Homer's Odyssey Part 14

aeolus, therefore, refuses to receive Ulysses and his companions a second time; they have fallen, they must experience the full meaning of their conduct; they must go to Circe, and some of them, at least, be changed into swine, till they know the nature of their deed. aeolus cannot receive them, they have destroyed his gift; they would repeat their act, if he gave all into their hands again, without the deeper penalty. The law thus is clear; they, having disregarded the fixed control of appet.i.te and pa.s.sion, which the King of the Island imparts, are swept back into brutishness.

Many have been the interpretations of this marvelous King and his children and his island. The supporters of the physical theory of mythology have maintained that the twelve sons and daughters are the twelve months of the year, six of summer and six of winter, while aeolus, the father, is the Sun who produces them. Others regard aeolus as a mortal king, who, on account of certain traits or certain deeds, was transformed into the fabled monarch of the winds. There has been much dispute over the location of aeolia; the most of those who have searched for its geographical site are in favor of one of the Lipari Islands, on the northern coast of Sicily. Finally Virgil has somewhat transformed the legend and put it into his aeneid.

II.

Ulysses and his companions now had to use the oar on seas without wind; "their spirit was worn out," hope had fled from them toiling through the becalmed deep. They arrive at the land of the Laestrigonians, a race of giants, into whose narrow harbor surrounded by its high precipices the s.h.i.+ps enter, with the exception of that of Ulysses, who has learned caution. A kind of cave of the Giant Despair is that harbor, reflecting outwardly the internal condition of the men, after their weary labor coupled with the repulse from aeolus.

First of all we here observe a city with a civil order; there is the place of a.s.sembly, a king over men, with a royal palace. No husbandry appears, but there are wagons fetching wood to town on a smooth road (probably a made road); shepherds are specially designated, so that we may suppose a pastoral life prevails, yet these people in their city are not roving nomads. The Family also is noticed, being composed of the king, queen, and daughter; the latter is bringing water from the town fountain--a primitive, idyllic touch. But the stress is manifestly not upon the domestic but the civil inst.i.tution; the State is here in full operation, in which fact we mark the contrast with the preceding island, aeolia. Another sharp contrast may be drawn between the Laestrigonians and the Cyclops; the latter are giants also, but have no civil order.

Ulysses, therefore, witnesses the State, in due gradation after the Family. He can come to both these inst.i.tutions now, and see them at least, for he has put down Polyphemus, who, we recollect, was the negation of both. But only see them, not share in them; the curse of the Cyclops is still working upon him and in him; though he destroy a destroyer, that does not make him positive; the devil destroys the wicked, but that does not make him good. Hence the State rejects him as did the Family; he is by no means ready to return to Ithaca and Penelope. Such is his experience at present.

But why should the Laestrigonians be portrayed as giants? Of course the Fairy Tale deals in these huge beings for its own purpose. aeolus and his children seem to have been of common stature. The fancy can often play into the meaning, or suggest a glimpse thereof. The State may be called the Big Man, the concentrated personality of many persons; he strikes hard, he overwhelms the wrong-doer. Therefore he seems now so terrible to Ulysses, and is really so to the latter's companions, of whom all perish here except one s.h.i.+pful. It is the function of the State to punish; in the sweet domestic life of aeolus, there was no punishment, only banishment; thus we behold now the penalty, at the hands of that inst.i.tution which is specially to administer it. The companions did no wrong to the Laestrigonians, but note that just here judgment comes upon them. Ulysses escapes, but to him also these people appear as destroyers, as man-devouring cannibals; so the State often seems to the guilty, overwhelming the individual with its penal vengeance.

The Cyclops was also a giant and a cannibal, full of hostility; but mark the difference. He was the Strong Man of Nature, not human in shape, with that one eye in his head; his violence was against inst.i.tutions, the violence of the wild barbarian, which has to be put down by man. But the Laestrigonians live in a civilized order which has to punish the transgressor; their shapes are not monstrosities of nature, but magnified human bodies. Both are giants and cannibals, both negative, but in a wholly different sense.

