In his novel “Arrow of God,” Mordaunt discusses how the Nigerian author Chinua Achebe addresses the issue of personal conflict. The protagonist, Ezeulu, is the chief priest of Ulu, the deity worshipped in the village of Umuaro. Ezeulu grapples with an internal conflict as he strives to retain his authority despite his old age and the rise of British colonial rulers.
Ezeulu desires to exert influence over his own people as well as the British administrators. He believes that his clan will obediently follow him and that the British will hold him in high regard. To accomplish this, he sends his son to a missionary school run by white men, where the boy embraces the new religion and disrespects his own traditions. Despite the clan’s desire for punishment, Ezeulu refrains from disciplining his son. Achebe’s novel illustrates that it is impossible for individuals to challenge the collective desires of societies, which can ultimately drive a person to madness.
African literary critics have shown great interest in Achebe as a prominent African novelist, resulting in a multitude of works of criticism on his four novels: Things Fall Apart, Arrow of God, No longer at Ease, and A Man of the People. Some of the most well-known critics include Obiechina, Bemth Lindfors, Abiola Irele, David Carrol, David Cook, G. D. Killam, G-C. M. Mutiso, Peter Nazareth, Emmanuel Ngara (153), Benedict Chiaka Njoku, Eustace Palmer, and Shatto Gakwandi. These critics have examined various aspects such as setting, style, conflict, and characterization from cultural, political, and religious perspectives.
Achebe’s skill lies in externalizing the internal conflict of his central characters, which is one of his achievements. To evaluate the quality of Achebe’s accomplishments, I will analyze his second novel Arrow of God, focusing on the central character. Unlike being preoccupied with society, Arrow of God mainly concerns Ezeulu himself. Ezeulu resides in a tightly-knit society, and through his interactions with this community and other elements in the setting, we can grasp the problem he confronts. Ezeulu and his culture are indivisible.
The struggle in Arrow of God involves Ezeulu, his rivals within his tribe, the British administrators, and Christian missionaries. However, the core focus of the story is not inter-tribal conflict but the internal conflict within Ezeulu, the chief priest of Ulu. The external forces that affect his life are only manifestations of his internal struggles. This novel takes place in an Igbo village in Nigeria during a period when the influence of British colonial rule and missionary activity is starting to be noticeable.
The main character of the story is Ezeulu, who holds the prestigious role of being the chief priest of Ulu, the most powerful deity worshipped by the Umuaro people. Given his important position in society, he is deeply intertwined with the community, making it challenging to analyze him separately. The story is intricate and full of cultural intricacies, which may cause non-African readers to become disoriented and overlook the central theme. This can lead to misinterpreting the story as solely being about village life, as suggested by the Times Literary Supplement (26).
Although there is a dominance of village life, it serves as the backdrop for the main character to showcase his personality. Ezeulu, who is half black and half white, plays the important role of conveying the god’s will to Umuaro and conducting the crucial ceremonies of the Pumpkin Leaves and the New Yam festivals. Through this, he acts as a bridge between the spiritual and human realms (151).
The opening of the novel depicts Ezeulu contemplating the decline of his eyesight and the eventual possibility of depending on someone else’s vision, similar to his grandfather when his sight deteriorated (1). While this contemplation is a common concern, it sets the tone for the story and introduces Ezeulu’s internal struggle. The implied significance of this imminent blindness lies in the threat it poses to Ezeulu’s ability to organize religious festivities and maintain his tribal influence. Failing to monitor the moon’s progression could jeopardize both his religious duty and political responsibility.
He strives to comfort himself by imagining that he is as physically fit “as any young man, or even better because young men are not what they used to be” (1). This action shows his desire to maintain an everlasting control over his tribe. Although he acknowledges that old age is starting to affect him, he denies this fact. Despite possessing immense power, he recognizes that he relies on incomprehensible supernatural forces, which makes him somewhat vulnerable. Even the decision of who will succeed him is ultimately up to Ulu, thereby making his dependency on the deity a danger to his authority.
Ezeulu’s authority is dependent on his cooperation with supernatural powers. Questioning his authority has significant psychological consequences. Throughout the novel, he expresses distress over his authority, fearing that it may be challenged. This is unsurprising considering his immense control over the year, crops, and people. However, he only selects the date for the feast of the Pumpkin Leaves and the New Yam feast—are the festivities he determines.
