PLEASE! DON'T GO AWAY. YOU MAY HAVE
SOMETHING IMPORTANT DOING NOW, JUST
READ THIS. I TAKE THE PAIN TO TYPE IT, JUST
READ IT. NO MATTER HOW STRESSFULL.
THE PIT OF HELL
THE LORD LED me to a different area outside
the gates of the kingdom. We continued to
ascendthe mountain, and as we climb higher and
higher the road became rougher and rougher.
Wehiked along this narrow road for a long time,
and it eventually led us through a dark tunnel.
When we emerged from the tunnel, I noticed that
we had climbed even higher up the hillside. It
seemed strange to me that heaven would have
such a dark tunnel and a winding, rough road.
When we reach the summit and I looked over the
crest of the mountain, I could see fumes and
dark smoke rising from a deep pit. It was like a
crater of a volcano, and inside I could see flames
scorching a multitude of people who were
screaming and crying in the kind of agony that
the severely burned truly know.
The people were naked, without hair, and
standing close to one another, moving like
worms, and the flames were scorching their
bodies. There was no escape for those who were
captured in the pit. Its walls were too deep for
them to climb, and hot coals of fire were all
around the edges.
Even though the Lord did not tell me this, I knew
I was standing at the brink of hell.
It was even more horrible than the description
the Bible gives (REV. 20:13-15). Throughout the
Gospels and the book of Revelation, Jesus was
careful to tell us about the horrors of hell.
The flames would leap out unexpectedly from all
directions... There was no rest for these
unfortunate victims of sin; they were doomed to
spend all eternitybeing scorched and burned as
they endeavored to escape the flames of hell.
"who are these people?"I asked.
"My daughter, these people did not know Me" He
(JESUS) said this statement with a voice that
heaved with grief. I could tell that the Lord was
not pleased by the sight in front of us; it
bothered Him deeply. I knew that He had
nocontrol over the destinies of people who
deliberately chose to reject Him. These were the
ones who were writhing in pain and suffering in
the pit.
... I know many people who do not believe in the
either place, andI knew it would become my
mission to show then the reality of the afterlife.
I knew my parent had never giventheir hearts to
Jesus, so I began towonder about them.
"LORD, WHAT ABOUT MY PARENT?" I asked. "I
KNOW THEY WEREN'T SAVED, BUT THEY WERE
GOOD PEOPLE."
"I'M SORRY, MY DAUGHTER. THERE IS NOTHING
I CAN DO FOR THOSE WHO DO NOT KNOW ME."
My Lord voice was so sad when He said this.
The importance of His world stung me as I
realized my mother and father must be among
the doomed I was watching in the pitof hell...
The Lord touched my head, and took my hand,
leading me down a dark tunnel, and we emerged
on another rough road that sam very far and to
the edge of the pit... The whole region seemed
to be filled with dead grass.
I noticed multitudes of people who were wearing
sand-colouredrobes roaming aimlessly in the
vicinity of the pit's yawning mouth...
"who are this people, Lord?" I asked.
They are disobedient 'Christians'"
"How long we they have to stay inthis barren,
lifeless place?"
"FOREVER, My daughter. The only ones who will
enter My kingdom are the pure in heart My
obedient children."
He (JESUS) went on to explain:"Many who call
themselvesChristians do not live by My word,
and some of them think that going to church
once a week is enough. They never read My
words, and they pursue earthly things. Some who
know my words never have their hearts with
Me"....
"My daughter, My word says that itis hard to
enter the kingdom of heaven, but so few really
believe this and understand its importance. I an
revealing this to you so that you can warn them,"
He explained.
In essence, Christianity is so simple that it
eludes so many. Human beings have the
tendency to need to complicate everything,
including matters of faith. Jesus simply wants
people to come to Him in faith so He can lead
them and help them.
I now knew more fully than I had ever known
before, that whosoever may come to Him will
recieve eternal life (John3:16)
There is no word in the dictionarythat truly
indenties what I felt at that moment. It was the
mixture of fear, desperation, hurt, terror, sadness
and hopelessness. Then I realized that these
were the very emotions that my mother would
have to experience throughout all eternity.
The last days are truly upon us. The Lord's
patience has been most gracious up till now, but
He is getting ready to come again to recieve
HisChildren to Himself. My job is to warn the
whole world about these event that are "just
around the corner." COINED FROM CHOO
THOMAS BOOK "HEAVEN IS SOREAL" what else
do you want to do, comment? Like? Or share?
Stop! Go on your knees and Pray now that you
may not miss it. Come back and share it to your
love ones. Revelation 3:10-13
MARANATHA!

~A MESSAGE OF THE HEART TO MY DISTINCT
FRIENDS.~

Please, read this. Why I think you should never
stop sharing the truth.

Don't ignore!

I thank God always for the salvation of my soul. I
believe if I died two or three years ago, I will be
burning hopelessly and helplessly in hell by now.
That great day when my unbeliever friend walked
up to me and gave me a book. I collected it just
to see what it's all about. Well, reading that book
makes me bleed in the heart. I was convicted
and converted. I called my friends and we all
gave our lives to God.

What if I miss that opportunity or what if my
friend refused to give me that book. I don't think
any other thing can change me.

Did you remember the day of your salvation and
just wonder, what if that never happened. What if
I wasn't told.

You should always shared the truth.
You see. while I was at college. A teacher called me into his room for a discussion. He begin the talk with
stories of his miserable life. He told me the
encounters of his woes. He concluded by saying
he is tired of living and he is fed up of life.
I was under great persecution then so my ways
of telling people about God was seriously
restricted by the school authority. I manage to
tell him few things.

Few weeks after that. I left the school for a short
holiday. It was at home that I heard that the
same man is dead. At that moment, I realized
my failure. If I had known, I would have laboured
in prayer for this young man. I would have
shared the whole truth with Him. But the
mistake I made was that I don't realize he won't
live forever.

A brother shared this story too. He said the Holy
Spirit commanded him to preach to someone. He
gave excuse that he will do that the next day.
Well... The next day came and he took his bible
going to the man's house.
When he got there, he was told that if he had
come yesterday, he would have seen a living
man but now he has finally came late.
What did you think of this person? The sharing of
the truth which is the heart beat and cry of God
is not his much concern. We thought man we
live forever?

Share on and make the truth your trademark.
Make your banner clear! Make the world see the
standard of God in you. When you and FATHER
GOD talk in prayer.

Share more, speak more, write more, pray and
live the word too.
Who knows, May Be If You Speak Just Once
More, You May save another soul from hell.
Thanks for reading it. I will cherish your
comment please.
PRAISE THE LORD OF LOVE Amen.

How they all died > Matthew-Suffered Martyrdom by being slain in Ethiopia Mark-Died at Alexandria , after being dragged through the streets of that city Luke-Hanged on an olive tree in the classic land of Greece. John-Put in boiling oil. Afterward branded at Patmos Peter-Crucified at Rome with his head downward. James the Lesser-Thrown from a pinnacle of the Temple , then beaten to death Bartholomew-flayed alive Andrew-bound to a cross , where he preached his prosecutor until he died Jude-Shotto death with arrows Matthias-first stoned and then beheaded Barnabas of the Gentiles _Stoned to death at Salonica Paul-After various tortures and Persecution beheaded at Rome by emperor Nero Am I a soldier of the Cross a follower of the Lamb? And shall I fear to own His cause or blush to speak His name? Must I be carried to the skies on flowery beds of ease while others fought to win the prize and sailed through bloody seat? Are there no foes for me to face?Must I not stem the flood? Is this vile world a friend to grace, to help me on to God? Sure I must fight if I would reign -increase my courage Lord! I'll bear the toil , endure the pain , supported by thy word

THE BLOOD OF THE HEROES OF FAITH WHO CHANGED THE WORLD, THE PASSION OF HIS ELECT. All Who Sees This Should Just Stop By And Read! David Living Stone came to Africa when the continent was still deadly to preach the Gospel of Jesus. He lost his children and this poor man could only say, "thank God they have gone home. We will meet." His wife died also because of His mission to Africa, he still don't give up. He was coming to Africa one day when a lion attacked him, nearly killed him. He managed to escape with one hand lost. Yet this man died on his kneel praying for Africa. When He was discovered dead, they saw what he wrote with his last breath, LORD SAVE AFRICA. Imagine John Knox praying for years, "LORD GIVE ME SCOTLAND OR I DIE" READ THIS! A young christian brother, his wife and children went on a missionary journey to a town where darkness reigns supreme! As they were preaching, the people became furious. They got hold of this wonderful family and decided to teach them a lesson. They dug a hole, big one indeed and threw them inside. They began to bury them alive. As they were doing so, they noticed just one thing. The entire family were rejoicing, singing praises to God. This men of darkness buried this young family alive. After this, Holy Spirit began to touch the heart of this weakened men. They can't help thinking about what they have done. They were asking questions like, why are they rejoicing? they are strange. Why do they still believe in what they believed even when it is clear they will die? Why are they all singing? God sent another man to that town. When this person got there, they all accepted Jesus, not because he brought another message but because the blood of some heroes had been shed. Pls don't stop reading this now! When I look at the gone Heroes of Faith. Those whose foot print are still marked on the narrow way! If I compare it with this day christian, Oh what are few in number are still alive. Oh God, where is the passion of Apostle Paul, who did you give the brave heart Of David Living Stone. Where is the passion of the dead heroes of faith who on their rugged body bear the agonizing mark of the cross. Time is changing, the world is dying to the truth daily. I don't need prosperity, promotion, provision, popularity, or pleasure, but passion, power, fire of God. Create in me Oh God, the passion for the body of Christ, the power of the men of Old. I don't want to only get to heaven, I want to get to heaven gloriously. There is general dryness in the world, but the blood of the heroes of faith still ring bells of warning that we must be awake as knight of the Heavenly King. We now have Christians without passion and passion without real power. Each time I see a missionary, I become challenged because they are likely going to be most blessed in heaven. why? They have forsaken all only to retire into unknown station for the sake of Christ, and sometimes suffers the ugly fate of unmarked grave. Surprises we be in heaven when the reward of the passionate will greatly differs from the passive Christian that narrowly escaped hell. Can you say you are available to be the next Hero of Faith. Or did you want to meet the saviour with empty hand not even with a soul to present. Why can't you pray for the unsaved? Why did you speak against the other denominations? Yes, not all denomination are really saved but why not passionately pray for them? The lost need our prayer. I'm avialable OH LORD. God will reward you if you feel concern about the dying majority going to hell because there is enough hopeless brothers and sisters in hell now. God bless you!

