Archives for July 26, 2021

It can be difficult to appreciate the many nuances of Homer’s epic Odyssey during an initial reading. I have found much of the material to be overwhelming both in scope and analysis. The sheer length and detail present a plethora of ideas to understand and consider. Additionally, interpretation is challenging as I find myself placing 21^st century bias onto a classic work. However, because classic mythology often highlights successes and shortcomings of the human character by projecting them onto god figures, it is logical to assume the complex nature of decision making and ego affects the occupants of Olympus as well. One example of this duality is the assessment of blame. Both gods and mortals attribute the causes of strife to the other. Most notably is the lament of Penelope. While the involvement of the gods (or non-involvement, as the case may be) is undoubtedly a factor, their assistance, particularly that of Athena, is paramount in the return of her husband, Odysseus. Without Athena’s eventual intercessions in petitioning Zeus, preparing Telemachus, and inspiring Penelope, Odysseus would have never made it home to his wife.  

Homer begins the argument of blame in book 1 by giving the perspectives of both Zeus and Penelope. First, Zeus address the council of the gods, saying:   

Ah how shameless —the way these mortals blame the gods. 

From us alone, they say, come all their miseries, yes,       

but they themselves, with their own reckless ways, 

compound their pains beyond their proper share. (1.37-40) 

To Zeus’ credit, he does not claim that the actions of the gods hold no instance of blame in the ill happenings of mortals. But he is clear that it is a shared blame. Penelope, in contrast, lays all the fault at the feet of the gods telling her son, Telemachus that “Bards are not to blame — / Zeus is to blame. He deals to each and every / laborer on this earth whatever doom he pleases” (1.400-403). Interestingly, this declaration occurs after, unbeknownst to Penelope, Zeus has allowed divine intervention on her husband’s behalf. In fact, it is now Athena who will step in and allow for Odysseus to return home.  

It is important to note that Athena is not obliged to intercede on Odysseus’ behalf at all. First, this requires her to take a position directly opposite of Poseidon who is currently staunchly opposed to any good thing happening for the hero, a feud which Odysseus brought upon himself. In book 9 Odysseus recounts the story of the Cyclops to the Phaeacians. The story concludes with Odysseus blinding the son of Poseidon, Polyphemus. Odysseus, unable to control his hero nature, calls out to the wounded Polyphemus, “‘Cyclops — / if any man on the face of the earth should ask you / who blinded you, shamed you so —say Odysseus” (9.558-560). This gives Polyphemus all the information he needs to petition his father in retaliation. Of course, for Athena, Poseidon is an adversary that she has confronted before in the quest for the city of Athens – where she was also victorious. Secondly, and maybe most telling, Athena has some issues with Odysseus herself. Leaning on Jenny Strauss Clay’s 1983 study The Wrath of Athena Gods and Men, there is support for the idea that Athena has not helped the hero up to this point because she simply did not want to. She was angry with the Odysseus. She felt that she had always been instrumental in Odysseus’ success. However, it could not be denied that the hero was capable in his own right. Odysseus’ wit and strength was substantial enough to appear to Athena as a challenge to her own (Clay, 209). Coupled with the Poseidon problem, Athena chose to do nothing to ease his strife. For the duration of Athena’s disassociation, Odysseus is at Calypso’s mercy.  

“She was angry with the Odysseus. She felt that she had always been instrumental in Odysseus’ success. “

However, Athena has an affection for Odysseus because they are so much alike. In this mortal, she respects his cunning mind and his skill in warfare. It is this affection that prompts Athena to intercede on his behalf. Until Athena’s intervention, Odysseus has been held on Calypso’s island for seven years. In order to release him from this entanglement and start his journey home, Athena petitions Zeus to allow for Odysseus’ release from Calypso. This intervention, as is customary with Athena’s wit and cunning, is well timed. Poseidon is away in Ethiopia during the meeting of the gods (1.25). This not only allows Athena to intercede on Odysseus’ behalf, but gives Zeus the ability to agree without having to mediate a disagreement between his daughter and his brother. It is clear that Zeus needs little encouragement to grant Athena’s request as he agrees with her assessment of the “Great Odysseus / who excels all men in wisdom, excels in offerings too / he gives the immortal gods who rule the vaulting skies?” (1.78-80). With her request granted, Athena continues with the rest of her plan to get Odysseus safely home.  