My power, Ezeulu’s power, is likened to that of a watchman. It is as weak as a child’s control over a goat that belongs to him. For as long as the goat lives, it is mine to tend to and provide sustenance. However, the moment it is sacrificed, its true owner is revealed. Nevertheless, the Chief Priest of Ulu holds more authority than a mere caretaker. If he were to refuse to designate a day, there would be no celebration, no planting, and no harvesting. Yet, could he realistically decline such a request? Historically, no Chief Priest has ever done so. Therefore, it is an impossible feat. He would not dare. Ezeulu is troubled by his thoughts, feeling unsettled as if his adversary has voiced them.
However, he then begins to play with the concept of daring. By doing so, he manages to convince himself that no one in Umuaro would dare to confront him and say that he, Ezeulu, is not brave enough. Clearly, Ezeulu is the kind of person who will not give up in his pursuit to resolve his authority problem; he will persist and strive to come to grips with the situation. His mind continued to examine the essence of his power, wondering what it really meant when everyone knew that it would never be employed.
It is preferable to state that it was absent, merely like the strength in the anus of the arrogant dog attempting to extinguish a furnace with its feeble fart. (4) Cook (18) claims that the novel explores the boundaries of personal power within a tradition-controlled system, a circumstance known to any traditionalist. However, Ezeulu resists the idea of being a mere puppet leader in his mind, obligated to carry out his responsibilities dictated by his position. He faces a conflict that he must confront.
That is why, later in the text, he loses his equanimity: he no longer is content to see himself as merely a watchman (3). He has, of course, assessed his situation in light of influences and changes brought to bear on his society. He, no doubt, is intrigued by the power of the white man, particularly the latter’s use of the firearm to quell the civil war between Umuaro and Okperi. In his dilemma, Ezeulu sends his son Oduche to the white man’s region on the assumption that the white man has come with great power and conquest; it was necessary that some people should learn the ways of his own deity… but he also wanted to learn the white man’s wisdom… (47).
Ezeulu’s motive for sending his son to the mission school is not altruistic, but rather driven by personal gain and a deep-seated fear of lacking power. He slyly exercises his cunning in this situation, unaware or unconcerned about the potential consequences of defying his people’s sanction. In doing so, he takes a step towards embracing the new culture.
His people are vehemently opposed to this deliberate step because he is operating outside the collective solidarity of individuals with shared customs, beliefs, and world views. This action causes conflict between him and his friend and confidant, Akuebue. However, Ezeulu prioritizes self-interest over the traditional group and its interests, disregarding Akuebue’s warning: “But if you send your son to join strangers in desecrating the land you will be alone. You may go and mark it on the wall to remind you that I said so” (151) 156. Despite the advice from a close and wise friend, Ezeulu stubbornly refuses to listen. He haughtily declares, “Who is to say when the land of Umuaro has been desecrated, you or I?” (vague reference) Ezeulu’s mouth displayed a disdainful indifference.
Considering loneliness, the idea of it being as familiar to me as dead bodies are to the earth is absurd. It should not be a laughing matter. Cook acknowledges that Ezeulu’s isolation, whether it is chosen or imposed upon him, is unique to him and distinguishes him. His stubbornness sets him apart from others in a society based on community. Despite his own reservations, Ezeulu encourages his son to attend the church school.
He is perceptive about his surroundings and thus tells Oduche that the world is changing. This intensifies his conflict and leads him to send his son to join the missionaries as his “eye” there. If there is nothing important, Oduche will return. If there is value, Oduche will bring Ezeulu’s share home. Ezeulu also considers that not befriending the white man may result in regret instead of benefits in the future. (50, 51).
Achebe has created a character, Oduche, who is torn between two conflicting desires. Oduche possesses the intelligence and courage to take risks with his ideas. His mother disapproves when her husband sacrifices their son to the white man’s religion, but Oduche adamantly defends his decision and refuses to listen to reason. He believes that he knows what is best for his sons and questions why his wife is concerned about his choices. Oduche argues that in a prominent household, there will always be individuals who follow unconventional paths.
