Benin and Thebes: Elementary Forms of Civilization

PETER P. EKEH

This chapter deals with comparative themes in Oedipal myths. Oedipal myths in classical city-state civilization will be compared with Oedipal myths in Benin city-state civilization in Africa. I use this comparative strategy in order to shed light on the functioning of elementary city-state civilizations and to generalize from the elementary forms of civilization to the dynamics of more complex modern forms of civilization. In doing so, I find Freud's

on or publication of and Fromm's interpretations of the myth inadequate and I put forward an alternative hypothesis of social survival, based on the demands of societal functioning. The comparison of Greek city-state civilization with their counter parts outside the Euro-America cultural matrix runs against stand

personal use only. Citati ard practice. It is fashionable in Western scholarship to trace the

rums. Nutzung nur für persönliche Zwecke. origins of Western culture and society to Greek city-state civiliza tion. In sociology, for example, Talcott Parsons (1966) recently tten permission of the copyright holder. characterized ancient Greece as a "seed bed" society on which modern Western institutions grew. Equal, ifnot greater, importance • is assigned by historians and philosophers to the significance of Greek city-state civilization for the evolution of modern Western ; culture. While such common tendency of linking Greek city-state i civilization to the characteristics of modern Western culture seems generally beneficial to our understanding of modern institutions and

Propriety of the Erich Fromm Document Center. For wri express without prohibited material Eigentum des Erich Fromm Dokumentationszent Rechteinhabers. des Erlaubnis der schriftlichen – bedürfen von Teilen – auch Veröffentlichungen of modern human behavior, the equally important significance of Greek city-state civilization qua city-state civilization is bound to be lost if we do not seek to delineate what it shares with other city-state civilizations, especially those that are not Western in origin. The period of early Greece that most resembles Benin city-state

Ekeh, P. P., 1976: Benin and Thebes: Elementary Forms of Civilization, In: Psychoanalytic Study of Society, Vol. 7 (1976), pp.65 65-93. L Peter P. Ekeh 66 Benin and Thebes: Elementary Forms of Civilization 67 civilization is probably that characterized as the Archaic Age (770 to his wife , a shepherd sent the child to a forest from where, 508 B.C.) (cf. Finley 1970, especially p. 71). Benin, as a city-state, is unknown to the royal couple, the infant prince Oedipus was taken to estimated by the Benin chronicler Egharevba to have been founded Corinth to be raised in the Palace. Prompted by accusations that he by 900 a.d.1 and it flourished until 1914, when it was conquered by did not know his ancestry, Oedipus, now fully grown up, consulted the British and absorbed into modern Nigeria. In spite of sporadic anoracle concerning his parenthood; whereupon he was warned that contacts with Portuguese adventurers, beginning in 1485, and in he would kill his father and marry his mother. Oedipus, ignorant of spite of close political ties with Yoruba city-states (cf. Smith 1969, his true parentage, fled Corinth to avoid such a fate, only to pp. 105-106), Benin city-state was not in any fundamental touch encounter and kill a man, who happened to be his real father— with Western civilization or even Arabic Islamic influence. although both father and son were ignorant of their relationship. To be sure, there are important differences between the two Proceeding to Thebes, Oedipus saved the city from the torments of city-state civilizations. Especially important is the fact that a limited the half-human, half-beast Sphinx, by solving her riddle. As a amount of literacy developed in early Greece, while there is no reward, Oedipus became king and married the widowed queen evidence of literacy in Benin.2 On the other hand, Benin and early Jocasta, his unwitting mother. After the lapse of years and the birth Greek city-state civilizations exploited the intellectual resources of of two boys and two girls to the marriage, a plague ensued. The folklore and myths. Reliance on oracles and divine revelation was discovery of the true events led to the suicide of Oedipus' mother- common to both. Evidence of the importance of city-statehood in wife and the self-afflicted blinding and self-exile of Oedipus. both Benin and Thebes, my chief example of early Greek city-state Oedipus the King, thus recounted, is the part of the Oedipus myth civilization, is supplied by the fact that both cities were protected by that is best known. The other two parts, and fortifications around the city, to fend off hostile attacks from on or publication of , are, however, part of the same myth. Oedipus at Colonus neighbors (cf. Finley 1970, pp. 54-57). It is on tfiis common recounted the hostility between Oedipus and his mother's brother, emphasis on the city3 that I shall build my interpretation of the Creon4; the warm affection between Oedipus and his daughters; the Oedipal myths to follow. bad relations between Oedipus and his sons; and the hostility The Oedipus myth, as codified by , has become so well between the two sons of Oedipus issuing in a destructive civil war. personal use only. Citati known, thanks largely to Freud's popularization ofpart of the myth, This last theme ofthe Oedipus myth was carried over to Antigone, in rums. Nutzung nur für persönliche Zwecke. that I need recount only its essential elements here. In Oedipus the which is told the story of 's misrule of Thebes, following the King we are told the fateful events that led King ofThebes, mutual fratricide of the sons of Oedipus; the hostility between Creon tten permission of the copyright holder. upon intimation from an oracle that he would be killed by his son, to and his son, Haemon, resulting in the latter's suicide; the role of seek the death of his infant son immediately after his birth. Through 4Conflict between mother's brother and sister's son, so remarkably discussed by ' This date is seen as rather early by Bradbury (1959) and Smith (1969, pp. Malinowski (1927, 1929) as a feature of the "nuclear complex" in matrilineal 105-106), who tend to place the earliest period ofBenin city-statehood around 1300 locieties, was in fact not absent in the Oedipus myth. Indeed, while the rivalry A.D. between Oedipus and his father was unwittingly, motivated, that between him and 2While special palace employees preserved records by oral tradition, with his mother's brother, Creon, was fully conscious—thus paralleling Jones's (1924) remarkable accuracy, the most important features ofBenin culture and history were interpretation of Malinowski's data as indicating that the two relations are not

Propriety of the Erich Fromm Document Center. For wri express without prohibited material Eigentum des Erich Fromm Dokumentationszent Rechteinhabers. des Erlaubnis der schriftlichen – bedürfen von Teilen – auch Veröffentlichungen distilled into myths and folklore. For a good source of such Benin myths and independent, but that childhood unconscious rivalry between son and father Is folklore, see Sidahome (1964). displaced by the individual into conscious rivalry with the mother's brother in 3The Greek word polis cannot be fully translated by the English word "city" adulthood. (Also cf. A. Parsons 1964.) I do not ofcourse accept Jones's hard line without losing the emotional meaning of the term. Similarly, the Benin word deterministic interpretation of the ; however, it is of some Ore-Edo cannot be fully rendered into English as "city" without losing its emotional lignificance that the wealth ofmaterial in Oedipus the King can infact accommodate connotation of city-centeredness. the "Jones-Malinowski debate." Ekeh, P. P., 1976: Benin and Thebes: Elementary Forms of Civilization, In: Psychoanalytic Study of Society, Vol. 7 (1976), pp. 65-93. Peter P. Ekeh Benin and Thebes: Elementary Forms of Civilization 69 68 Creon's wife in siding with their son against her husband; and the The oracle declared Esagho, the senior wife of the Ogiso, to bitter quarrel between one of Oedipus's daughters *nt,g°"e' , be the cause, and that she must be killed in order that the Creon over burial rights for the elder of the sons of Oedipus. The red Ogiso's wives might have issue. Esagho concealed the prediction thread that runs through the trilogy is hostility between focal actors of the oracle when she reached home and told her husband that particularly between fathers and sons. Less clear-cut are the good the oracle declared Ekaladerhan, the only son of the Ogiso, to relations between some of the actors, particularly between mothers be the cause, and that it was Ekaladerhan's nature and destiny and sons and between fathers and daughters. I shall assume in this that prevented other children being born to the Ogiso, and he paper, more or less in agreement with Fromm (1949) on this pom must therefore be killed or offered as a sacrifice to enable the ihat acomplete interpretation of the Oedipus myth requires that al Ogiso's wives to have children. three parts of Sophocles' trilogy be seen in the same theoret.cal light Esagho then induced all the other women in the harem to join in the explanation ofthese relationships between the actors. with her to worry Ogiso daily to allow Ekaladerhan to be killed In comparing features of Oedipus the King with the more modern in order to open the way for them to have children. As a result and more subtle Hamlet, Freud (1900) notes that the former is more of their united efforts, the Ogiso banished Ekaladerhan with his primitive, in the degree of the repression of individual affects mother from the City instead of killing him, and Ekaladerhan involved, than Hamlet. Judged by the degree of repression Benin eventually became the founder of the village of Ughoton Oedipal myths appear to be even more elementary than those of (Gwatto) on the bank of a river after a long course ofwandering Oedipus the King. There is indeed a manifest ubiquity of these in the forest. The day of Ekaladerhan's banishment from the Oedipal myths in Benin history, features of which persist in modern City of Benin is still remembered by the Benin people [since] it Benin folklore in an attenuated form. In the earlier periods of Benin it was very cool [then] and there was neither rain nor sun. Any on or publication of society, these Oedipal themes were apparently acted out in battles; such day is called 'Ede Ekaladerhan' or Ekaladerhan's day to in the later periods of Benin history, they became institutionalized in this day. custom and royal rituals of birth and death The earliest of the Three years after the banishment of Ekaladerhan, the Ogiso's father-son conflicts reported by the Benin chronicler E,|harevba wives still remained barren, and so the Ogiso sent two men and (1934) contains unmistakable Oedipal themes. As with other such two women to consult the oracle once more through the same personal use only. Citati conflicts in Benin history and mythology, women play an important diviner. The oracle declared Esagho to be the cause of the rums. Nutzung nur für persönliche Zwecke. part (Egharevba 1934, pp. 2-3): barrenness of the women and that she must be killed in order