PRISONERS OF FAITH.
If you know the song, please sing along. If not,
make sure you read it. (A MUST READ)
I pledge allegiance to the Lamb.
With all my strength with all I am;
I will seek to honour His commands.
I pledge allegiance to the Lamb.

I have heard on Christians long ago.
Were brought before a tyrant throne.
They were told that He would spare their lives,
If they would renounce the name of Christ.

But one bye one they chose to die.
The son of God, they would not deny,
Like a great angelic choir sings;
I can almost hear their voices ring.

I pledge allegiance to the Lamb.
With all my strength with all I am;
I will seek to honour His commands.
I pledge allegiance to the Lamb.

Now the years have come; and the years have
gone.
And the course of Jesus still goes on.
Now our time has come.
To count the cost.
To reject this world.
To embrace the cross.

And one by one let us live our lives.
For the one who died to give us life.
Till the trumpet sounds on the final day.
Let us proudly stand and boldly say.

I pledge allegiance to the Lamb.
With all my strength with all I am;
I will seek to honour His commands.
I pledge allegiance to the Lamb.
To the lamb of God who bore my pain.
Who wore my shame.
I will seek to honour His commands.
I pledge allegiance to the Lamb.

Extreme light. COLORADO: RACHEL SCOTT♥

"I am not going to apologize for speaking the
name of Jesus. I will take it. If my friends have
to become my enemies for me to be with my
best friend, Jesus, then that's fine with me. I
always knew being a Christian means having
enemies, but I never thought that my 'friends'
were going to be those enemies."

Rachel was a student at Columbine High School
on the day two students opened fire in the
school. One gunman asked her if she still
believed in God. She looked him in the eye and
said yes, she still believed. He asked her why,
but he didn't let her answer before killing her.

Rachel Scott passed her test, and because she
did, her light reached beyond her school to
around the world. Long before the test came,
Rachel expressed her willingness to give her all
for Christ. The words from her journal, written
exactly one year before her death, tell about her
commitment: "I am not going to hide the light
that God has put into me. If I have to sacrifice
everything, I will."

"In the same way let your light shine before men,
that they may see your good works and praise
your Father in Heaven." MATTHEW 5:16
Let us count the cost and bear the cross. For
richer will be the crown and sweeter will be the
heaven! Sister Rachel's life is a challenge to
me...

Extreme unity! MAURITANIA Real life story
Maura had watched in horror as soldiers put out
her husband's eyes with got irons, trying to
break his will. Now, hanging upside down with a
weight around his neck on the orders of the
Roman governor Arrianus, Timothy waited for his
gag to be removed. The fear he initially felt at
his arrest had been replaced with a sense of
divine calm.

Instead of renouncing his faith and disclosing the
location of his church's copies of the scriptures,
as the soldiers expected, Timothy scolded his
young wife "Do let your love for me come before
your love for Christ," he urged Maura, affirming
his willingness and determination to did for his
Saviour. Seeing her husband's courage, Maura's
own resolve was strengthened.

Arrianus, already in a rage at Timothy refusal, set
out to break Maura's newfound courage. He
sentence her to the hardest tortures of the
Roman world. Yet she would not break. She
refused to deny Christ. After each had endured
unspeakable suffering, Timothy and Maura were
crucified, side by side.

"let us, then go to him outside the camp and
share his shame. For there is no permanent city
for us here on earth. We are looking for the city
which is to come." Hebrews 13 : 13 (GNB)
we must not look back! We must show to the
world who we are in Christ. We should pray for
ourselves as member of the same body. Who is
proud there to say I belong to Christ?
"I will go alone. Only the brave should
follow."__Alexander the great.

A young man, a student in one of our
universities, was one day taking a walk with a
professor, who was commonly called the
students’ friend, from his kindness to those who
waited on his instructions. As they went along,
they saw lying in the path a pair of old shoes,
which they supposed to belong to a poor man
who was employed in a field close by, and who
had nearly finished his day’s work.
The student turned to the professor, saying: “Let
us play the man a trick: we will hide his shoes,
and conceal ourselves behind those bushes, and
wait to see his perplexity when he cannot find
them.”

“My young friend,” answered the professor, “we
should never amuse ourselves at the expense of
the poor. But you are rich, and may give yourself
a much greater pleasure by means of the poor
man. Put a coin into each shoe, and then we will
hide ourselves and watch how the discovery
affects him.”

The student did so, and they both placed
themselves behind the bushes close by. The poor
man soon finished his work, and came across
the field to the path where he had left his coat
and shoes. While putting on his coat he slipped
his foot into one of his shoes; but feeling
something hard, he stooped down to feel what it
was, and found the coin. Astonishment and
wonder were seen upon his countenance.
He gazed upon the coin, turned it round, and
looked at it again and again. He then looked
around him on all sides, but no person was to be
seen. He now put the money into his pocket, and
proceeded to put on the other shoe; but
his surprise was doubled on finding the other
coin. His feelings overcame him; he fell upon his
knees, looked up to heaven and uttered aloud a
fervent thanksgiving, in which he spoke of his
wife, sick and helpless, and his children without
bread, whom the timely bounty, from some
unknown hand, would save from perishing.

The student stood there deeply affected, and his
eyes filled with tears. “Now,” said the professor,
“are you not much better pleased than if you had
played your intended trick?”
The youth replied, “You have taught me a lesson
which I will never forget. I feel now the truth of
those words, which I never understood before: ‘It
is more blessed to give than to receive.’”

THE RACE

This is a poem written by an unknown person. It
tells the story of a young boy competing in a
race he desperately wants to win. But He has
fallen down three times. And each time his dad
has urged him to get up and win the race. Read
these lines slowly.

THE RACE
Defeat! He lay there silently, a tear dropped from
his eye.
"There's no sense running anymore___ three
strikes,
I'm out___why try?
The will to rise had disappeared, all hope had
fled away,
So far behind, so error prone, closer all the way.
"I've lost, so what's the use" he thought,
I'll live with my disgrace."
But them he thought about his dad who
soon he'd have to face.
"Get up", an echo sounded low,
"Get up and take your place.
You were not meant for failure here,
so get up and win the race."
With borrowed will, "Get up," it said
"You haven't lost all,
For winning is not more than this___
to rise each time you fall"
So up he rose to win once more, and with a new
commit,
He resolved that win or lose, at least he wouldn't
quit.
So far behind the others now, the most he'd ever
been,
Still he gave it all he had and ran as though to
win.
Three times he'd fallen stumbling,
three times he rose again,
Too far behind to hope to win, he still ran to the
end.
They cheered the winning runner as he crossed,
first place,
Head high and proud and happy; no falling, no
disgrace.
But when the fallen youngster crossed the line,
last place,
The crowd gave him greater cheer for
finishing the race.
And even though he came in last,
with head bowed low, unproud;
You would have thought he won the race,
to listen to the crowd.
And to his dad he sadly said, "I didn't do well."
"To me, you won," his father said.
"You rose each time you fell."

And now when things seems dark and hard
and difficult to face,
The memory of that little boy helps me in my
race.
For all of life is like that race,
with ups and downs and all,
And all you have to do to win____is rise each
time you fall.
"Quit! Give up, you're beaten," they still shout in
my face.
But another voice within me says,
"Get up and win that race"
_AUTHOR UNKNOWN

If you have read this far, you've done a good job.
Some probably ignored it because it's like a long
piece., my friend and reader,
"since we have so great a cloud of witnesses
surrounding us, let us also lay aside every
encumbrance, and the sin which so entangles us,
and let us run with endurance the race that is
set before us, fixing our eyes on Jesus.
(HEBREWS 12:1-2)

YOU JUST HAVE TO READ THIS?

