko tree and his skin is white like the sun. In his youth he was called Nwa-anyanwu" described by Akuebue in Chapter Thirteen (pp 153). He is a husband of three wives namely: Okuata (first and late wife), Matefi and Ugoye. Also, he is a father of four sons namely: Edogo, Obika, Oduche and Nwafo, and five daughters namely: Adeze, Akueke, Obiageli, Ojiugo and Oyelidili. 

Ezeulu is a truthful man. He is an enemy of bias and injustice as it was demonstrated during the land dispute between Umuaro and Okperi, whereby he witnessed against his own people for their unjust decision in the war. He was a best friend of the white man, Winterbotom,  but their friendship contrarily results to disputant when he was jailed by the white man, due to his disobedience to the white man's projection to make him as Warrant Chief. He has the flaw of hubris: He is egocentrical, that is, he always want his decision to be final and others are infra-digs.

( 2. ) Nwaka: Nwaka is the antagonist of the novel. He is one of the three people in all the six villages who had taken the highest title in the land, Eru, which was called after the lord of wealth himself. He came from a long line of prosperous men and from a village (Umuneora) which called itself first in Umuaro. He was nicknamed "The Owner of Words" because he was known as a wise man in the land. He was the one who opposed Ezeulu when he stood for the truth to against his people. He is fortified and reinforced by the priest of Idemili called Ezidemili of Umuneora village. He was an archenemy of Ezeulu throughout the story, because they both always against each other like cat and rat, though Ezeulu stood for truth that was why he hated him more.

( 3. ) Ogbuefi Akuebue: Akuebue is a bossom friend of Ezeulu and a confidant. He is the only one who understood the do and donts of Ezeulu because he was very close to him. He always praise his friend, Ezeulu for his good deeds and he has never doubted him. But at the same time-he rebukes him when he do something that is contrary to the appropriate way it is expected. Akuebue stood by his friend till the end of the story, so he was like an half of Ezeulu. He was the one who visited Ezeulu in the prison because he assigned to be with him till the very end.

( 4. ) Edogo: Edogo is the first son of Ezeulu, born by his late wife, Okuata. Also, he is a brother to Akueke and Adeze, and he is married and settled down with his own hut. He was a deity caver, a gentle and kind young man. He loves his work but the father, Ezeulu was not pleased with it. He always mind his own business. He was expected to succeed his father as the next chief of Ulu, but he shows no concern and interest. He only worried for the fact that his father projected the last son, Nwafo to be the next priest of Ulu. But what of if the father died and the deity chose another successor among the brothers and reject Nwafo, what will be his reaction or how will he feel? He always had this disturbance towards the seat of his father because it might cause conflict in the family.

( 5. ) Captain T.K. Winterbotom: Winterbotom is a British Administrator and District Officer based in Government Hill at Okperi village. He was the white man who stopped the war between two Igbo communities, Umuaro and Okperi over a land dispute. He used the truth of the chief priest of Umuaro to favour the land to the people of Okperi, and destroyed the guns of Umuaro, except few which he preserved for his personal use. He was nicknamed "Otiji Egbe" meaning (Mr. Breaker of Guns) by the natives, Umuaro. He built a friendship relationship with the chief priest because of his faithfulness, and then projected him to be a Warrant Chief which Ezeulu declined that made him to punish him by putting him in jail. He became sick mysteriously and was admitted in the hospital. He later regained his health and married Nurse Savage.

( 6. ) Mr. Tony Clark: Tony Clark is another British Administrator and the assistant district officer based in Government Hill at Okperi village. He was the one who controls the British Administration on behalf of Winterbotom when he was sick, that jailed Ezeulu. He was a loyal servant of Winterbotom.  He was only four weeks old in the station, and had come to replace poor John Macmillan, who had died from cerebral malaria.

