Essay question of novel Arrow of God (ACHEBE)
Arrow of God is the second of Chinua Achebe’s novels of colonialism. The “arrow of god” referred to in the title is Ezeulu, who is the chief priest of god Ulu. The latter of the patron deity of Ibo village in Southern Nigeria and is worshipped by people from six villages of Umuaro. Ezeulu himself is a god that was created by the people nearly a century earlier at the time when the six villages of Umuaro joined forces with the aim of withstanding the Abam slave raiders. The title “Arrow of God” is drawn from an Igbo proverb in which a person or an event is believed to represent the will of God.
In his capacity as chief priest, Ezeulu is obligated to safeguard the traditions and rituals that define the structure of village life. This is a position that harbors great deal of power. For instance, Ezeulu routinely watches the new moon each month. At the beginning of each Ezeulu beats the ogene. His food is a sacred yam that he alone feeds on. He also has prerogative of naming the day suitable for the feast of the Pumpkin Leaves as well as the New Yam Feast (Achebe 3). However, Ezeulu regards himself as “merely a watchman for god Ulu. This is evidenced by Achebe’s description of him: “his power was no more than the power of a child over a goat that was said to be his” (Achebe, 1986). As a priest also, Ezeulu has the responsibility of determining the gods’ decrees.
Ezeulu has such pride that motivates him throughout his life. He feels he has the duty to offer advice, even the people assume him to a greater extent. This hurts his feelings as he is a self-appointed arrow of god. His position as chief priest of the god Ulu, places Ezeulu in both enviable and unenviable position – the “arrow” or messenger of Ulu. While the position traditionally holds high standing in Umuaro’s religious and cultural way of life, Ezeulu commands little respect but plenty of criticism from the people he leads. The main critic or challenger of the arrow of god, Ezeulu, is Nwaka. Throughout the story, Nwaka is seen either challenging Ulu or critically criticizing the high priest himself (Grate 6). It is the belief of Nwaka that Ezeulu is no more than power hungry, fighting tooth and nail to seize authority that he is due.
In his capacity as the deity’s arrow, Ezeulu has the freedom to punish the people of Umuaro village by staying the significant declaration of the Feast of the New Yam. Though he is implored by the villages other significant men, including his nemesis – Nwaka – the “arrow of god” declines to announce the feast. Ezeulu tells the people and himself that it is by will of Ulu for such to happen. The “arrow of god” perceives himself as half man and half spirit (Achebe, 1986). The implication of lack of that announcement is that the people cannot proceed with the harvesting of their ready crops resulting to widespread famine in the village.
Ironically, Ezeulu’s obsession with punishing the village drives the people away from worshipping his Ulu deity as turn to the exotic Christian church for aid and protection. Coincidentally, Ezeulu’s sons pass away during a traditional ceremony – something the people interpret as a sign of Ulu’s abandonment of his chief priest. In what can be described as an interesting irony, the arrow of god, Ezeulu, plays a significant role in bringing about the popularity of the Christian God thus making Christianity to dominate over the traditional Ulu (Grate 9). In summary, therefore, Ezeulu’s decision to become the arrow of god and his subsequent unpopular actions effectively leads to his downfall and gradual erosion of Umuaro culture and take over of modern Western forms of life. Only when it is too late to salvage anything does the “arrow of god”, Ezeulu, tell the people:
“Let me ask you one question. Who bought the white man here? Was it Ezeulu? We went to war against Okperi who are our blood brothers over a piece of land which did not belong to us and you blame the Whiteman for stepping in? Have you not heard that when two brothers fight a stranger reaps the harvest? How many white men went in the party that destroyed Abame? Do you know? Five… Five. Now have you ever heard that five people – even if their heads reached the sky – could overrun a whole clan? Impossible. With all their power and magic white men would not have overrun entire Olu and Igbo if we did not help them. Who showed them the way to Abame? They were not born there, how then did they find the way? We showed them and we are still showing them.” (Achebe 454 – 455).
Conclusion
The title “Arrow of God” by Chinua Achebe is in reference of Ezeulu’s depiction as an arrow in the bow his god (Achebe 192). The “arrow of god is an individual or sometimes an event that represents the will of God. From another point of view, however, the Arrow of God represents the acquiescence of traditional African ways to Western-influenced forms.
References:
Achebe, Chinua. Arrow of God, Volume 16 of African Writer’s Series. Oxford, Heinemann 1986 print.
Grate, Lynnette. (2002). Arrow of God. Retrieved from: http://www.wmich.edu/dialogues/texts/arrowofgod.html