*This is a true
story of Mother’s Sacrifice during the China
Earthquake.*

After the Earthquake had subsided, when the
rescuers reached the ruins of a young woman’s
house, they saw her dead body through the
cracks. But her pose was somehow strange that
she knelt on her knees like a person was
worshiping; her body was leaning forward, and
her two hands were supporting by an object. The
collapsed house had crashed her back and her
head.

With so many difficulties, the leader of the
rescuer team put his hand through an arrow gap
on the wall to reach the woman’s body. He was
hoping that this woman could be still alive.
However, the cold and stiff body told him that
she had passed away for sure.

He and the rest of the team left this house and
were going to search the next collapsed building.
For some reasons, the team leader was driven by
a compelling force to go back to the ruin house
of the dead woman. Again, he knelt down and
used his had through the narrow cracks to
search the little space under the dead body.
Suddenly, he screamed with excitement,” A child!
There is a child!

“The whole team worked together; carefully they
removed the piles of ruined objects around the
dead woman. There was a 3 months old little boy
wrapped in a flowery blanket under his mother’s
dead body. Obviously, the woman had made an
ultimate sacrifice for saving her son. When her
house was falling, she used her body to make a
cover to protect her son. The little boy was still
sleeping peacefully when the team leader picked
him up.

The medical doctor came quickly to exam the
little boy. After he opened the blanket, he saw a
cell phone inside the blanket. There was a text
message on the screen. It said,” If you can
survive, you must remember that I love you.”
This cell phone was passing around from one
hand to another. Every body that read the
message wept. ” If you can survive, you must
remember that I love you.” Such is the mother’s
love for her child!!

"If you, then, though you are evil, know how to
give good gifts to your children, how much more
will your Father in heaven give good gifts to
those who ask him!" - Matthew 7:11

Graham, Templeton, and Clifford.
In the Christian life, it's not how you start that
matters. It's how you finish. There are a lot of
guys who have started in the Christian life, but
God is looking for some finishers.
You've heard of Billy Graham. But what about
Chuck Templeton or Bron Clifford? Have you ever
heard of them?
Billy Graham wasn't the only young preacher
packing auditoriums in 1945. Chuck Templeton
and Bron Clifford were accomplishing the same
thing. All three young men were in their
midtwenties. One seminary president, after
hearing Chuck Templeton preach one evening to
an audience of thousands, called him "the most
gifted and talented young man in America today
for preaching."
Templeton and Graham were friends. Both
ministered for Youth for Christ. Both were
extraordinary preachers. Yet in those early years,
"most observers would probably have put their
money on Tempteton." As a matter of fact, in
1946, the National Association of Evangelicals
published an article on men who were "best used
of God" in that organization's five-year
existence. The article highlighted the ministry of
Chuck Templeton. Billy Graham was never
mentioned. Templeton, many felt, would be the
next Babe Ruth of evangelism.
Bron Clifford was another gifted, twenty-five-yea
r-old fireball. In 1945, many believe Clifford the
most gifted and powerful preacher the church
had seen in centuries. In that same year, Clifford
preached to an auditorium of thousands in
Miami, Florida. People lined up ten and twelve
deep outside the auditorium trying to get in...
At the age of twenty-five young Clifford touched
more lives, influenced more leaders, and set
more attendance records than other clergyman
his age in American history. National leaders
vied for his attention. He was tall, handsome,
intelligent, and eloquent. Hollywood invited him
to audition for the part of Marcellus in "The
Robe." It seemed as if he had everything.
*
Just five years later, Templeton left the ministry
to pursue a career as a radio and television
commentator and newspaper columnist.
Templeton had decided he was no longer a
believer in Christ in the orthodox sense of the
term. By 1950, this future Babe Ruth wasn't even
in the game and no longer believe in the validity
of the claims of Jesus Christ.
What about Clifford? By 1954, Clifford had lost
his family, his ministry, his health, and then. . .
His life. Alcohol and financial irresponsibility had
done him in. He wound up leaving his wife and
their two Down's syndrome children. At just
thirty-five years of age, this once great preacher
died from cirrhosis of the lives in a run-down
motel on the edge of Amerillo. He died as John
Haggai put it, "unwept, unhonored, and unsung."
In 1945, three young men with extraordinary gifts
were preaching the gospel to multiplied
thousands across this nation. WITHIN TEN
YEARS, ONLY ONE OF THEM WAS STILL ON
TRACK FOR JESUS.
===>coined from STEVE FARRAR'S BOOK
(FINISHING STRONG.)
Let he that thinks he stand take heed, lest he
fall.

Graham, Templeton, and Clifford.

In the Christian life, it's not how you start that
matters. It's how you finish. There are a lot of
guys who have started in the Christian life, but
God is looking for some finishers.
You've heard of Billy Graham. But what about
Chuck Templeton or Bron Clifford? Have you ever
heard of them?

Billy Graham wasn't the only young preacher
packing auditoriums in 1945. Chuck Templeton
and Bron Clifford were accomplishing the same
thing. All three young men were in their
mid twenties. One seminary president, after
hearing Chuck Templeton preach one evening to
an audience of thousands, called him "the most
gifted and talented young man in America today
for preaching."

Templeton and Graham were friends. Both
ministered for Youth for Christ. Both were
extraordinary preachers. Yet in those early years,
"most observers would probably have put their
money on Templeton." As a matter of fact, in
1946, the National Association of Evangelicals
published an article on men who were "best used
of God" in that organization's five-year
existence. The article highlighted the ministry of
Chuck Templeton. Billy Graham was never
mentioned. Templeton, many felt, would be the
next Babe Ruth of evangelism.

Bron Clifford was another gifted, twenty-five-yea
r-old fireball. In 1945, many believe Clifford the
most gifted and powerful preacher the church
had seen in centuries. In that same year, Clifford
preached to an auditorium of thousands in
Miami, Florida. People lined up ten and twelve
deep outside the auditorium trying to get in...
At the age of twenty-five young Clifford touched
more lives, influenced more leaders, and set
more attendance records than other clergyman
his age in American history. National leaders
vied for his attention. He was tall, handsome,
intelligent, and eloquent. Hollywood invited him
to audition for the part of Marcellus in "The
Robe." It seemed as if he had everything.
*


Just five years later, Templeton left the ministry
to pursue a career as a radio and television
commentator and newspaper columnist.
Templeton had decided he was no longer a
believer in Christ in the orthodox sense of the
term. By 1950, this future Babe Ruth wasn't even
in the game and no longer believe in the validity
of the claims of Jesus Christ.

What about Clifford? By 1954, Clifford had lost
his family, his ministry, his health, and then. . .
His life. Alcohol and financial irresponsibility had
done him in. He wound up leaving his wife and
their two Down's syndrome children. At just
thirty-five years of age, this once great preacher
died from cirrhosis of the lives in a run-down
motel on the edge of Amarillo. He died as John
Haggai put it, "unwept, unhonoured, and unsung."
In 1945, three young men with extraordinary gifts
were preaching the gospel to multiplied
thousands across this nation. WITHIN TEN
YEARS, ONLY ONE OF THEM WAS STILL ON
TRACK FOR JESUS.
===>coined from STEVE FARRAH'S BOOK
(FINISHING STRONG.)
Let he that thinks he stand take heed, lest he
fall.

HE DIED AT HIS POST.

Dear friends,

If I may bother you with reading this for few
minutes, I know God will touch you in a definite
way. Amen.

I have seen sprinters on track, at the beginning
of each race, their heart beat and greatest desire
is to end well. No sprinter will pray to end last.
They all yearn for the medal, but have you
wonder why only one of eight or six sprinters
always finish strong. It's because finishing strong
is not meant for everybody. Not all who stated
well end well. All over the pages of the bible,
there are enough account of men of potentials,
who were unable to finish strong in this great
race.

HE DIED AT HIS POST

Away back in the 40's a hymn with this title was
very popular among the Methodists and was
often sung with the Spirit and with marked
effect. It had its origin in the last words and
triumphant death of a preacher in one of the
conferences.

Rev. Thomas Drummond was born in Manchester,
England, in 1806, came to this country in early
life, and after his conversion joined the
Methodist Church. He soon was licensed to
preach, and was admitted into the Pittsburgh
Conference in 1859 he was transferred to the
Missouri Conference and stationed in St. Louis.
On Sunday, June 14, of that year, he had
preached with his usual power, expressing with
pathos the feelings which animate the strong
christian faith in anticipation of heaven. The
same evening he was attacked with a cholera,
and died the next day.

Though suffering great pain he was in his senses
and died in triumph, saying among many other
cheering things,
"TELL MY BRETHREN OF THE PITTSBURGH
CONFERENCE THAT I DIED AT MY POST"
Rev. William Hunter, on hearing the particulars of
the death of this good man composed the hymn,
'He Died at His Post"'
===>coined from "Life of Rev J.B. Mcferrin" by
Bishop O.P. Fitzgeraid.

"LET ME DIE THE DEATH OF THE RIGHTEOUS,
AND LET MY LAST END BE LIKE HIS" Num. 23 :
10

Balaam made that famous prayer but
unfortunately, He was not able to end well. God is
looking for people who will cross the river with
triumph and joy. Those whose heart were not
distracted by the noise of the battle. "I WILL BE
A GOOD SOLDIER, I WILL DIE AT MY POST."

