Levaniouk, Olga. 2011. Eve of the Festival: Making Myth in Odyssey 19. Hellenic Studies Series 46. Washington, DC: Center for Hellenic Studies. http://nrs.harvard.edu/urn-3:hul.ebook:CHS_Levaniouk.Eve_of_the_Festival.2011.
Chapter 11. The Conversation
ἐν μεγάροισιν ἐμοῖσι φίλος τ’ ἔσῃ αἰδοῖός τε.
you are for me, in my house, a dear and respected friend.
Later, she addresses him as ξεῖνε φίλ’, ‘dear stranger’ (19.350), and a hint at recognition may be present in her words. Athanassakis suggests, on the basis of comparative evidence from Modern Greek, that the phrase ξεῖνε φίλε used here by Penelope may mean more than ‘dear guest’. [1] In Modern Greek songs, a person long absent from home, or dead, is said to be away in a ‘foreign place’, (ξενιτειά), and sometimes the absent person himself is talked of as a xenos, as in the following lines, addressed “to an absent husband or to the dead in the underworld,” two overlapping situations that are intertwined in the Odyssey: [2]
νὰ στείλω μῆλο σέπεται, κυδῶνι μαραγκιάζει.
What shall I send you, my stranger, what can I bring to you?
An apple will rot, and a quince will wither. [3]
Athanassakis concludes that possibly “given the semantic compass of ξεῖνος, ξεῖνε φίλε means also ‘my stranger’, a collocation which definitely shows her [Penelope] alert to the possibility that this stranger may be the one for whom she has been pining away.” [4] Be that as it may, the expression doubtless indicates that Penelope quickly identifies the beggar as someone close to herself. He is no longer an unknown wanderer, protected, to be sure, by Zeus xenios, but not expected to receive anything beyond the minimal hospitality granted to all. Instead, he now resembles an old and treasured friend. In Homeric diction, the collocation of xenos and philos always seems to refer to those especially valuable among friends, and is frequently connected with gifts. For example, Diomedes calls himself ξεῖνος φίλος, ‘dear stranger’, to Glaukos when he realizes that they have ties of hospitality inherited from their fathers and manifested in gifts (Iliad 6.224). The bow Odysseus leaves at home is referred to as a memory of a dear friend (μνῆμα ξείνοιο φίλοιο, Odyssey 21.40). This could quite possibly be Odysseus’ first alliance, made with Iphitos during his youthful trip to the Peloponnese (Odyssey 21.13–16), and there is no need to comment on the significance of the gift, Odysseus’ bow. In the Odyssey the combination of xenos and philos is used surprisingly {196|197} sparingly (considering the centrality of hospitality in the poem) and always weightily. Telemachus addresses Athena disguised as Mentes as ξεῖνε φίλ’, ‘dear stranger/guest’, not yet knowing who his guest is but imagining, and perhaps hoping, that he might be one of his father’s friends (Odyssey 1.175–177). The guest does not disappoint, and soon Telemachus is grateful to the pseudo-Mentes for speaking to him as a father would and wants to reciprocate with a precious gift that would remain in Mentes’ family as a long-lasting and valuable possession, a κειμήλιον (Odyssey 1.308–313). Telemachus surely does not treat all his guests in this way, but on this occasion he is specific about wanting the stranger among his friends, and the gift is supposed be such as to solidify and memorialize the relationship.
ἐξ ἐμεῦ, οἷα φίλοι ξεῖνοι ξείνοισι διδοῦσι.
from me, such as dear strangers/guest-friends give to each other.”
As for the combination of xenos, philos, and aidoios, it is used in the Odyssey only twice, in the passage under discussion where Penelope so describes her beggar-guest, and just a little earlier in the same conversation, where the beggar himself so describes Idomeneus in relationship to Odysseus:
ξεῖνον γάρ οἱ ἔφασκε φίλον τ’ ἔμεν αἰδοῖόν τε.
for he said that Idomeneus was a dear and respected guest-friend to him.