tten permission of the copyright holder. The reign of Owodo, the last Ogiso [King of the first dynasty] that the other wives of the Ogiso might have children. The was a long course of misrule, failure and anxiety. For instance, diviner further stated that he had told the same thing to it used to be said of him "Ogiso ma min emwen efi agba [Esagho] whom the Ogiso sent for the same purpose three years before, that [she] was the cause of the barrenness and not meaning "Ogiso never convened a meeting except in times of i troubles and crisis". Domestic worries added to his weakness. Ekaladerhan as she reported to the Ogiso. He had numerous wives but only one bore him a son; the rest The people brought the news home to the Ogiso who, on therefore complained because they had no children. Owing to hearing it, became very sad and lamented the banishment of his their persistent worrying, Owodo, the Ogiso, was compelled to son and instantly ordered Esagho to be executed. After this, the Propriety of the Erich Fromm Document Center. For wri express without prohibited material Eigentum des Erich Fromm Dokumentationszent Rechteinhabers. des Erlaubnis der schriftlichen – bedürfen von Teilen – auch Veröffentlichungen send his senior wife Esagho alone to consult the oracle for him Ogiso hastily despatched messengers to Ughoton to beg his son [in order to learn] the cause of their barrenness, [since] the to return to the City with the messengers and overlook the oracle was then believed by the people to be the source of divine treatment he had suffered. But Ekaladerhan, complying with the revelation to people, just as it is still believed [to be] by many advice of an old woman there, refused to return. The Ogiso sent persons at the present day. troops repeatedly to bring Ekaladerhan, but Ekaladerhan dug Ekeh, P. P., 1976: Benin and Thebes: Elementary Forms of Civilization, In: Psychoanalytic Study of Society, Vol. 7 (1976), pp. 65-93. Peter P. Ekeh Benin and Thebes: Elementary Forms of Civilization 71 70 pits into which the troops fell and perished. Consequently, the now time for him to succeed to the throne—and hence that the elders, who had intended to make Ekaladerhan [the] Ogiso after reigning king should give up the throne. The following incident the death ofhis father, now gave up the intention on account of documented by Egharevba (1934, p. 42) appears doctored to fit the soldiers he had killed in the pits. Although Esagho was modern times, but the story is essentially compatible with the killed, the Ogiso's wives had thereafter no children. conflict between the king and his first son, as told in royal myths in In this early period ofBenin chronology succession to the throne Benin: was rather unregulated. There is some mention of a queen (Eghar- Osifo succeeded to the throne, with the title of Obanosa, about evba 1934), but female succession was banned on the grounds that the year 1804. He was not a young man when he was crowned women were not strong enough for the task of kingship (p. 20). Oba [King]. . . . A story is told of how he used to pluck his grey Succession to the throne of Benin appeared to have depended on hairs and send them to his father from Uselu [the institutional political influence among the sons of the king, and brother-brother ized quarter for the heir apparent's mother and for his up-bring succession was not uncommon. But as Benin city-statehood gained ing] to show that he was becoming an old man [since of course in maturity, primogenitural succession to the throne became institu he could not see his father face-to-face], and suggesting that his tionalized (c. 1700 a.d.; cf. Egharevba 1934, pp. 39, 43^4). With this father should make way for him to come to the throne. His institutionalization of the succession of the first son to the throne, father sent in return a mixture of powdered chalk and salt [read: Oedipal themes became ever more prevalent in Benin mythico- honey] as a sign that the world was so sweet to him that he history. The pattern of the institutionalized relations between the could not leave it yet. king and his first-son heir apparent was as follows: Immediately The more mythical versions of this story, still widespread in on or publication of after birth, even before any birth rituals, the boy was rushed (by his mother's brother) to the palace to be presented to the king. The king modern times in Benin areas of Nigeria, would represent the prince's blessed him, thus establishing the right of the infant prince to action as a demand and the king's reply as a plea for clemency. Also, succeed to the throne.5 That point at which the king blejsed his first a version of the myth represents the prince as borrowing the gray son was momentous for the king in that it was the first and last time hair from an aged man for the purpose of sending it to his father. personal use only. Citati he was to see his first son; the infant heir apparent was immediately The prince's warrant for his action was the safety of the kingdom—

rums. Nutzung nur für persönliche Zwecke. escorted from the king's presence and palace to be brought up that an active kingdom demanded an active king. In periods of among his mother's people, in Uselu, an area outside the city warfare—with threats to the city-state from the outside—his de tten permission of the copyright holder. fortifications specially set apart for the purpose. The heir apparent mands for the abandonment of the throne by his father, by way of could not visit the palace or see the king. He was raised outside the royal suicide,6 would receive strong backing from the populace. In court. Usually he was expected to grow up a leader, with his own periods of peace and tranquillity, demanding wisdom rather than army to subdue outlying districts where the hegemony of Benin strength, the reigning king's plea for more years was likely to be city-state was in question. But the relations between the king and his more effective. first-son heir apparent would usually become tense as soon as he A few comparative notes are in order here. The separation of the reached maturity. The son, on the plea that the kingdom needed new

Propriety of the Erich Fromm Document Center. For wri express without prohibited material Eigentum des Erich Fromm Dokumentationszent Rechteinhabers. des Erlaubnis der schriftlichen – bedürfen von Teilen – auch Veröffentlichungen directions and new men, would send word to his father that it was 6Royal suicide was an institutionalized means of avoiding conflicts in these parts ofNigeria. In the Yorubaareas the misrule of an Oba [King] led to demands that he sBenin history and folklore is replete with cases of princes who claimed to have commit suicide. Invariably he did (cf. Morton-Williams 1960). The suicide rate been the first sons, biologically, but who were cheated to the throne because they would appear to have been quite low in traditional Nigeria. Indeed, suicide were not the first to be presented to the king for the royal sacrament ofsuccession appeared to have been an emblem of high responsibility to be associated with (cf. Egharevba 1934, pp. 25, 46). royalty and nobility. Ekeh, P. P., 1976: Benin and Thebes: Elementary Forms of Civilization, In: Psychoanalytic Study of Society, Vol. 7 (1976), pp. 65-93. Peter P. Ekeh Benin and Thebes: Elementary Forms ofCivilization 73 72 first-son heir from the King of Benin is matched by the fac that he It seems to me that what may be termed Oedipalism—the body of was expected to live in his "mother's quarter"-an area outside the theoretical propositions emerging from Freud's conception of the d" SficaLs. While in Sophocles' trilogy dose ties between son Oedipus myth and complex—has two distinct attributes that can and their mothers were emphasized, this relationship in the Benin , only be confused at theoretical peril. Although frequently used ase was institutionalized in the sense that the son was expected to together, "myth" and "complex" in the phrase Oedipus myth and be with his mother's people. The prince's relation with his mother complex refer to two distinct levels of reality. "Oedipus myth" is an was not, at least was'not expected, to follow the same avoidance attribute of a culture and is therefore supraindividual; "Oedipus relations between the king and his first son In Oedipus the Km* complex" is an attribute of an individual and is intrapsychic in Oedipus was cast out of the palace and his return was not representation. That is, the Oedipus myth or, more generally, consciously planned; in Benin the temporary banning of the first-son Oedipal myths are part of the cultural heritage of a society handed hefr apparent from the palace and from his father's presence: wa down from generation to generation. The Oedipus complex, on the institutionalized and his return to the palace, following his father s other hand, is a theoretical construct that seeks to capture a critical death" was also regulated by social usage.' The Thebes version of the feature of the socialization of the individual. Oedipus myth was ^institutionalized and was represented as To make this distinction is not to imply that there is no relationship between the two. There is at least an analogical link. constituting episodes in the lives of individuals. Very often the imputed features of the Oedipus complex are illustrated by making use of Oedipal myths, and vice versa—a Psychoanalytic theory is largely ™c™\™{h ^ZZtt practice that can be partially traced to Freud (1900, 1913) himself. phenomena. Attempts to generate from it hypotheses that apply to On the other hand, lack of distinction between the Oedipus complex on or publication of fnte'ersonal and fupraindividual cultural phenomena have often and Oedipal myths has led, at least partially, to exaggerated met with scepticism and have sometimes been faced with what statements about the variability and cultural relativity of the Kardiner (1959, p. 85) has labeled the frame of reference trouble. Oedipus complex (cf. Malinowski 1927, 1929; Kardiner 1939). Mnce this essay San. on the strength of psychoanalytic theory in Ultimately, the relationship posited between the Oedipus complex order to shed light on such asuprapsychic phenomenon as civiliza and Oedipal myths that is acceptable to a theorist reflects his personal use only. Citati tion, it is important for me to avoid toe frame f f'^nT^ conception of the validity of the prior parent distinction between rums. Nutzung nur für persönliche Zwecke. spelling out the theoretical assumptions on which I shall base my personality and culture. Those who see the distinction between