( 7. ) Obika: Obika is the second son of Ezeulu with his current first wife, Matefi and brother to Ojiugo and Oyelidili. Ezeulu always criticize him for his habit of drinking but believe that it will stop when he gets married. Obika took the appearance of his father, he looks exactly like him in both facially and character. He hate to be oppressed and feel the same for others that is why he avenge the maltreatment of his half sister, Akueke by her husband. He was given to sudden and fiery anger. Due to his courage and masculinity, Ezeulu prefer him to Edogo who is calm, peaceful and gentle. He was the one that accompanied Ezeulu to attend the invitation of the white man that was jailed along with him. He got married to Okuata whom he was blessed with pregnancy and expected to be a father one day! He was like a back bone to his father, Ezeulu by always defending him. Sadly, he collapsed and died in Chapter Nineteen (pp 227) of the novel during the burial rites of Amalu, a elder of Umuaro by dancing with ekwe Ogbazulobodo which caused weakness to Ezeulu.

( 8. ) Mr. Wright: Mr. Wright was an ordinary white man in the British Administration, that is, he did not really belong to the station. He was only a public works department man, in charge of supervising the new road projects in both Okperi and Umuaro. He uses violence when it suits him, and he sleeps  with African women when it suits him. Also, he was the one who whipped Obika for going against his order for being late to work.

( 9. ) Ezidemili: Ezidemili is the priest of Idemili, the pillar of water and owner of the sacred python. He is Nwaka's great friend and mentor. It was he who fortified Nwaka and sent him forward. He was described in the novel as  a very small man and black like charcoal. He was an opponent of Ezeulu because both of them don't agree and they were like cat and rat.

( 10. ) Nwafo: Nwafo is the last son of Ezeulu with his second wife, Ugoye, and a brother to Oduche and Obiageli. He was Ezeulu's favorite. Ezeulu projected him to succeed him as the next chief priest of Ulu. Though he was envied by his elder brother, Edogo for being their father's favorite and presenting himself as if he is already the new Ezeulu. He knows little about  the ways of Ulu because his father, Ezeulu was already putting him through. He was given the duty to sweep the obi of Ezeulu because he always says with the father.

( 11. ) Oduche: Oduche is the third son of Ezeulu with his second wife, Ugoye, and a brother to Nwafo and Obiageli. He was the son Ezeulu sent to learn the ways of the white man. He was among the converted christians who were ordered to kill the sacred python. He followed the instruction by sending away the python but he did not kill him, instead he locked him up in his box which was later discovered, and the python was released. He seems to be  a betrayal to Ezeulu when he failed to inform him about the plan of the Christians to convert the people during New Yam Festival. According to Ezeulu, that his purpose of sending him to learn the white man's ways of life was to be a spy so that he can dance whatever style of drum the white man beat.

( 12. ) Matefi:  Matefi is the current first wife of Ezeulu, and mother to Obika, Oyelidili and Ojiugo. She a trouble maker in the Ezeulu's household. She is a jealous woman. She always gets angry at Ugoye because she became Ezeulu's favorite.

( 13. ) Mr. Wade: Mr. Wade is another white man. He was in charge of the prison; he was also called Assistant  Superintendent.

(14. ) Chief James Ikedi: Chief Ikedi could be described as a neo-colonialist, that is, one of the corrupt African leaders who copied the mentality of the Europeans to rule the affairs of his own people unfairly: as he was best described in Chapter Five (pp 57)......."Three years ago they had put pressure on Captain Winterbotom to appoint a Warrant Chief for Okperi against his better judgement. After a long palaver he had chosen one James Ikedi, an intelligent fellow who had been among the very first people to receive missionary education in these parts. But what had happened? Within three months of this man receiving his warrant Captain Winterbotom began to hear rumours of his high-handeness. He had set up an illegal court and a private prison. He took any woman who caught his fancy without paying the customary bride-price".......And Chapter Ten (ppp 107)......"The man was a complete nonentity until we crowd him, and now he carries on as though he had been nothing else all his life. It's the same with Court Clarks and even messengers. They all manage to turn themselves into little tyrants over their own people. It seems to be a trait in the character of the negro." The worse was that he imposed tax on the people, and punished those who disobeyed his order by failing to pay the tax.

