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 4. Younger Brother
Ἴλιον εἰς εὔπωλον ἔβη κοίλῃσ’ ἐνὶ νηυσίν,
Ἄντιφος αἰχμητής· τὸν δ’ ἄγριος ἔκτανε Κύκλωψ
ἐν σπῆϊ γλαφυρῷ, πύματον δ’ ὁπλίσσατο δόρπον.
τρεῖς δέ οἱ ἄλλοι ἔσαν, καὶ ὁ μὲν μνηστῆρσιν ὁμίλει,
Εὐρύνομος, δύο δ’ αἰὲν ἔχον πατρώϊα ἔργα.
went with godlike Odysseus in hollow ships to Troy, land of fine foals.
Brutal Cyclops killed him in his cavernous cave, and it was the last dinner he prepared.
There were three other sons, and one of them was among the suitors,
Eurynomos, and the two others kept and worked their paternal land.
Nothing can be said about the other three sons, but it seems that Eurynomos at least is young, since he is one of the suitors and they are repeatedly called ‘youths’. [2] It is at least likely that the older sons inherit the land, but in any case it is clear that some of the brothers stay put and take over from their father, while others have to seek their fortune abroad.
ἐξ Ἰθάκης ἀγαγὼν σὺν κτήμασι καὶ τέκεϊ ᾧ
καὶ πᾶσιν λαοῖσι, μίαν πόλιν ἐξαλαπάξας,
αἳ περιναιετάουσιν, ἀνάσσονται δ’ ἐμοὶ αὐτῷ.
bringing him from Ithaca with his possessions and his son
and all his people. I would have emptied one city
of those that are in my territory and ruled by me.
The fanciful vision of relocation is presented as a sign of Menelaos’ great friendship for Odysseus, but it is also a statement about his superior power. In fact, it strikingly parallels the insulting (but greater) offer that Agamemnon extends to Achilles in the Iliad, the offer of seven cities at the border of Agamemnon’s own territory (Iliad 9.149–156). Telemachus seems to get the {58|59} point, and when Menelaos later presents him with a gift of horses (probably again a hint that his domain is superior, 4.590) he refuses them on the grounds that Ithaca is not suitable for them, though it is excellent in other ways (αἰγίβοτος, καὶ μᾶλλον ἐπήρατος ἱπποβότοιο, ‘good for pasturing goats, and even lovelier than places suitable for grazing horses’ 4.606). Menelaos reacts to this with a smile and attributes Telemachus’ polite but proud stance to his ‘blood’, suggesting that Odysseus too would have detected and resisted any implication that he might be inferior because his island is small and rocky:
χειρί τέ μιν κατέρεξεν ἔπος τ’ ἔφατ’ ἔκ τ’ ὀνόμαζεν·
“αἵματός εἰς ἀγαθοῖο, φίλον τέκος, οἷ’ ἀγορεύεις·
τοιγὰρ ἐγώ τοι ταῦτα μεταστήσω· δύναμαι γάρ.
smiled and stroked him with his hand, and spoke and addressed him by name:
“You are of noble blood, dear child, the way you speak,
so I will change these things for you, since I can.”
καλὴ καὶ πίειρα, περίρρυτος· ἐν δ’ ἄνθρωποι
πολλοὶ ἀπειρέσιοι, καὶ ἐννήκοντα πόληες·
ἄλλη δ’ ἄλλων γλῶσσα μεμιγμένη· ἐν μὲν Ἀχαιοί,
ἐν δ’ Ἐτεόκρητες μεγαλήτορες, ἐν δὲ Κύδωνες
Δωριέες τε τριχάϊκες δῖοί τε Πελασγοί·
τῇσι δ’ ἐνὶ Κνωσός, μεγάλη πόλις …
beautiful and fertile, seagirt, and in it there are people,
multiple, innumerable, and ninety cities,
and many languages mixed one with another. There are Achaeans there,
and great-hearted Eteokretans, and Kydonians,
and Dorians in three tribes and illustrious Pelasgians.
And among the cities is Knossos, a great city . . .
This Crete is everything that Ithaca is not. In contrast to Odysseus’ small and rocky territory, Crete is ‘beautiful and fertile’, filled with different and numerous peoples and dotted with ninety cities, including the grand Knossos. {60|61} The size and wealth of Idomeneus’ kingdom are similar to that of Menelaos, and even the proximity to Zeus is shared by both heroes. As we have seen, Idomeneus boasts a direct descent from the god, while Menelaos, though not a blood relation, is Zeus’ son-in-law, and he knows that he will enjoy an afterlife reserved for the select few because of it (4.569).