tten permission of the copyright holder. generalizations. personality and culture as a "false dichotomy" (cf. Spiro 1951) will *One suspects, though, that the bark of the myth P-^te^eeper than the bite be more sceptical about the derived distinction between the Oedipus of the oraciice of institutionalized rivalry between the king and his first-son heir complex and Oedipal myths than those who accept the parent ItenTone is eminded ofthe conversation between the chaplam andthe: na,ve distinction as tenable. in Sderot" (1762) Rameau's Nephew. As paraphrased by Wemstem and Piatt (969 My argument in this essay is informed by a clear-cut distinction p 58) "The hapl in asks the native, Orou, 'May afather sleep w.th h,s daughte between the Oedipus complex as an attribute of the individual's mother with her son, abrother with his sister ... ?' And Orou replies with the psychic development and Oedipal myths as an attribute of culture. I Tnocenrquery Why not?' When the chaplam asks if it is very common for aman to shall deal with Oedipal myths from a specialized comparative angle material prohibited without express wri express without prohibited material Propriety of the Erich Fromm Document Center. For Eigentum des Erich Fromm Dokumentationszent Rechteinhabers. des Erlaubnis der schriftlichen – bedürfen von Teilen – auch Veröffentlichungen TZ Zh^ moZ the native repl.es 'No, not unless he has agreat deal of respect for LT or ad"gte of tenderness that makes him forget the dispanty ,n the.r age by focusing on different degrees of Oedipalism reflected in the nd Pef" awoman of forty to agirt of eighteen.' Actually, intercourse^ betwee myths. Although I shall analogously refer to the Oedipus complex, father and daughter was not likely either, 'unless the girl is ugly and little sought my main conceptual tool will be Oedipal myths. 1ft "her father hasagreat deal of affection for her, he helps her ,„ getung ready I should stress, as a point to return to, that I am dealing with three for dowry of children.' " levels of Oedipal myths in this chapter. At its most prominent and Ekeh, P. P., 1976: Benin and Thebes: Elementary Forms of Civilization, In: Psychoanalytic Study of Society, Vol. 7 (1976), pp. 65-93. r

Peter P. Ekeh Benin and Thebes: Elementary Forms ofCivilization 75 74 most elementary level, one finds Benin Oedipal myths to be prominence in aligning itself with the sociologist's concern with institutionalized and to seem completely to envelop individual acts. social organization—a concern that differentiates his interpretation Thus the son's attempt to get his father off the throne—by, for from Freud's. And third, the logics-in-use9 implied in Freud's and instance, sending him gray hair and thereby suggesting that his Fromm's interpretations of the Oedipus myth and complex are vastly father's reign should be over—is done in the name of society, and the different from each other. By offering such sharp contrasts, we may son suffers little shame or guilt as a consequence. At its most subtle be able to inquire more deeply into the cross-cultural meaning of the level in Hamlet, the Oedipal myth is presented in the form of acts Oedipus myth as it refers phylogenetically to the dynamics of attributed to the individual and it involves a high degree of guilt. civilization. Although the chief interest of this chapter concerns how Third, midway between Benin Oedipal myths and Hamlet is the much light Oedipal myths shed on the dynamics of civilizations, our Thebes Oedipus myth. While the Greek mythmakers did attribute discussions will benefit from a detailed analysis of the differences individual motivations to the actors in the Oedipus myth, cultural between Freud's and Fromm's interpretations of the Oedipus myth, features are more prominent in it than in Hamlet* The prominence since an understanding of their strengths and weaknesses will enable us to reset the issues. of cultural features in the Benin and Thebes versions of the Oedipal To begin with Freud: There are four principal elements in Freud's myths make them especially worthy of our attention, because the interpretation of the Oedipus myth. First, there is Oedipus's uncon Oedipal attributes in them are most visible. scious desire to possess his mother sexually. Second, this uncon It is against the backgrounds of the Greek and Benin versions of scious desire causally leads to his hatred and killing of his father. Oedipal myths that I wish to discuss the scope of two prominent Third, as a result he marries his mother, with his father dead. Last, interpretations of the Oedipus myth by Freud and Erich Fromm. he feels guilty for killing his father and marrying his mother. The There are three reasons for considering Fromm's interpretation of

on or publication of point of emphasis here is that in Freud's interpretation there is a the Oedipus myth alongside of Freud's. First, although both of them causal flow from the first to the second, third, and fourth elements saw' the Oedipus myth and complex in ontogenetic terms as listed above. Stated more broadly, Freud's logic-in-use implies that important throughout an individual's life, the two theorists were in analyzing the behavioral dynamics of an individual, it should be sensitive to the phylogenetic attributes ofthe Oedipus myth. Second, assumed that unconscious motives (e.g., Oedipus' covert desire to

personal use only. Citati of all the post-Freudian interpretations of the ^Oedipus myth and marry his mother) are the independent variables invoked to explain

rums. Nutzung nur für persönliche Zwecke. complex (cf. Mullahy 1948), Fromm's (1949)'achieves the most the overt behaviors (e.g., the killing of his father and the marriage to

i his mother) as the dependent variables. This posture leads to an tten permission of the copyright holder. •Thus, Oedipus could partially blame his city ofbirth for his behavior: atemporal ordering of causality. For instance, Oedipus killed his Thebes bound me, all unknowingly, to the bride father before he came in contact with his mother. It is only by that was my course. according unconscious motives potency in causality that it may And in spite of his intense grief for having killed his father, he could still excuse appear plausible to claim that Oedipus killed his father because he himself: wanted to marry his mother. And yetin nature how was I evil? I, who was 'I follow Kaplan's (1964, p. 8) distinction between logic-in-use and reconstructed but requiting a wrong ... logic. Logic-in-use refers to the unspecified line of procedure unique to any Veröffentlichungen – auch von Teilen – bedürfen der schriftlichen Erlaubnis des Rechteinhabers. Rechteinhabers. des Erlaubnis der schriftlichen – bedürfen von Teilen – auch Veröffentlichungen Propriety of the Erich Fromm Document Center. For Eigentum des Erich Fromm Dokumentationszent material prohibited without express wri express without prohibited material Incontrast, Hamlet was consumed by unabated guilt feelings. It is tobe noted also discipline, or to a limited area in that discipline, while reconstructed logic refers to that Oedipus suffered for his action, Hamlet for his nonaction—one was concerned ipecified rulesof procedure: "the word'logic'is one of those . . . whichis used both with overt acts that induced shame, the other with covert feelings of guilt. (All for acertain discipline andfor its subject matter ... scientists andphilosophers use quotations from the Sophocles trilogy are taken from The Complete Greek Drama, 1logic—they have a cognitive style which is moreor less logical—and some of them edited by Whitney J. Oates and Eugene O'Neill, Jr.; translated by R. C. Jebb [New ilso formulate it explicitly. I call the former the logic-in-use, and the latter the

rtconstructed logic." York: Random House, 1938]). Ekeh, P. P., 1976: Benin and Thebes: Elementary Forms of Civilization, In: Psychoanalytic Study of Society, Vol. 7 (1976), pp. 65-93. T