When Penelope calls the beggar ξεῖνε and says that he is philos and aidoios in her house, her words resonate with Odysseus’ Cretan story, as if confirming its validity. Just as Idomeneus was a dear friend to Odysseus, so now the beggar, Idomeneus’ supposed younger brother, becomes a dear friend to Penelope, as if he has established his credentials as a person belonging to the world of Odysseus’ closest guest-friendships. He achieves this, of course, not by giving {197|198} Penelope any proof that he actually belongs to Idomeneus’ household, but by recalling Odysseus’ own clothes with precision. The beggar’s Cretan story is a vehicle for his riddling claim to be Odysseus, and perhaps by playing along with this story Penelope hints that she understands who its subject really is. When she then uses ξεῖνε φίλ’ (Odyssey 19.350) at the conclusion of the conversation, it is to remark on the beggar’s intelligence and to say that no other guest has ever been nearer and dearer to her, a remarkable statement to be uttered at a first meeting, and another hint that this guest is not, in truth, a stranger:
ξείνων τηλεδαπῶν φιλίων ἐμὸν ἵκετο δῶμα,
ὡς σὺ μάλ’ εὐφραδέως πεπνυμένα πάντ’ ἀγορεύεις.
and none has been dearer, so sensible and wise is everything you say.
οἴκαδε νοστήσαντα φίλην ἐς πατρίδα γαῖαν.
τῶ ῥα κακῇ αἴσῃ κοίλης ἐπὶ νηὸς Ὀδυσσεὺς
ᾤχετ’ ἐποψόμενος Κακοΐλιον οὐκ ὀνομαστήν.
upon his return to his dear native land.
And so with bad fate did Odysseus leave in his hollow ship
to look at Accursed-Troy, a city not to be named.
It is possible to see Penelope’s words as an indication of her sincere despair and complete absence of any suspicion regarding her guest. In this case, her words do not advance the conversation, but simply reflect her emotion. On the other hand, the way Penelope talks about the absent Odysseus shifts depending {198|199} on the demands of the situation. Here Penelope says that Odysseus will not come back and seems to imagine him as dead, and yet just a hundred lines further she says that Odysseus must now look as aged as her guest, apparently imagining her husband alive and wandering somewhere far away from Ithaca (19.358–360). In each case, Penelope’s words cannot be understood simply as statements about herself, because they are part of a dialogue. It is possible to see her words at 19.257–260 as a prompt for Odysseus to go further with his claims. In this case, her words do advance the conversation: by offering her philia to the stranger, yet asserting that Odysseus will not come back, Penelope lets him know that she is sensitive to his suggestions but her doubts are not yet dispelled. She also brings him to the question at hand, namely the return of Odysseus.
νημερτέως γάρ τοι μυθήσομαι οὐδ’ ἐπικεύσω,
ὡς ἤδη Ὀδυσῆος ἐγὼ περὶ νόστου ἄκουσα
ἀγχοῦ, Θεσπρωτῶν ἀνδρῶν ἐν πίονι δήμῳ,
ζωοῦ·
for I will tell you unerringly and will not conceal
that I have already heard about the return of Odysseus,
who is nearby, in the fertile territory of Thesprotians,
and alive.
In the next moments, Penelope hears that Odysseus is alive and is now in Thesprotia, gathering gifts. He is bringing home much wealth, and returning alone, all his companions lost. The beggar mentions the episode on Thrinakia where Odysseus’ men perform a perverted sacrifice and eat the cattle of the sun, their subsequent death at sea, and Odysseus’ own escape to Phaeacia, details that are in agreement with the macro-narrative of the Odyssey (19.273–282). In this version of the story, the Phaeacians apparently do not give Odysseus sufficient gifts, for he decides to wander and gather more, even {199|200} though he could have been home earlier. At the moment, the beggar claims, Odysseus is in Dodona, consulting the oracle of Zeus as to whether he should return openly or secretly (19.283–299).
αἰτίζων ἀνὰ δῆμον.
begging throughout the land.
The verb αἰτίζω, which describes Odysseus begging as himself in this passage, is used to describe the beggar-Odysseus in Ithaca. [7] Eleven verses later, at 11.284, the verb is ἀγυρτάζω. The latter verb is highly appropriate since elsewhere it tends to denote not strictly speaking beggars, but vagabond priests and musicians, who are paid for their services. A begging priest of Cybele is called ἀγύρτης (Anthologia Palatina 6.218), and Orpheus is described by Strabo as a man who started his career by soliciting money (ἀγυρτεύοντα) in exchange for music and prophecy (ἀπὸ μουσικῆς ἅμα καὶ μαντικῆς). [8] In Sophocles’ Oedipus Tyrannus, Teiresias is called ἀγύρτης when he is accused of both trickery and an excessive desire for possessions (388–389). Thus when Aithon refers to Odysseus’ activity as ἀγυρτάζειν, he describes adequately the way Odysseus does in fact acquire his possessions at the court of Alkinoos – both as a king among kings, and also, even primarily, as an aoidos. [9] When the Phaeacians send Odysseus home with lavish gifts, it is certainly not in any expectation of reciprocity. Commenting on the relationship between Odysseus and Phaeacians, Redfield observes: “Such unreciprocated reception of gifts is really {200|201} a form of begging, but on a heroic scale.” [10]
ἤην· ἀλλ’ ἄρα οἱ τό γε κέρδιον εἴσατο θυμῷ,
χρήματ’ ἀγυρτάζειν πολλὴν ἐπὶ γαῖαν ἰόντι.
