"FROM DARKNESS TO LIGHT" - HOMER
“FROM DARKNESS
TO LIGHT ” - HOMER
Homer was a great
“blind” poet of Greek epics “Iliad” and “Odyssey”. How this 8th Century blind man could write
these epics is a mystery even in this modern world. Both the books are big in size running into
500 plus pages. The history has recorded
these works as that of a genius. One
cannot stop from admiring these great works.
If the Nobel Prize was instituted at that time these epics truly would
have merited that award and recognition.
Although very little is known about the life of Greek poet Homer, credited with being the first to write down the epic stories of The Iliad and The Odyssey, the impact of his tales continue to reverberate through Western culture.
Famous quotes of Homer
“
“Hateful to me as the
gates of Hades is that man who hides one thing in his heart and speaks
another.”
—Homer
The difficulty is not
so great to die for a friend, as to find a friend worth dying for. - Homer
The Greek poet Homer was
born sometime between the 12th and 8th centuries BC, possibly somewhere on the
coast of Asia Minor. He is famous for the epic poems The Iliad and The
Odyssey, which have had an enormous effect on Western culture, but very
little known about their alleged author.
Homer is a
mystery. The Greek epic poet credited with the enduring epic tales of The
Iliad and The Odyssey is an enigma insofar as actual facts of his
life go. Some scholars believe him to be one man; others think these iconic
stories were created by a group. A variation on the group idea stems from the
fact that storytelling was an oral tradition and Homer compiled the stories,
and then recited them to memory.
Homer’s style, whoever he was, falls more in the
category of minstrel poet or balladeer, as opposed to a cultivated poet who is
the product of a fervent literary moment, such as a Virgil or a Shakespeare.
The stories have repetitive elements, almost like a chorus or refrain, which
suggests a musical element. However, Homer’s works are designated as epic
rather than lyric poetry, which was originally recited with lyre in hand, much
in the same vein as spoken-word performances.
All this speculation about who he was has
inevitably led to what is known as the Homeric Question—whether he actually
existed at all. This is often considered to be the greatest literary mystery.
Much speculation surrounds when Homer was born, because of the dearth of real information about him. Guesses at his birth date range from 750 BC all the way back to 1200 BC, the latter because The Iliad encompasses the story of the Trojan War, so some scholars have thought it fit to put the poet and chronicler nearer to the time of that actual event. But others believe the poetic style of his work indicates a much later period. Greek historian Herodotus (c. 484–425 BC), often called the father of history, placed Homer several centuries before himself, around 850 BC.
Part of the problem is that Homer lived before a
chronological dating system was in place. The Olympic Games of classical Greece
marked an epoch, with 776 BC as a starting point by which to measure out
four-year periods for the event. In short, it is difficult to give someone a
birth date when he was born before there was a calendar.
Once again, the exact location of Homer’s birth
cannot be pinpointed, although that doesn't stop scholars from trying. It has
been identified as Ionia, Smyrna or, at any rate, on the coast of Asia Minor or
the island of Chios. But seven cities lay claim to Homer as their
native son.
There is some basis for some of these claims,
however. The dialect that The Iliad and The Odyssey are
written in is considered Asiatic Greek, specifically Ionic. That fact, paired
with frequent mentions of local phenomena such as strong winds blowing from the
northwest from the direction of Thrace, suggests, scholars feel, a familiarity
with that region that could only mean Homer came from there.
The dialect helps narrow down his lifespan by
coinciding it with the development and usage of language in general, but The
Iliad and The Odyssey were so popular that this particular
dialect became the norm for much of Greek literature going forward.
Virtually every
biographical aspect ascribed to Homer is derived entirely from his poems. Homer
is thought to have been blind, based solely on a character in The Odyssey,
a blind poet/minstrel called Demodokos. A long disquisition on how Demodokos
was welcomed into a gathering and regaled the audience with music and epic
tales of conflict and heroes to much praise has been interpreted as Homer’s
hint as to what his own life was like. As a result, many busts and statues have
been carved of Homer with thick curly hair and beard and sightless eyes.