THE CHALLENGE: In our dying moment, are will
still going to be at our post? Will death come and
meet us fully prepared, is God still in charge of
our lives? Have we not lost the salvation of our
most High God? Are will prepared for the life
above? Let's bow the knee now and seek God
for the peace and assurance of salvation. —

I
“Human beings have always have stories to tell and as our species evolve, so is our means of self-expression … and our need to and our need to preserve what we understood to be our past” (Kirszer. 141)
Story telling has been a crucial part of humanity right from time immemorial, and it cannot be narrowed down to just one group of people. However, the history of story-telling may be vague in our insight, we are certain that writing came at a much latter time. Without complexities, writing due to its versatility was used from earlier period to document human philosophies, beliefs, traditions, stories (which the youngest of all is novel), discoveries etc.
Writing begins with the cautious effort of the Neanderthal men attempt to represent their well developed speech traditions through the use of symbols and picture which eventually lead to the unavoidable transition from the dark ages of primitivism to that of literary (Yule 1996). As a matter of fact, history has it that writing began in Africa (Egypt, the cradle of world civilization) and the various groups of people in the world do not develop at the same pace. The Western countries, for example, have gone ahead of the rest of the world in technology, science, literature, commerce, etc. Their languages such as Greek, Latin, and English are considered the languages of scholarship, government, religion etc.
When the Western countries are aggressively progressing in civilization and literacy, many African communities have no written literature but possess rich and varied traditions __such as folklores, folk songs, proverbs, moonlight stories, riddles etc. In this rich form of literature which the Ugandan Scholar, Pio Zimuru, coined as “orature” (oral literature) consists the African philosophy and ideology of life, of humanity, of divinity, of government, and of belief. We cannot explain African peculiarity without deliberate reference to their oral traditions.
II
Not withstanding, we must understand that though Africans prided this wonderful form of literature in their cranial repositories and preserve its uniqueness of history in their capacious memories, there is a need to transliterate it for posterity. As Erily rightly observed that “it is chiefly through books that we have intercourse with superior ancient minds”, the fact is that the faintest ink is better than the sharpest memory.
Although there have been substantial intriguing historical facts about the long tradition of writing in Africa, some enough to arouse our studious minds of curiosity, we should at first agree with Edgar Wright who establishes that “real African literature in English occur in the fifties” (Wright. 1973). However, history has it that books have been in Africa before the Whites came.
Historically, myriad of incunabula books have been brewing in Africa especially in the Northern countries. About 300,000 manuscripts are tucked away in various libraries in Ethiopia (Timbuktu) which is dated back to around 4th century AD. Among these several extant literature of this ancient time include the “Epic of Sundiata” composed in medieval Mali, “Kebra Nagast” (Book of Kings) written in Ge’ez etc.
Overtly, the history of writing is not our main concern but the peculiarity of the Novel literary genre as African. This consequentially leads to the ineluctable question, what is a Novel? In his book, “The Development of the English Novel”, Cross L. Wilbur provided a general explanation for the Novel thus:
“The Novel gives a familiar revelation of such things that pass every day before our eyes such as may happen to our friends or to us; and the perfection of it is to represent every scene in so easy natural manner and to make them appear so probable as to deceive into persuasion (at least while reading) that all is real until we are affected by the joys or distresses of the persons in the story as if they are our own”
This definition seems to be an ordinary explanation, yet it has revealed precisely the pivotal facets of the Novel. Another great definition of great fascination is contained in contained in the Encyclopedia Britannica thus:
“The Novel is an invented prose narrative of considerable length and certain complexities that deals imaginatively with human experience, usually through connected sequence of events involving a group of persons in a specific setting”
This has shown explicitly that the novel is usually of certain length, prosaic, fictional, and realistic. These elements make it different from other forms of literature such as plays, allegories, fables, epic, short stories, and poetry. Having said that, at this juncture, we must consider the argument before us which states that is the Novel African to not?
III
To be certain that our standpoint is justifiable, we must know what we are arguing for or against. Are we saying that the literary genre of the Novel is strictly African or the Novel has an African variant? To say strictly that the Novel is African is an academic aberration devoid of historical fact but positing that the Novel has an African variant is justifiable.
Novel most times is defined by its geographical locations; therefore, we have the English Novel, American Novel, Italian Novel, African Novel etc. The hilarity of saying the Novel is an African “thing” is quickly exposed when some historical fact is considered. The first English novel for example is written by Daniel Defoe (Robinson Crusoe) in 1719, while the first African novel written by Joseph Ephraim Casely Hayford was in 1911 _a difference of nearly 200years. It is therefore an unequivocal implausibility and improbability to propose that the Novel is African characteristically. Considering the works of Defoe, Richardson, Bronte, Sontag, etc which include novels like “Moll Flanders” “Pamela” “Emma” “Death Kit” which are already published earlier before any modern African novel, we cannot but assert that the novel is not born in Africa. Or do we affirm that those numerous books written in Europe, America and Asia are not novels?
Moreover, I have avowed earlier that the novel is identified by its geographical locations; hence, we have America Novel, English Novel, and Italian Novel etc. However, it is most appropriate to say instead that we have African Novel. The question is, “what makes the African Novel African?” Since not all novels are African, what therefore are the peculiarities of the African Novel differentiating it from other forms of novels in the world?
In the first premise, the African Novel is controversially established as the novel whose authorship is by Africans, for Africans and about Africans. In other words, the African Novel is a novel written about Africa, and African people, their culture, religion, history, socio-political experiences, daily challenges etc. There has been an hot argument about who an African writer should be and what an African writer should write. We have non-Africans who have written extensively and interestingly about Africa and its people, and we have Africans who have written books but not about Africans. It is generally agreed that as African Novel must be about Africans.
These novels usually consist of themes such as: the clash between Africa’s past and present, between tradition and modernity, between indigenous and foreign, between individualism and community, between socialism and capitalism, between development and self-reliance and between Africanity and humanity.
George Joseph notes this in his chapter on “Africa Literature and Understanding Contemporary Africa” that:
“… traditionally, Africans do not radically separate art from teaching. Rather than write or sing for beauty itself, African writers help in communicating some important messages about the community” (emphasis added)
Similarly, the language of the African Novel must be in such a way that it conveys the beauty of African culture. Though, Ngugi wa Thiong’o, Obi Wali and Francis Irele Abiola anong others have argued that African novels should written in indigenous languages, and scholars like Ache has defended his use of English in writing novels, African novels must be written in such a way that it communicate the beauty of African culture.
Its thematic preoccupation is also centered on African past, present and possible future such as its colonial experience, post-colonial occurrence, etc.
Surmising it all, it is obvious that all African novels are novels but not all novels are African. So we have other novels defined by their geographical locations such as English Novels, American Novel etc
REFERENCES
Kirzer, Mandell. Literature: Reading, Reacting, Writing
Yule, George. The Study of Language(1992)
Wright, Egdar. The Critical Evaluation of African Literature
Epic of Sundiata
Kebra Nagast (Book of Kings)
Wilbur, Coss. Development of the English Novel (1906)
Encyclopedia Britannica
Defoe, Daniel Robinson Crusoe (1719)
Richardson, Samuel. Pamela
Defoe, Daniel. Moll Flanders (1729)
Sontag, Susan. Death Kit
Joseph, George. African literature and Understanding the Contemporary Africa
Irele, Abiola. The Criticism of Modern African Literature
Thiong’o Ngugi. Decolonizing the Mind: the Politics of Language in African Literature (1986)
Achebe, Chinua. The Politics and Politicians of Language in African Literature (1989)
Achebe, Chinua. Things Fall Apart. (1958)
Oloyede, Olatuja. The English Novel: its History and Characteristics
Encyclopedia of African Literature, London: Routledge, (2003)
George, Joseph “African Literature” in Gordon, Understanding Contemporary Africa (1996)
Ali, Mazrui. The Development of Modern African Literature since 1935.

small upper bedroom in the home of Reverend Samuel Parris, Salem, Massachusetts, in the spring of the year 1692. There is a narrow window at the left. Through its leaded panes the morning sunlight streams. A candle still burns near the bed, which is at the right. A chest, a chair, and a small table are the other furnishings. At the back a door opens on the landing of the stairway to the ground floor. The room gives op an air of clean spareness. The roof rafters are exposed, and the wood colors are raw and unmellowed. As the curtain rises, Reverend Parris is discovered kneeling be-side the bed, evidently in prayer. His daughter, Betty Parris, aged ten, is lying on the bed, inert. At the time of these events Parris was in his middle forties. In history he cut a villainous path, and there is very little good to be said for him. He believed he was being persecuted wherever he went, despite his best efforts to win people and God to his side. In meeting, he felt insulted if someone rose to shut the door without first asking his permission. He was a widower with no interest in children, or talent with them. He regarded them as 3.

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In Poetics of Aristotle (384 -322BC), Aristotle asserts that a tragic hero is a character that has risen to a lofty height of prominence only to be crumbled by his own innate flaws and mistakes and not as a result of his adversaries. “Okonkwo was well known throughout the nine villages and even beyond. His fame rested on solid personal achievements. As a young man of eighteen he had brought honour to his village by throwing Amalinze the cat. ...Okonkwo’s fame had grown like a bush-fire in the harmattan”(1)Okonkwo was clearly cut for great things (6) though he inherited nothing from his lazy father Onoka. He was a wealthy farmer and had two barns full of yams (6).

