The pace slows as the story returns from the fantastic world of the wanderings. These books serve to return Odysseus, at last, to Ithaca; in addition, they further consider two of the most important themes in the epic: hospitality and loyalty.
One of the controversies in this section of the tale is that the Phaeacians, who are models of hospitality, apparently are to be punished by the gods for their kindness and generosity. Poseidon (13.142–157) complains to Zeus that he is disrespected by the mortals and will lose face with other gods because the Phaeacians have returned Odysseus safely to his homeland. The overriding conflict here is that Poseidon wants to punish the Phaeacians for granting safe passage to wayfaring strangers, a custom that is an exceptional virtue in Homer’s world. The situation is further complicated because Zeus is the protector of wayfaring strangers and suppliants. As the introduction to Fagles and Knox puts it (p. 44), “If there is one stable moral criterion in the world of The Odyssey, it is the care taken by the powerful and well-to-do of strangers, wanderers and beggars.” Zeus turns his back on this ideal code of conduct.
Echoing the prophecy of Alcinous’ father, which the son, now King of Phaeacia, mentioned (8.631–641) just before Odysseus began the story of his wanderings, Poseidon vows to crush the ship that carries Odysseus home, sinking it (and all the men aboard) before the vessel can dock safely. Then he’ll “pile a huge mountain” (13.173) around the Phaeacian port, ostensibly ending the sailing days of these peaceful, seafaring folk. Adding a touch of sculpture to the plan, Zeus suggests turning the ship to stone within sight of shore and then building the mountain around the harbor.