“Homer and Sophocles saw clearly, felt keenly,
and refrained from much,” wrote Lane Cooper in The Greek Genius and Its
Influence: Select Essays and Extracts in 1917, ascribing an emotional life
to the writer. But he wasn't the first, nor was he the last. Countless attempts
to recreate the life and personality of the author from the content of his epic
poems have occupied writers for centuries.
Homer's two
epic poems have become archetypal road maps in world mythology. The stories
provide an important insight into early human society, and illustrate, in some
aspects, how little has changed. Even if The Iliad itself seems
unfamiliar, the story of the siege of Troy, the Trojan War and Paris’
kidnapping of Helen, the world’s most beautiful woman, are all familiar
characters or scenarios. Some scholars insist that Homer was personally
familiar with the plain of Troy, due to the geographical accuracy in the poem.
The Odyssey picks up after the fall of
Troy. Further controversy about authorship springs from the differing styles of
the two long narrative poems, indicating they were composed a century apart,
while other historians claim only decades – the more formal structure of The
Iliad is attributed to a poet at the height of his powers, whereas the
more colloquial, novelistic approach in The Odyssey is attributed to
an elderly Homer.
Homer enriched his descriptive story with liberal
use of simile and metaphor, which has inspired a long path of writers behind
him. His structuring device was to start in the middle–in medias res–
and then fill in the missing information via remembrances.
The two narrative poems pop up throughout modern
literature: Homer’s The Odyssey has parallels in James Joyce’s Ulysses,
and his tale of Achilles in The Iliad is echoed in J.R.R. Tolkein's The
Fall of Gondolin. Even the Coen Brothers’ film O Brother, Where Art
Thou? make use of The Odyssey.
Other works have been attributed to Homer over
the centuries, most notably the Homeric Hymns, but in the end only the
two epic works remain enduringly his.
"Plato tells us that in his time many
believed that Homer was the educator of all Greece. Since then, Homer’s
influence has spread far beyond the frontiers of Hellas [Greece]….” wrote
Werner Jaeger in Paideia: The Ideals of Greek Culture. He was right. The
Iliad and The Odyssey have provided not only seeds but fertilizer
for almost all the other arts and sciences in Western culture. For the Greeks,
Homer was a godfather of their national culture, chronicling its mythology and
collective memory in rich rhythmic tales that have permeated the collective
imagination.
Homer’s real life may remain a mystery, but the
very real impact of his works continues to illuminate our world today.
“There is nothing more admirable than when two people who see eye to eye keep house as man and wife, confounding their enemies and delighting their friends.”
“There is nothing more admirable than when two people who see eye to eye keep house as man and wife, confounding their enemies and delighting their friends.”
Homer is traditionally held to be the author of
the ancient Greek epic poems “The Iliad”
and “The
Odyssey”, widely thought to be the first extant works of Western
literature. He is considered by many to be the earliest and most important of
all the Greek writers, and the progenitor of the whole Western literary
tradition. He was a poetic pioneer who stood at a pivotal point in the
evolution of Greek society from pre-literate to literate, from a centuries old
bardic tradition of oral verse to the then new technique of alphabetic writing.
Nothing definite is known of Homer the historical man, and indeed we do not know for sure that such a man ever existed. However, of the many conflicting traditions and legends that have grown up around him, the most common and most convincing version suggests that Homer was born at Smyrna in the Ionian region of Asia Minor (or possibly on the island of Chios), and that he died on the Cycladic island of Ios.
Establishing an accurate date for Homer's life
also presents significant difficulties as no documentary record of the man's
life is known to have existed. Indirect reports from Herodotus and others
generally date him approximately between 750 and 700 BCE.
The characterization of Homer as a blind bard by
some historians is partly due to translations of the Greek "homêros",
meaning "hostage" or "he who is forced to follow", or, in
some dialects, "blind". Some ancient accounts depict Homer as a
wandering minstrel, and a common portrayal is of a blind, begging singer who
travelled around the harbor towns of Greece, associating with shoemakers,
fisherman, potters, sailors and elderly men in the town gathering places.
