“Odyssey” by Homer: Book VI – The Princess at the River

Painting by Michele Desubleo

In this book, Odysseus awakens and encounters the princess Nausicaa and her handmaidens at the river. Nausicaa begins to fall in love with Odysseus and agrees to help him enter the city and gain an audience with her parents, the king and queen.

There are a few passages in this section that I found interesting and wanted to discuss. The first deals with beauty.

While Nausicaa is with her handmaidens, Athena bestows divine beauty upon her, “So one could tell the princess from the maids.” (Fitzgerald Translation: p. 102) The passage likens the differentiation between Nausicaa and the maids to the difference between Artemis and the nymphs. This made me think about the association between physical beauty and the divine. In fact, as Odysseus comes upon the young women, he asks Nausicaa: “Mistress: please: are you divine, or mortal?” (ibid: p. 103) It made me think that in this tale, beauty is in essence the divine made corporeal. And as I thought about this more, I began to wonder whether wisdom and courage are also divine qualities that manifest within certain individuals. Anyway, it’s certainly something I will keep in mind as I continue reading.

As Odysseus is coming upon the women, he makes a strange choice to rely upon words instead of actions to win their support.

In his swift reckoning, he thought it best
to trust in words to please her—and keep away;
he might anger the girl, touching her knees.
So he began, and let the soft words fall:

(ibid: p 103)

What struck me about this passage is the reliance on words. On one hand, words are tools of the Trickster, and Odysseus certainly embodies characteristics of this archetype. But words are also the tools of the poet, who uses words to express divine truth. It feels like there is a double entendre here, where words could be used both for expressing truth and deceit.

Odysseus concludes his supplication to Nausicaa by invoking the importance of family and home.

And may the gods accomplish your desire:
a home, a husband, and harmonious
converse with him—the best thing in the world
being a strong house held in serenity
where man and wife agree. Woe to their enemies,
joy to their friends! But all this they know best.

(ibid: p. 104)

This is worth considering because of Odysseus’ plight. He has been kept from his harmonious relationship with Penelope, and his strong house is being attacked by the suitors, who will no doubt become his enemies. One can sense the longing he must feel, to be reunited with the person who he loves, and to be back at home. It’s a very poignant image.

The last passage I want to discuss is when Odysseus bathes himself, away from the view of the women.

They left him, then, and went to tell the princess.
And now Odysseus, dousing in the river,
scrubbed the coat of brine from back and shoulders
and rinsed the clot of sea-spume from his hair;
got himself all rubbed down, from head to foot,
then he put on the clothes the princess gave him.
Athena lent a hand, making him seem
taller, and massive too, with crisping hair
in curls like petals of wild hyacinth,
but all red-golden. Think of gold infused
on silver by a craftsman, whose fine art
Hephaistos taught him, or Athena: one
whose work moves to delight: just so she lavished
beauty over Odysseus’ head and shoulders.
Then he went down to sit on the sea the beach
in his new splendor.

(ibid: pp 105 – 106)

I found this to be very symbolic. The bathing and anointing is a form of spiritual purification, where his soul is cleansed and he is again made holy. It seems very ritualistic in the description and the fact that he now appears in “new splendor” reinforces the image of Odysseus as a divine being. When we consider this in connection with the symbolic rebirth that Odysseus experiences in Book V, the symbolism becomes even more powerful, as the remnants of the past life are washed away and the newly resurrected hero appears in god-like glory.

So that’s all I have to say regarding Book VI. As always, please share any thoughts or comments. I’d love to hear from you. Check back soon for my thoughts on Book VII.

Joyce’s “Ulysses” – Episode 15

This episode corresponds with the section in Homer’s Odyssey concerning Odysseus’ encounter with Circe. According to Greek mythology, Circe is the goddess of magic and sorcery and is renowned for her knowledge of potions and herbs.

In Homer’s Odyssey, Circe is described as living in a mansion that stands in the middle of a clearing in a dense wood. Around the house prowled strangely docile lions and wolves, the drugged victims of her magic; they were not dangerous, and fawned on all newcomers. Circe worked at a huge loom. She invited Odysseus’ crew to a feast of familiar food, a pottage of cheese and meal, sweetened with honey and laced with wine, but also laced with one of her magical potions, and drunk from an enchanted cup. Thus so she turned them all into swine with a wand after they gorged themselves on it. Only Eurylochus, suspecting treachery from the outset, escaped to warn Odysseus and the others who had stayed behind at the ships. Odysseus set out to rescue his men, but was intercepted by the messenger god, Hermes, who had been sent by Athena. Hermes told Odysseus to use the holy herb moly to protect himself from Circe’s potion and, having resisted it, to draw his sword and act as if he were to attack Circe. From there, Circe would ask him to bed, but Hermes advised caution, for even there the goddess would be treacherous. She would take his manhood unless he had her swear by the names of the gods that she would not.