Peter P. Ekeh Benin and Thebes: Elementary Forms of Civilization 11 76 I emphasize this point because Fromm's assault on Freud s It is noteworthy that Freud limited his interpretation of the myth interpretation of the myth denies that unconscious motives did act as to Oedipus the King, while Fromm relies on Oedipus at Colonus and the causal variables for the dependent variables ofovert behaviors in Antigone for his own interpretation. This is hardly an accident. the myth. In his interpretation, Fromm (1949. p. 425) contends Oedipus the King is the part of the trilogy in which unconscious that the myth can be understood as a symbol not of incestuous motives are most prominent. In the other two parts conscious love between mother and son but of the rebellion of the son decisions are emphasized. Similarly, their different logics-in-use led against the authority of the father in the patriarchal family; that Freud and Fromm to emphasize different conflicts in their interpre the marriage of Oedipus and Jocasta is only a secondary tations of the Oedipus myth. The unconsciously motivated conflict in element [i.e., not causally linked to Oedipus' patricide], only one Sophocles' trilogy is that between King Laius and Oedipus. On the of the symbols of the son's victory who takes his father's place other hand, the conflicts between Oedipus and his sons and between and with it all his privileges. Creon and his son, as well as those between Oedipus and Creon and between Creon and Antigone, are consciously expressed. Freud has That is Fromm sees conscious processes as the causal variables in analyzing behavioral dynamics. He also attaches temporal order to chosen the former and neglected an interpretation of the conscious causality. For instance, he contends, against Freud, that if Freud's conflicts, while Fromm (1951, p. 218) believes that consciously interpretation of the myth were correct, we should expect (1) that motivated conflicts provide the real meaning of the Oedipus myth: Oedipus consciously fell in love with Jocasta, although ignorant of his the main theme of the trilogy, the conflict between father and parenthood, and (2) that as a result of his conscious love he then son, finds its full expression in Oedipus at Colonus; here the hate subsequently, killed his father (p. 424). "But," Fromm (1949, p. 424) between father and son is not, as in King Oedipus, unconscious; on or publication of contends, "there is no indication whatsoever in the myth that indeed, here Oedipus is very much aware of his hate against his

Oedipus 'is attracted or falls in love with Jocasta. ... Should we sons. believe that a myth the central theme of which constitutes an incestuous relationship between mother and son would entirely omit Fromm (1949, p. 426) rejects Freud's interpretation of the Oedipus the element ofattraction between the two?" 10 Fromm (1949, p. 436) myth and complex in terms of the son's incestuous strivings for the personal use only. Citati finds evidence for his interpretation, emphasizing conscious commit mother, because it does not explain the father-son conflicts in the rums. Nutzung nur für persönliche Zwecke. ment, in Oedipus' denial of conscious wrong doing (where Freud other two parts of the trilogy: would have dismissed such a statement as a misrepresentation of tten permission of the copyright holder. The problem of incest exists neither in the relationship between Oedipus' unanalyzed wishes): Oedipus' sons to their mother nor in the relationship between In Oedipus at Colonus Sophocles has Oedipus himself answer Haemon and his mother, . If we interpret King Oedipus this question. The marriage to her [Jocasta] was not the outcome in the light of the whole trilogy, the assumption seems plausible ofhis own [conscious] desire and decision; instead she was one that the real issue in King Oedipus, too, is the conflict between of the rewards for the city's savior: father and son and not the problem of incest. Thebes bound me, all unknowingly, to the bride that was my Fromm's preferred interpretation of the myth, as of his interpreta curse. Propriety of the Erich Fromm Document Center. For wri express without prohibited material Eigentum des Erich Fromm Dokumentationszent Rechteinhabers. des Erlaubnis der schriftlichen – bedürfen von Teilen – auch Veröffentlichungen tion of the Oedipus complex generally, is in terms of authority- 10 Slochower (1952, p. 59) has countered Fromm's point here by contending that conflicts: "An analysis of the whole Oedipus trilogy will show that

"it should be noted that Greek tragedy never treated the theme of'falling in love' as the struggle against paternal authority is its main theme and that the aspecialized activity. Love, together with beauty, goodness and truth, were parts of an organic cluster making up the whole man." (Greek romantic love was not roots of this struggle go far back into the ancient fight between the

heterosexual but paederastic. Fds.) patriarchal and matriarchal systems of society" (1951, pp. 204-205). Ekeh, P. P., 1976: Benin and Thebes: Elementary Forms of Civilization, In: Psychoanalytic Study of Society, Vol. 7 (1976), pp. 65-93.

Peter P. Ekeh Benin and Thebes: Elementary Forms of Civilization 79 78 Fromm (1951) relies on Bachofen's (1861) theory of social evolution and son, it is difficult to explain the conflict between Laius and of society from matriarchal to patriarchal social organization" for Oedipus. Hence Fromm (1949) based his interpretation on Oedipus the validity ofhis theory (pp. 205-210): at Colonus and Antigone and then only inferred from them the meaning of the problem of Oedipus the King as "the conflict between The patriarchal system ... considers obedience to authority to father and son and not the problem of incest" (p. 426). From a be the main virtue. Instead of the [matriarchal] principle of sociological point of view, Fromm's theory has the greater appeal in equality, we find the concept of the favorite son and a that it attempts to tie individual behavior with social organization. hierarchical order in society (1951, p. 208). However, there is internal evidence in Sophocles' trilogy for doubt ing Fromm's interpretation of the myth as providing an adequate Apparently the conflict between the two principles is an ever-contin explanation of the conflicts in the trilogy. I offer four such items of uous one and dominates Sophocles' trilogy: "Oedipus, as well as evidence (apart from the more troublesome point that his theory Haemon and Antigone, is representative of the matriarchal pnnci- cannot explain, without second-hand inference, the conflict between pie; they all attack asocial and religious order based on powers and Laius and Oedipus): privileges of the father, represented by Laius and Creon" (1951, p. The meaning of Bachofen's patriarchal and matriarchal character 205).n types. Fromm (1949) sees Bachofen's principles at once as mankind's I think Fromm has raised important questions about Freud's collective (phylogenetic) inheritance (p. 429); as an attribute of interpretation of the Oedipus myth.>3 When viewed as a piece, particular cultures (pp. 428-429; cf. p. 448); and as a property of Sophocles' trilogy cannot be easily interpreted in terms of Freud s variations in individual personality (pp. 427, 433). When all these theory of incestuous strivings by the son as the root cause of the assumptions are put together, Fromm's position must be represented conflict between father and son. However, Fromm's theory is also as indicating that in the course of societal evolution, some individu on or publication of limited when viewed in the same light. For instance, given Fromm's als acquired matriarchal characteristics—among them women like insistence on conscious awareness of the hostilities between father Antigone and men like Oedipus and Haemon—and that others (e.g., Creon and Laius) acquired patriarchal characteristics. One must »Freud (1913) also invoked Bachofen's theory. However, while Fromm empha- sizes authority relations, Freud emphasized the incest barriers erected by the further assume that these two principles, when represented in personal use only. Citati brothers in the primal horde to save human organization: "Perhaps this situation different individuals, are so incompatible that they lead to interper rums. Nutzung nur für persönliche Zwecke. also formed the germ of the institution of the mother right discovered by Bachofen. sonal conflicts. It would seem that there is need for further which was then abrogated by the patriarchal family organization" (p. 186). explanation of these assumptions and that the validity of any theory tten permission of the copyright holder. »Cf Fromm (1947, p. 157): "The child's natural reaction Jo the pressure of based on these assumptions would appear to be rather weak. parental authority is rebellion, which is the essence of Freud's "Oedipus complex." Sociological Roles or Character Types? The above difficulty in Freud thought that, say, the little boy, because of his sexual desire for his mother, Fromm's interpretation of the myth takes on added significance becomes the rival of his father, and that the neurotic development consists in the failure to cope in a satisfactory way with the anxiety rooted in this rivalry. I« when one examines the two actors who had to play different roles in pointing to the conflict between the child and parental authority and the ch.lds Sophocles' trilogy. Oedipus first appeared as a king and acted very failure to solve this conflict satisfactorily, Freud did touch upon the roots of much as a Bachofen patriarchal figure. When he was deposed, he neurosis; in my opinion, however, this conflict is not brought about primarily by the acted very much like a matriarchal figure—for instance, in his plea sexual rivalry but results from the child's reaction to the pressure of parentil Propriety of the Erich Fromm Document Center. For Eigentum des Erich Fromm Dokumentationszent Rechteinhabers. des Erlaubnis der schriftlichen – bedürfen von Teilen – auch Veröffentlichungen material prohibited without express wri express without prohibited material for help from the King of Colonus. The opposite shift of roles is true authority, which in itself is an intrinsic part of patriarchal society." •of Creon. As a subject, kinship was important and he believed royal »Even such brilliant attempts to refute Fromm's interpretation of the OedipiB ;authority should be tempered with folk wisdom. But as a king, he

myth as Slochower's (1952) ignore his insistence that any interpretation of the my* that is limited to only one part, that does not deal with all three parts, of the tnlogy •Ctcd in a harsh patriarchal manner. Consider the following ex- ;Change (from Oedipus the King, pp. 387-388) between King Oedipus

is incomplete.