What is the location of the Laestrigonians? A subject much disputed recently and of old, with very little profit. Some expressions are puzzling: "The herdsman coming in greets the herdsman going out;" then again, "a herdsman needing no sleep would earn double wages," which implies apparently two periods for toil in twenty-four hours, the one "for tending cows" and the other "for tending sheep;" and this is possible, "for the paths of day and night are near" to each other, as if somehow day and night ran their courses together. What does it all mean? Some dim story of the polar world with its bright nights, which story may have come from the far North into Greece, along with another Northern product, amber, which was known to Homer, may lie at the basis of this curious pa.s.sage. But we can hardly place the Laestrigonians under polar skies in spite of this polar characteristic. Others have sought their locality in the Black Sea and have even seen their harbor in that of Balaklava. All of which is uncertain enough, and destined to remain so, but furnishes a marvelous field for erudite conjecture and investigation. The certain matter here, and we should say the important one also, is the inst.i.tutional order and its negative att.i.tude toward Ulysses. That is, we must reach down and bring to light the ethical thread which is spun through this wonderful texture of Fairy Tales, before we have any real explanation, or connecting principle.

III.

Onward the wanderer, now with his single s.h.i.+p, has to sail again; whither next? He arrives at another island called aeaea, "where dwells the fair-haired Circe, an awful G.o.ddess, endowed with a singing voice, own sister of the evil-minded wizard aeaetes, both sprung of the Sun and of Perse, daughter of Ocea.n.u.s."

This genealogy we have set down in full, as given by the poet, on account of its suggestiveness. These names carry us back to the East, quite to primitive Arya; here is the Sun, the G.o.d of the old Vedas; here is Perse, curiously akin to Persia, which was light-wors.h.i.+ping in her ancient religion; then we come to aeaetes, father of Medea, usually held to be of Colchis on the Eastern coast of the Black Sea, whence we busily pa.s.s to h.e.l.las in many a legend, and from h.e.l.las we now have traveled far westward into Fairyland. One ancient story, probably the first, placed Circe in the remote East; another, this of Homer for example, sends her to the far West; a third united the two and told of the Flight of Circe upon the chariot of the Sun from Orient to Occident, which is doubtless a much later form of the tale, though ascribed to Hesiod. Circe is of a higher ancestry than Polyphemus, though both go back in origin to the sea with their island homes; she, however, is a child of the light-giving body, and will show her descent in the end. Her name is related to the circle, and hints the circling luminary, on whose car she is said to have fled once. Here in Homer, however, we may note an inner circle of development; she pa.s.ses through a round of experience, and seems to complete a period of evolution. She must be grasped as a movement, as a cycle of character, if you please; she develops within, and this is the main fact of her portrayal.

The preceding etymological intimations are dim enough, yet they point back to Asia, and to an old Aryan relations.h.i.+p. Not too much stress is to be put upon them, yet they are ent.i.tled to their due recognition, and are not to be thrown aside as absolutely meaningless. By Homer, himself, they could not have been understood, being traces of a migration and ethnical kins.h.i.+p which had been in his time long forgotten, and which modern scholars.h.i.+p has resurrected through the comparative study of language.

More important is the connection between Circe and the two preceding portions of this Book, aeolia and the Laestrigonians. We have just seen how both Family and State cast Ulysses off, must cast him off, since he is without moral subordination. The inner self-control demanded by an inst.i.tutional life he has not been able to reach, after the alienation produced by the Trojan War; the bag of winds given into his hand by aeolus he could not keep tied. Why? Behold Circe rise up and take on shape after his twofold experience. Really she is evolved out of Ulysses in a certain sense; he sees her just now and not before, because he has created her. Why is he thus repelled by Family and State? Circe is the answer; she is the enchantress who stands for sensuous pleasure in its most alluring form; with her is now the battle.

Thus we approach another struggle of the hero, the longest and by far the most elaborately unfolded, of the present Book. In many respects it is the counterpart of the story of Polyphemus in the previous Book.

There he meets and puts down the anti-inst.i.tutional man; here he meets and puts down the anti-moral woman. The one represents more the objective side of man's spirit, the other more the subjective; both together image the totality of the ethical world, in its two supreme aspects, inst.i.tutions and morals.

Very famous has this story of Circe become in literature. It has furnished proverbs, allusions, texts for exhortation; it has been wrought over into almost every possible form--drama, novel, poem, paramyth; from the nursery to old age it retains its charm and power.

Its meaning is plain enough, especially at first; but it grows more weird and more profound as it develops; at last it ascends quite into the beyond and points to the supersensible world.

Now the main point to be seized in this tale is the movement, the development of Circe through her several stages, which are in the main three, showing Circe victorious, Circe conquered, and Circe prophetic.