Exactly what Homer was responsible for writing is
likewise largely unsubstantiated. The Greeks of the 6th and early 5th Centuries
BCE tended to use the label “Homer” for the whole body of early heroic
hexameter verse. This included “The Iliad”
and “The
Odyssey”, but also the whole “Epic Cycle” of poems relating the
story of the Trojan War (also known as the “Trojan Cycle”), as well as
the Theban poems about Oedipus and other works, such as the “Homeric Hymns”
and the comic mini-epic “Batrachomyomachia” (“The Frog-Mouse War”).
By around 350 BCE, the consensus had arisen that
Homer was responsible for just the two outstanding epics, “The Iliad”
and “The
Odyssey”. Stylistically they are similar, and one view holds that “The Iliad”
was composed by Homer in his maturity, while “The
Odyssey” was a work of his old age. Other parts of the “Epic Cycle”
(e.g. “Kypria”, “Aithiopus”, “Little Iliad”, “The Sack
of Ilion”, “The Returns” and “Telegony”) are now considered
to be almost certainly not by Homer. The “Homeric Hymns” and “Epigrams
of Homer”, despite the names, were likewise almost certainly written
significantly later, and therefore not by Homer himself.
Some maintain that the Homeric poems are
dependent on an oral tradition, a generations-old technique that was the
collective inheritance of many singer-poets. The Greek alphabet was introduced
(adapted from a Phoenician syllabary) in the early 8th Century BCE, so it is
possible that Homer himself (if indeed he was a single, real person) was one of
the first generation of authors who were also literate. At any rate, it seems
likely that Homer's poems were recorded shortly after the invention of the
Greek alphabet, and third-party references to “The Iliad”
appear as early as about 740 BCE.
The language used by Homer is an archaic version
of Ionic Greek, with admixtures from certain other dialects such as Aeolic
Greek. It later served as the basis of Epic Greek, the language of epic poetry,
typically written in dactylic hexameter verse.
In the Hellenistic period, Homer appears to have
been the subject of a hero cult in several cities, and there is evidence of a
shrine devoted to him in Alexandria by Ptolemy IV Philopator in the late 3rd
Century BCE.
THE ILIAD – SUMMARY
Chryses, a priest of Apollo, journeys to the Achaian camp to request the return of his daughter Chryseis. Chryseis had been captured in a Greek siege and given to Agamemnon as a war prize. Chryses has brought many gifts as ransom for his daughter, but Agamemnon refuses to accept them and sends Chryses away. Apollo then revenges the ill treatment shown to his priest by sending a plague to the Greeks. The plague claims many lives, and a counsel is held to determine how to stop it. Through the advice of a seer, the Greeks agree that the return of Chryses is the only way to stop the plague from taking even more lives. Agamemnon, however, does not give up his prize willingly, and insists that he must have another man’s prize in exchange. He demands Briseis, the woman given to Achilleus in the same siege. Achilleus is so angry with Agamemnon for taking Briseis that he immediately withdraws himself and his troops from the fighting with Troy. He also asks his mother, the goddess Thetis, to plead with Zeus to help him avenge the wrong. Zeus agrees to assist the Trojans in their attack on the Achaians, thus showing Agamemnon that Achilleus is a great man, who would be necessary to succeed in battle.
Agamemnon gathers the rest of his army for a
massive attack against the Trojans. The first day of battle opens with a duel
between Paris and Menelaos, and a truce among the rest of the armies. After the
duel, which ends with Paris being taken out of the battle by Aphrodite, the
truce is broken by Pandaros, the Trojan, and the two armies engage in bitter
fighting. At the end of the day, there is another duel, this time between Aias
and Hektor, which is broken up before its end. The two sides retreat, and the
Achaians build a wall around their encampment to protect their position and their
ships.
When fighting resumes, Zeus pushes the Trojans to
great triumph over the Achaians, and their victory seems certain. At this
point, Agamemnon calls his leaders together and admits he was at fault in
taking Briseis from Achilleus. He agrees to return her, along with a great deal
of treasure and a sworn oath that he has not slept with her, if Achilleus will
come back and fight with the Achaians. The message is brought to Achilleus by
his good friends Odysseus, Aias, and Phoinix. Achilleus greets his friends
warmly, but refuses to make peace with Agamemnon.