οἳ φύγον ἐκ πολέμου, πόντος δέ οἱ οὔ τιν’ ἀπηύρα.
all those who had escaped from war, and the sea took none from him.
In the Odyssey, this mention of the companions acquires special significance, since it is just the opposite of what happens to Odysseus, as we are told in the prologue: ἀλλ’ οὐδ’ ὧς ἑτάρους ἐρρύσατο, ἱέμενός περ, ‘But not even so could he rescue his companions, although he strove to do so’ (1.6). Unlike Odysseus, Idomeneus keeps both his loot and his companions, and returns directly to his rightful position as a king, descendant of Minos. [5] In this sense he might indeed be called ‘older and better’, at least temporarily, even if in the end Odysseus does comes back more powerful and wealthier than before. While in the actual narrative of the Odyssey the structurally similar role is played by Menelaos, in {61|62} the internal narrative that Odysseus constructs in his Third Cretan Lie, this role is played by Idomeneus.
ὡς τὰ πρῶτα γένοντο καὶ ὡς λάχε μοῖραν ἕκαστος.
how they first came to be and how each one received his share.
The song has to do with Hermes’ fundamental concern in the Hymn: acquisition of a share for himself, now that he has arrived too late for the initial division. [7] Since Apollo has lost two cows he knows that his new brother is someone to reckon with; since he also marvels at his music and wants it for himself, he is inclined to make a deal with this new, and apparently resourceful, arrival to the world. Hermes willingly gives the lyre to Apollo, accepting for himself {63|64} a lesser instrument, the syrinx, just as he agrees to a take a back seat to Apollo in divination: Apollo will have his glorious oracle in Delphi, while Hermes will be content with the lesser bee oracle, which Apollo himself used when he was younger. Under this condition, Apollo begins the process of creating a domain for his younger brother: he gives Hermes a ‘shining whip’ for shepherding of cattle (490–498) and later adds to it the ‘wand of prosperity and wealth’ (529). Hermes’ invention and theft establish him in the world where he, the younger brother, gets nothing by default, but has to maneuver using both power and especially cunning in order to receive a share.
κλεπτοσύνῃ θ’ ὅρκῳ τε· θεὸς δέ οἱ αὐτὸς ἔδωκεν
Ἑρμείας· τῷ γὰρ κεχαρισμένα μηρία καῖεν
ἀρνῶν ἠδ’ ἐρίφων· ὁ δέ οἱ πρόφρων ἅμ’ ὀπήδει.
in theft and swearing of oaths; the god himself gave him this gift,
Hermes, for he burned for the god pleasing thighss
of lambs and kids. And the god readily favored him.
As has been observed, there are clear thematic parallels between the Hymn and the Odyssey. Odysseus’ way home has to do with establishing and re-establishing his identity, with regaining his position as a hero, a king, and {65|66} a husband: in short, with reclaiming his share in the world. Hermes, too, is preoccupied with establishing his identity. As Shelmerdine puts it: “He has no identity (except as Maia’s son), no status in the Olympian world, and no ‘heroic’ (divine) sphere. Like Odysseus, he uses craft to win all three.” [13] In both cases, the process is described as ‘a long road’ (δολιχὴν ὁδόν, Odyssey 4.393, 17.426; Homeric Hymn to Hermes 86). [14]
μείζονά τ’ εἰσιδέειν καὶ πάσσονα, κὰδ δὲ κάρητος
οὔλας ἧκε κὄμας, ὑακινθίνῳ ἄνθει ὁμοίας.
ὡς δ’ ὅτε τις χρυσὸν περιχεύεται ἀργύρῳ ἀνὴρ
ἴδρις, ὃν Ἥφαιστος δέδαεν καὶ Παλλὰς Ἀθήνη
τέχνην παντοίην, χαρίεντα δὲ ἔργα τελείει,
ὣς ἄρα τῷ κατέχευε χάριν κεφαλῇ τε καὶ ὤμοις.
taller to look at and larger, and from his head
she let down locks like the hyacinth.
Just as someone overlays silver with gold,
a knowledgeable man, whom Hephaestus and Pallas Athena
have taught all kinds of craft, and he makes graceful things,
just so did she pour grace over Odysseus’ head and shoulders.