There must be good people and bad people, honest workers and thieves, peace-makers and destroyers; that is the mark of a great obi. In such a place whatever music you beat on your drum there is somebody who can dance to it” (51). Achebe is indicating here that Ezeulu has become marginal in propounding ideas completely at variance with his culture’s norms, necessitated by the predicament in which he finds himself. As people belonging to a traditional society, Oduce’s mother and other members of his family, no doubt, have a clear understanding of what societal expectations are for different members 157 f the clan.
Ezeulu’s family is aware of the rituals and consultations he has with his god, but they are not privy to the details. However, they understand the standards of behavior expected from someone in a high position, especially a chief priest who acts as an intermediary between the people and the deity. Despite their concern and embarrassment, Ezeulu’s family is unable to dissuade him from ignoring their advice and disregarding societal expectations. His stubbornness inevitably leads to a strained relationship with those closest to him – his own family.
At a certain point in the plot, complications arise when Ezeulu’s plan does not go as intended. This results in Oduche committing sacrilege in the eyes of the community by imprisoning the sacred python. Oduche has become a fervent follower of the new religion, which greatly disturbs his father. This event confirms the power of the white man’s religion, as it has managed to infiltrate and influence the thoughts and feelings of the boy. The intense struggle of the sacred python inside its confined prison can symbolize the inner turmoil Ezeulu is currently facing.
Ezeulu’s goal is to retain and assert his authority, which is a way for him to escape from reality. Achebe effectively portrays Ezeulu as a cunning character who, as a result, has lost touch with his authentic self and is disconnected from the community he belongs to and even from the god he claims to understand. Ezeulu constantly worries about losing control, but he fails to fully grasp the severity of his situation.
The chief priest of Umuaro is facing daunting odds that prevent him from exerting influence over the people. This reaches a boiling point when he refuses to eat the sacred yams, resulting in his people, including the innocent, suffering the consequences. Various clashes and issues, such as cultural differences and domestic conflicts, contribute to externalizing the conflict that is consuming the chief priest. His household is torn apart as his sons disregard their traditional filial duties and his wives argue with each other.
The division arising from Oduche and Nwafu’s role as Ulu’s expected successor to the priesthood has become a source of conflict. Ezeulu’s inability to restore order within his own household suggests he is also incapable of unifying the people of Umuaro and Okperi. Despite his failures, he refuses to admit defeat. At the elders’ meeting regarding the Umuaro-Okperi land dispute, Ezeulu’s words are futile as he has lost all support. The people favor Nwaka, who receives their approval for criticizing Ezeulu’s speech.
Nwaka becomes the tribe’s voice as the chief priest’s words no longer hold weight. The uproar that ensued was largely due to Nwaka appropriating power and undermining Ezeulu’s speech. Speaker after speaker addressed the assembly, and it became evident that all six villages supported Nwaka. Nwaka, a rival of Ezeulu and personal enemy, is a respected member of the community and a friend of Ezidmili, the chief priest of Edemili, the oldest deity engaged in a longstanding conflict with Ulu.
The conflict in the story involves the deities and it intensifies the conflict within the traditional society. According to Palmer (88), this conflict is a struggle for authority within the clan. It starts as a struggle for supremacy between the chief priests of two deities: Ezidmili, the chief priest of Edemili, and Ezeulu, the chief priest of Ulu, the main clan deity. Ezidemili hides behind Nwaka, the most powerful and wealthiest layman, one of the three surviving members who have taken all the titles of the clan.
Nwaka, hailing from Umunneora, the largest village, believes that he is entitled to the leadership of the clan. This leads to a political battle between Nwaka and Ezeulu, with Ulu being at a significant disadvantage. However, it is Ezeulu himself who challenges Ulu through his unethical actions. Suspicion arises regarding his dealings with the white man, which angers Ezidemili even further when Oduche, the son of the person perceived as a traitor, imprisons the sacred python. It is within the context of the conflict between Okperi and Umuaro that Nwaka makes his opinions known.
The chief priest of Ulu found himself involved in this intense affair and supported the white man in favor of Okperi. The clash of cultures is revealed in the conflict between Ezeulu and Nwaka, which gradually builds up to the point where Ezeulu isolates himself and rejects any advice or help. Ezeulu’s refusal to listen to his friend Akuebue’s guidance has been observed. Later, village elders approach Ezeulu in an attempt to convince him to prioritize the interests of the clan. Some elders remind him of his responsibility as “Ezeulu,” as mentioned by Anichebe Udeozo. “We understand that such a thing has never happened before, but the white man has never before taken away the Chief Priest.”
