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 15. Back to the Loom
νεικέοι.
would reproach you.
Penelope is quick to understand and avert any suspicion by defining her role in feminine terms:
ὤλεσαν ἀθάνατοι, ὅτε Ἴλιον εἰσανέβαινον {259|260}
Ἀργεῖοι, μετὰ τοῖσι δ’ ἐμὸς πόσις ἦεν Ὀδυσσεύς.
εἰ κεῖνός γ’ ἐλθὼν τὸν ἐμὸν βίον ἀμφιπολεύοι,
μεῖζον κε κλέος εἴη ἐμὸν καὶ κάλλιον οὕτω.
when the Argives boarded for Troy,
and among them was my husband Odysseus.
If he returned and took care of my life,
my glory would be greater and better in this way.
Penelope has been self-sufficient for twenty years, but she claims to be in need of her husband’s management. Her unusual independence is presented as a misfortune, which only detracts from her kleos. Thus begins the mutual renegotiation of their positions between Odysseus and Penelope, the re-establishment of their famous homophrosune. This like-mindedness, which should not be sentimentalized, involves a mutual agreement on the proper roles of husband and wife. [7] In response to Odysseus’ provocation, Penelope proceeds in earnest with her self-presentation, the narrative of her weaving ruse. It is a tale not of a king, but of a faithful and resourceful wife. [8]
τὰ φρονέουσ’ ἀνὰ θυμόν, ἅ οἱ περὶ δῶκεν Ἀθήνη,
ἔργα τ’ ἐπίστασθαι περικαλλέα καὶ φρένας ἐσθλὰς
κέρδεά θ’, οἷ’ οὔ πώ τιν’ ἀκούομεν οὐδὲ παλαιῶν,
τάων αἳ πάρος ἦσαν ἐϋπλοκαμῖδες Ἀχαιαί,
Τυρώ τ’ Ἀλκμήνη τε ἐϋστέφανός τε Μυκήνη·
τάων οὔ τις ὁμοῖα νοήματα Πηνελοπείῃ
ᾔδη· ἀτὰρ μὲν τοῦτό γ’ ἐναίσιμον οὐκ ἐνόησε.
occupied in her mind with those gifts which Athena grants her,
to be an expert in beautiful handwork and have an excellent mind,
and clever thoughts, such as we have never heard of, not even about the women of old,
those well-tressed Achaean women who lived long ago,
Tyro and Alcmene, and Mycene with fine garlands.
Not one of them knew thoughts similar to those of Penelope.
But in this instance she did not think right.
Antinoos, of course, means what he says negatively, but he cannot quite pull it off. He first says Penelope excels over other women both in her work (no doubt her weaving is meant) and excellent mind. Then come the kerdea, her acts of cunning, in emphatically enjambed position, then another declaration that not even the women of old could compare to Penelope in their designs, and finally his only overtly negative claim, namely that Penelope did not think well enough about the damage to Telemachus’ property when she made her plans. Is this praise or blame? In the mouth of Antinoos, the reference to kerdea is ambiguous: he complains about Penelope’s cunning employed against himself but his words still constitute praise, since it is clear that his internal audience, the assembled Ithacans, will not find fault with Penelope’s trick. Unable to deny that Penelope’s cunning is worthy of kleos, Antinoos attempts to at least dampen her success by claiming that it comes at Telemachus’ {263|264} expense. There is some truth to his words, but only for the moment. Odysseus’ return, with much wealth, will more than make up for the temporary decrease of Telemachus’ patrimony, so that in the end Penelope’s kleos will be to Telemachus’ advantage. In any case Telemachus is a separate subject, and in the meanwhile it is clear that Penelope is creating a surpassing kleos for herself, and that Antinoos chafes at the thought that she is doing so at the suitors’, above all his own, expense.
πλύνασ’, ἠελίῳ ἐναλίγκιον ἠὲ σελήνῃ,
καὶ τότε δή ῥ’ Ὀδυσῆα κακός ποθεν ἤγαγε δαίμων
ἀγροῦ ἐπ’ ἐσχατιήν, ὅθι δώματα ναῖε συβώτης.
and washed it, and it was like the sun and moon.
It was then that some evil spirit brought Odysseus
from somewhere to the edge of his estate, where the swineherd lived.
This discrepancy has not gone without scholarly comment, and this is no place to restate the possible explanations, though it seems reasonable for Amphimedon, looking as he is at the totality of the suitors’ courtship, to omit details of timing that are still important for Antinoos. The salient fact remains that this telling brings the completion of the web and the arrival of Odysseus into contact, so that in retrospect the two events seem linked. Amphimedon also believes that Penelope and Odysseus colluded and that it was Odysseus’ cunning idea to set up the archery contest. He is mistaken on the latter point, but the gist of his guess is not far from the truth. Though there is no direct collusion, Odysseus and Penelope do come to an understanding in Book 19. In contrast to Antinoos, Amphimedon acknowledges in retrospect that marriage to the suitors was a hateful prospect for Penelope, and that she was planning death for the suitors all along, her web a manifestation of this plotting:
ἡ δ’ οὔτ’ ἠρνεῖτο στυγερὸν γάμον οὔτε τελεύτα,
ἡμῖν φραζομένη θάνατον καὶ κῆρα μέλαιναν.