Ulysses and his companions move along with these stages, being also in the process; but the center of interest, the complete unfolding, is found in Circe. These three chief stages we may give somewhat more fully before entering upon the detailed exposition.

_First._ The island is reached; some of the companions under a leader (not Ulysses) go to Circe's abode, and are turned into swine after partaking of her food. Circe triumphant.

_Second._ Ulysses himself then goes, having obtained the plant _moly_; he subdues, enjoys; he releases his companions. He finally asks to be sent home, according to the promise she had given. Circe subordinated.

_Third._ Then she reveals her prophetic power and announces the future journey to Hades, ere he can return home. Thus she sends him on beyond herself, and reaches her culmination in this Book.

Of these three stages the last seems inappropriate to Circe's character, and is always a puzzle to the reader, till he probes to the thought underlying the tale. Circe, then, is to show herself a seeress, and foreshadow the world beyond the present. Why just that in her case?

But before the question can be answered, we must unfold the first two stages.

I. After an introduction which names the new island and its occupant, as well as gives a bit of her genealogy, the tale takes up Ulysses and his companions. After a rest of two days and two nights, the hero goes forth to spy out the land, ascends a hill whence he sees the smoke of Circe's palace rising "through the bushes and the trees." His last experience makes him careful, his thirst for knowledge does not now drive him to go at once into her presence. He returns to his companions with his information, and on the way back he kills a high-horned stag, "which had come down from the woods to the stream to slake its thirst."

The result is a good meal for all once more, and a restoration of hope.

1. In such a mood he imparts his discovery: "I have seen with mine eyes smoke in the center of the island." Terror-striking was the announcement to his companions, who at once thought of "the cannibals, Cyclops and Laestrigonians." And they had cause for fear. It may, however, be said in advance that Circe is not a man-eater, but a man-transformer; she is a new phase of the great experience, she b.e.s.t.i.a.lizes; she is negative, not so much from without as from within, not consuming the human shape but trans.m.u.ting it into that of an animal.

A curious expression here needs some explanation. "We know not where is east and where is west, not where the Sun goes under the earth, nor where he rises." Why not? There have been several ways of viewing this pa.s.sage. Ulysses did not know the countries where the Sun set or rose, though he must have seen the direction. A statement from Voss may be here translated: "The side of night and of day he knew well, for he saw sunrise and sunset; but he does not know into what region of the world he has wandered away from home." One other suggestion: it may have been very foggy or cloudy weather at the time. The internal hint, however, is clear; he is astray, lost; he knows not what direction to take for his return.

But something has to be done. Accordingly Ulysses divides his crew into two portions, one commanded by Eurylochus, the other by himself. The lot decided that Eurylochus and his company should go to the house of Circe, and the lot always decides aright in the hand of Ulysses. Forth they "go wailing, two and twenty companions, and leave us behind, weeping." A tearful time for those forty-four people plus the two leaders; which numbers give a basis for calculating the size of the crew, of which six had been already destroyed by the Ciconians and six by the Cyclops.

2. Soon they reach the abode of Circe, whose picture is now drawn with characteristic touches. She is beautiful, sings with a beautiful voice, and makes beautiful things, weaving webs such as the G.o.ddesses weave.

Surely an artistic being; her palace is built of hewn stone, not of natural rock, yet it lies in the depths of the forest. Here again she shows her power: wild animals, wolves and lions, lie around--fawning upon, not attacking men, tamed by her powerful drugs. That is, she shows herself the mistress of nature, or rather the transformer thereof; her mighty spell can change character and shape.

There has been a difference of opinion from antiquity down to the present about these animals. Are they transformed men, or merely wild animals tamed? The matter is left in doubt by the poet and either view will answer for the pa.s.sage. The connection, however, with the transformation of the companions of Ulysses, would suggest the first meaning. These partake of her food, with which she mingles her drug, "in order that they might wholly forget their native country." But here is something more than the indifference of the Lotus-eaters; these eaters and drinkers at once become swine as to "their heads, voices and hair," and eat the acorn and the fruit of cornel-tree, "like wallowing pigs." Yet their mind remained "firm as before."

There can be no doubt that Time has interpreted this scene in but one way, and Time is probably correct. Still it is not here expressly said that the companions indulged to excess in food and drink, though they apparently had just had a sufficiency of feasting along the sea-sh.o.r.e, on venison and wine, "unspeakable meat and sweet drink." We must, however, consider the whole to be a phase of that same lack of inner subordination which led these people to untie the fatal bag of winds upon a former occasion.