But he thought in his heart that it would be more profitable
to collect possessions, roaming over much land.
This is a strange thing to say to a grieving wife about an absent husband, especially considering the pressure on Penelope to resolve the situation on Ithaca in one way or another. Yet this too is consistent with Odysseus’ actual behavior among the Phaeacians, where he says that, eager though he is to be home, he is willing to stay even for another year if that will bring more gifts:
εἴ με καὶ εἰς ἐνιαυτὸν ἀνώγοιτ’ αὐτόθι μίμνειν
πομπήν τ’ ὀτρύνοιτε καὶ ἀγλαὰ δῶρα διδοῖτε,
καί κε τὸ βουλοίμην, καί κεν πολὺ κέρδιον εἴη
πλειοτέρῃ σὺν χειρὶ φίλην ἐς πατρίδ’ ἱκέσθαι,
καί κ’ αἰδοιότερος καὶ φίλτερος ἀνδράσιν εἴην
πᾶσιν, ὅσοι μ’ Ἰθάκηνδε ἰδοίατο νοστήσαντα.
even if you should urge me to stay here for a year,
and arrange a send-off and give me splendid gifts,
even to that I would agree. It would be much more profitable
to return to my dear native land with a fuller hand.
I would be more respected and dearer
to all men who should see me upon my return to Ithaca. {201|202}
κουρίδιον, μάλα καλόν, ἐνίπλειον βιότοιο, {202|203}
τοῦ ποτε μεμνήσεσθαι ὀΐομαι ἔν περ ὀνείρῳ.
the house of my marriage, a very fine one, full of livelihood,
the house I think I will remember in my dreams.
The stranger is speaking Penelope’s own language when he explains Odysseus’ long absence in economic terms. He appears to have a heightened awareness both of the problems faced by Odysseus’ household and of the means Odysseus will use to resolve these problems. Unromantic as this may sound, it may be important for Penelope to know that her husband is bringing home much wealth and also that it is his desire to increase the loot that has so prolonged his absence.
ἱστίη τ’ Ὀδυσῆος ἀμύμονος, ἣν ἀφικάνω·
ἦ μέν τοι τάδε πάντα τελείεται ὡς ἀγορεύω.
τοῦδ’ αὐτοῦ λυκάβαντος ἐλεύσεται ἐνθάδ’ Ὀδυσσεύς,
τοῦ μὲν φθίνοντος μηνός, τοῦ δ’ ἱσταμένοιο.
and then the hearth of flawless Odysseus, to which I have come:
all the things I proclaim will come true.
Odysseus will come back here within this very lukabas,
with one month waning and the next one beginning.
The fact that Odysseus utters such an oath is remarkable in itself and argues strongly in favor of the notion that Odysseus is not attempting to conceal his identity from Penelope but rather to reveal it indirectly. An actual beggar could be expected to swear that all he told is true (for example, that he actually did meet Odysseus on Crete or hear his story in Thesprotia), but he would hardly be likely to utter an oath regarding the precise timing of Odysseus return. Yet this is what the beggar-Odysseus does when he says that Odysseus will come back during ‘this very lukabas’. The lukabas itself is an obscure word, {203|204} but it seems to denote the interlunium, the dark period of several nights when no moon is visible; luckily the temporal reference is somewhat clarified by the context. [15] Odysseus connects the lukabas with waning of the old moon and rising of the new. This has long been seen as a reference to Apollo’s festival, on the model of the celebrations of Apollo Neomenios (‘of the new moon’). [16] In other words, the beggar predicts that Odysseus will come back on the day of Apollo’s festival. Penelope presumably can observe the phases of the moon, and she certainly knows when the festival of Apollo is taking place. In the course of the narrative, it will become apparent that the very next day is in fact the day of the festival. At the end of Book 19, when Penelope announces her decision to set the bow contest for tomorrow, Odysseus responds by actually {204|205} predicting that Odysseus will come back in time to string the bow. [17] It appears, therefore, that the lukabas is coming to an end on the very next day, with the end of one month and the beginning of the new one. This would be consistent with the other calendar signs in the Odyssey. For example, the wintry night Odysseus spends with Eumaeus is described as σκοτομήνιος, ‘moonless’, or ‘in the dark part of the month’ (Odyssey 14.457), so that the new moon is expected shortly.