Here is a man who has risen out of the penury conferred on him by ugly paternity to honour, respect, influence and affluence in his community. He is among the nine marked spirit who administered justice in the clan (12) and he has taken all but one title. He has shown incredible prowess in two inter-tribal wars. He is already one of the greatest men of his time.

However, his hatred for everything his father loves which include gentleness and idleness (10) imprisons his life in perpetual fear of the unknown and the dread of the uncertain. Achebe puts it in explicit terms thus:
But his whole life was dominated by fear, the fear of failure and weakness. It was deeper and more intimate than the fear of evil and capricious gods and of magic, the fear of the forest, and the forces of nature, malevolent red in tooth and claw. Okonkwo’s fear was greater than these. It was not eternal but lay deep within himself. It was the fear of himself, lest he should be found to resemble his father (9-10)




Aristotle in his Poetics (384 – 322 BC) seems to capture the fall of Okonkwo as he expostulates on what constitutes the elements of a tragic hero by writing that “the downfall of a noble hero or heroine is usually through a combination of hubris, fate and the will of the gods. The tragic hero’s powerful wish to achieve some goals inevitably encounters limits, usually through human frailty (flaws in reason, hubris and society.)”

Things started going in antipode direction for Okonkwo, who has enjoyed the felicity of being an authority in his clan, the moment his gun explodes and pieces the heart of Ezeudu’s son (86). In the words of Achebe, “nothing like this had ever happened”(87). This act alone destroys the wealth and prosperity he has built all his life except the little ones his friend, Obierika could rescue. Like a child with fire within his thighs, he flees from his father’s land and suffers banishment for seven years.

As corroborated by Aristotle, “the tragic hero is a great man who is neither a paragon of virtue and justice nor undergoes the changes of misfortune through real badness or wickedness but because of some mistakes (hamartia)”

Overtly, Okonkwo’s fear-driven life leads him to a more sinister chasm of derision and self destruction than that of banishment. Borrowing Bode Ajuwon’s phrase in his article, Oral and witten Literature in Nigeria, Okonkwo should be regarded as the “keeper of the peoples’ ancient wisdoms and beliefs”, a staunch pillar of antiquated past who vehemently insisted on the maintenance of the status quo rather than been drifted around by aliens’ philosophies, customs and beliefs.

In the essay, Okonkwo’s Downfall in Things Fall Apart by Chinua Achebe, the anonymous writer enlightens on the hubris in Okonkwo’s life thus
“Okonkwo’s devotion to manliness is an obsession that leads these incredible situations of violence and resistance with regard to the colonialist and therefore is the reason for his destruction.”
When Okonkwo returns to his father’s land, he is dismayed by the unhampered changes that have infiltrated Umoufia during the course of his absence. The Europeans have not only brought a religion, but also a government. The conversion of his only son Nwoye to Christianity, the fanaticism of some over-zealous converts such as Enoch who no longer respected the customs of their forebears and the excesses of the White administrative body aggravated his untameable passion for remonstrance _which consequentially leads to his murdering of one government official.

“In a flash, Okonkwo drew his matchet. The messenger crushed to avoid the blow. It was useless. Okonkwo’s matchet descended twice and the man’s head lay beside his uniformed body.” (144)
Just as Aigboje Higo observes in his introductory note that “you can see him [Okonkwo] as the hero who fails to hold or uphold the share responses of his clan and as a result of which the clan, like him, breaks apart” the Irish Poet, W. B. Yeats, writes in his poem The Second Coming from which Achebe derives his afflatus of his title thus:
“Things fall apart: the centre cannot hold
Mere anarchy his at loosed upon the world”
However, Obierika sums up the totality of Okonkwo’s existence, his fame and failure, strength and weakness, and all he lives for or represented when he accuses the District Commissioner and his high handed governance thus:
“That man was one of the greatest men in Umuofia. You drove him to kill himself: and now he will be buried like a dog...” (147)
Without further ado, it is very reasonable to assert that it is the Aristotelian tragic hero that has inspired the character of Okonkwo who has risen out of obscurity and poverty to prosperity and lofty height of enviable success only to crumble not as a result of his adversary, evil or enmity but by his own innate limitations and flaws called hubris (flaws) and hamattia (mistakes) in Latin.


WORKS CITED
Achebe, Chinua. Things Fall Apart. Heinemann Educational Books (With introduction and note by Aigboye Higo). 1958
Aristotle. Poetics (384 – 322 BC)
Bode, Ajuwon. Oral and Written Literature in Nigeria. Nigerian History and Culture, Richard Olaniyan, editor, (Hong Kong, Longman Group Ltd, 1985) pp 306 – 318
Okonkwo’s Downfall in Things Fall Apart by Chinua Achebe. 123helpme.com
W. B. Yeats. The Second Coming.

INTRODUCTION
Literature being a multifaceted phenomenon has never been given a univocal definition, nether is there any catholic or conventional explanation for it. Over the decades, literature has meant different things to different people. Literarily, literature is seen in its broadest sense as any written piece or document. This aforementioned position of what literature entails does not put into consideration the aesthetic content of such written piece, hence it (literature) could be political, scientific, economical or historical documentations. However, to myriad of scholars, literature is believed to be any form of aesthetic and artistic expression whose purpose of existence is to mirror and reproduce the society, by reflecting life: its paradoxes, ironies, tragedies, mysteries and events in totality. It is believed to be a set of imaginative creation engendered from the author’s cognition which draws heavily from the society surrounding men. To a very large and considerable extent, literature is primarily seen as the work of art which entertains and educates.
Unequivocally, literature as a field of study goes beyond an ordinary written document which may contain specific set of information on a particular phenomenon, rather it suggests an aesthetic and artistic creation verbally or literarily reflecting the multifarious human society. Without further ado, we must understand in lucid terms that literature does not exist arbitrarily, but being such an indispensable fragment of humanity, it serves some very crucial and overwhelming purposes. Among these functions are its affective/emotive, entertaining, biographical, historical, and didactic functions. The main focus of this paper however, is to expatiate explicitly yet in succinct terms the didactic, entertaining and emotive functions of literature.
Methodology
Being a literary research, this work is mainly library based. It draws heavily from the ideologies of various scholars published in various articles, reviews, books internet materials and interviews. The paper is therefore intended to provide ample pieces of information on some salient functions of literature.



LITERATURE SERVING DIDACTIC FUNCTIONS
Disambiguation of Nomenclature
In the first premise, what is didacticism? Didacticism simply denotes the instructional qualities embedded in a particular thing. Didactic literature by implication portends a work of art intended to dispatch information and teach certain ideology most times on morals and ethics. Didacticism is a philosophy that emphasizes instructional and informative qualities in literature. In other words, didactic literature is a kind of literature which is intended to communicate a moral theme or other rich truth to the audience. Didacticism will therefore be considered concisely in oral and written literature.
DIDACTICISM IN ORAL LITERATURE
Oral literature is used to cover a wide range of religious, social and cultural activities that sprout from the historical and social experiences of the pre-literate people which in turn make up their world view and philosophical orientation. Oral literature, according to someone like Ruth Finnegan, refers to the totality of unwritten form of believe and values of a people which are given expression to through myth, legend, folk traditions, proverbs, festivals etc.
Didacticism is incontrovertibly more pronounced in oral literature than the written form. Borrowing Pio Zirimu, a Uganda scholar’s terminology, “orature” (i.e. Oral Literature) apart from being a very vital tool of meeting the people’s aesthetical desires, it vehemently establishes itself as a pivotal source of passing salient information to the audience acquainting them with certain norms and acceptable ethics of a given society.
Just as Bode Ajuwon hinted in his essay: Oral and written literature in Nigeria, “Telling stories is used by narrators to instruct the young and teach them to respect the dictates of their custom: as a result, a large body of moral instruction, of societal values and norms are preserved for posterity.” George Joseph similarly in his African Literature in Understanding Contemporary Africa posits thus: “Literature does not imply an artistic use of words for the sake of art alone… traditionally, Africans do not separate art from teaching. Rather than write for beauty in itself, African … use beauty to help communicate important truths and information to the society. Indeed, an object is considered beautiful because of the truth it reveals and the communities it helps to build.” Palpably, oral literature in Africa plays a crucial role in educating the populace about African cosmology and philosophy. Finnegan espouses this in her lauded book, Oral Literature in Africa by expounding on the fact that morality is inseparable even from daily life of an average African society. The moonlight stories, festivals, ceremonies etc are fundamental sources of communicating to the younger generation the essentials of a given society.
DIDACTCISM IN WRITTEN LITERATURE
Didactic literature are set of literary works created with the intention of teaching morals, relaying certain instructions the author deems crucial, exposing certain things for the purpose of educating its audience. Around the 19th century, didacticism became a term in criticism used to denote works that are over-burdened with instructive, factual or otherwise educational information. Though contrary to Allen Poe ideology (in his The Poetic Principle) about didacticism being the worst heresy, didactic literatures are often times characterized with idiosyncrasies. That is, as societies varies so do its set of believes varies.
However, literature being an aesthetic expression is a versatile ground in which writers from inception recourse to establish their moral believes, academic philosophies, sociopolitical ideologies and even economic idiosyncrasies. Some of such didactic literatures are John Bunyan’s Pilgrims Progress (1878) and Alexander Pope’s An Essay on Criticism (1711). Alexander Pope for instance advises about the critics and criteria that are best adopted in scholarly researches. On the other hand, Bunyan in his allegorical literature establishes vehemently the Christian values, moral uprightness, and the just judgment of the most high and holy God. Consider the extract below from Bunyan’s Pilgrims Progress
“In my own eyes and the eyes of others, I was once an honest and flourishing professor of faith. I consider myself a good candidate of Celestial City and at that time, I even had joy of living there…I am now a man of despair…I have stopped being alert and self controlled…I let loose the reign of my desires. I sinned against the Light of the Word and the good God. I’ve provoked God to anger and he has left me. I have hardened my heart that I cannot repent. I’m guilty of crucifying Him again. I’ve despised his position, I’ve hated His righteousness, and I’ve treated His blood as an unholy thing. I’ve insulted the Spirit of Grace. So I’ve excluded myself from all the promises and now there remains for me nothing but threats, which will devour me as an enemy of God” pp 42-43
It is crystal clear from the aforestated extract that Bunyan with no intrepidity intends to acquaint his audience with the unbearable and insufferable pangs of being separated from God. Surmising it all, didactic literature are literary works with instructions aimed at influencing people’s disposition to certain things. Example of didactic literature include: Sophie’s World (1991) by Jostein, The Adventures of Nicholas Experience by Ignacy Krasicki (1776) and John Bunyan’s Pilgrims Progress (1878).
Unequivocally, Babatunde Omobalawe caps it all by affirming that “two things at least are indispensible to the creation of work of art. The first is it is the representation of life whose creation is propelled by a host of other factors. Second, it is created to serve a pragmatic purpose, which is usually didactic in nature”


