Ganelon's Quest In Spain

Part I: Replacement of power of individual by power of community constitutes the decisive step of civilization…the first requisite of civilization, therefore, is that of justice.

According to Sigmund Freud, in his 1962 work Civilization and Its Development, civilization refers to the rules aimed to defending man from nature. Freud argues out that culture, a complex of symbolic meanings, is created to achieve immortality. Human beings fabricate culture, by weaving webs of significance, to reduce the anxiety and fear brought by “superior power of nature”(Freud, 28). These significances are executed by he “replacement of… individual power by the power of a community”(Freud, 40). Freud points out that we create civilization through sublimating

The most significant of which is Ganelon’s quest in Spain. When the Emperor seeks to choose “some baron of [his] land to bring [his] message to king Marsilion’s hand” (Sayers, 61), Roland proposes to send Ganelon for the quest. Immediately following Roland’s proposal, the French all say, “Indeed, he is most apt” (Sayers, 62). The quest that Roland has proposed him to do so is a dangerous one that may keep him in the foreign land of Spain, dead or alive, forever. In this case, Ganelon is the individual and French as a nation is the community. Ganelon exhibits clear unwillingness and is “furious out of hand”(Sayers, 62). However, Ganelon has no right to say no because his individual power has been exchanged for a membership in the French community. Although the quest could risk his life, he has no choice in deciding whether to receive the quest or not, as he has been nominated by Roland and the members of his community finds him apt for the task. Sending him as the messenger to king Marsilion would benefit the French society as a whole. Therefore, in exchanged for all the benefit that community has brought Ganelon, he gave up his individual liberty to fear death. Same principle applies to the Ganelon’s trial. Ganelon’s individual power no longer exists as he joins the community; it now has

In his play, Eumenides, Aeschylus addresses the issue of civilization and violence. He explains the difference between the old and new civilization. The play addresses the issue of growing civilization (Grene, Lattimore). There is a theme on self- existence of violence. The trail discusses an incident where Cletaemestra kills her husband, and her son, Orestes, kills her. Athens was a city where no laws or regulations were created. Members of Athens were subjected to their instinctual impulses and at their own caprice. The trial, Athenes states that “for Aegeus’ population, this forevermore shall be the found where justice deliberate.” (Grene and Lattimore, line 684) And “I establish this tribunal. It shall be untouched by money-making, grave but quick to wrath, watchful to protect those who sleep, a sentry on the land.” (Grene and Lattimore, line 704-706) Athens hereby establishes civilization, where a tribunal shall justify acts of individuals. It hence replaces individual citizen’s power by that of the community’s so that citizens shall follow the regulation and rules set to provide them a safer shelter. Chorus in the trial who wishes bloodshed Orestes is obligated to give up its interests. In other words, individual power of the Furies to seek revenge is also replaced by the courts’ (community’s). The Eumenides argues that the only way to bring justice and eliminate suffering is a transformation that leads to