(Wikipedia)

In Joyce’s novel, this episode takes place in the red light district, most of which is in a brothel. The entire episode, which is the longest in the book at around 180 pages, is written in the form of a play script. The majority of the “action” that takes place is in the form of hallucinations and mental visions induced by intoxication. This draws on the symbolism of Circe as a sexual temptress and one who can ensnare men using drugs and potions. I see the use of the play form as symbolic of the action playing out on the stage of the individuals’ minds and psyches.

In Homer’s epic, Circe turns Odysseus’ men into swine. Likewise, Joyce uses pig metaphors throughout the episode to reinforce the image of the men who are soliciting the prostitutes being nothing but swine.

Most of Bloom’s hallucinations are tied to feelings of guilt regarding his sexuality. At one point he imagines himself on trial where all his dark secrets are exposed. It is like he is being accused and confronted by his conscience which is no longer comfortable with the things he has done and imagined.

THE CRIER

(Loudly.) Whereas Leopold Bloom of no fixed abode is a well-known dynamitard, forger, bigamist, bawd and cuckold and a public nuisance to the citizens of Dublin and whereas at this commission of assizes the most honorable…

(p. 470)

In one of the hallucinations, Bloom has a cross-dressing fantasy. He imagines himself being forced to assume a female role and become a prostitute. This ties in with Hermes’ warning to Odysseus that Circe would take his manhood.

BELLO

(Points to his whores.) As they are now, so will you be, wigged, singed, perfumesprayed, ricepowdered, with smoothshaven armpits. Tape measurements will be taken next your skin. You will be laced with cruel force into vicelike corsets of soft dove coutille, with whalebone busk, to the diamond trimmed pelvis, the absolute outside edge, while your figure, plumper than when at large, will be restrained in nettight frocks, pretty two ounce petticoats and fringes and things stamped, of course, with my houseflag, creations of lovely lingerie for Alice and nice scent for Alice. Alice will feel the pullpull. Martha and Mary will be a little chilly at first in such delicate thighcasing but the frilly flimsiness of lace round your bare knees will remind you…

(pp. 535 – 536)

In another of Bloom’s hallucinations, he encounters the Goddess in the form of The Nymph. She accuses him of exploiting her, using her sacred image in advertising as a means to sell things. I found this to be a powerful critique on how women continue to be exploited by the media.

THE NYMPH

Mortal! You found me in evil company, highkickers, coster picnic makers, pugilists, popular generals, immoral panto boys in flesh tights and nifty shimmy dancers, La Aurora and Karini, musical act, the hit of the century. I was hidden in cheap pink paper that smelt of rock oil. I was surrounded by the stale smut of clubmen, stories to the callow youth, ads for transparencies, truedup dice and bustpads, proprietary articles and why wear a truss with testimonial from ruptured gentleman. Useful hints to the married.

BLOOM

(Lifts a turtle head towards her lap.) We have met before. On another star.

THE NYMPH

(Sadly.) Rubber goods. Neverrip. Brand as supplied to the aristocracy. Corsets for men. I cure fits or money refunded. Unsolicited testimonials for Professor Waldmann’s wonderful chest exuber. My bust developed four inches in three weeks, reports Mrs Gus Rublin with photo.

BLOOM

You mean Photo Bits?

THE NYMPH

I do. You bore me away, framed me in oak and tinsel, set me above your marriage couch. Unseen, one summer eve, you kissed me in four places. And with loving pencil you shaded my eyes, my bosom and my shame.

(pp. 545 – 546)

This is such a long episode and there is so much that can be analyzed and explored, way too much for a single blog post. As such, I will look at one last quote that struck me as interesting. Stephen (who was with Bloom in the brothel) gets into an argument with a soldier. He criticizes the soldier’s willingness to die for his country. It is a display of anti-nationalism. Considering that Joyce wrote this at a time when nationalism was on the rise in Europe, I found it a poignant critique on the socio-political climate of the time.

STEPHEN

(Nervous, friendly, pulls himself up.) I understand your point of view, though I have no king myself for the moment. This is the age of patent medicine. A discussion is difficult down here. But this is the point. You die for your country, suppose. (He places his arm on Private Carr’s sleeve.) Not that I wish it for you. But I say: Let my country die for me. Up to the present it has done so. I don’t want to die. Damn death. Long live life!

(p. 591)

My next post on Ulysses will cover Episode 16 which ends on page 665 in my copy with the phrase “… and looked after their lowbacked car.”