( 15. ) Ugoye: Ugoye was the third wife of Ezeulu, but currently the second wife, and mother to Oduche, Nwafo and Obiageli. She is Ezeulu's favorite and this made the senior wife, Matefi to jealous her. She loved to mind her own business. She is calm and gentle, but if trouble knock at her door- she will welcome it by showing her own other side. Unlike Matefi, she is well respected and loved by the daughters of Ezeulu's late wife, Okuata: Adeze and Akueke. She was the wife that accompanied Akuebue and Edogo to visit Ezeulu in the prison at Okperi with food stuffs.

( 16. ) Mr. Goodcountry: Mr. Goodcountry is an agent of the westernized culture, that is, the civilized culture that confronted the African culture. He is a Christian Missionary who preached against the tradition of the Igbos, especially the sacred python, which gave the confidence and courage to Oduche to attempt the killing of the python. His administration was fully backed by the white man. He was a man from Niger Delta. He captured and killed the cultural identity of the Igbos through the flaw of Ezeulu by making the tradition of the Africa dangerous and retrogressive to the people which discouraged them to accept the progressive christian religion.

"Now Mr Goodcountry saw in the present crisis over the New Yam Feast an opportunity for fruitful intervention. He had planned his church's harvest service for the second Sunday in November the proceeds from which would go into the fund for building a place of worship more worthy of God and of Umuaro. His plan was quite simple. The New Yam Festival was the attempt of the misguided heathen to show gratitude to God, the giver of all good things. This was God's hour to save them from their error which was now threatening to ruin them. They must be told that if they made their thank-offering to God they could harvest their crops without fear of Ulu. So we can tell our heathen brethren to bring their yams to church instead of giving it to Ulu?" Chapter Eighteen (pp 215).

                           THEMES

Theme is like a salt in food to any literary work of art. In short, theme is the subject matter of  a novel or any other literary work of art. It is also the central message or idea in which the  events are specifically discussed in details. The themes of the novel includes the following:

( 1. ) Theme of Cultural Conflict:  The theme of cultural conflict is one of the major and central theme that can be figured out in the novel "Arrow of God". This theme basically talks about the conflict between African and the Western culture, whereby the two cultures opposed each other. The western culture was brought by the British in a form of civilization to confront the traditional Africa. They used education and christianity as a tool to establish it. The most dynamic clash of culture  however, is between the local religious traditions and the Christian religion that has made its way into  Umuaro and Umuofia in Things Fall Apart. When the villagers realize that the Christian practices are more egalitarian, progressive and less restrictive  than the worship of Ulu (the custodian of the Ibo culture and traditions), Christianity wins them over marking the end of Ezeulu's reign, and  this explained how the Ibo cultural identity was captured and killed.

( 2. ) Theme of War: First of all, war is a state of armed conflict between different countries or different communities or groups within a country. The theme of war is also a major theme that can be figured out in the novel. This theme basically talks about the conflict between Umuaro and Okperi over a piece of farm land. However, Ezeulu advised is people, Umuaro not to go for an unjust war because the land rightfully belongs to their opponent, but he was opposed and started the war which took many souls from both the two communities. The war lasted for many days, but it was stopped by the white man called Captain T.K. Winterbotom. He used the witness of the chief priest to favour the land to the people of Okperi and broke the guns of Umuaro.

( 3. ) Theme of Competition: First of all, competition is an activity or condition of striving to gain or win something by defeating or establishing superiority over others. The theme of competition revolves around the competition between Ezeulu's wives: Matefi and Ugoye for his attention. However, Ezeulu shows more concern and interest on Ugoye, who is the second wife and this made the first wife, Matefi to jealous her. According to Matefi, that Ugoye takes his attention more by cooking an expensive food for him. Also, there is a competition between Ezeulu and Ezidemili, the chief priest of the lesser deity Idemili. The two priests seemed to be enemies because they both drag for superiority, but what weakened Ezidemili was that Ulu is the head of Idemili; between the communities of Umuar and Okperi; and between Ezeulu's village and Ezidemili's village, Umuneora. But the most important competition is between the god, Ulu and the Christian God. This fight is always in the background, and we realize that Arrow of God is an illustration of the saying "When two brothers fight, a stranger reaps the harvest." As the region roils in division, Christianity quietly steps in and takes the respect and place of honor that had previously belonged to the god Ulu.