The next day the fighting resumes, and the
Achaians fight well. However, over the span of the day, most of the best men
are injured and taken out of the fight. These include Agamemnon, Diomedes, Odysseus,
Eurypylos, and Machaon. The only remaining champion of the Achaians is Aias.
Hektor then leads a strong drive by the Trojans, and they manage to break
through the Achaian wall and fight all the way to the ships. As the Trojans
attempt to set fire to the Achaian ships, the gods intervene and rescue the
Achaians from almost certain destruction. At this point, Achilleus and his
companion Patroklos become fearful for the fate of the Achaian army. While
Achilleus still refuses to fight, he sends Patroklos out to the field in his
own armor with a contingent of men to save the ships.
Because Patroklos and his army are rested and
fresh, they easily drive the weary Trojans back to the city wall. Patroklos
fights bravely and performs many courageous acts, but he pushes his luck and is
eventually killed by Hektor. Hektor takes the famous armor of Achilleus from
Patroklos, and a fierce battle is fought over his body. The Achaians manage to
retrieve the body of Patroklos, but the battle has turned to the Trojan’s
favor, and the Achaians retreat.
When Achilleus hears the news of his companion’s
death, he is mad with rage against Hektor, but cannot rush into the battle
without his armor. However, the gods transfigure him and when he shows himself
on the battlefield the Trojans pull back and the Achaians escape. His mother
Thetis acquires immortal armor from the god Hephaistos, and Achilleus announces
to the assembled Achaians the end of his quarrel with Agamemnon. The next day
the Achaians, mostly through the exploits of Achilleus, are able to drive the
Trojans back inside their city walls. Hektor, however, refuses to go inside,
promising to encounter Achilleus directly instead. His courage fails at the
last minute and Achilleus pursues Hektor twice around the city walls. Hektor’s
flight is finally halted through the trickery of Athene, and the two men duel.
Hektor is killed and his body is dragged by the ankles behind Achilleus’
chariot back to the Achaian camp.
Achilleus then holds funeral games for Patroklos,
giving many great prizes to the victors. Patroklos’ body is mourned and burned
in a great pyre. In his grief over his friend, Achilleus has been dishonoring
the body of Hektor, but the gods have kept it from mutilation. Priam is
secretly guided by the gods to Achilleus to request his son’s body in exchange
for a great ransom. Achilleus has pity on him, and returns the body. The
Trojans then bury Hektor.
Though the myths describe the Trojan War as a
thirty-year cycle of preparations, conflict, and homecomings, the chronological
period that the Iliad covers is actually quite restricted, not more
than ninety days in the final year of fighting. Despite its focus on the
quarrel of only two of its warriors, both of them Greek, Homer nevertheless
conveys the full range of human emotions that prevails in war, even as he
provides a vivid portrait of Mycenaean culture. The result is that his Iliad,
bold and all-encompassing though it is, remains essentially quite limited; that
is undoubtedly one of the most distinctive features of Homer’s epic. Homer
makes the limits of his intentions clear from the outset. His invocation to
Caliope, the Muse of epic, specifies that he will sing of Achilles’ anger.
Obviously, the anger of Achilles operates on
several levels and has far-reaching consequences. On the personal level, it
refers to the quarrel between Achilles and Agamemnon for possession of Briseis,
a young woman originally given to Achilles by the Achaeans as his prize of
honor. Agamemnon, too, had a captive mistress, Chryseis; yet, she was the
daughter of a priest of Apollo named Chryses. When Agamemnon haughtily refuses
to return Chryseis to her father, Chryses invokes Apollo himself, who sends a
plague upon the Achaeans. Once he realizes that the army will be decimated by
disease if he takes no action, Agamemnon returns Chryseis to her father, though
he simultaneously demands that Achilles surrender Briseis to him as her
replacement. Agamemnon fears that the Achaeans will consider him weak if he
does not enforce his will upon Achilles in this way, yet the reader perceives
only Agamemnon’s pettiness and insecurity.