These are not the times we used to know and we must face them as they come or he rolled in the dust. I want you to survey this room and tell me what you observe. Do you believe there is another Umuaro beyond this hut currently? ” “No, you are Umuaro,” said Ezeulu. “Yes, we are Umuaro. Hence, pay attention to what I am about to utter. Umuaro is now requesting you to go and consume those remaining yams today and designate the day of the harvest. Do you comprehend my words?
I instructed you to eat those yams today, not tomorrow. If Ulu says that our actions are an abomination, let the blame fall on the ten of us here. We have assigned you this task and we will ensure you have the means to complete it. Just as someone who instructs a child to catch a shrew should also provide water for them to wash away the smell, we will find the water for you. Umuaro, do you agree with what I have said? “You have expressed our thoughts precisely, and we will accept the punishment.” “Leaders of Umuaro, please understand that I am not disrespecting your words; it is not my intention to do so. However, you cannot expect us to do something that is not normally done and then take the blame for it.
The message I have conveyed is not my own, but that of Ulu. However, I am not responsible for this situation. Sometimes, the gods use us as a means of punishment. The elders requested Ezeulu, the Chief Priest, to return to Ulu and ask for guidance on how to appease the deity. Despite consulting with the god, Ezeulu does not hear his response. Instead, he is preoccupied with introspection and becomes distracted by the bell ringing at Oduche’s mission school. This is a grave matter, as Ezeulu’s thoughts and actions have ramifications for the entire clan. The confusion Ezeulu experiences is not only personal but also has social implications.
The refusal to consume the yams is driven by the belief that the individual is the sole recipient of divine enlightenment and has exclusive authority to make decisions on behalf of others. This refusal serves as a pretext for seeking revenge on the people. As a result of the white man’s meddling in traditional African matters, chaos has ensued. Because Ezeulu is imprisoned, he cannot fulfill his customary duties at the intended time.
The tragedy of Umuaro is reflected through the tragedy of Ezeulu. Ezeulu’s personal sufferings represent the experiences of the wider community he is responsible for. The society itself is in confusion, evident by Ezeulu becoming a demented high priest at the novel’s end and the breakdown of traditional solidarity. Obiechina (85) comments on the functioning of the traditional society, stating that social and political institutions have perfected the art of enforcing conformity and discouraging deviations and subversion of the common will.
In all their operations, these institutions highlight the importance of the group above the individuals within it. The careers of notable characters such as Okwonkwo (Things Fall Apart), Ezeulu (Arrow of God), and Araba (Panda) exemplify this prioritization of society over the individual. Although they possess power within their communities, the significance of the community ultimately prevails. For Ezeulu and Araba, it becomes evident that they cannot achieve personal fulfillment without the support of their community. Ostracism is feared and regarded as the most potent form of punishment within traditional society.
During the most critical period, the missionaries, who are the main rivals of the chief priest, take advantage of the situation in Umuaro. They believe that Yahweh is responsible for the disastrous condition of the village and exploit the already deteriorated situation. Ezeulu’s pride has caused destruction not only to himself and the people but also to their religion and culture.
The earlier mentioned song of extermination in the novel has come true. It is conveying a message: abandon your yam and cocoyam and go to church. Udoche is the one saying this. Ezeulu reflects on it and confirms that it instructs people to give up their yam and cocoyam, which signifies the song of extermination. As a result, the word spread that those who didn’t want to witness their harvest being destroyed could offer their sacrifices to the Christian god, who claimed to have the power to protect them from Ulu’s wrath. This news has taken away the laughter from the people.
Many Umuaro men, in their desperation, sent their sons with a few yams to offer to the new religion and receive the promised protection from Ulu’s wrath. From then on, any yams harvested in the man’s field were harvested in the name of their son. “Ironically,” as stated by Palmer, Ezeulu, who should have been the defender of his people’s faith, becomes the instrument of their destruction. The colonial officers did not compete with him for power. They wanted to appoint him as the paramount chief, which aligns with the British plan to establish indirect rule based on native institutions. Ezeulu is the most likely candidate for this position.