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Previous Posts on Ulysses:

Episode 1

Episode 2

Episode 3

Episode 4

Episode 5

Episode 6

Episode 7

Episode 8

Episode 9

Episode 10

Episode 11

Episode 12

Episode 13

Episode 14

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References:

http://www.sparknotes.com/lit/ulysses/section15.rhtml

http://en.wikipedia.org/wiki/Circe

Joyce’s “Ulysses” – Episode 4

This episode corresponds with Calypso in Homer’s Odyssey. It is also where we first meet Mr. Leopold M. Bloom, the “hero” of Joyce’s novel. For those of you who need a refresher, “Calypso was a nymph in Greek mythology, who lived on the island of Ogygia, where she detained Odysseus for several years.” In this episode, it is Molly Bloom, Leopold’s wife, who symbolizes Calypso.

The episode begins with the giant letter M beginning the phrase “Mr Leopold Bloom.” One must assume that there is some symbolism here. It may be that the M represents that Part II of the book is the main or middle section (note that there are three parts). It may also represent Leopold himself, M being the first, last, and middle letter in his full proper name: Mr. Leopold M. Bloom. If you remember back to the first part, which began with a giant S, the main figure in that part was Stephen Dedalus, whose name also begins and ends with the oversized letter. And yes, there is another very intriguing interpretation for which I will abstain from sharing at this point until after we complete the book, since it ties in with greater themes and the overall structure which is better addressed later on. Anyway, something to keep in the back of your mind as you read the book.

As I mentioned earlier, Molly is the archetype of the nymph. She is depicted as very sensual and it appears that she is involved in a clandestine affair with Blazes Boylan. To add to this imagery of Molly, there is a painting above their bed of the Bath of the Nymphs and Leopold likens Molly to the naked nymphs in the painting.

The Bath of the Nymphs over the bed. Given away with the Easter number of Photo Bits: Splendid masterpiece in art colours. Tea before you put milk in. Not unlike her with her hair down: slimmer. Three and six I gave for the frame. She said it would look nice over the bed. Naked nymphs: Greece: and for instance all the people that lived then.

(p. 65)

Painting by Gérard de Lairesse

There is also some triple goddess symbolism in this episode. The triple goddess symbolizes the three stages of the female life cycle which combined form the Divine Feminine. The three stages are Maiden, Mother, and Crone. Leopold interacts all three aspects of the goddess. He encounters the Maiden at the butcher shop and silently lusts after your youthful beauty.

A kidney oozed bloodgouts on the willowpatterned dish: the last. He stood by the nextdoor girl at the counter. Would she buy it too, calling the items from a slip in her hand. Chapped: washing soda. And a pound and a half of Dennny’s sausages. His eyes rested on her vigorous hips. Woods his name is. Wonder what he does. Wife is oldish. New blood. No followers allowed. Strong pair of arms. Whacking a carpet on the clothesline. She does whack it, by George. The way her crooked skirt swings at each whack.

(p. 59)

The Mother aspect of the Goddess is obviously Molly. The Crone Leopold encounters after leaving the butcher shop.

No, not like that. A barren land, bare waste. Vulcanic lake, the dead sea: no fish, weedless, sunk deep in the earth. No wind would lift those waves, grey metal, poisonous foggy waters. Brimstone they called it raining down: the cities of the plain: Sodom, Gomorrah, Edom. All dead names. A dead sea in a dead land, grey and old. Old now. It bore the oldest, the first race. A bent hag crossed from Cassidy’s clutching a noggin bottle by the neck. The oldest people. Wandered far away over all the earth, captivity to captivity, multiplying, dying, being born everywhere. It lay there now. Now it could bear no more. Dead: an old woman’s: the grey sunken cunt of the world.

(p. 61)

On pages 64 and 65, there is discussion regarding metempsychosis, or the transmigration of the soul. Simplified, this is the Greek philosophical version of the concept of reincarnation, where the soul, being divine, continues to exist after physical death and can be reborn in a new physical form. As I read this section, which is too long to include here, I thought about how this ties in with the book. I believe that Joyce is implying that the soul, like an archetype or a trope, is destined to be resurrected as it migrates along the path of human existence. The souls, the symbols, and the stories that originated with Homer continue to be reborn and in Joyce’s case are manifest in his book. If I remember correctly from when I read this book 20 years ago, I think this is a theme that recurs throughout the book.

I want to end this post by saying that I found this episode to be pretty funny. There are lots of sexual puns woven in, which work well with the episode’s theme of the nymph. For example, there is the image of the woman “whacking it” that appears in one of the previous quotes. Another example is when Molly makes a sexual joke about someone’s name.

—Yes. Get another of Paul de Kock’s. Nice name he has.

(p. 64)

For those of you reading along, next week I will cover episode 5, which ends on page 86 in my version with the phrase: “…a languid floating flower.” Read on!!

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Previous Posts on Ulysses:

Episode 1

Episode 2

Episode 3

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References:

http://en.wikipedia.org/wiki/Calypso_%28mythology%29

http://www.sparknotes.com/lit/ulysses/section4.rhtml

http://en.wikipedia.org/wiki/Triple_Goddess_%28Neopaganism%29