( 4. ) Theme of Revenge: First of all, revenge is an action of hurting or harming someone in return for an injury or wrong suffered at their hands. However, the theme of revenge talks about the punishment which Ezeulu reciprocate on his people by refusing to announce the New Yam Feast due to his abandonment in the prison by the people. He spent more than thirty two days in the white man's custody before he was released, and this annoyance was held seriously by him for retaliation. On his way from the prison to Umuaro........"But Ezeulu's elation had an edge of bitterness to it. This rain was part of the suffering to which he had been exposed and for which he must exact the fullest redress. The more he suffered now the greater would be the joy of revenge. His mind sought out new grievancs to pile upon all the others" Chapter Fifteen (pp 182). Though when he was welcomed and visited by many, including the major enemies for his return from the exile, he thought of changing his mind, but later returned to his old thought of punishing the people which he actually did.

( 5. ) The Theme of Betrayal: First of all, betrayal is the act of betraying someone or something or the fact of being betrayed: violation of a person's trust or confidence, of a moral standard, etc. The theme of betrayal can be figured out in two places in the novel; there is betray when Ezeulu witnessed against his people during the land dispute between Umuaro and Okperi, and also sending his son to learn the new religion; and there is betray when Ezeulu's son, Oduche failed to inform the new plan of the missionaries to capture the tradition of the land.

( 6. ) The Theme of Pride and Arrogance: First of all, pride is the act of feeling satisfied by a person with his abilities or possessions. Also arrogance is when a person has an inflated opinion of his abilities or possessions. However, the theme of pride and arrogance basically talks about the egocentric behavior of Ezeulu, the chief priest of Ulu. He expected everyone-his wives, kinsmen, his children, friends and even his enemies- to think and act like himself, that is, his decision is always final. Anyone who dared to say no to him was an enemy. That is why he proves stubborn by ignoring advices and this hubris leads him to his flaw.

( 7. ) Theme of Superstition: Superstition is an excessively credulous belief in and reverence for the supernatural. In short, the theme of superstition talks about the supernatural belief of the Ibos in spirituality or supernatural beings, and this could be figured out through the belief of the sacred python, the ritual during the marriage of Obika's wife, Okuata by the medicine man and the supernatural belief of the giant ghost, Eru, who appeared to Obika  near the ugili tree between their village, Umuachala and Umunneora that made him shivered with terror. 

( 8. ) Theme of Religion:  Religion 

is the belief in and worship of a superhuman controlling power, especially a personal God or gods. The theme of religion briefly talks about the woship of different god between the Ibos and the Christians. However, the story, Arrow of God explores how Igbo spirituality and

religious life dies an ignominious death when confronted by Christianity. Christianity is backed by the white man's military and political power. As a result, Christianity is also identified with the source of their power.

( 9. ) Theme of Tradition and Customs: In this theme, traditions dictate the lives of the people of Umuaro. Seasons are punctuated by rituals, and festivals are managed by the priests of the various deities associated with each village. The overall deity, Ulu, provides the important purification rites as well as feast associated with the rhythms of agriculture. In the story, we see that these traditions are undermined by the coming of Christianity, the power of the British colonial office, and, most importantly, by Ezeulu's inflexibility and insistence on adhering to tradition. Ezeulu insists on waiting a full month to eat each sacred yam, even though that means he can't call the Feast of the New Yam for another three months. Meanwhile, the people's

crops are rotting in the field and people are starving to death. The elders of Umuaro offer to take the punishment on themselves, but Ezeulu refuses. While

Ezeulu is stubbornly following tradition – and punishing his people – the people of Umuaro slowly begin to starve because they are unable to harvest the crops.