LITERATURE AS A MEANS OF ENTERTAINMENT
Disambiguation of Nomenclature
Indubitably, entertainment in its broadest sense is a form of activity that holds the attention and interest of an audience, or gives pleasure and delight. Moreover, entertainment in literature goes beyond just activities which sustain the interest of an audience, entertainment being a multifarious fragment of literature gives life and vitality to literary artifacts. Hence, we have scholars of ‘Art for Art sake’ and crusaders of ‘escapism’ who rigidly insist on the artistic quality of any literary piece. It is expedient to state that a total demystification of the term ‘entertainment’ is practically impossible but without mincing words, literature remains to a great extent an unparallel medium of meeting the peoples’ creative desires.
ENTERTAINMENT IN ORAL LITERATURE
‘Orality’ being the forbear of the world literature has at its core the important rudiments of entertainment. The legacy of the bards, the raconteur, the griot, the masque motif performance has entertainment as its basis and fundamental purpose of existence. Bode Ajuwon exposes this in his essay Oral and Written Literature in Nigeria thus:
“Pre-literate society once enjoyed a verbal art civilization which at its high point was patronized by traditional rulers and the general public… The Oral artists, freelancers or guild-associates, enjoyed reference as the keepers of the people’s ancient wisdoms and beliefs. The Oral artist frequently entertained their audiences dramatically, providing relaxation and teaching moral lessons”
In nexus with that, Peter Widdowson observes that:
“West African audiences participate noisily and bodily in some genres, commenting upon the poet’s style and behaviour of the fictional protagonists; in other genres, they are required to be silent while the drummer set the rhythm and the syntax for the performers to follow.”
Oral literature is a form of entertainment which fosters the feelings of solidarity with others who have similar experiences. Being the repository of artistic expression in the society, its beauty resonates cultural frontiers.
ENTERTAINMENT IN WRITTEN LITERATURE
“If I am not entertained by a book to some level, I’m not reading it.”
___Mirabell, in (World Literature Forum)

It is neither strange nor arguable to affirm that literature offers a great deal of entertainment and relaxation to its audience. Many a times, people recourse to literary text for the pleasure and the fun of it. As a matter of fact, there are literatures created solely for the purpose of entertaining the audience. All the comic plays of Olarotimi such as Our Husband has Gone Mad Again and Grip Am and the farce of Femi Osofisan such as Midnight Hotels, Yungba-Yungba and the Dance Contest etc are good examples of such works which readily comes to mind.
The musico-dramaturgical presentations of Osofisan for instance have been lauded over the decades for the wide range of satirical entertainment it offers. Just as Kole Omothosho reveals in his Theatrical into Theater, good theatrical presentations are often interpolated with musicals, dance and every other forms of aesthetic extravaganzas for the amusement and enjoyment of its audience. No wonder Thomas Ligotti in an interview posits that “literature is entertainment or it is nothing.”
Just as the Roman Poet, Horace says, “Literature is sweet and useful”, and it has even progressed from providing mere pleasure to its audience to offering an escape route from mental pressure, situational distresses, emotional traumas and conditional depressions. The school of thought who holds such ideology has been termed escapism.
Escapist fiction is the fiction which provides a psychological escape from thoughts of everyday life by immersing the reader in exotic situations or activities. Escapism as a literary term is the mental diversion by means of entertainment and recreation, as an “escape” from perceived unpleasant or banal aspect of daily life. Without doubt, literature occupies the leading role of relieving people of persisting feelings of depression or general sadness.



AFFECTIVE AND EMOTIVE FUNCTION OF LITERATURE
Disambiguation of Nomenclature
Affective and effective quality of anything (be it an idea or action) is solely determined by the external expression, psychological reaction and emotion response it is capable of effecting in its recipients.
Overtly, literature is one thing which affects the conducts of man, and contributes immensely to the construction of certain ideology and world view in the society. Diachronically, literature, right from time immemorial, has in no small measure affected humanity; their inter-personal relationship, perception of their cosmology and divinity, sociopolitical conceptualization of their immediate environment and understanding of their personal and corporate existence.
Taking a cursory look at the rich works of the 5th century BC of the ancient Greece such as the plays of Aeschylus, Sophocles, Euripides, and Aristophanes, or the artistic works of the Old Roman Empire which include the works of Horace, Luvius Andronicus, Gnaeus Naevius and Seneca, it is readily obvious why the general belief and ideology then is that of predestination. Sophocles’ King Oedipus for example re-emphasizes the fact that man is a victim of fate and destiny.
With the conception of such geniuses like William Shakespeare and John Milton in the literary scene, this idea is gradually decimated and finally dilacerated with the works of such Victorian writers like Thomas Hardy, James Joyce, Oscar Wilde, T. S. Eliot, D. H. Lawrence, Katherine Manfield, Viginia Woolf and George Orwell. Just as a critic once commented:
“Literature in the period 1870-1945 reflects a world in transition, but literary writing in itself became a force in changing the way that world could be represented, valued and reflected on. This was also the era in which artists revolutionized the forms of their arts and in relation to the society, tradition and reality. Then, issues which continues to define our times _ access to education, question of democracy, gender equality, race and imperialism, sexuality, individualism _ were at the core of social upheaval. And at this time, ideas which have dominated twentieth century intellectual life___ including the thought of Darwin, Marx, and Freud _ first entered the wider cultural and political areas.”
Even apart from literature being capable of transmogrifying man’s perception of his cosmology, it can also instigate such emotional response like bravery, fear, cowardice, pity, empathy, sympathy, resentment, affection, etc in the audience. However, these responses are determined by the author’s dexterous use of words and ability to communicate his heart and intentions effectively. For example, one could hardly read Sophocles’ or Aeschylus’ plays without being caught up in perpetual fear of the unknown. Neither is it usually possible to come in contact with the divine afflatus imbedded in Shakespeare’s plays without loving his artistry and choice of words. Most of Achebe’s novels have also been deemed to initiate a feeling of empathy in the reader as it acquaints them with the situational dilution and confusion of a given ‘geographical expression.’ Similarly, Femi Osofisan’s comic histrionics, scatological jokes and musico-dramaturgy has been a good source of massive relief to his audience and admirers.
Therefore, the judgment of a literary piece based on its effectiveness in terms of how it affects the audience’ emotion remains the domain of psychoanalytic critics. However, contrary to the proponents of impressionalist fallacy, who argues that the readers’ response to a literary piece is the ultimate indication of its value, critics like W. K. Wimsatt and Monroe Beardsley came up with the idea of affective fallacy (a term used to refer to the suppose error of judging or evaluating a text on the basis of its effects on the reader.) For Wimsatt, a view of literature based on his putative emotional effects will always be vulnerable to mystification and subjectivity. It is believed that such impressionistic approach poses practical and theoretical problems. Nevertheless, the extremism of Wimsatt’s approach is ultimately judged untenable by a number of critics.
CONCLUSION
A conscious effort has been made to expatiate on the didactic, entertainment, and affective function of literature though in a very concise and precise language. However, as it is shown in this paper, the aforementioned function of literature remains the ‘major’ reason for its continuous existence. Literature is the most effective tool of educating, entertaining and affecting the world.
WORKS CITED
Abrams, M. H. Glossary of Literary Terms
Ajuwon, Bode. Oral and Written Literature in Nigeria
Bunyan, John. Pilgrims Progress (1878)
Finnegan, Ruth. Oral Literature in Africa
Joseph George. African Literature in Understanding Contemporary Africa
Jostein (1991). Sophie’s World
Krasiski, Ignacy (1776). The Adventure of Nicholas Experience
Ligotti, Thomas. Literature is Entertainment or it is Nothing: An Interview with Thomas Ligotti by Dr Bentham (8/13/2005)
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TABLE OF CONTENTS
Abstract
Methodology
Introduction
Multilingualism
National Language
Characteristics Of National Language
Nigeria As a Multilingual Society
Existing Postulations Concerning The Adoption Of National Language In Nigeria
Exglossic Option
Endoglossic Option
Artificial Option
Pidgin English Option
African Option