but she would neither reject hateful marriage, nor accomplish it,
devising for us death and black destruction. {265|266}
πάντας ἐπ’ ἀνθρώπους κλέος ἔσσεται ἐσθλόν, Ἀχιλλεῦ·
αὐτὰρ ἐμοὶ τί τόδ’ ἦδος, ἐπεὶ πόλεμον τολύπευσα;
ἐν νόστῳ γάρ μοι Ζεὺς μήσατο λυγρὸν ὄλεθρον
Αἰγίσθου ὑπὸ χερσὶ καὶ οὐλομένης ἀλόχοιο.
you will have noble glory among all men, Achilles.
But for me what pleasure was it that I brought the war to conclusion?
On my return Zeus devised a dismal death for me,
at the hands of Aegisthos and my accursed wife.
Although Agamemnon does not say that Achilles has kleos, ‘glory’, while he himself does not, the implication is there that his accomplishing (τολύπευσα) of war did not bring him the kind of kleos that Achilles has, or the kind he would like to have, and the reason for that is his terrible nostos, ‘return’. He might have kleos indeed, but like that of Clytemnestra, it can hardly be called esthlon, ‘good’. There is no further use of τολυπεύω, ‘to carry through, accomplish’, in the Odyssey, so that the parallel between the masculine task of bringing the war to conclusion and Penelope’s task of completing her guiles stands out clearly, as does the connection of both accomplishments to kleos. When Penelope and Odysseus meet in Book 19, he has accomplished the war, and she has accomplished her weaving, yet neither is able to have the kind of kleos they desire. Both have kleos in the making, suspended and incomplete. Penelope is compared to the women of old, known no doubt through song, and the songs about Odysseus have already reached Phaeacia and indeed Ithaca, if Phemios’ performance of the nostos of the Achaeans in Book 1 includes him. And yet Penelope in Book 1 wants Phemios to stop singing, and it has been suggested that it is precisely because she is dissatisfied with what the song says about Odysseus, which at that point can only be that he disappeared. For {268|269} Penelope the nostos of the Achaeans is not a finished matter, because she is still hoping for a different song about Odysseus. [24] That Odysseus’ kleos is bound up with his nostos has been argued in detail and hardly needs restating, but Penelope’s kleos is bound up with his nostos too, and that she makes clear to her guest at the beginning of their conversation in Book 19. [25]
ἐξ οὗ ἀτέμβει θυμὸν ἐνὶ στήθεσσιν Ἀχαιῶν.
πάντας μέν ῥ’ ἔλπει, καὶ ὑπίσχεται ἀνδρὶ ἑκάστῳ,
ἀγγελίας προϊεῖσα· νόος δέ οἱ ἄλλα μενοινᾷ.
ἡ δὲ δόλον τόνδ’ ἄλλον ἐνὶ φρεσὶ μερμήριξε·
στησαμένη μέγαν ἱστὸν ἐνὶ μεγάροισιν ὕφαινε.
since she has been thwarting the desire in the hearts of Achaeans.
She gives hope to all, and makes promises to each one,
sending out messages, but her mind has other intentions.
Here is another trick she devised in her mind:
setting up a great loom in her house, she started to weave.
Like the first tactic, the ruse is exposed as such, but there is no telling whether or not it is the last one. Of course, from the point of view of the external audience it has to be, because it is such a climactic and striking one, and because we know that it succeeds. From an internal point of view, however, the possibility of further tricks has to be entertained. After all, Penelope presents her last strategy, the ruse of the loom, as a result of divine inspiration (19.138) and who can tell whether or not it may come again? [28] Moreover, Penelope’s narrative of her weaving makes it clear that she can secretly hope for Odysseus’ return while openly denying it. Within her story, Penelope quotes herself telling the suitors that Odysseus is dead: {270|271}
μίμνετ’ ἐπειγόμενοι τὸν ἐμὸν γάμον, εἰς ὅ κε φᾶρος
ἐκτελέσω, μή μοι μεταμώνια νήματ’ ὄληται.
hold off pressing for my marriage until I finish
this robe, so that my weaving is not wasted in vain.
As Penelope herself admits to her guest, what she told the suitors was not sincere: it was a dolos (19.137). She claimed that Odysseus was dead, and continued, for three years, to weave and unweave the fabric, giving him time to return. Later in the dialogue Penelope will again deny that Odysseus will come back, but the possibility that she can utter such denials without believing them has been strengthened by her own account of her past tactics.
οὐ γὰρ ἀπὸ δρυός ἐσσι παλαιφάτου οὐδ’ ἀπὸ πέτρης.
for you were not born from an old-renowned tree, or a rock.
The form of her request suggests that she has a more than usual interest in this beggar, who is, already at this point, no ordinary stranger to her and who will, as we know and she might already suspect, will give her weaving its happier meaning and bring her kleos to completion. [35] {273|}
Footnotes