3. One man alone escaped to tell the story, as so often happens in such adventures; it is Eurylochus, "who remained outside the palace suspecting guile." When Ulysses hears the account, he proposes to go at once and release his comrades. Eurylochus beseeches him not to attempt it, but he persists, saying, "I shall go, a strong necessity is upon me." Possibly in his contemptuous expression, "You stay in this place eating and drinking," is hinted just that which he is now to put down, in contrast with his companions. Eurylochus is the man who is unable to solve the problem; he runs away from it, is afraid of it, and leaves his wretched a.s.sociates behind. But the problem must have a positive solution, which here follows.

II. We are now to witness the dealings of Ulysses with Circe; he is to subordinate her, making her into a means, not an end; she will recognize him and submit completely, taking an oath not to do him any harm; she will release his companions and restore them to their natural forms at his behest; she will then properly entertain the entire crew, no longer turning them into swine. The world of the appet.i.tes and the senses will be duly ordered and subjected to the rational; from an imperious enchantress Ulysses changes Circe into an instrument of life and restoration. He is the transformer of her, not she of him; for she will reduce man to a beast, unless he reduces her to reason.

1. Ulysses on his way to Circe's palace is met by a seeming youth (really a G.o.d, Mercury) who warns him and gives him a plant potent against the drugs of the enchantress. It is manifest that Ulysses has a divine call; he knows already his problem from Eurylochus, the G.o.d reiterates it and inspires him with courage. In addition he receives a plant from the divine hand, whereof the description we may ponder: "The root is black, its flower white as milk; the G.o.ds call it _moly_, hard it is for men to dig up." Very hard indeed! And the whole account is symbolical, we think, consciously symbolical; it has an Orphic tinge, hinting of mystic rites. At any rate the hero has now the divine antidote; still he is to exert himself with all his valor; "when she shall smite thee with her staff, draw thy sword and rush upon her, as if intending to kill her." Thus he is to a.s.sert the G.o.d-like element in himself, the rational, and subject to it the sensuous. It is clear that Ulysses is beginning to master the lesson of his experience.

2. He does as the G.o.d (and his own valor) directed, and Circe cowers down subdued. She is not supreme, there is something higher and she knows it. At once she recognizes who it is: "Art thou that wily Ulysses whose coming hither from Troy in his black s.h.i.+p has often been foretold to me?" Such a prophecy she must have known and felt, she had mind and was aware of a power above her, which would some day put her down, after the Trojan time. In like manner Polyphemus, the man of nature, has heard of a coming conqueror, and actually named him.

This one kind of subjection, however, is not enough, it must be made universal. Every kind of subordination of the sensuous, not merely in the matter of eating and drinking, is necessary. The next thing to be guarded against is carnal indulgence, which may "make me cowardly and unmanly." Hence Circe has "to swear the great oath, not to plot against me any harm." Thus in the two chief forms of human appet.i.te, that of eating and drinking and that of s.e.xual indulgence, she is subjected.

Ulysses is beginning to have some claims to being a moral hero, still he is not by any means an ascetic. He has the Greek notion of morality; we have a right to enjoy, but enjoyment must not make us b.e.s.t.i.a.l; rational moderation is the law. He drinks of Circe's cup, but does not let it turn him into a swine; he shares in all her pleasures, but never suffers his head to get dizzy with her blandishments. Every seductive delicacy she sets before him, mingled with the most charming flattery; "I did not like the feast." Why? This leads us to the next and higher point.

3. Lofty is the response of Ulysses: "O Circe, what right-minded man would endure to touch food and drink before seeing his companions released?" At once she goes to the sty and sets them free, restoring their shapes, "and they became younger, larger, and more beautiful than they were before." A great advantage is this to any man; it is worth the hard experience to come out with such a gain, especially as the companions must have been getting a little old, stooped and wrinkled, having gone through so many years of hards.h.i.+p at Troy and on the sea.

4. Thus Ulysses has transformed Circe into an instrument for restoring his fallen comrades; surely a n.o.ble act. Next she of her own accord asks Ulysses to go to the sea-sh.o.r.e for the rest of his men and to bring them to her palace for refreshment and entertainment. This he succeeds in doing after some opposition from the terrified Eurylochus, who has not yet gotten over his scare. Sorely did the companions need this rest and recuperation after their many sufferings on land and sea; "weak and spiritless they were, always thinking of the bitter wandering." But now in the palace of Circe "they feasted every day for a whole year," eating and drinking without being turned into swine.