Ekeh, P. P., 1976: Benin and Thebes: Elementary Forms of Civilization, In: Psychoanalytic Study of Society, Vol. 7 (1976), pp. 65-93. Peter P. Ekeh Benin and Thebes: Elementary Forms of Civilization 8i 8o and (subject) Creon, in which the former appears patriarchal and the theory he had invoked to explain only a few more, no longer limited to father-son relationships: the conflicts between Creon and his son latter matriarchal: Haemon, and the conflicts between Creon and Antigone. Although Oedipus: Sane, at least in my own interest. Fromm had used the lack of incestuous themes in the conflict Creon: Nay, those should be so in mine also. between Oedipus and his sons to disprove Freud's interpretation of Oedipus: Nay, thou art false. the myth, it is left uninterpreted in Fromm's theory, apparently Creon: But if thou understandst naught? because it is difficult to assign to the sons of Oedipus the opposite Oedipus: Yet must I rule. Bachofen principle applied to Oedipus himself. Also uninterpreted is Creon: Not if thou rule ill. the conflict between the sons themselves. Since these conflicts, in the Oedipus: Hear him, O Thebes! light of Fromm's emphasis, are in no way less important than those Creon: Thebes is for me also ... not for thee alone. interpreted by Fromm, their omission must be questioned. To Creon's query, "What wouldst thou, then? Cast me out of the The explanatory power of Fromm's theory. Fromm's theory has a land?" King Oedipus did not hesitate to inform him (p. 38/), fourth limitation. If, indeed, it is the case that the conflicts in Sophocles' trilogy were provoked by contrasting personality types, Not so; I desire thy death-not thy banishment-that thou then we should expect no conflicts between individuals who were mayst show forth what manner of thing is envy. governed by the same principle. Indeed, conflicts between brothers When later, in Oedipus at Colonus, ex-King Oedipus and Creon, would be difficult to interpret in terms of Fromm's emphasis on now in aplace of authority, confronted each other, it was Creon ra intergenerational authority conflict. The evidence is that both sons of seizing the daughters of Oedipus, who acted the patriarchal role- Oedipus had the same character type (cf. Oedipus at Colonus, pp. on or publication of wth Oedipus pleading for mercy from his hosts. Even more striking 625-626). There was a violent conflict between them. Of course, no T the change •" Creon when he became king, after the mutua theory ever explains everything. Maybe, then, we should say that, at fratricide of Oedipus's sons. When, in Antigone Haemon opposed best, Fromm's theory provides a sufficient but not a necessary 2 harsh treatment of Anttgone by his father and suggested that th explanation of the conflicts in the Oedipus myth. When examined in the light of the whole of Sophocles' trilogy, it personal use only. Citati populace was behind Antigone, King Creon asked ShaH Thebes would seem fair to say that both Freud and Fromm have relied on

rums. Nutzung nur für persönliche Zwecke. ^scribe to me how I must rule?" (p. 442). And to, Haemc*. objection, "There is no city which belongs to one man (p. 443), limited theories for their interpretation of the Oedipus myth. From a

tten permission of the copyright holder. Crion defiantly asked, in clear contradistinction to his forme sociologist's point of view, to repeat a previous point, Fromm's position in arguing with King Oedipus, "Is not the city held to be the theory has an appeal in that it is sensitive to society and the needs of n,ipr'o7" c'0 443) social organization. (Other professionals with a unique, exclusive The'evidence then points to the interpretation^ what one concern with the needs of the individual have found Fromm's theory observes in Sophocles' trilogy are the sociological roles played by barren for the same reason that sociologists find it fruitful.) „SuW and not, as Fromm argues, the conflicts inherent in the However, his theory is limited by his "Marxist" (cf. Roheim 1940, p. confrontation between Bachofen character types. 531) tendency of opposing the individual to society. It should be Uninterpreted Conflicts. Fromm has correctly pointed to the fact noted, for example, that the patriarchal role in Bachofen's view, as Veröffentlichungen – auch von Teilen – bedürfen der schriftlichen Erlaubnis des Rechteinhabers. Rechteinhabers. des Erlaubnis der schriftlichen – bedürfen von Teilen – auch Veröffentlichungen Propriety of the Erich Fromm Document Center. For Eigentum des Erich Fromm Dokumentationszent material prohibited without express wri express without prohibited material that Freud's theory left uninterpreted many important confl.c s n defined by Fromm (1949) with respect to Sophocles' trilogy, Sophocles' trilogy/Unfortunately also, Fromm's theory is unable to represents harsh societal regulations against which the individual is expla" anumber of conflicts in Sophocles' trilogy. Fromm broad pitched (also cf. Fromm 1947, pp. 157-158). ened the range of consideration to include those in Oedipus a Freud's and Fromm's interpretations of the Oedipus myth are Colonus and Antigone. In doing so, however, he was hmited by the primarily based on Sophocles' version of the Greek myth. Before I Ekeh, P. P., 1976: Benin and Thebes: Elementary Forms of Civilization, In: Psychoanalytic Study of Society, Vol. 7 (1976), pp. 65-93. Peter P. Ekeh Benin and Thebes: Elementary Forms of Civilization 83 82 propose an alternative hypothesis that will be based on data yielded "elementarism." Put most simply, it states that the salient features of from the comparative points of the Benin and the Thebes versions of a phenomenon are more prominent in the elementary stages of social Oedipal myths, it seems important to consider the scope of Freud s development and that by understanding these features in their and Fromm's interpretations in terms of such comparative data. elementary forms we come to understand the phenomenon more fully in its complex forms. A central corollary here is that at such an From its inception, Freud's theory of the Oedipus myth and elementary stage, every feature of the phenomenon should be complex used comparative data for its ^^^lif™ examined for relevance—as indicating important links with the resorting to the primeval reconstruction (cf. Freud^1913; 930, pp. totality of the phenomenon. It is a principle most developed by 78-79) of the origin of the Oedipus complex, Freud sought to shed sociologists and anthropologists. It underlies such classics in the light on the working of the Oedipus complex and on the features of social sciences as Durkheim's The Elementary Forms ofthe Religious the Oedipus myth in modern man and civilization through the study Life (1913), Mauss's The Gift (1925), and Levi-Strauss's The Elemen of ancient elementary forms of the Oedipus myth. This was one tary Structures ofKinship (1949). reason why Freud (1900, p. 298) compared Hamlet with Oedipus the "Elementarism" is not an evolutionary principle. It contends that in the realm offunctioning elementary institutions provide adequate King: light for the understanding of more complex ones. It further implies Another of the great creations of tragic poetry, Shakespeare's that complex institutions and behaviors may mask the true meaning Hamlet, has its roots in the same soil as ^ But the and the essential laws of institutions. For a complete understanding changed treatment of the same material reveals the whole of these we go back to "reduced models" at their more elementary difference in the mental life of these two widely separated stages. Benin and Thebes Oedipal myths provide us with such on or publication of epochs of civilization: the secular advance of repression in the elementary themes for understanding the dynamics of civilization. emotional life of mankind. In the Oedipus the child s wishful Seen in the light of this principle of elementarism—especially with phantasy that underlies it is brought into the open and realized respect to its corollary that every feature of a phenomenon at the as it would be in a dream. In Hamlet it remains repressed; elementary stage should be examined for relevance—one suspects and-just as in the case of a neurosis-we only learn of its that quite a few important features of the Oedipus myth were personal use only. Citati existence from its inhibiting consequences. overlooked by Freud and Fromm. My point here gains in signif rums. Nutzung nur für persönliche Zwecke. Freud's position seems to be that in the earlier, more elementary icance when comparative themes are abstracted from both Soph ocles' trilogy and the Benin royal myths with Oedipal features. It tten permission of the copyright holder. stages, of social development, the Oedipus myth and complex had prominent features, barely disguised by superego injunctions. True, appears to me that the following aspects of the myth should be ' they still need interpretation, but the disguise involves suppression, examined with greater depth of analysis: not repression. On the other hand, the phylogenetic attributes of he Royalty. Roheim (1930, p. 309) once made the perceptive remark Oedipus myth and complex have become repressed-and the that, "It is significant that the greater part ofthe mythical material in interpretation of its ontogenetic variations becomes much more which we find an open or nearly open statement of the Oedipus difficult. One way of understanding repressed Oedipal themes in situation should be connected with divine rulers." Royalty is an modern man and modern civilization, then, would appear to be integral part of the Oedipus mythology. For instance, Sophocles' Propriety of the Erich Fromm Document Center. For wri express without prohibited material Eigentum des Erich Fromm Dokumentationszent Rechteinhabers. des Erlaubnis der schriftlichen – bedürfen von Teilen – auch Veröffentlichungen through investigation of the more elementary forms of Oedipal Oedipus myth is not a feature of republican Greece; it is an themes in such civilizations as Benin and Thebes. By understanding outgrowth of strong kingship in early Greece. The evidence in the

