Human beings by nature are animals in search of meaning. This statement stems from the fact that humans engage in symbols and symbolism for understanding and interpreting some phenomena. Many scholars have attempted the definition of symbolism; although most definitions differ from one critic to another. Frye (1957), for example, defines symbolism as “any unit of any literary structure which can be isolated for critical attention. A word, phrase, or image used with some kind of special reference (which is what is usually meant by a symbol) are all symbols when they are distinguishable elements in critical analysis.” Okpewho (1992) perceives symbol as a concrete or familiar object that is used in reference to, or as an explanation of, an abstract idea or a less familiar object or event. It is a particularly useful medium for conveying some 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 used extensively in various forms of African oral literature to probe deep philosophical, moral, and spiritual questions. They are a sign of high artistic sophistication in oral literature. "Say no to plagiarism. Get a tailor-made essay on "Why violent video games should not be banned"? Get an original essay According to Cuddon (1998), the word "symbol" is derived from the Greek verb "symballein", meaning " put together" ' and its noun form, 'symbolon', meaning 'sign' or 'sign'. Cuddon goes further to say that it is an object, animate or inanimate, that represents something else.” Baudelaire (2006) states that symbolism is a 19th century literary theory that originated in France. According to him, symbolism is characterized by an emphasis on the associative use of language to require an unusual degree of symbolic interpretation of objects and words. Isiguzo (2012) sees the symbol as "something like an idea, an object, conventional or unconventional that is used to represent something else. It may be abstract or not." Isiguzo goes further to explain that the symbol is something like a idea, an object, a conventional that is used to represent something else. Such an idea or object could be abstract or not. Ejizu (2012) for his part postulates the symbol as "a thing recognized as normally typifying, representing or recalling something. great practical importance by the possession of analogous qualities or associations in facts or thoughts". A symbol is a particularly useful means of conveying some important truth or lesson about human life and the problem of existence. However, different critics differ in their definition and perception of symbolism.Symbolism actually serves as embellishment in fictional works because it enriches the narrative by moving the message to the unconscious level and fixing 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 to represent an abstract idea; it takes something ordinary or basic and makes it more than it really is. Ejizu (2010) also highlights the fact that symbols allow man to say and express his desires, his dreams and what he has best experienced, for the organization of his life. A symbol has dual meanings: "a literal meaning" which is what that entity or thing actually is, and "a symbolic meaning", which is what the entity or thing represents. Omenuko (2014) is of the opinion that the meanings ofsymbols are rooted in the conventions and ideals of a particular society. Symbolism in literature conveys more than just words. It is one of the tools that could be used by storytellers or writers not only to generate interest in their works but also to create other layers of meaning in such 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 images, similes or metaphors, hence Perrine's (1983: 81) statement that “an image means only what is; and a symbol means what it is and also something more”. Burroway (2011) is on the same line of thought as Perrine, stating that "the symbol differs from metaphor and simile in that it does not need to contain a comparison, rather, by virtue of association, it represents something more or something different from himself." This is to say that the symbolic meaning does not arise from comparison; it could be arbitrary or conventional. Abrams and Harpham (2009), in addition to explaining the fact that symbols represent other things besides themselves, clearly state that things are loaded with meanings that go beyond their physical qualities and that this "meaning is determined within a particular culture". This amply demonstrates that symbols are somehow culture specific; which implies that the symbolism which is the referent of the symbol is mostly defined and determined by a particular culture. “It is an image that evokes an objective, concrete reality and pushes that reality to suggest another level of meaning.” Some scholars have employed the use of symbols and symbolism in their works. Gates (1984) makes heavy use of symbolism in his book The Signifying Monkey; uses the term mean (g) as an indirect verbal or gestural form of prod or insult through the use of swear words to explore the relationship between African and African-American vernacular traditions and black literature, elaborating a new critical approach located within of this tradition that 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 sign language. Gates includes the linguistic concept of signifier and signified within the vernacular concept of signifierin(g). Gates' repeated use of images and his distortion of images appears like a hall of mirrors. Nnabuihe (1996) considers the kola nut as the symbol of Igbo life and unity. Nnabuihe (2008) also examines 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; reflect on it and interpret your own understanding of the world. Nweze (2013) studies some of the symbolic notions applied in mathematics and linguistics. Nweze comes to the conclusion that in symbolic mode the signifier need not resemble the signified; rather it is just a matter of the 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 representations of reality; Igbo culture, norms and values ​​are represented and expressed in symbols and symbolism, so without symbols and symbolism, the conversation about Igboness and their culture would be non-existent or elusive. Chidume et al (2015), like Nnabuihe (1996) ), looks at the symbolism of the kola nut in Igbo cosmology. Chidume and colleagues argue that kolanut communion is a generic religious phenomenon that serves as the basis and offshoot of life.