Implication Of Having a National Language
Recommendation
Conclusion

ABSTRACT
A serious linguistic/language issue in Nigeria is the issue of the choice of a national language among the various indigenous languages in a multilingual society. Nigeria’s dense multilingualism, multiculturalism, and multi-ethnicity pose a huge challenge in the desire and effort to choose a national language. Due to the existing role of the English language, some people suggest the English language as the appropriate option for a national language while also prompting the inadequacies noticed in Nigerian indigenous languages. Our intention, therefore, in this paper is to investigate these existing opinions for the purpose of reaching a tenable conclusion, making general statements and reconciling the various facets of our positions by proposing some recommendations.
METHODOLOGY
Being a research work that is specific on the sociolinguistic status quo of the Nigerian society, our work is primarily library based. Books as well as online materials provided us with wealth of information that has been so fundamental in this paper. Our aim therefore is by providing a review of various existing postulations and opinions as a means of entrenching the fact that Nigeria multiculturalism and multilingualism remain pivotal to the overt impossibility of reaching a conclusion as far as the national language is considered.
INTRODUCTION
A serious linguistic/language issue in Nigeria is the issue of the choice of a national language among the various indigenous languages in a multilingual society. Nigeria’s dense multilingualism, multiculturalism, and multi-ethnicity pose a huge challenge in the desire and effort to choose a national language. Due to the existing role of the English language, some people suggest the English language as the appropriate option for a national language while also prompting the inadequacies noticed in Nigerian indigenous languages. Kebby (1986) argues that “no Nigerian indigenous language can serve the scientific and technological needs because none is complete.” The neutrality of the English language will deny any claim of ownership of national language by any ethnic group in the country.
However, some Nigerians have advanced the need for an indigenous Nigerian language as national language because of certain reasons: national consciousness, unity and pride. A break away with English will justify Nigeria’s claim for political Independence; put an end to the ‘elitist’ society that English has created and the choice of an indigenous language will facilitate national integration as all members of the country speak the same national language. Olagoke (1982) argues: “There are many Nigerians who feel strongly that the country needs a lingua franca other than English, not only to foster national unity but also to facilitate self-discovery and pride convincing the world and ourselves that we are truly independent of Britain.
By way of recap, the proposition to choose an indigenous language as national language is laudable, but the problem is the choice of national language among many Nigerian languages. Attah (1987) identifies one of the paradoxes of the national language question. He writes that while many Nigerians express a desire for a national language other than English, few are convinced of the need to choose a language other than their own. The proponents of the national language, therefore, may be divided into the major camps based on their preference/choices. First are those who want the national language to come from the major Nigerian languages. Second are those who advocate for the adoption of English.
The problem of national language is not only peculiar to Nigeria just as Lehmann (1976: 28) maintains that it is the problem of all multilingual nations. Some other multilingual and multicultural nations, at one time or the other had to tackle the problem in all multilingual nations. India, for example, is said to have over 800 indigenous languages, but the government has been able to tackle this problem by singling out Hindu as the only national language. This was possible probably because Indians are more tolerant politically than other countries. Moreover, the Indian approach failed in Philippine as the imposition of Tagalog as the lingua franca in 1940 by the Philippine government causes social and political crises. Also in Soweto, the 1976 introduction of Afrikaans as a compulsory language in black schools sparked off the riot that culminated in the historical “fire of Soweto.”
Our intention, therefore, in this paper is to investigate these existing opinions for the purpose of reaching a tenable conclusion, making general statements and reconciling the various facets of our positions by proposing some recommendations.
MULTILINGUALISM
Multilingualism is a linguistic situation of a speech community where more than two languages are being used in the act of communication. Ojo and Farinde (2005: 35) mentioned that “multilingualism is a phenomenon that results from a situation where people belonging to a geographical entity, community or society speak different languages.” In reality, multilingualism is the linguistic state of many countries in the world. Nigeria, for example, is a heterogeneous society with over 400 ethno-linguistic units.
Multilingualism is a global linguistic state. Clyne (2003: 301) sees multilingualism as either the language used or the competence of an individual, or the language situation of an entire nation or society. Baker (2006: 19) expostulates, however, that several overlapping and interacting variables have made the definition less specific, “elusive and ultimately impossible.”
NATIONAL LANGUAGE
In the first premise, it is expedient to disambiguate the notion of what a national language implies. Bamisaye (1988: 10) believes “a national language is the language adopted as a common medium of communication by a given society for the expression of its worldview and day to day endeavours.” Fishman (1997: 38) similarly posits that a national language is a common indigenous language in the modern nation which is a powerful factor for unity, cutting across tribal and ethnic lines and promoting a feeling of single community.”
The aforementioned positions establish the fact that a national language is a language of unity among various linguistic communities. Onuigbo (1987: 38) justifies this by asserting that “a national language is not just a language spoken by everybody in the country but one which cuts across ethnic lines and makes possible the expressions and developments of cultural identity.” Farinde and Ojo (2005: 46) emphasizes this by stating unequivocally that “characteristically, speakers of a given national language must share the same certain linguistics norms, values and emotional attachment towards the language.”
In succinct terms, national language is obviously the language that depicts the cultural identity, purpose of existence, ideology, and mutual understanding of a particular nation.

Characteristics of a National Language
The language must be indigenous
Since national language is not just a language adopted as a means of communication by a given people, but a language of cultural and national identity, such language as a matter of importance must to a great extent be historically linkable to them. Certainly, it is nothing but cultural alienation if the language of national identity of a country is an imported or foreign language.
The language must be constitutionally recognized
Overtly, a language cannot serve as the language of a nation without having a constitutional backing of that country. It must be clearly stipulated and explicitly spelt out in the constitution before the status of a national language is conferred on a particular language.

It is a language reached by consensus
National language is a language unifying multilingual speech communities. However, due to the multiplicity of languages among these diversified linguistic communities, a language is generally concluded on to serve as a means of national expression and identity.
Nation-wide geographical spread
Elugbe (1990) shares the opinion that a national language should have a nation-wide geographical spread. A national language must be an indigenous wide spread language spoken by a large percentage of the population; having the potential to represent or symbolize the national heritage. Baldrige (1996) posits that “national language is that one which enjoys use throughout an entire nation in the political, social, and cultural realms. It also functions as a national symbol”

It must have international recognition
The national language of a particular country must be recognized in the international community in order to be the language of that particular nation.




Nigeria as a Multilingual Society
Some scholars believe that Nigeria is a mere geographical expression with overt cultural, social and linguistic diversity. Nigeria, as a nation, was born in 1914 due to the colonial policy that amalgamated the then Southern Protectorate with the Northern Protectorate _an action that changed the course of our history forever. However, sequel to this period, various autonomous geographical entities were in existence with a language, ideological perception of their natural environment, culture and believe that was specific to them. Therefore, colonial policy has engendered a country that is obviously a conglomeration of languages, cultural philosophies and ideological differences.
Estimates place the number of languages in Nigeria has been over 400. This assertion may not be accurately justifiable but Nigeria is definitely a nation that has over 250 ethno-linguistic communities characterized by multiple dialectical variations that may sometimes be without mutual intelligibility. With this problematic language situation, Nigeria then faces complex ethnic groupings with very perplexing linguistic problems (see Ojo and Farinde 2005).
Ojo and Farinde (2005) are of the opinion that the linguistic multiplicity of a particular nation has a negative impulse on the nation’s unity, loyalty and the allegiance among her citizens (pp. 36). Moreover, Trudgil (1983) opines that “language is a social and cultural phenomenon”. Similarly, Edward Sapir (1949) argues that “we see and hear and otherwise experience very largely as we do because the language habits of our community predispose certain choices of interpretation.” Without further ado, it is lucid to establish that language is a powerful instrument of unity as it fosters a sense of belongingness among its users.