Achilles reviles Agamemnon in the agora
(assembly) of leaders, yet he surrenders Briseis to him without active
resistance. More significantly, Achilles announces his intentions to withdraw
his Myrmidons from battle and return with them to Phthia, their home in
southern Thessaly. These dramatic announcements made, Achilles throws down the skeptron
(staff), which gives him the uncontested right to speak, and dashes from the agora.
This extraordinary behavior at the least implies weakness and apparently
cowardice. It seems to complement the pettiness of Agamemnon, but there are
clearly other reasons for Achilles’ actions.
Thetis, the goddess-mother of Achilles,
subsequently appears to comfort her son, who is all too aware of how the
Achaeans could interpret his sudden withdrawal and threat to return home. She
reviews the alternatives that moira (fate) has assigned to him: either
to slay Hector, the first of the Trojan warriors, and to be killed at Troy soon
thereafter or to live a long and undistinguished life in Phthia, dying there of
old age. Achilles well knows these alternatives. His withdrawal, which extends
from Iliad 1 to Iliad 22, represents an essential pause to consider
these alternatives at a crucial juncture of his life. Worth noting is the fact
that Achilles undertakes no preparations to return home; also, although the war
initially goes badly for the Achaeans, to the extent that Agamemnon offers
Achilles an impressive series of gifts (including restoration of Briseis) for
his return, Achilles’ prolonged absence makes relatively little difference
overall.
Agamemnon’s embassy to secure Achilles’ return
contains elements of magnanimity and self-interest. Significantly, Agamemnon
does not personally entreat Achilles. Instead, he enlists the cunning Odysseus
and Diomedes (who would together devise the stratagem of the wooden horse), as
well as Achilles’ old tutor Phoenix. The appeal thus emerges through a
combination of clever argument and sage advice, and the collection of gifts
(listed in catalog form) is calculated both to impress the Achaeans with
Agamemnon’s megalapsyché (great-heartedness, generosity), as much as
it is to force Achilles to make his decision. That is one of several places in
which the humanity of the poem emerges. Achilles’ concern for his old tutor,
seen in his insistence that Phoenix remain overnight rather than attempt to
return immediately, shows that he values privileged relationships such as
master and student. It has its counterpart in Achilles’ relationship to
Patroclus, his young protégé in the art of war. This relationship, severed by
Patroclus’s death, will ultimately provide the impetus that Achilles needs to
accept the short but glorious life that moira has offered him.
In one sense, all the characters of the Iliad
recognize the inevitability of moira yet remain essentially powerless
to change it. The tears of Achilles that precede his mother’s appearance are an
indication of this human frailty, but so is Hector’s meeting with his wife,
Andromache, and their infant son, Astyanax. In Iliad 6, long before
Achilles returns to battle, the Achaeans have advanced to the very walls of
Troy. Hector, the bravest of the Trojan warriors, searches for Alexandrus
(Paris), whose theft of Helen had been the immediate cause of the war, and
finds him in Helen’s rooms. His reproaches make Alexandrus recognize his
obligations, and Alexandrus takes up his arms to defend the city, but the
primary contrast is clear. Andromache recognizes and regretfully accepts the
likelihood of her husband’s death in battle, but Helen belittles Alexandrus as
a sensualist willing to allow others to fight for him. Andromache’s fears for
Hector correspond to those of the child, Astyanax, who does not recognize his
father because of the helmet that he wears. When Hector removes the helmet, the
child accepts his father’s embrace, and the couple laughs. There, then, is a
contrast between pure love and simple sensual attraction as well as between
responsibility and weakness.
Even the deities of Olympus display the flaws of
their human counterparts. They, too, remain tied to moira and are
essentially powerless to change it. They, too, govern by agorai, and
these assemblies inevitably end as inconclusively as those of the human
warriors below. The gods and goddesses have taken sides in the war, but these
reflect their previous personal antagonisms rather than their concern with
humanity. Thetis, for example, does intercede with Zeus for her son Achilles
but is aware that doing so will necessarily provoke the jealousy of Hera,
Zeus’s wife. She must also know that any favor that Zeus grants to Achilles
would necessarily be in the context of glory on the battlefield. Ironically,
any such benefaction would necessarily hasten her son’s death. Just as
Agamemnon prevails in the human order, so does Zeus in the divine; yet neither
appears able to take meaningful and decisive actions that affect outcomes. The
power of both is limited to immediate actions and short-term results.