the past, we are all the more able to unmask the riddle of modern case ofBenin is thatOedipal themes became ever more prominent as royalty became firmly institutionalized. civilization and its effect on modern man. What is involved here may be characterized as the principle of The Welfare of the State. Again, the Oedipus myth should not be Ekeh, P. P., 1976: Benin and Thebes: Elementary Forms of Civilization, In: Psychoanalytic Study of Society, Vol. 7 (1976), pp. 65-93. —m«i»*J.'•-"'iTtfliU

84 Peter P. Ekeh Benin and Thebes: Elementary Forms of Civilization g5 divorced from the fortunes of the state. Slochower (1952, p. 52) has This type of conflict based on the claims of legitimacy by the made the point most emphatically: eldest son and the claims of potency by ayounger son was common Like Shakespeare's Hamlet, Sophocles' Oedipus drama begins mBenin h.story. Primogeniture was asocial device, in Benin at any by focusing on the social disease. Indeed in Sophocles, it is more rate intended to m.nimize frequent social upheaval following the than an undercurrent in the drama. As a representative and king death of the reigning king. B of the state, Oedipus identifies himself with its plight and In this connection, it may be noted that in Oedipal myths the concentrates his entire effort on ridding it of the burden, no rela .onships between firstborn sons and their fathers are always matter what the cost to himself. In this respect, the ancient marked-usually in the direction of greater conflicts-and cannot be Oedipus is much less concerned with his personal welfare, feels equated with those between laterborn sons and their fathers himself more a part of his Greek polls than Hamlet with his Oedipus dubbed his first son. Polyneices. "the hated son whose Danish state. words would vex mine ear as the words of no man beside" (p 653)—thus clearly indicating that the relationship between Oedipus The concern for the welfare of the city-state is also most important in and his younger son, , was not as bad as that between him the conflicts in Benin mythico-history between the king and his and his elder son. Oedipus's accusation against Polyneices was first-son heir apparent, even when such conflicts became institu pointed and was hardly generalized to both of his sons: it was only tionalized. City-statehood was of course much more fragile than by way of contrasting the dutifulness of his daughters with the broad-based modern civilizations and the concern for its preserva negligence of his sons that Oedipus included his younger son in his tion had to be dominant if it was to survive. The theme of the wrath (pp. 657-658). Indeed, Oedipus considered his first son as survival of the city-state was central to all parts ofSophocles' trilogy.

on or publication of bearing a special stain: he was the "vilest of the vile." As in Benin Primogeniture versus ultimogeniture. The conflict between Oedipus' the relationship between the king and his first son was stained with sons in Sophocles' trilogy was not a random event, unimportant for an especially lurid color. determining the meaning of the Oedipus myth. The central principle The survival of the city-state was asensitive issue in all three parts involved concerns the superiority of one of two types of inheritance: of Sophocles' trilogy, as it was with all versions of Benin royal myths personal use only. Citati Should Polyneices have succeeded to the throne of Thebes simply of conflict between father and son or between brothers. And there is because he was the first son, even though he was weaker than his rums. Nutzung nur für persönliche Zwecke. good reason why Sophocles, like all true citizens of the city-state in younger brother? Polyneices' appeal to his father was on the basis of his day, should have been concerned with the survival of the tten permission of the copyright holder. his primogenitural rights (Oedipus at Colonus, p. 656): city-state: "Sophocles at fifteen led the boys' choir in the thanksgiv I have been driven, an exile, from my fatherland, because, as ing for the deliverance [of the Athenian city-state systeml from eldest born, I claimed to sit in thy sovereign seat.^Wherefore Persia" (Burn 1968, p. 104). It was clear that the social survival Eteocles, though the younger, thrust me from the land, when he theme was agiven datum in Sophocles' trilogy. Oedipus contributed had neither worsted me in argument, nor come to trial of might directly to Thebes by giving the city-state a new lease oflife from the and deed ... no, but won the city over. Sphinx. Oedipus's new interest was to save the city from destruction from a plague. His plea to be expelled from the city was made in the Polyneices' justification for leading an army against Thebes, despite

Propriety of the Erich Fromm Document Center. For wri express without prohibited material Eigentum des Erich Fromm Dokumentationszent Rechteinhabers. des Erlaubnis der schriftlichen – bedürfen von Teilen – auch Veröffentlichungen hope that the city would thus be saved (Sophocles, Oedipus the King foreknowledge of certain defeat, is that " 'Tis shame to be an exile, p. 414). In Oedipus at Co/onus, King Theseus's attitude changed from and, eldest born as I am [my emphasis], to be thus mocked on my one of compassion for a fallen hero to that of eagerness when he brother's part" (p. 658). In effect, Polyneices called upon his father, learned that Oedipus's corpse would be a prized gift to Colonus Oedipus, to arbitrate. Oedipus avoided the issue by invoking the What are the laws of social survival of which Sophocles' trilogy is primacy of the safety of the city-state of Thebes (p. 657). but one manifestation? How many of the conflicts in the trilogy can Ekeh, P. P., 1976: Benin and Thebes: Elementary Forms of Civilization, In: Psychoanalytic Study of Society, Vol. 7 (1976), pp. 65-93. Peter P. Ekeh Benin and Thebes: Elementary Forms of Civilization 87 86 these laws explain? What are the mechanisms that translate the issue for emphasizing potent action; while following such action, the of the social survival of society to family concerns? From a legitimacy of institutions in society may be emphasized. It is such sociological point of view, these are the salient issues that any contrapuntal interplay between the two principles that gives balance adequate theory of the Oedipus myth and complex should confront. to any civilization. Typically, a society faced with external chal City-state civilizations were always open to the threat of break in lenges—of hunger, war, etc.—leans on the principle of potency; the continuity, or even extinction, largely because their social base was same society would invoke the principle of legitimacy in the case of narrow. Internal conflicts were directly threatening. The laws that what Toynbee (1946) calls internal challenges—of character and govern the survival of civilizations can be more easily gleaned from moral lapse, of value questions, etc.14 such city-state civilizations than from modern and complex civiliza If royalty is central to the Oedipus myth in all its major variants, it tions, even though they may be operative at both levels of is because royalty is immanently of special significance for ensuring civilization. One does not need a Spencerian organic analogy to the survival of elementary civilizations. The conflict between kings and their sons can be understood in terms of the dialectics between postulate that a society faced with the ever-present danger of potency and legitimacy. The kings represent legitimacy, their sons extinction, which is more or less obvious depending on its degree of potency. It is in order to demonstrate that they do not rely instability, has its own laws of survival. There are two principles of social survival that are generated by exclusively on legitimacy—that they enjoy a degree of potency—that society in meeting the threats of social extinction. These are the kings, such as Laius in his encounter with Oedipus, set out to prove principles of legitimacy and potency. They operate with different their strength to their subjects. In Benin, it was most important that intensities at any point in the life of a society, depending on the the king appear strong. Egharevba (1934, pp. 12-13) records the problems of survival faced by such a society, and their dialectical story of the crippled king who did everything to hide his infirmity: on or publication of opposition foments issues for society that require different kinds ot Ohen—about 1334 A.D. Ohen, the third son of Oguola, suc solutions. The principle of legitimacy is predicated on the preemi ceeded Udagbedo. He was a handsome and intelligent man. nence of traditional beliefs concerning what institutions and values After he had reigned for about twenty-five years he became are considered right in society. The customs, the norms, the ethos in paralysed in his legs. To conceal his infirmity he ordered his society are given prominence by this principle. On the other hand, attendants to carry him to the council chamber in the palace personal use only. Citati the principle of potency gives emphasis to what is considered right before the arrival of the chiefs, and to take him therefrom after rums. Nutzung nur für persönliche Zwecke. for society at any given time. While the principle of legitimacy flows their departure. This order was carried out for a considerable from the cultural heritage of members of asociety and plays up what time till, at last, his premier chief, lyase, who was anxious to tten permission of the copyright holder. ought to be done, the principle of potency emphasizes the problems know why the Oba was the first to arrive in the council chamber of society at a specific time and plays up what can be done to meet and the last to leave it, concealed himself in one of the secret them. Potency is often aviolation of legitimacy, for it'«operates on the places in the chamber. Unfortunately he was discovered, and note of possibility, while legitimacy operates on the note of ought A the Oba, growing angry at his action, ordered him to be instantly put to death. When the death of the lyase was known potent action is taken because it works; alegitimate action is taken the people rose to arms. The Oba tried to pacify them but they because it is right. . became more and more rebellious and at last stoned him to Every civilization needs both of these principles in order to death. Propriety of the Erich Fromm Document Center. For wri express without prohibited material Eigentum des Erich Fromm Dokumentationszent Rechteinhabers. des Erlaubnis der schriftlichen – bedürfen von Teilen – auch Veröffentlichungen survive. Indeed it is the contrapuntal interplay between these two principles of legitimacy and potency that provides the dynamics of 14 Cf. Toynbee (1946, p. 199): "In this other field challenges do not impinge from