τῶ κε τάχα γνοίης φιλότητά τε πολλά τε δῶρα
ἐξ ἐμεῦ, ὡς ἄν τίς σε συναντόμενος μακαρίζοι.
ἀλλά μοι ὧδ’ ἀνὰ θυμὸν ὀΐεται, ὡς ἔσεταί περ·
οὔτ’ Ὀδυσεὺς ἔτι οἶκον ἐλεύσεται, οὔτε σὺ πομπῆς
τεύξῃ.
Then you would quickly come to know my friendship and receive many gifts {205|206}
from me, so that a person meeting you would say how blessed you are.
But this is how it seems to me in my heart, and how it will be:
neither will Odysseus come back home, nor will you receive your send-off.
Penelope’s reaction is subtly different from that of Eumaeus, who hears the same oath earlier and who does call it into question (14.166–173). Both Penelope and Eumaeus express pessimism regarding Odysseus’ return, but Eumaeus also says that the oath is a falsehood, futile and unworthy of his guest: τί σε χρὴ τοῖον ἐόντα/μαψιδίως ψεύδεσθαι; ‘Why should you, such as you are, tell lies idly?’ (Odyssey 14.364–365). [20] Penelope, on the other hand, does not call the oath false or express any indignation at her guest for pronouncing it, but rather makes her own prediction, that Odysseus will never come back. Russo observes that this is an instance of “a psychological pattern that Homer has consistently used in his portrait of Penelope: she lets hopes buoy her up briefly, then sinks into pessimism.” [21] There is indeed a psychological dimension to Penelope’s reaction, but her immediately renewed pessimism may also be strategic. It is Penelope’s protection against false hopes, but it could be a signal to Odysseus that more will need to be said and done before his wife falls into his embrace. An emphatic denial also protects her from the maids who are within earshot and whom she immediately addresses. Penelope’s pessimistic words could serve to diffuse any suspicions on their part that something unusual has gone on between Penelope and the beggar, for example, that she has received any unusually trustworthy information regarding her husband’s return. Penelope does not need to put up such a defense earlier in her conversation with Theoklymenos, even though the seer also utters an oath no less remarkable than that of Odysseus: he tells Penelope that Odysseus is already on Ithaca, (something that she can be presumed to remember in Book 19). On that occasion Telemachus is present, but the suitors are not, nor are the maids mentioned as being in the immediate proximity, and Penelope does not react to the astonishing prophecy by denial, but simply expresses her wish that it may come to pass and promises the prophet a reward if it does, using exactly the same words as she later addresses to Odysseus (17.163–165 = 19.309–311). The same formulae are used in the oaths on all three occasions: when Penelope talks to Theoklymenos, in conversation between Odysseus and Eumaeus, and in the interaction between Odysseus {206|207} and Penelope in Book 19. A dictional link between these three scenes is thus established. [22] All of this suggests that Penelope’s professed pessimism is conditioned by its conversational context.
νίψον σοῖο ἄνακτος ὁμήλικα· καί που Ὀδυσσεὺς
ἤδη τοιόσδ’ ἐστὶ πόδας τοιόσδε τε χεῖρας·
αἶψα γὰρ ἐν κακότητι βροτοὶ καταγηράσκουσιν.
and wash your master’s age-mate. Odysseus’
feet and hands look like this now probably,
for mortals age quickly in hard times.
Eurykleia immediately echoes these words by saying that she has never seen anyone so like Odysseus:
ἀλλ’ οὔ πώ τινά φημι ἐοικότα ὧδε ἰδέσθαι
ὡς σὺ δέμας φωνήν τε πόδας τ’ Ὀδυσῆϊ ἔοικας.
but I think I have never seen anyone so like Odysseus,
the way you resemble him in your looks, your voice, and your feet.
The first part of the dialogue thus ends with clear hints not only of the beggar’s true identity, but also of the fact the Penelope is aware of it. The words Eurykleia utters before the footbath presage her actual assertion that the beggar is Odysseus (19.474–475), and the two utterances by the nurse constitute a ring composition that encloses the narrative of Odysseus’ naming and of his boar hunt, full as it is of premonitions of his return.
Footnotes