Snider, A Commentary on the Odyssey of Homer - I

From, Homer's Odyssey: A commentary
[Please note that the Table of Contents here published, is created by Elpenor and is not to be found in the print version]

Ulysses now comes to the internal element of Phaeacia, to its soul as it were, manifested in the institutional life of Family and State. From this indeed is derived the beautiful world which we have just witnessed; Art builds up a dwelling-place, which images the spirit of the people to themselves and to others.

In accord with his instructions from both. Pallas and Nausicaa, he first goes to Arete and clasps her knees in supplication, begging for an escort to his country. But behold! She hesitates, notwithstanding his strong appeal to her domestic feeling and her sympathy with suffering. What can be the matter? Another Phaeacian, not of the royal house apparently, but of the nobles, is the first to speak and command the stranger to be raised up and to be hospitably received. An old religious man who sees the neglect of Zeus in the neglect of the suppliant, a man of long experience, "knowing things many and ancient," is this Echeneus; him at once the king obeys, the queen still remaining silent.

Soon, however, we catch the reason of her conduct in the question: "Stranger, where did you get those garments?" She noticed Ulysses wearing the mantle and tunic "which she herself had made with her servants," and which Nausicaa had given him. Surely this is a matter which must be accounted for before proceeding further. Herein the woman comes out in her own peculiar province; no man would ever have noticed the dress so closely; Alcinous did not, and wise Ulysses in this case did not forecast so far out of his masculine domain. But the poet had made the subtle observation and uses it as a turning-point in his little drama. Now we see the queen before us: imagine a pair of dark eyes shooting indignation upon the man clothed with garments intrusted this very morning to the daughter.

Nor should we fail to scan her second question: "Do you not say that you have come hither a wanderer over the deep?" Verily the case is suspicious. Ulysses sees his plight, and at once offers the most elaborate explanation, going back and giving a history of himself for the last seven or eight years. Now we know why the poet specially praised the mind of Arete, and why her husband so honored her, and why she could be judge of disputes among men. She shows the keenest observation united with reasoning power; she stands out in contrast with the Phaeacian men, who follow impulse more readily than she, as she keeps the judicial balance, though a woman, and demands evidence of truth from the uncertain stranger.

We may draw from this scene certain traits of the Phaeacians, as we see here a man, a typical man probably who is outside of the royal family. An ideal humanity seems to live in them; they will receive the unfortunate wanderer and succor him to the fullest extent. More impressive still is their religious faith; they live in intimate communion with the Gods, who appear in person at the feast "sitting among us;" nor do the deities conceal themselves from the solitary wayfarer; "since we are as near to them as are the Cyclops and the wild tribes of Giants." So speaks Alcinous, hinting that kinship, which has been previously set forth; both himself and Arete are the descendants of savages, who were children of the Gods of nature. But they have risen into fellowship with the higher Gods of Olympus. The words of the king seemed to be tinged with sarcasm at those inferior deities, parents of savagery, from whom, however, they themselves are sprung. He cannot forget the Cyclops, the men of violence who once did his people wrong.

D. Snider
A Commentary on the Odyssey of Homer - Part I

Learned Freeware

D. Snider A Commentary on the Odyssey of Homer - Part I

Learned Freeware

D. Snider
A Commentary on the Odyssey of Homer - Part I