any civilization. If legitimacy were to be given exclusive accent outside but arise from within, and victorious responses do not take the form of society would become rigidified; if potency were to be given full surmounting external obstacles or of overcoming an external adversary, but manifest themselves in an inward self-articulation and self-determination." play social upheaval would be untamed. Times may dictate the need

Ekeh, P. P., 1976: Benin and Thebes: Elementary Forms of Civilization, In: Psychoanalytic Study of Society, Vol. 7 (1976), pp. 65-93. Peter P. Ekeh 88 Benin and Thebes: Elementary Forms of Civilization 89 But potency alone could not ensure the rulership of Benin—once the be related to the exigencies of city-statehood. The conflicts between need for immediate action was met. Such was the case of Evian, fathers and sons, between statesmen and statesmen, and between who like Oedipus, had rid the city of a great monster, "Osogan, brother and brother: all relate to the social survival needs ofsociety. which it is said, used to come from the sky to attack and swallow What is ofspecial significance in Oedipal myths—at least in both the people alive" (p. 5): Greek and Benin versions—is that both principles of survival are It was some years after Evian's victory over Osogan [the fused together in the same institutional framework of royalty. In monster] that Owodo [the reigning king] was banished for general, the principal characteristic of more elementary civilizations misrule by the angry people, who then appointed Evian as b that the two social survival principles of legitimacy and potency administrator ofthe government of the country [read: city-state] are combined in the same institution. The dialectic tensions and because of his past services to the people. When Evian was confrontations that result from such fusion provide the material for stricken by old age he nominated his eldest son as his successor, Oedipal mythology in its various forms. but the people refused. They said he was not the Ogiso [the King] and they could not accept his son as his successor (pp. According to my lights, complex civilizations are different in degree only, not in kind, from elementary civilizations, with which I 5-6). have been primarily concerned in this essay. The laws of social One must understand confrontations between royal brothers in /J survival that govern such elementary civilizations as Benin and early terms of these social survival principles as well. Primogeniture gives Greek city-states can be discerned in more complex twentieth- emphasis to legitimacy, while ultimogeniture, the succession of the century civilizations as well. There are two models of complex youngest and last son, emphasizes potency. The Benin pattern is civilizations that embody different combinations of the two social on or publication of most illustrative of the dilemma faced by elementary civilizations in Survival principles of legitimacy and potency. The first can be this case. ABenin king not only had to enjoy legitimacy of action; he Illustrated by the development of the English monarchy, the second had also to be potent. He usually would marry as a young man and by the development of the American presidency. have his children early in his reign. If the legitimacy ofthe reigning The first model represents an advance over elementary civiliza king were to be unquestioned, he could live to old age and his first tions in the degree ofdifferentiation of the two principles. Whereas personal use only. Citati son would lose the potency required of a new king. In that case potency and legitimacy are combined in the same institutions in rums. Nutzung nur für persönliche Zwecke. ultimogeniture might be preferred. This Benin dilemma is a classic I Cfcmentary civilizations, this model ofcomplex civilization differen- one: Its solution is a compromise by way ofritual royal suicide. In

tten permission of the copyright holder. I tiates the one from the other. Early English kings, the Tudors for that way legitimacy (symbolized by primogeniture) is combined with I fastance, were at once expected to have legitimacy and to be potent potency made possible by the early death of the king. I fillers. But in the course of the evolution of the English monarchy, In times of social upheaval, requiring potent actions, ultimogen- 1 legitimacy came to be preeminent in monarchy, which was then iture may be tolerated by elementary civilizations. Indeed we may |irparated from the principle of potency. The former potency of the understand the usurpation of the throne of Thebes by Oedipus $j I English kings has come in turn to be vested in the premiership of younger son in these terms. It is not insignificant that Thebes I Great Britain. Prime ministers are expected to be wise and strong- remained in turmoil, following Oedipus's exile (Sophocles, Oedipus al Iwilled men, while English monarchs now perform only legitimacy- Propriety of the Erich Fromm Document Center. For wri express without prohibited material Eigentum des Erich Fromm Dokumentationszent Veröffentlichungen – auch von Teilen – bedürfen der schriftlichen Erlaubnis des Rechteinhabers. Rechteinhabers. des Erlaubnis der schriftlichen – bedürfen von Teilen – auch Veröffentlichungen Colonus, p. 640). In times of tranquillity primogemtural rights of fsMintaining functions. succession to the throne might have been sustained. The differentiation of the two principles, common to British and Most of the conflicts in the Oedipus myth can, in fact, be ^Continental European civilizations, solves a major problem of understood as constituting dialectical confrontations between the -elementary civilizations. At the elementary stage, in which the two

two social survival principles of potency and legitimacy and can thus jPrinciples were fused in the same institution, an attack on or the