( 10. ) Theme of Colonialism: Colonialism is a policy or practice of acquiring full or partial political control over another country, occupying it with settlers, and exploiting it economically. In short,  Arrow of God focuses on British colonialism and the struggle the people of the Igbo had adjusting to it.

( 11. ) The Theme of Masculinity: In sociological approach, masculinity refers to the behaviors, social roles, and relations of men within a given society as well as the meanings attributed to them. Or qualities or attributes regarded as characteristic of men.  

In Chinua Achebe's Things Fall Apart, we learn about an Ibo culture that believe in male masculinity and dominance, expected from a very young age for boys to be very masculine and rule over women Anyone who disobeys those priorities are shunned by their own culture and considered weak worthless men and this was what the main character, Okwonkwo trying to avoid that made him as fiery in anger. However,  Obika may drink too

much, but he is still admired as a man because he is handsome and has physical prowess. He is courageous and fiery in anger to prove as a man.

                  LITERARY TECHNIQUES

In brief, literary techniques are the ways in

which the writers use different language formats to attract the readers. Literary techniques are also used to add more value to the text as well as to deliver the message he or she wants to deliver effectively. The literary techniques include the following: 

( 1. ) The Use of Proverb:  In literary approach, proverb is a succinct and pithy saying in general use, expressing commonly held ideas and beliefs. Proverbs are part of every spoken language and are related to such other forms of folk literature as riddles and fables that have originated in oral tradition. To present few, the proverbs in the novel includes:

-"a woman who began her cooking before another must have more broken intestines" this explain that what an elder knows a child cannot know it because he existed before him.

-Ezeulu, speaking to Nwafo, his youngest and favorite son, here, he expresses a cultural value repeated numerous times throughout the book that asserts that "what a man tells to his son should be revered as the truth" this proverb demonstrates the sanctity of the paternal relation and the high value placed on honor and pride.

-“a disease that has never been seen before cannot be cured with everyday herbs. When we want to make a charm we look for the animal whose blood can match its power; if a chicken cannot do it we look for a goat or a ram; if that is not sufficient we send for a bull. But sometimes even a bull does not suffice, then we must look for human. Do you think it is the sound of the death-cry gurgling through blood that we want to hear? No, my friend, we do it because we have reached the very end of things and we know that neither a cock nor a goat nor even a bull will do. And our fathers have told us that it may even happen to an unfortunate generation that they are pushed beyond the end of things, and their back is broken and hung over a fire. When this happens they may sacrifice their own blood. This is what our sages meant when they said that a man who has nowhere else to put his hand for support puts it on his own knee.” Here Ezeulu speaks to Akuebue about his reasons for sending Oduche to the Church. It gives us a glimpse of the desperation undergirding his actions. Despite their divisiveness among his people and motivation by pride, here we get the sense that Ezeulu feels his hands are tied, and that the severity of his actions must match the gravity of the

dark times.

-"when the handshake is beyond the elbow we know it has turn to another thing" this proverb refers to Oduche in his transformation and growth in the Christian religion that made him to  disrespect the African religion, especially his attempt of killing the sacred python.

..........etc.

( 2. ) The use of Foreshadowing: Foreshadowing is the act of predicting or picturing the future. The use of foreshadowing in the novel was when when Akuebue’s neighbor becomes ill, and the medicine man takes Obika’s chicken sacrifice home to eat instead of burying it, we see omens of future troubles to come. As a result, the Akuebue's neighbour dies and Obika also, though when the medicine man took  the sacrificial chiken of Obika his mother told him that should not worry, that they have done that part by providing what were need for the ritual, but in contrary it turns back to them through the death of Obika.

( 3. ) The use of Climax: Climax is the high intentional point and pick of action whereby the conflict is close or near to an end. In short, the climax occurrs in the novel when Ezeulu was detained by the white man, Clark.