An especially remarkable element in this passage is Odysseus’ hair: the description suggests that it is long, as would befit a young man, indeed an ephebe. Further, his hair is like the hyacinth, a flower with strongly erotic associations; the comparison also brings to mind the hero Hyakinthos, a pre-adult male and Apollo’s lover. [23] Described in this way, Odysseus seems not just beautified but restored to his ephebic appearance. Α conflict between Odysseus and Nausikaa’s potential suitors is then immediately imagined by the princess herself, who predicts that the Phaeacians might take Odysseus for her future husband (πόσις νύ οἱ ἔσσεται αὐτῇ, 6.177) and grumble that she dishonors local wooers (6.283–284). In this way, Odysseus is juxtaposed with an age-group younger than that of his natural peers, such as the kings who feast in the palace of Alkinoos. This juxtaposition continues when Odysseus participates {68|69} in athletic competitions on Skheria, competing against men of the same younger generation. He challenges the age-mates of Alkinoos’ son Laodamas, but not those of Alkinoos himself, in games introduced explicitly as a competition for the young:
μυρίοι· ἂν δ’ ἵσταντο νέοι πολλοί τε καὶ ἐσθλοί.
countless; and many excellent young men stood up.
Odysseus is invited to participate, and Laodamas mentions that he seems both strong and young enough: οὐδέ τι ἥβης δεύεται, ‘he is not at all lacking in the vigor of youth’ (8.137). Laodamas does, however, address Odysseus as one would an older man, ξεῖνε πάτηρ, ‘father stranger’, and Odysseus at first declines the invitation, calling it mockery and pointing to the troubles that now preoccupy him:
κήδεά μοι καὶ μᾶλλον ἐνὶ φρεσὶν ἤ περ ἄεθλοι.
Sorrows are on my mind, not games.
Euryalos, however, immediately attributes Odysseus’ decision not to his troubles or age, but to his lack of social status. Odysseus, he says, does not resemble a man skilled in athletic contest, but rather a merchant, the kind of man who sails around looking for profit (Odyssey 8.159–164). Under this provocation Odysseus does demonstrate his athletic abilities by throwing the discus farther than any Phaeacian, and then challenges them to match the throw. This challenge is issued specifically to the young: τοῦτον νῦν ἀφίκεσθε, νέοι, ‘Now reach that, young men!’ (8.202).
δίσκοισιν τέρποντο καὶ αἰγανέῃσιν ἱέντες
ἐν τυκτῷ δαπέδῳ, ὅθι περ πάρος, ὕβριν ἔχοντες.
with discus and throwing of goat-spears
on leveled ground, arrogant as before.
Discus throwing also occurs in connection with prime of youth (hebe) in the Iliad, where Antilokhos is separated from Menelaos in the chariot race by the length of a discus throw:
ὅν τ’ αἰζηὸς ἀφῆκεν ἀνὴρ πειρώμενος ἥβης.
that a lusty young man sends flying, probing the vigor of his youth.
σεῖο ἄναξ Μενέλαε, σὺ δὲ πρότερος καὶ ἀρείων.
οἶσθ’ οἷαι νέου ἀνδρὸς ὑπερβασίαι τελέθουσι·
κραιπνότερος μὲν γάρ τε νόος, λεπτὴ δέ τε μῆτις.
lord Menelaos, while you are older and better.
You know of what sort are the transgressions of a young man:
for his mind is quicker, and his intelligence light.
ὡς καὶ νῦν Ἥφαιστος ἐὼν βραδὺς εἷλεν Ἄρηα,
ὠκύτατόν περ ἐόντα θεῶν, οἳ Ὄλυμπον ἔχουσι,
χωλὸς ἐών, τέχνῃσι· τὸ καὶ μοιχάγρι’ ὀφέλλει.
just as now Hephaestus, while slow, captured Ares,
even though he is the fastest of the gods who dwell on Olympus
and Hephaestus is lame, but he did it by means of his craft. And so now Ares owes him compensation for adultery.
ἔγχος ἐμὸν κατέπαυσε διαμπερές, εἴ σ’ ἔβαλόν περ.
my spear would have quickly stopped you forever, had I only hit you.
ἦ ῥά κεν ἐν δεσμοῖσ’ ἐθέλοις κρατεροῖσι πιεσθεὶς
εὕδειν ἐν λέκτροισι παρὰ χρυσῇ Ἀφροδίτῃ;”
τὸν δ’ ἠμείβετ’ ἔπειτα διάκτορος Ἀργεϊφόντης·
“αἲ γὰρ τοῦτο γένοιτο, ἄναξ ἑκατηβόλ’ Ἄπολλον.
δεσμοὶ μὲν τρὶς τόσσοι ἀπείρονες ἀμφὶς ἔχοιεν,
ὑμεῖς δ’ εἰσορόῳτε θεοὶ πᾶσαί τε θέαιναι,
αὐτὰρ ἐγὼν εὕδοιμι παρὰ χρυσῇ Ἀφροδίτῃ.
would you want to lie in bed with golden Aphrodite,
weighed down by strong bonds?”