Even Eurylochus follows after, "for he feared my terrible threat."

Thus we catch the sweep of this grand experience of and with Circe; if she governs, she b.e.s.t.i.a.lizes man; if she serves, she refreshes and restores. Her complete subordination is witnessed; from transforming people into swine, she is herself transformed into their helper, and she becomes an important factor in the great Return to home and country. But it is time to think of this Return again; the period of repose and enjoyment must come to an end.

III. Here, then, we behold a new phase of Circe, that of the seeress into the Beyond. Ulysses says to her at the end of the year: "Now make your promise good, send us home, for which we long." Stunning is the answer after that period of relaxation: "Ye must go another way, ye must pa.s.s into the Houses of Hades." It is indeed a terrible response.

But for what purpose? "To consult the soul of the blind Theban seer Tiresias, whose mind is still unimpaired; to him alone of the dead Proserpine gave a mind to know." Clearly this means the pure intelligence without body; Ulysses must now reach forth to the incorporeal spirit, to the very Idea beyond the senses, beyond life.

The first question which arises in this connection is, How can Circe, the enchantress of the senses, be made the prophetess of the supersensible world? If we watch her development through the two preceding stages, we shall see that she not only can, but must point to what is beyond, to spirit. In the second stage she experiences a great change, no longer transforming into the lower, but herself transformed into the higher; she becomes a moral being, subordinating the sensuous to the spiritual; she has, therefore, spirit in her life and manifests it in her actions, when she is the willing means of subjecting appet.i.te to reason.

The same transformation we may note on her artistic side, for she remains always beautiful. The first Circe is that alluring seductive beauty which destroys by catering to the senses; she is that kind of art, which debauches through its appeal to appet.i.te and pa.s.sion alone.

But the second Circe is transfigured, her service is of the spirit, she releases from the bondage of indulgence, she aids the ethical Return to Family and State. It is true that she never becomes a saint or a nun, she would not be Greek if she did; moreover, according to the Greek view, she must be transcended by the typical man, who is to rise into an inst.i.tutional life, which is hardly Circe's. Still the primal moral subjection is shown in her career.

The domain of morals reveals the spiritual in action, the domain of true art reveals the spiritual in representation. What shall I do with this world of the senses? was a great question to the Greek, and still is to us. In conduct subordinate it; in nature transform it into an image of the higher. The work of art is a divine flash from above into a sensuous form; this flash we separate from its material, and pa.s.s into pure spirit; then we reach Tiresias, the mind embodied, not limited in s.p.a.ce and Time.

Circe thus indicates her own limitation, which belongs to morals and art. She is not the Infinite, but can point to it; she hints the rise from art to philosophy. Backwards and forwards runs the suggestion in her career; the Greek can lapse to the first Circe and die in a debauch of the senses, or he can rise to the prophetic Circe, and lay the deep foundation of all future thought. The Greek world, in fact, had just this double outcome.

Ulysses, then, has to go to Hades, the supersensible realm; his heart was wrung, "I wept sitting upon the couch, I wished no longer to live nor to see the light of the sun." But after such a fit, he is ready for action: "when I had enough of weeping and rolling about, I asked Circe: Who will guide me?" Then he receives his instructions, which have somewhat of the character of a mystic ritual, with offerings to the dead, who will come and speak. Messages from the spirit world he will get, but he must pa.s.s through the Ocean stream, to the groves of Proserpine. From that point, after mooring his s.h.i.+p, he is to go to the houses of Hades, where is a rock at the meeting of two loud-roaring rivers; "pour there a libation to the dead" with due ceremony. In all of which is the method of the later necromancy, or consultation of the departed for prophetic purposes. Very old is the faith that the souls of deceased persons can be made to appear and to foretell the future, after a proper rite and invocation; nor is such a belief unknown in our day.

Ulysses departs from Circe's palace and tells his companions concerning the new voyage: whereat another scene of lamentation. To the Greek the Underworld was a place of gloom and terror; he liked not the spirit disembodied, he needed the sensuous form for his thought, he was an artist by nature. The Homeric Greek in particular was the incarnation of the sunny Upperworld, he shuddered at the idea of separating from it and its fair shapes. But the thing must be done, as it lies in the path of development as well as in the movement of this poem.