The peculiar powerlessness of Zeus emerges
clearly in the Sarpedon episode, Iliad 16. At this point, Patroclus
has received Achilles’ permission to reenter battle wearing his master’s armor.
Patroclus experiences his aristeia (moment of glory), a series of
combats in which he defeats one opponent after another. Sarpedon, a beautiful
boy loved by Zeus, is one of those whom moira has determined that
Patroclus will defeat. Zeus raises the scales of moira, watches
Sarpedon’s weight descend, and realizes that he must accept the young man’s
death. His resignation to moira parallels that of Andromache, even as
it underscores the similarity of mortals and immortals.
Though Achilles allows his protégé, Patroclus, to
enter battle, he himself remains apart. Patroclus is effectively Achilles’
surrogate, however, and his appearance in his master’s armor emphasizes this
relationship. So devastating is the effect of his presence that the Trojans at
first believe Achilles has returned. In one sense that is true, for Patroclus
looks very much like Achilles, and the aristeia that he enjoys is
equivalent to any that his master could have enjoyed. It is also true that once
Patroclus has entered battle, the moira of Achilles is sealed, for the
lives of master and student are tied by the bonds of friendship and obligation.
Patroclus dies at the hands of Hector, and while Hector succeeds in claiming
the armor of Achilles, the body of Patroclus remains with the Greeks. The
announcement of Patroclus’s death sends Achilles into a threnody and leads to
his construction of an extravagant pyre for the corpse. This development
provides the opportunity for another catalog listing the offerings that formed
the pyre. Averse as human sacrifice was to Greek sensibilities, the pyre
includes young Trojans captured in battle.
Achilles now recognizes that his obligations to
Patroclus have forced his return, but he has no armor worthy of the event.
Thetis intervenes again, this time to secure armor crafted by the artisan deity
Hephaestus, and once again Thetis’s intervention hastens her son’s moira.
In effect, the alternatives that had existed in Iliad 1 are no longer available.
The period of introspection has ended, and Achilles reenters battle knowing
that he will kill Hector but equally aware that his own death will follow soon
after. When Achilles meets Hector in battle, he is, in effect, encountering an
aspect of himself. Hector wears the armor of Achilles, and Achilles has donned
the glorious new armor that his mother, Thetis, had secured for him. In killing
Hector, especially because Homer has already portrayed that warrior’s character
so sympathetically, Achilles eliminates his ties to the past and fully accepts
the alternative of a short but glorious life. It is his true destiny and, like
the armor provided by Thetis, the only moira that is appropriate for
him.
The humanity that lies behind so much of the
bravado in the Iliad emerges in the final scene of the poem. Old
Priam, king of Troy, comes to Achilles to beg for the return of his son’s body.
Even though Achilles realizes that Hector had been the immediate cause of his
beloved Patroclus’s death and that Hector had forced Achilles to accept his own
moira, he grants Priam’s request and declares a truce for ritual
mourning and appropriate burial of the dead on both sides. The Iliad
thus ends in a suspension, rather than a resolution, of events.
THE ODYSSEY - SUMMARY
Ten years have passed since the fall of Troy, and the Greek hero Odysseus still has not returned to his kingdom in Ithaca. A large and rowdy mob of suitors who have overrun Odysseus’s palace and pillaged his land continue to court his wife, Penelope. She has remained faithful to Odysseus. Prince Telemachus, Odysseus’s son, wants desperately to throw them out but does not have the confidence or experience to fight them. One of the suitors, Antinous, plans to assassinate the young prince, eliminating the only opposition to their dominion over the palace.
Unknown to the suitors, Odysseus is still alive.