And runner slayer of Argos then responded to him: {74|75}
“If only this could happen, lord far-shooting Apollo!
May bonds three times as inextricable as these bind me,
and may all you gods look on and all the goddesses,
only let me lie with golden Aphrodite!”
Stages and aspects of male coming of age are reflected in the song of Ares and Aphrodite, and Odysseus, who listens to the song, is himself re-living this process. Granted, in the Phaeacian episode, Odysseus seems to disown his speed when he claims that he may not be able to compete in the footrace and blames the sea for this (8.230–233). He also seems to deny his youth when saying that he is no longer in possession of hebe (8.181). The situation is complicated, however. Even though exhausted by the sea, Odysseus does not completely distance himself from running, but only contemplates the possibility that someone may overcome him:
In contrast to this caution is the confidence he displays when he challenges any Phaeacian except for Laodamas to compete with him in any event, including foot racing:
δεῦρ’ ἄγε πειρηθήτω, ἐπεί μ’ ἐχολώσατε λίην,
ἢ πὺξ ἠὲ πάλῃ ἢ καὶ ποσίν, οὔ τι μεγαίρω,
πάντων Φαιήκων πλήν γ’ αὐτοῦ Λαοδάμαντος.
come here and try me, since you have angered me very much,
in boxing or wrestling or in running, I have no objection,
anyone of the Phaeacians except for Laodamas himself.
It seems that Odysseus’ progress towards Ithaca is represented both by an enactment of his “younger brother” role and by a gradual overcoming of it. Once he has defeated the suitors Odysseus will be able to stop playing a youngster. The final overcoming, however, will have to wait until Ithaca. In the meanwhile, the fluctuation in age, and with it, speed, remains a fundamental feature of Odysseus. {75|76}
ἀθάνατοι τιμῶσι παλαιοτέρους ἀνθρώπους.
Αἴας μὲν γὰρ ἐμεῖ’ ὀλίγον προγενέστερός ἐστιν,
οὗτος δὲ προτέρης γενεῆς προτέρων τ’ ἀνθρώπων·
ὠμογέροντα δέ μίν φασ’ ἔμμεναι· ἀργαλέον δὲ
ποσσὶν ἐριδήσασθαι Ἀχαιοῖς, εἰ μὴ Ἀχιλλεῖ.
that the immortal ones still honor the elders.
For Ajax is a little older than I am,
but this one [Odysseus] is from a previous generation and previous people. {76|77}
They say he is in his unripe old age: it is hard for Achaeans
to compete with him in speed, except for Achilles.
οὔτ’ ἄρ’ ἐπαΐξαι μεθ’ ἑὸν βέλος οὔτ’ ἀλέασθαι.
τώ ῥα καὶ ἐν σταδίῃ μὲν ἀμύνετο νηλεὲς ἦμαρ,
τρέσσαι δ’ οὐκ ἔτι ῥίμφα πόδες φέρον ἐκ πολέμοιο.
either to dart out after his own spear or to dodge that of another man.
And so in a standing fight he kept off the pitiless day,
but his feet no longer carried him running quickly out of fighting.
This feature is especially noticeable because at Idomeneus’s side is his therapon and nephew, Meriones, who is a generation younger, and whom Idomeneus addresses with a mention of his speed in running: Μηριόνη, Μόλου υἱέ, πόδας ταχύ, φίλταθ᾿ ἑταίρων, ‘Meriones, son of Molos, swift-footed, most dear of my companions’ (13.249). [36] {77|78}
ἀνέρος, ὃν κτεάτεσσιν ἑοῖσ’ ἔπι γῆρας ἔτετμε.
whom old age has overtaken among his possessions.
Eurykleia attributes the same wish to Odysseus, recalling how he used to sacrifice to Zeus and pray to come to a ‘sleek old age’ and to bring up his son {78|79} (19.367–368). In his prophecy, Teiresias promises Odysseus that at the end of all his adventures a gentle death will come to him when he is ‘worn out by sleek old age’ (γήρᾳ ὕπο λιπαρῷ ἀρημένον, Odyssey 11.137). And although the same prophecy sends Odysseus away from Ithaca yet again, the vision of an old age at home is a positive prospect in the end, as Penelope acknowledges:
ἐλπωρή τοι ἔπειτα κακῶν ὑπάλυξιν ἔσεσθαι.
then there is hope for an escape from troubles.
Footnotes