Despite Ezeulu’s rejection of a warrant chieftaincy, the white man shows no respect for Umuaro’s traditional culture. It is evident that Winterbottom selects Ezeulu because he believes the latter has supported the colonial government regarding the Umuaro-Okperi land issue. Winterbottom does not bother to investigate the true reasons behind the chief priest’s friendship with him. The British also do not pay much attention to Ezeulu’s role as chief priest. Their focus lies in fulfilling their colonial duties for their own interests.
The indifference of the colonial authorities in England towards the unity of the villagers is evident in their disregard for the solidarity of the people, as long as there is no conflict amongst the natives that threatens their interests. Although the arrival of the white settlers is unavoidable, it serves to highlight the intense inner struggle experienced by Ezeulu, much like the inevitability of old age slowly creeping into his life. The extended period of imprisonment imposed on Ezeulu by a British officer provides him with ample time to contemplate seeking revenge against his own people, who have accused him of siding with the white man and betraying them (181).
When Ezeulu returns home, he is welcomed as a hero, which helps to calm him. However, when his god visits him, he is no longer able to think about reconciliation. This change in his behavior can be attributed to factors such as a lack of security and self-interest. Additionally, the hand of fate seems to have inflicted him with a touch of insanity, as evidenced by the text. According to Palmer (94), the theme of madness is prevalent throughout the novel, further emphasizing that the insanity culminating with Obika’s death is the ultimate climax of a progression.
Ezeulu’s determination to liberate his people from famine may appear odd if the reader fails to recognize the truth behind his actions. According to Akuebue, who seemed to be the only person in Umuaro with this realization, Ezeulu’s decision was not a deliberate punishment towards the six villages, as some believed. Akuebue understood that Ezeulu was helpless, trapped in some greater force beyond his control. This understanding arose from a previous encounter where Ezeulu’s words filled Akuebue with fear and unease, comparing them to encountering a deranged individual laughing on a desolate path.
Akuebue is suspicious of Ezeulu’s insanity. Strikingly, both his mother and his pampered son, Obika, are mentioned as being mad. Moses Unachukwa also implies that madness runs in the family. Furthermore, Nwaka believes that Ezeulu’s madness is inherited from his mother (198). Palmer (95) suggests that Achebe deliberately includes numerous references to madness in the text to suggest that it is a contributing factor to Ezeulu’s otherwise inexplicable behavior. However, can we solely attribute Ezeulu’s tragedy to his insanity?
It is strange that in the end he is destroyed by the god whose directions he claims he accepts without any doubt. Akuebue believes that Ezeulu, despite his pride and defiance, would not fabricate the god’s decision, but Ogbuefi Ofoka, conversely, is convinced that “a priest like Ezeulu leads a god to ruin himself.” Akuebue counters by suggesting that “perhaps a god like Ulu leads a priest to ruin himself (243).” When Obika is killed, Ezeulu believes that Ulu has abandoned him. However, rather than blaming Ulu, we must closely examine Ezeulu’s own actions, which are accountable for his tragic outcome.
Ezeulu decided not to search for the new moon while he was imprisoned before he discovered the will of Ulu. He had already planned his revenge, which was motivated by personal resentment, before hearing Ulu’s voice. Ezeulu is so consumed by his own thoughts that he does not listen to what Ulu is actually saying. He mistakenly believes that the words he hears are from his own confused mind. This is why he considers himself to be just a tool controlled by his god.
To Ezeulu, every event is believed to be caused by Ulu, whether it be Oduche’s capture of the python – where the boy could be seen as a tool in the god’s hands – or the arrival of the white man and his religion, viewed as agents of the god (219,220). However, Ezeulu pays a steep price for surpassing the boundaries set by the deity, resulting in the death of Obika. In the eyes of the villagers, Ulu was their creation during a time when they formed a union to protect themselves against slave raids. Ulu took the place of older village deities.
According to Wren (94), the clan is of utmost importance to these individuals. However, the chief priest’s interpretation of the god’s will has set a path that would have resulted in the clan’s destruction, if not for the intervention of the church. Ulu is a communal responsibility that belongs to the people. Thus, the actions taken by Ezeulu are viewed by the people as being approved by the deity, despite defying the clan. This leads to a clear conflict, and Ezeulu suffers greatly for exceeding Ulu’s limitations. Ultimately, he is driven to madness. As Wren (95) points out, Ulu had to choose between supporting the clan or the priest.