( 4. ) The use of Dilemma: Dilemma is a problematic situation whereby a character takes a difficult choice of between equal important. In this state, the character is so confused that he does not know any way to take. However, in the  Arrow of God the elders of Umuaro were seriously confused when Ezeulu informed them about his displeasure, when he was invited by the white man. They were confused because Ezeulu defended the white man by resisting the people to speak against him....."I want you to know if you do not already know it that the elders of Umuaro did not take sides with Nwaka against you. We all know him and the man behind him; we are not deceived. Why then did we agree with him? It was because we were confused. Do you hear me? The elders of Umuaro are confused. You can say that Ofoka to you so. We are confused. We are like the puppy in the proverb which attempted to answer two calls at once and broke it's jaw. First you, Ezeulu, told us five years ago that it was foolish to defy the white man. We did not listen to you. We went out against him and he took our gun from us and broke it across his knee. So we know we're right. But just as we were beginning to learn our lesson you turn round and tell us to go and challenge the same white man" Chapter Sixteen (pp 188).

( 5. ) The use of Lullaby: Lullaby is a pleasant song used to lull or make a child happy to sleep. The use of lullaby was when Obiageli backed her niece in Chapter Twelve (pp 124) to sing lovely songs to lull the child to sleep.

( 6. ) The use of Irony:  Irony is a use of words that are purely opposite to the intended meaning. The writer used this device to say something that is contrary in his mind and hopping that the real meaning would be understood by readers or the audience. This could be well explained through this proverb that was used in the novel: "The man who brings ant-infested faggots into his hut should not grumble when lizards begin to pay him a visit". The tagline of the entire novel, this saying roughly resembles the familiar one in English that says, ' you reap what you sow'. Though Ezeulu use it to upbraid his own people, saying they brought the white man, who stepped in when they went to war with Okperi, ironically it best describes Ezeulu's own demise at the end of the story.

( 7. ) The use of Language:  Language or diction is a choice of words used by a writer to convey his ideas. In language, the writer must chose words that are correct, clear and appropriate to the subject matter. The rate of comprehension is lied upon language. The usage of language in Achebe‟s Arrow of God depicts the Igbo cultural affects and presuppositions in English. He aptly makes use of the English Language to explicate ideas, occasions, troubles which can be  peculiar to the Igbo society and which painting the socio-cultural placing. To portray the Igbo cultural  setting and ideals, it is observed that Achebe is rural characters who would  generally use Igbo in real conditions are made to speak in English but the English has been changed to  mirror an African rural network and the concept styles of native Igbo speaks. It is obvious that language  and the society entwine. In Arrow of God, the interaction of language and the Igbo society represents  Achebe‟s adaptive use of the English language. Achebe, quite simply, readjusts and modifies the English language to in shape the cultural norms, social interactions, ideas and beliefs of the conventional Igbo  society in Arrow of God.

( 8. ) The use of Flashback: Flashback is the presentation of past events or occasions by a writer. Characters recalls past occasions to the present scene inorder to  produce a result. In the novel, there was flashback of Ezeulu's late wife, his mother who was said to face mental problem, flashback of how magical power was transferred to his half brother, Ugbuefi Okeke etc.

( 9. ) The use of Symbolism: Symbolism is an artistic and poetic movement or style

using symbolic images and indirect suggestion to express mystical ideas, emotions, and states of mind. In short, the sacred python symbolizes the old gods in the conflict between Christianity and Umuaro's religion. The python was said to be pillar of water and owner of the sky.

( 10. ) The use of Simile: Simile is a figure of speech that shows direct comparison between one object with another, with the use of: as and like.

Examples of simile in the novel are:

-black as charcoal (pp 40)

-like a goat on a lead (pp 40)

( 11. ) The use of Hyperbole: Hyperbole is an overstatement or exaggeration use of words. Examples of hyperbole used in the novel are:

-a thousand times no! (pp 33)

-until he had thrown every man in the world (pp 26)

( 12. ) The use of personification:  Personification is the representation of an inanimate object or abstract notion that has posses the attribute of a human. That is, non-living  thing is performing the action of a human.

