Pride is a recurring theme throughout The Odyssey, not only for Odysseus’ character, but Pallas Athena as well. When the crowd challenges Odysseus to throw a discuss he is cheered on by Pallas Athena, disguised in the crowd. After his success, he calls out to the other competitors saying, “Match that if you can boys. In a minute/ I’ll get another one out just as far or farther” (Lines 222-23, p. 416). Before encouragement from Athena, and his own success, he was less sure. It is apparent that Odysseus prides himself in his physical abilities to a flaw. His words are pointed considering that Phaeacians themselves see their physical aesthetics and abilities as a communal identity. Further, he invites competition in line 224 saying, “And if anyone else has the to try me, step right up – “. In his determination to prove that he is the best hero at the feast he opens himself up to the possibility of being slighted or further taunted. He even cites this, almost as a clause, that he may not be able to beat a competitor in running only because he is so beaten up from being at sea. Ultimately, the Phaeacians choose instead to show Odysseus how well they can dance and play the lyre, but both he and Pallas Athena opened themselves up to harm by flaunting their pride in this scene.
Finally, this also touches upon the relationship between mortals and gods, which is a major theme throughout the text. Though Pallas Athena has openly supported Odysseus in battle and in his journey, she often does so from obscured or hidden positions. This highlights an interesting dynamic between mortals and gods as both parties consistently interact with each other, but rarely are there direct meetings. Because of the lack of intimacy in most cases, it is curious that Athena has become a protector for Odysseus. It also plays with the idea of fate, which is controlled by the Fates in Greek mythology, not the Gods. So, if Athena cannot predict the outcome one can posit that she is fated to interact with Odysseus, even though she is immortal. This ties both characters together even more, as now they would not only share pride as a character trait, but seem to be intertwined in terms of success and fate. This move in the epic could act as a way to humanize the gods and bring them closer to mortals. Symbolically, this scene supports that when Pallas Athena disguises herself as a male onlooker in the crowd.
It’s interesting how you connected that with fate, I never thought of that while I read that section of the book. To say the least, its eye-opening, I’m very glad to have read your passage analysis and I agree with you. Only one thing I don’t understand though; when you say: “… both he and Pallas Athena opened themselves up to harm by flaunting their pride in this scene.” How does Athena open herself up to harm? Is it because she supports Odysseus and if Odysseus fails it sort of equates to Athena failing too? Very much enjoyed reading your analysis.
I enjoyed reading your analysis, especially on the subject of the relationship between the mortals and the gods in The Odyssey. The bond that Athena and Odysseus share is apparent. The nature of their communication is interesting, as you stated that there is very little direct interaction between Athena and Odysseus.
Hi Michael,
You do a good job, here, of connecting the passage you’ve chosen to larger thematic concerns: mainly, the relationship between the humans and the gods. Your point that there is something *indirect* or oblique about the gods’ and humans’ meetings is really great (though I might argue that this dynamic is lopsided–that is, the mortals rarely know exactly what’s going on, and often figure out a god was with them only after the fact, but the gods tend to know to whom they are speaking, and to what end).
One major area to work on is analyzing the specific language of the passage. In that portion of the response, you focus on Odysseus’ pride. What words, phrases, and figures of speech produce the effect of that pride, for you as a reader? Can you be more specific about how pride works here–is it self-protective? Socially harmful? How does attention to the speech’s context–it’s a response to a taunt from a well-born young Phaeacian; it’s a PUBLIC speech, a kind of performance in front of everyone–enrich or complicate our sense of its meaning?
A solid start.
Best,
Prof Kolb