Interestingly, Athena does not simply go to the island where Odysseus is being held and escort him home under her protection. It seems that with her abilities and the support of the other gods, this should be an easy enough feat. However, that would not be in line with the relationship that Athena and Odysseus have created. First, Athena enjoys watching the hero be the hero. She finds brilliance in his ability to be successful. Second, as discussed, Athena and Odysseus have been at odds before for numerous reasons, not the least of which is Athena’s opinion that Odysseus is “too clever; his intelligence calls into the question of the superiority of the gods themselves” (Clay, 209). Instead, Athena chooses to assist rather than enable. Unfortunately, due to the length of time that has elapsed, the journey home has acquired some additional challenges, namely the suitors of Penelope and their desire to occupy the seat left vacant by Odysseus. Consequently, even if Odysseus could make it back to his homeland, he still has one fight left. In his current situation, would have to go it alone. Success with those odds is not favorable. Odysseus’ son, Telemachus, would be a great asset, if he were an able ally. As it stands, he has grown up without a father resulting in the challenges in maturation typically expected in a young man who has not had the influence of his father. Telemachus is, to be blunt, a bit whiny, timid, and morose. He is not prepared to go into battle alnogside his father. Penelope has endured a long time of missing her husband and fending off suitors; her appearance and her spirit is waning. While one would think this would not matter after such a long absence, it is clear from Telemachus’ conversation with the disguised Athena in book one that his admiration of his mother has dwindled; that the disheartening of Odysseus could suffer the same is plausible. Gaining support from Zeus is clearly only the first step; Athena has more work to do.  

Athena’s next intercession is the preparation of Telemachus. She disguises herself and presents herself to him as a guest, a warrior friend of his father’s. What she finds is an incapable “Prince… / heart obsessed with grief” who can do little more than lament his current situation and hope against hope that his father will return and restore his home (1.133-137). Homer makes it plain that Telemachus is not going to be capable of remedying the current situation himself without some type of outside catalyst. The absence of Odysseus combined with the intrusion of Penelope’s suitors have created a situation in which young Telemachus has lost the drive to move into adulthood as Odysseus’ son. When questioned by Athena, Telemachus practically removes himself from his entire family, doubting the fidelity of his mother and his paternity by responding:  

Mother has always told me I’m his son, it’s true,  

but I am not so certain. Who, on his own,       

has ever really known who gave him life?       

Would to god I’d been the son of a happy man       

whom old age overtook in the midst of his possessions!       

Now, think of the most unlucky mortal ever born —      

since you ask me, yes, they say I am his son. (1.249-255) 

Immediately, “the clear-eyed goddess reassured him,” and continues throughout the exchange to encourage Telemachus’ morale. It is this mentorship into adulthood that Telemachus was missing. Athena proceeds to set a path for Telemachus to follow that will afford him the opportunity to regain confidence in both himself and his family. It is this confidence that will shape him into a reliable ally for his father’s return.  

Penelope also needs some divine intercession from Athena. She has long awaited the return of her husband and her hopes of his return have all but vanished. Athena works to rejuvenate the life and vitality into Odysseus’ wife. She begins with assuring her in book 4 that her son is protected by the goddess. Penelope is distraught when Medon informs her that Telemachus has gone off to Pylos. She petitions Athena to watch over her son. Of course, as this was Athena’s mission, the petition is granted. Athena uses this opportunity to begin the encouragement of Penelope. She appears as a phantom and tells her “Sleeping, Penelope, your heart so wrung with sorrow? / No need, I tell you, no, the gods who live at ease / can’t bear to let you weep and rack your spirit” in an attempt to pull Penelope out of the despair she has fallen into (4.904-906). Penelope askes about her husband as well, but, as the time to reveal Odysseus has not yet come, Athena does not answer her question.  She does return to Penelope in book 18. It is here she begins to prepare Penelope for Odysseus’ return and the battle with the suitors. Athena knows that Odysseus’ return will have to be revealed in a strategic way so that he will have the advantage when the fight begins. Much the same way as Athena enhanced Telemachus before his journey and would Odysseus when his identity becomes known, she comes to Penelope at night lavishing her with gifts to restore her beauty. This begins the chain of events that will lead up to Athena encouraging Penelope to craft a contest. The winner will be her suitor of choice. Again, Athena has cleverly put together the perfect situation for Odysseus to reclaim his rightful place in his life.  

There is validity to Penelope’s grievance that the gods are responsible for the strife that occurs in the lives of the mortals. If the full of the story is taken into account, the gods are responsible for Odysseus being away from his homeland to begin with as the Trojan War began with Paris choosing Aphrodite as the most beautiful goddess in a contest inspired by Eris. However, there is merit to Zeus’ claim that men create their own difficulties. Odysseus’ return home after the war may have been possible had he not offend Poseidon. Athena may have not remained absent if not offended by Odysseus’ confidence. Regardless of the catalyst or influences, another idea is true in Homer’s Odyssey. Without Athena’s eventual intercessions in petitioning Zeus, preparing Telemachus, and inspiring Penelope, the story ends much differently. Telemachus is overcome by the suitors, Penelope is forced into choosing a man she does not love, and Calypso realizes her desire to keep Odysseus, and our hero never makes it home. While Athena created a more difficult situation for herself and Odysseus, it is her intervention that makes the reunion possible. Although, the great challenge may have been the appeal for goddess of wisdom and war.