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The Rhetoric of the Odyssey

Two main principles underlie this book. The first is that, since Homer certainly inherited a rich mythic tradition, even myths and versions of myths which are known to us only from later sources may well have already been available to Homer and his audience. This is true enough, but it is not entirely safe to assume, even 'for the sake of argument' (p. 17), that any such version was thus available (A. and R. are concerned mainly with Odysseus' sons by Circe and Calypso, and Telegonus plays a large part in their book), or to base on it their theory that (p. 26) Homer 'might be playing his version against what he anticipates that his audience knows', and (p. 286) 'the Odyssey, far from being a codification of prior oral tradition, is more probably a new synthesis which took its audiences by storm and became, with remarkable speed, the canonical version'. In the light of this principle, it is odd that, while they, probably rightly, believe that the Phaeacians are Homer's own creation, they do not at least mention the view of many scholars that he inherited them from tradition.