Human beings, by nature, are animals in search of meaning. This statement arises from the fact that humans engage in symbols and symbolism for the understanding and interpretation of certain phenomena. Many scholars have attempted to define symbolism; although most definitions differ from one critic to another. Frye (1957), for example, defines symbolism as "any unity of any literary structure which can be isolated for critical attention." A word, phrase, or image used with some sort of particular reference (this is what is generally meant by symbol) are all symbols when they constitute distinguishable elements in critical analysis.” Okpewho (1992) perceives the symbol as a concrete or familiar object used in reference or as an explanation of an abstract idea or a less familiar object or event. It is a particularly useful way of conveying certain important truths or lessons about human life and the problems of existence. Okpewho (1992) goes further to explain that “as in written literature, symbols are widely used in various forms of African oral literature to explore deep philosophical, moral and spiritual questions. They are a mark of highly artistic sophistication in oral literature. »Say no to plagiarism. Get a tailor-made essay on "Why violent video games should not be banned"? Get the original essay According to Cuddon (1998), the word "symbol" "derives from the Greek verb "symballein", meaning "to throw together"" and its noun form, “symbol”, which means “mark” or “sign”. Cuddon goes further by asserting that it is an object, animate or inanimate, which represents something else. Baudelaire (2006) states that symbolism is a 19th century literary theory originating in France. According to him, symbolism is characterized by its emphasis on the associative use of language to demand an unusual degree of symbolic interpretation of objects and words. Isiguzo (2012) considers symbol as “something like an idea, an object, conventional or unconventional that is used to represent something else. It may or may not be abstract.” Isiguzo goes further by explaining that the symbol is something like an idea, an object, a conventional that is used to represent something else. Such an idea or object may or may not be abstract. Ejizu (2012), for his part, defines the symbol as “a thing recognized as normally typifying, representing or recalling something of great practical importance by the possession of analogous qualities or an association in a fact or a thought”. . A symbol is a particularly useful way of conveying certain important truths or lessons about human life and the problem of existence. However, different critics differ in their definition and perception of symbolism. Symbolism actually serves as an embellishment in works of fiction because it enriches the narrative by bringing the message down to the level of the unconscious and anchoring it there. Fadaee (2012: 95) believes that symbolism is one of the stylistic devices often used in narratology to indirectly convey certain messages. Symbolism, or the use of symbols, involves the use of an object, attitude, belief, or value in order to represent an abstract idea; it takes something ordinary or basic and makes it more than it really is. Ejizu (2010) also underlines the fact that symbols allow man to say and express his desires, his dreams and what he has experienced best, for the organization of his life. A symbol has a double meaning: “a literal meaning” which is whatwhat that entity or thing actually is, and “symbolic meaning,” which is what the entity or thing represents. Omenuko (2014) is of the opinion that the meaning of symbols is based on the conventions and ideals of a given society. Symbolism in literature conveys more than just words. It is one of the tools that could be used by narrators or writers to not only generate interest in their works, but also to create other levels of meaning in those works. The symbol is operational in almost all aspects of life and in all cultures. A symbol should not be confused with other related figures of speech such as imagery, simile or metaphor, hence Perrine's (1983: 81) assertion that "an image only means what it means." 'she is ; and a symbol means what it is and something more too.” Burroway (2011) joins the same line of thought with Perrine, saying that "symbol differs from metaphor and simile in that it does not necessarily have to contain simile, but rather by virtue of association it represents something more or something other than itself. This means that symbolic meaning is not generated by comparison; it can be arbitrary or conventional. Abrams and Harpham (2009), in addition to explaining that symbols represent other things beyond themselves, clearly state that things are loaded with meanings beyond their physical qualities and that this “meaning is determined within a particular culture”. This largely shows that symbols are somehow culturally specific; which implies that the symbolism which is the referent of the symbol is primarily defined and determined by a particular culture. “It is an image that evokes an objective, concrete reality and prompts that reality to suggest another level of meaning.” Some scholars have resorted to the use of symbols and symbolisms in their works. Gates (1984) makes extensive use of symbolism in his book, The Signifying Monkey; he uses the term signifyin(g) as an indirect verbal or gestural form of incitement or insult through the use of profanity to explore the relationship between African and African-American vernacular traditions and black literature, developing a new approach critique situated within this tradition. which allows the black voice to speak for itself. According to Gates, Signifyin(g) is homonymous with the concept of signification proposed by Ferdinand de Saussure, in which case the signifier, which is the sound image, interacts with the signified, which is the concept itself, to form a linguistic whole. sign. Gates includes the linguistic concept of signifier and signified within the vernacular concept of signifyin(g). Gates' repeated use of images and his distortion of images appear like a hall of mirrors. Nnabuihe (1996) considers the kola nut as the symbol of life and unity of the Igbo. Nnabuihe (2008) also focuses on the symbol of the concept of four in Igbo mythology. He concludes that the Igbo use four as a concept to reflect the world around them; to think about it and interpret their understanding of the world. Nweze (2013) studies some of the symbolic notions applied in mathematics and linguistics. Nweze comes to the conclusion that in the symbolic mode, the signifier does not need to resemble the signified; rather, it is simply a conventional or arbitrary relationship that exists between the object and the symbol. Igbokwe (2013) studies symbols and symbolism in Igbo culture and concludes that symbols are cultural representatives of reality; Igbo culture, norms and values ​​are represented and expressed in.