The beautiful nymph Calypso, possessed by love for him, has imprisoned him on
her island, Ogygia. He longs to return to his wife and son, but he has no ship
or crew to help him escape. While the gods and goddesses of Mount Olympus
debate Odysseus’s future, Athena, Odysseus’s strongest supporter among the
gods, resolves to help Telemachus. Disguised as a friend of the prince’s
grandfather, Laertes, she convinces the prince to call a meeting of the
assembly at which he reproaches the suitors. Athena also prepares him for a
great journey to Pylos and Sparta, where the kings Nestor and Menelaus,
Odysseus’s companions during the war, inform him that Odysseus is alive and
trapped on Calypso’s island. Telemachus makes plans to return home, while, back
in Ithaca, Antinous and the other suitors prepare an ambush to kill him when he
reaches port.
On Mount Olympus, Zeus sends Hermes to rescue
Odysseus from Calypso. Hermes persuades Calypso to let Odysseus build a ship
and leave. The homesick hero sets sail, but when Poseidon, god of the sea,
finds him sailing home, he sends a storm to wreck Odysseus’s ship. Poseidon has
harbored a bitter grudge against Odysseus since the hero blinded his son, the
Cyclops Polyphemus, earlier in his travels. Athena intervenes to save Odysseus
from Poseidon’s wrath, and the beleaguered king lands at Scheria, home of the
Phaeacians. Nausicaa, the Phaeacian princess, shows him to the royal palace, and
Odysseus receives a warm welcome from the king and queen. When he identifies
himself as Odysseus, his hosts, who have heard of his exploits at Troy, are
stunned. They promise to give him safe passage to Ithaca, but first they beg to
hear the story of his adventures.
Odysseus spends the night describing the
fantastic chain of events leading up to his arrival on Calypso’s island. He
recounts his trip to the Land of the Lotus Eaters, his battle with Polyphemus
the Cyclops, his love affair with the witch-goddess Circe, his temptation by
the deadly Sirens, his journey into Hades to consult the prophet Tiresias, and
his fight with the sea monster Scylla. When he finishes his story, the
Phaeacians return Odysseus to Ithaca, where he seeks out the hut of his faithful
swineherd, Eumaeus. Though Athena has disguised Odysseus as a beggar, Eumaeus
warmly receives and nourishes him in the hut. He soon encounters Telemachus,
who has returned from Pylos and Sparta despite the suitors’ ambush, and reveals
to him his true identity. Odysseus and Telemachus devise a plan to massacre the
suitors and regain control of Ithaca.
When Odysseus arrives at the palace the next day,
still disguised as a beggar, he endures abuse and insults from the suitors. The
only person who recognizes him is his old nurse, Eurycleia, but she swears not
to disclose his secret. Penelope takes an interest in this strange beggar,
suspecting that he might be her long-lost husband. Quite crafty herself,
Penelope organizes an archery contest the following day and promises to marry
any man who can string Odysseus’s great bow and fire an arrow through a row of
twelve axes—a feat that only Odysseus has ever been able to accomplish. At the
contest, each suitor tries to string the bow and fails. Odysseus steps up to
the bow and, with little effort, fires an arrow through all twelve axes. He
then turns the bow on the suitors. He and Telemachus, assisted by a few
faithful servants, kill every last suitor.
Odysseus reveals himself to the entire palace and
reunites with his loving Penelope. He travels to the outskirts of Ithaca to see
his aging father, Laertes. They come under attack from the vengeful family
members of the dead suitors, but Laertes, reinvigorated by his son’s return,
successfully kills Antinous’s father and puts a stop to the attack. Zeus
dispatches Athena to restore peace. With his power secure and his family
reunited, Odysseus’s long ordeal comes to an end.
The 2004 Hollywood Film “Helen of Troy” was loosely based on “The Iliad” by Homer.
This great light of wisdom rested in a body without eyes. It is apt to call his works as there is light amidst darkness.
Homer’s great works are eye openers like there is a ray of light at the end of the tunnel. From Night to Noon – “andhera se ujala tak”.
It gives me immense satisfaction to narrate Homer’s story through JOHNNY’S BLOG.
0 Comments:
Post a Comment
Subscribe to Post Comments [Atom]
<< Home