EXISTING POSTULATIONS CONCERNING THE ADOPTION OF A LANGUAGE AS THE NATIONAL LANGUAGE IN NIGERIA
Over the years, the discussion of Nigeria national language has dominated sociolinguistic parlance and several positions and ideas have been advanced. Among these are prominent figures such as Professor Adegbite, Professor Wole Soyinka,Guosa Ighinewaka, Jowitt among others. However, their perceptions have constantly been devoid of conventionality, for none of their advancements has a catholic or univocal standing. In fact, the discussion of the national language question is often characterized by serious debates largely due to the ethnicity, linguistic multifariousness, multilingualism and cultural diversity. There is practically no reconciling ground of the multifaceted opinions and positions that have been espoused by these noble minds in time past.
Some of these schools of thoughts are identified by Ojo O.J. 2005: 47-52 as:
Exoglossic Option
Endoglossic Option
Artificial Option
Pidgin English Option
African Option

Exoglossic Option
The proponents of this position, such as Onigbo 1987, Bamisaye 1988, Jowitt 1995, etc., have vehemently argued that the English language is already an entrenched language of official purposes making it a peculiar language as far as the national language question is concerned. The English language, to them, is believed to have stayed long in the country and has been nationalized over time that even a distinct variety of the language, which is called the Nigerian English is now recognized. Though over the decades, the English language has been recognized as the language of inception, exploitation, cultural alienation and linguistic imposition, but just as Jowitt (1995:55) observes, the indigenization of the English language now exists mainly among the lower levels of the society.
Ojo J. O. (2005) hinted quoting Onuigbo (1987:40) that there are chances that the English language would be developed in its status and functions to serve as a national lingua franca in Nigeria. Buttressing his claim, Onuigbo presses further to state some clear reasons in favour of the English language becoming a national language.
The demands of present day Nigeria, which include an official language and a functional language, are basic in some ways to its survival.
The English language is swiftly gaining universal sympathy and competence.
The English language is gradually getting into every home which is a response to a change over which nobody has any control.
Official roles and educational advancement require the ability to use the English language.
Ojo J. O. (2005:51) expatiating this exposed that it should be made clear that adopting English as Nigeria’s national language is a good step in the right direction. Apart from being already on ground with necessary infrastructures and logistics, it is about the only language that has fostered unity among the over 400 ethnic grouping in the country.
Overtly, it has been proven through the diachronic study of language that it is most likely that an indigenous national language would evolve, however distracters of this school of thought have pointed out that the English language is fundamental and basically a foreign language foisted on us by the colonial masters. They also argue that the English language is primarily the language of the educated class. some estimates placed the popularity of English language at about 10% in Nigeria. By implication, this implies about million speakers.
The tendencies of the English Language becoming the national language is definitely contestible due to the fact that it does not depict the nationalistic identity of Nigerians.
Endoglossic Option
Contrary to the exoglossic conception, the advocates of this philosophy among which are Joseph Ushie (1980) and Sofunke (1990) claim that choosing from the numerous native language will foster a sense of nationalism and patriotism. Ushie for instance proposes that ‘Afrike’ should be adopted as the language of the nation while Sofunke also rationalizes that ‘Igala’, which is one of the minor languages in the country, to be adopted as the language of national identity. Jowitt (1995: 47) also believes in the superiority of the Hausa language because the language boasts to have the largest number of papers and magazines among the indigenous language in Nigeria and that it is one of the broadcasting language in operation by the British Broadcasting company (BBC) and the Voice Of Africa (VOA).
More so, the federal government has identified bi-lingualism alongside the English language in the conduct of the National House of Assembly business. This in no small measure as elevated the status of the three major language in Nigeria (Yoruba, Igbo, Hausa), although not to give any of these language prominence, or a national outlook.
Ajeigbe 1987 emphatically mentioned that all efforts at foisting an indigenous language have remained unproductive because whichever candidate (language) wins the loser will team up with others (not favoured) to present the winner from functioning.
3. The Artificial Option
Based on the fact that language must be neutral, some linguists have gone as far as creating an artificial language for the people. This approach to adopting a national language is obviously a ridiculous one. Guosa Iginneweka is a major proponent of this option. He created a language he called “Guosa” and affirmed that the language is created from the existing 22 languages in Nigeria and also went ahead by creating a 52-page dictionary for the language. However, this approach has never been favoured by linguists. Elugbe condemns “Guosa” as being weak and artificial. Bamgbose reveals that in effect, Igbineweka would be the sole arbiter of the grammaticality of any of its sentences which would be absurd. Just as Ojo and Farinde pointed out, such artificial problem and logistics shortcomings face difficulty in persuading large numbers of people due to the special effort required to learn such language and the risk in learning a language that has no native speakers.
African Option
Jowitt (1955: 45) reports that Wole Soyinka suggested this option at the Second International Festival of Arts and Culture (FESTAC) held in Nigeria in 1977. He suggested that Swahili should be adopted as the national language of Nigeria. One of the merits advanced by him is based on the language phonological and grammatical structures. As a matter of fact, it is already the lingua franca in East Africa. It is the national language of Tanzania and Kenya coupled with the fact that it is well developed. It is also considered to be a language indigenous to Africa. However, this option has few supporters. Elugbe and Omamor (1991) argues that the language has no existing constituency in Nigeria to qualify for a national language.

The Pidgin English Option
This has also had its vocal advocates. It is seen as a viable candidate to be considered as the national language for Nigeria. Elugbe and Omamor (1991) wants us to believe that the phonological and grammatical structures of Pidgin are African and its major lingua franca in the Southern part and to some extent in the North. Also Pidgin is used in reading for literary purposes and is free from the political colouration of the local languages. However, the demerit of the Pidgin option include its not being sufficiently developed, its limited vocabulary and the popular perception of it as a debased form of English. Though the demerits seem to outweigh its merits, it should be pointed out that this option has attracted more support than any of the previously discussed options.
Implications of Having a National Language
Apart from the fact that the idea of a national language or languages is not encouraged in contemporary sociolinguistic studies on minority language, it is a political issue which requires caution and restrain due to the linguistic and cultural heterogeneity situation of the country (Schmied 1991, Webb 1994, Igboanusi and peter 2004). Nigerians’ political awareness, ethnic consciousness and loyalty, cultural alertness, and interest in the national economy will not tolerate a linguistic hegemony. Bamgbose (1993: 4) records the strong and sharp objection raised by the members of the minority language groups to the adoption of any or all of the major languages as a national language(s) when it was proposed for debate at the parliament in 1961.
Bamgbose (1991: 23) stated:
“The political survival of Nigeria as a country would be even more seriously threatened than it is if any of these three languages were promoted by the Government as being the national language”
The multifaceted implications of such an attempt are far-reaching and grave for the speakers of the minority languages. Apart from the minority language group being politically marginalized and economically deprived, the adoption of a Nigerian major language as a national language will do more harm than good. Some of these implications are stated in a very concise language below.
It constitutes a threat to the continued existence on other minor languages because they are likely going to be relegated to the status of rurality. As it were, an average Nigerian would prefer a metropolitan language to a rural one.
Similarly, the speakers of such minor language would diminish to a somewhat negligible figure. What language vitality actually connotes in the scholarly linguist discussion is the fact that some languages are confronted the ugly reality of going into extinction because of the drastic reduction in the numbers of their speakers. Already in some parts of Delta state, Pidgin English has a Creole (spoken as a mother tongue in a community) and Hausa has become the mother tongue for some Northerners who were not originally Hausa by tribe. (see Egbokare 2001 and Igboanus and Peter 2005)
The death or disregard of a language have indelible effect on the unique culture and believe system of a particular people. Edward Sapir and Benjamin Lee Whorf among others have shown over time that language in its purest sense is inseparable with the people’s culture. The Sapir-Whorf hypothesis asserts that we are constrained in all that we understand, feel and aspire to by the mould, shape and the contours of a particular grammar, and we are forced thereby to recognize and interpret reality only and always in record with those patterns that the particular grammar recognizes and imposes on every thought and every formulation. This explains to us that the death of a language at every point in time is in reality a tragedy. Overtly, this is the possible outcome of having a national language imposed on such a multilingual country like Nigeria to depict our national identity.
As it has been mentioned earlier, the cultural identity of the people who lost their linguistic heritage consequently disappears. Such people are subsequently absorbed into the culture of the newly found language.
RECOMMENDATIONS
If the indigenous language must be saved from the threat and danger of extinction, Nigerians and Nigerian government must be ready to make a lot of serious efforts to the pragmatic steps towards the restoration and revitalization of the values of these languages. The truth is that some of these native languages still need to be codified and standardized in order to meet up with the requirements of modern development and technology research, the Nigerian indigenous language have the right to live because, in their own right, they are the containers of the cultural essence, traditional values, and communal wisdom of their native speakers. They also remain the best and only languages that can fully appreciate and accurately express such cultural essence and traditional values. Every language is both an embodiment and an epitome of the characteristic behavior, attitude, and thinking of its speakers, therefore, no Nigerian indigenous language deserves to die.

However, developing a national language will not be an easy task in such a multilingual nation as Nigeria. But if the government is willing to invest heavily on this subject and take the issue of the language policy serious, that is, one of the major languages other than the students’ indigenous language should be taught in schools. Perhaps, within a couple of years, a national language that will cut across the diverse ethnic groups in the country may be developed.
Conclusion
Having investigated the existing postulations and various positions assumed by scholars over the years, we highlighted the danger and damages that is eminent in the impostion of one language over the other. However, we recommend that at the educational level, students may be made to learn a language other than their own. This will in turn foster unity, oneness and mutual understanding among the different ethno-linguistic units in the country.

references later