Ekeh, P. P., 1976: Benin and Thebes: Elementary Forms of Civilization, In: Psychoanalytic Study of Society, Vol. 7 (1976), pp. 65-93. Peter P. Ekeh Benin and Thebes: Elementary Forms of Civilization 9i 90 weakening of the one resulted in a weakening of the whole. A indeed induced by what Weinstein and Piatt (1969) have character successful challenge to the potency of aking led to the weakening of ized as the "introspective revolution" of internal autonomy of the his legitimacy to rule. But prime ministers in modern European individual and his differentiation from society: nations can be sacrificed-witness the common European practice of In sociological terms, the Enlightenment and other democra the resignations of prime ministers during crises-without affecting tizing movements are related to Freud and his work primarily in the legitimacy of the king. the sense that without these earlier movements and the changes As Huntington (1966) has demonstrated, the modernization of the initiated by them, what Freud did would be inconceivable. This United States is very different from that of Europe in matters relationship of structural change to Freud's work can be connected with political institutions. European institutions have identified particularly by the singulardirection taken by psycho shed their medieval forms in the course of modernization (Hunting analytic theory: the emphasis on father/son relationships. Other ton 1966, p. 96): connections on the level of psychoanalytic awareness not yet affected by social change remained repressed, for Freud's In America, in contrast, political institutions did not undergo discoveries were limited by social processes more basic than revolutionary changes. Indeed, the principal elements of the those described by psychoanalytic theory itself (p. 167). English sixteenth-century constitution were exported to the new Psychoanalytic theory was accepted as legitimate insight into world took root there, and were given new life precisely at the personal and familial problems to the greatest degree in time that they were being abandoned in the home country England and the United States, those societies in which the [England]. They were essentially Tudor and hence significantly family had been most affected by the industrial process and in medieval in character. which personal autonomy in the family was most readily taken on or publication of The American presidency retains this Tudor character inherited to be appropriate behavior. This social acceptance immediately from early English kingship essentially unchanged: in the American marks the introspective era as distinctive (p. 168). presidency is fused both social survival principles of legitimacy and Such "introspective" perspectives were not so prominent in the potency. In this respect, indeed, an American president seems like an ancient worlds of, for instance, Greece and Benin. To assign the personal use only. Citati ancient Benin king or a Greek city-state king. He is invested w.th introspective characteristics that gave birth to Freudianism to such rums. Nutzung nur für persönliche Zwecke. legitimacy and he is expected to be a potent ruler. ancient and elementary civilizations, in which the individual was less differentiated from society, is to indulge in what Bendix (1964, p. 13) tten permission of the copyright holder. By its very nature, the psychoanalytic study of society at once in another context has called "the fallacy of retrospective determin transcends classical Freudian focus on the individual and sociology s ism"—the assigning of current values and patterns to past systems of ideal analysis of social organization and social structure Acombina- thought irrespective of the particular levels of the organization of • tion of the two perspectives, implied in the psychoanalytic study of societies in which they existed. society yields a unit of analysis that can justly be characterized as The opposite strategy informs my approach in this paper. Rather the individual anchored in social structure. The individual s person than indulge in the "fallacy of retrospective determinism" by ality is seen as not only formed within the society but also as working back from the modern and complex present to the ancient functionally interrelated with societal dynamics., Propriety of the Erich Fromm Document Center. For wri express without prohibited material Eigentum des Erich Fromm Dokumentationszent Rechteinhabers. des Erlaubnis der schriftlichen – bedürfen von Teilen – auch Veröffentlichungen and elementary past, I have suggested that the "reduced model" of Such a view of personality is imperative in the* comparative study the elementary past can shed light on the complex present. In this of civilizations-^specially if, as in the present essay, ancient and connection, it is my view that the Oedipus complex, as it is conceived non-Western civilizations are being examined for the relevance they may have to our understanding of the personality and civilization of in psychoanalytic theory, is in its fullness a feature of the modern modern man. Freudianism arose in a particular historical context, world. It is an attribute of an individual who has achieved maximum Ekeh, P. P., 1976: Benin and Thebes: Elementary Forms of Civilization, In: Psychoanalytic Study of Society, Vol. 7 (1976), pp. 65-93. Peter P. Ekeh Benin and Thebes: Elementary Forms of Civilization 93 92 Kaplan, A. (1964). The Conduct of Inquiry: Methodology for Behavioral Science. differentiation from society and who accordingly bears the weight of Scranton, Penn.: Chandler Publishing Company. his actions and nonactions in repressed guilt complexes, unaided by Kardiner, A. (1939). The Individual and His Society. New York: Columbia society. Oedipal themes in the ancient and elementary world are University Press. represented more prom.nently in the form of cultural myths (1959). "Social and Cultural Implications of Psychoanalysis." In Psychoanal Accordingly, the practice of assuming a one-to-one correspondence ysis, Scientific Method, and Philosophy. Edited by Sidney Hook. New York: New between Oedipal myths and the Oedipus complex appears to me York University Press. Levi-Strauss, C. (1949). The Elementary Structures of Kinship. Boston: Beacon, misguided. Furthermore, the study of Oedipal myths in ancient and 1969. elementary civilizations has the potential of leading us to the general Malinowski, B. (1927). Sex and Rrpression in Savage Society. London: Routledge & laws of civilization-an area of intellectual pursuit where the Kegan Paul, 1957. resources and the accumulated wisdom of psychoanalytic theory (1929). The Sexual Life ofSavages. London: Routledge & Kegan Paul, 1953. Mauss, M. (1925). The Gift: Forms and Functions of Exchange in Archaic Societies. have yet to make their full impact. Chicago: Free Press of Glencoe, 1954. Morton-Williams, P. (1960). "The Yoruba Ogboni Cult in Oyo." Africa 30:362- BIBLIOGRAPHY 374. Mullahy, P.(1948). Oedipus Myth and Complex: A Review ofPsychoanalytic Theory. Bachofen, J. J. (1861). "Mutterrecht." Myth, Religion, and Mother Right: Selected New York: Grove. Writings' Princeton, N.J.: Princeton University Press, 1967. Parsons, A. (1964). "Is the Oedipus Complex Universal? The Jones-Malinowski Be^d xR(1964). Nation-Building and Citizenship. New York: John W.ley ft Sons. Debate Revisited anda South Italian 'Nuclear Complex.' " In The Psychoanalytic BrXury, R. E. (1959). "Chronological Problems in Benin H.story." Journal of the Study of Society. Edited by W. Muensterberger and S. Axelrad, 3:278-328. New Historical Society ofNigeria, 1:263-287. , K.rr^Hin York: International Universities Press. Burn AR (1968). The Warring States of Greece. New York: McGraw-Hill. Parsons, T. (1966). Societies: Evolutionary and Comparative Perspectives. Englewood on or publication of Diderot, D. (1762). Rameau's Nephew and Other Works. London: Chapman and Cliffs, N.J.: Prentice-Hall. R6heim, G. (1930). Animism, Magic and the Divine King. London: Kegan Paul, dJSTe (1913). The Elementary Forms of the Religious Life. New York: Free Trench, Trubner. (1940). "Society and the Individual [A Review of Kardiner, The Individual Egharevba,prpcc 1065J. (1934). AShort History of Benin. 4th ed. Ibadan: Ibadan Un.vers.ty and HisSociety]." Psychoanalytic Quarterly 9:526-545.

personal use only. Citati Sidahome, J. E. (1964). Stories of the Benin Empire. London and Ibadan: Oxford University Press. rums. Nutzung nur für persönliche Zwecke. FinS' M. I. (1970). Early Greece: The Bronze and Archaic Ages. New York: Slochower, H. (1952). "Oedipus: Fromm or Freud." Complex: The Magazine of Psychoanalysis andSociety, no. 8, pp. 52-64. tten permission of the copyright holder. Freud's." (1900). The Interpretation of Dreams. New York: Avon Books, 1965. (1913). Totem and Taboo. New York: Vintage Books, 1946. Smith, R. (1969). Kingdoms of the Yoruba. London: Methuen. (1930). Civilization and Its Discontents. New York: Norton, 1962 Spiro, M. (1951). "Culture and Personality: The History of a False Dichotomy." Fromm, E. (1947). Man for Himself: An Inquiry into the Psychology of Ethics. New Psychiatry 14:19-46. ' York': Holt, Rinehart &Winston. Toynbee, A. J. (1946). A Study ofHistory. Abridgement of Volumes I-VI by D. C. H949) "The Oedipus Complex and the Oedipus Myth. In The Family Is Sommervell. New York and London: Oxford University Press. Function and Destiny. Edited by Ruth Nanda Anshen. Rev. ed. New York: Weinstein, F., and Platt, G. M. (1969). The Wish to Be Free: Society, Psyche, and Value Change. Berkeley and Los Angeles: University of California Press. Harper(1951). & Brothers,The Forgotten1959. Language: An Introduction to the Understanding of, Veröffentlichungen – auch von Teilen – bedürfen der schriftlichen Erlaubnis des Rechteinhabers. Rechteinhabers. des Erlaubnis der schriftlichen – bedürfen von Teilen – auch Veröffentlichungen Propriety of the Erich Fromm Document Center. For Eigentum des Erich Fromm Dokumentationszent material prohibited without express wri express without prohibited material Dreams, Fairy Tales, and Myths. New York: Grove Press. ^ Huntington, S. P. (1966). "Political Modernization: America vs. Europe. Political Order in Changing Societies. New Haven: Yale University Press, 1968.

Jones E (1924) "Mother-Right and Sexual Ignorance of Savages. In.Essays ,n Applied Psychoanalysis, 2:145-173. New York: International Un.vers.t.es Press,

1964. Ekeh, P. P., 1976: Benin and Thebes: Elementary Forms of Civilization, In: Psychoanalytic Study of Society, Vol. 7 (1976), pp. 65-93.