Examples in the novel are:

-has swept the world with her broom (pp 19)

( 13. )The use of Metaphor: Metaphor is a figure of speech that shows indirect comparison of two objects with another. Examples in the novel are:

-hungry for war

.......etc.

              The Use of Contrast

Contrast is the state of being strikingly different from something else in juxtaposition or close association. In short, the use of contrast revolves around Ezeulu and his son, Edogo who was completely different from him by being calm and peaceful.

                 The Use of Comparison

Comparison simply refers to the represention of one thing or person as similar to or like another. In short, the use of comparison revolves around Ezeulu and his son, Obika who was courageous claim his position as a man. Also, there is comparison between Edogo and his late mother, Okuata who was gentle and peaceful just like him.

                       SETTING

Setting is the physical environment, place, location or background which the works of art take place. Setting also include the time which the actions of the story take place. However, the setting of the novel is southeastern Igbo, Nigeria. The writer present two different Igbo villages: Umuaro and Okperi.

          THE LESSON OF THE NOVEL

In short, the lesson  is that pride and stubbornness lead to conflicts and tears apart communities, families, and individuals. The novel is filled which instances in which pride leads to animosity, violence and devastation.

FACTORS THAT LED TO EZEULU'S

                     DOWNFALL 

     The major factors that leads Ezeulu to his downfall are: pride, headstrong, stubbornness and anger. This came to manifestation when he proves stubborn by anger to punish his people, that leads to the death of his son, Obika. However, the people see it as a judgement against him. It gives them the freedom to turn to Christianity, to a god who seems less unpredictable in his need to punish the people. Ezeulu's pride is what breaks him down in the end of the story.

                 ABOUT THE WORK

This work is designed to help the students of literature in their study of 'Arrow of God' by Chinua Achebe in both Nigerian and African Literature, especially for the university students. It covers every parts of the text that are required in the analysis of literary work, and it is useful in project work.  However, it is impossible to be perfect. Therefore, I accept the liability for any mindless error that is found within the content of this work.

(Lene Ododomu)

                      REFERENCEs

( 1. ) Chinua Achebe. (1964). Arrow of                 God. London: Heinemann

( 2. ) Chinua Achebe. (1958). Things Fall             Apart. London: Heinemann

                 ABOUT THE AUTHOR

Lene Ododomu is a student of English at the University of Abuja. He hails from Whygirigha-Arogbo, Ondo state, Nigeria. He was a one time PRO of Derimobo Model College Old Students Association (DMCOSA) and currently the Vice President of the Association. He was a Legislative Member and Deputy Speaker of the parliament of the National Association of Students of English and Literary Studies (NASELS) University of Abuja chapter. Also, he was a member of the NASELS Editorial Committee. He is also a member of the Association of Nigerian Authors (ANA) Abuja chapter, and an executive member and coordinator of Mbari Series, UniAbuja chapter.  

Lene is a lover of literature! Inception from his time in secondary school-he has being a student teacher of literature and he was nicknamed a Prof. by the students body, and recently some of his course mates added him another title as the Lord of Literary Analysis (LLA) because of his critical analysis of many texts which include-Arrow of God by Chinua Achebe, Devil on the Cross by Ngugi Wa Thiong'o, Things Fall Apart by Chinua Achebe, Anowa by Ama Ata Aidoo, Not my Business by Niyi Osundare, Beatification of Area Boy by Wole Soyinka, etc which were used by all the students in his level in the study of the named texts.

Also, he is a student lecturer in the university. 

Lene is a researcher, critic, novelist, poet and playwright. He has unpunished works that include a play titled "The Messenger of the gods", a collection of "24" short stories titled "The Betray of Political Brotherhood and Other Stories" and 15 poems about the contemporary Nigeria.