Pride IncarnateA Story by John KelloggThe Odyssey Literary AnalysisJohn Kellogg Pride Incarnate The Odyssey is revered as one of the most influential and key insights into
the Greek lifestyle and worldview existing in our world today. Thusly, with the
Odyssey having such renown, and being
so revered among modern cultures of the world, there are many ways the work
could be dissected and analyzed. Three key aspects control the breath and soul
of this classic epic, however, and it is these three aspects which must be
viewed with utmost scrutiny to reveal the volksgeist,
the spirit, of the Greek culture.
Xenia is the Greek code for
hospitality which is followed in varied stances throughout the Odyssey. Nostos is the right to return homeward and the underlying theme of
the Odyssey. Among these three aspects is the blunt and
powerful hubris clinging to Odysseus
upon his exiting of the Trojan War. Hubris
is the overflowing of pride in oneself. Due to his hubris gained in the Trojan War, Odysseus suffers and endures many
trials; the dissipation of this hubris
" as a result of his wanderings and the xenia
provided along the way " finally allows him to return home. Greek culture was dominated by the sea,
often divulged in the Odyssey which
takes place in the 12th century B.C. The stalling of Odysseus’s journey, while
because of his pride, is also directly caused by the sea. Sea travel places
Odysseus and his crew on different islands facing one challenge after another.
Through the infinite power of the sea"or as the Greeks would say, Poseidon in
his infinite power"many aspects of the sea are controlled. Oddly enough in the Odyssey, Homer only points out the sea as
a god controlled force when punishment is near. Punishment is nearly always
dealt to Odysseus who is the receiver of pain. This paints the sea as a
malevolent force in the Odyssey after
the events of the Telemachy (Eliot). The only positive result to the continual
challenges faced by Odysseus and his men is evolution of their journey from
differentiated xenia. Greeks believe in a kind of advanced
hospitality, majorly due to their seafaring ways, which drastically altered the
ways they host guests. When a culture is on the sea from its beginnings, it
evolves as a cultural norm to accept those who arrived onto shores as friends
by giving them the best possible xenia.
While this was sometimes taken advantage of by Greek enemies, the Greeks would
not dare challenge this widely held belief both out of tradition and out of
fear. This lead to the supreme fear a god may disguise his or herself into a
newly arrived visitor and appear on their shores. The terrible wrath they could
face, should they possibly offend a god, forever kept them from treating
visitors with any amount of unsatisfactory hospitality (“Value of Hospitality”).
This hospitality is caused majorly out of fear, which explains why Greeks
showed kindness even toward enemies (Snell). The Greeks had no concept of what we see
and think of as free will. Homer developed the events of the Odyssey from his ancient concept of
mind. The idea that everything is predetermined by fate was strongly held. The
idea of free choice is not something that was accepted, because they believed
it was not capable of a mortal possess. Gods, therefore, cause events and ideas
to bloom in the minds and lives of Greek people. In modern times, when a choice
is made that can affect a major outcome in life, it is often attributed to the
free will of the participant. It is simply accepted that human beings are
evolved enough to make their own choices. Greeks would counter assuredly that a
god must have disguised themselves as someone well known and helped either
bring along the path or plant the thought within the mind (Snell). A drastic and key difference in this thinking
highlights godly intervention in the Odyssey.
This is illustrated perfectly in Calypso’s interaction with Hermes. She does
not simply let Odysseus go off of her own free will. She lets Odysseus depart
because of Hermes’s intervention on the behalf of Zeus. For Calypso to go
against the will of Zeus would be the equivalent of Odysseus scoffing at
Polyphemus. Calypso swears on the River Sticks to help Odysseus leave for she
does not have the accumulation of pride which Odysseus had at the beginning of
his journey. This example serves to show the fear held by even goddesses should
they go against the gods. It also describes how according to Homer, Calypso
could never had come up with this idea on her own accord (Homer Odyssey
V.1-147). Another example of this Greek style
godly intervention is when Athena, while disguised as Mentes, helps push
Telemachus toward Nestor and Sparta to learn more of his father’s fate (I.252-305).
Godly intervention in the Odyssey is
not always for the benefit of the characters receiving the interaction, for an
insult to the gods can lead to an entirely different sort of godly
intervention. These negative reactions by the gods are usually brought out by hubris rich actions against the Gods. Hubris
in the Odyssey is like a red rose in
full bloom ready to fall and release its petals at any second. When Odysseus
finally became free from the harness of War which had held him for ten years,
something else was released with him. The wise and kind King who had gone to
fight in the fabled Trojan War did not leave who he had initially gone as. Intense
pride in his abilities follows suit. Thusly, leaving the Trojan War onto his
journey home was the unfurling of the petals on the rose of hubris (Homer Iliad). It is this pride
which made him feel untouchable and invulnerable to any outside terrors that
could possibly harm his men. It is blindness due to hubris which dooms him and his men to fail at Ismarus, and the Land
of the Lotus-eaters. These failures are the beginning onslaught of mistakes
Odysseus brings to his men, but they serve as an example. Where an Odysseus
which was unwearied by years of battle may have saved his men from such
distasteful demises; the Odysseus which now leads his crew is unable to protect
them from his own egotism. Surprisingly Odysseus is the one who withers the
petals of the rose, and readies them to fall on his unprotected crew. Odysseus
sets the domino effect from the Iliad to the Odyssey in motion. The tying link to the Iliad and the Odyssey is the accumulation and evolution of pride in Odysseus
between both works. Odysseus is referred to as the wise and just king or great
tactician in many parts of the Odyssey
before he went off to the Trojan War. Odysseus had a multitude of feats in the Iliad from receiving Achilles armor to devising
the Trojan horse (Homer Iliad). Upon returning and having his encounter with
the Cyclops it is obvious Odysseus has changed and gained much pride. This
pride controls Odysseus’s actions to the point of forgoing his wit and causes
rash actions. Clearly, this shows the Trojan War like all wars in history has
changed the individual, Odysseus, who fought in it. This change is what brought
him to shout his name at the Cyclops Polyphemus, and forever changed what could
have potentially been a quick journey home. Homer tactfully realized that war, which
changes the individual, can also affect what once were great heroes. Just as
Greeks humanize their Gods’, they also humanize their heroes, which is a rarity
among cultures (Nietzsche 171-72). Odysseus at this point can no longer call
himself a hero above others. The humanization of his character has placed
Odysseus on equal ground with other mortals. This equal standing is what makes Odysseus
a true hero. He is still able to affect great change while being a mortal man;
albeit with a wit often unseen for his time. It will be the Wanderings over the
next ten years which have Odysseus evolve back, or devolve as it were, into the
man he always was, and the man he is destined to be. The wanderings of the Odyssey are essentially an extremely
symbolized domino effect. In the beginning Odysseus is the Warrior, fresh from
war, believing he is invincible to any sort of pain. Odysseus however is not
just the giver of pain, but the receiver from his namesake. This is quickly
realized once Odysseus and his men arrive on the Cyclops’s isle. After many of
his men are consumed some of the pride leaves Odysseus. Time and time again
more of Odysseus’s men are killed and usually by their own misguided decisions.
The one true time it is Odysseus fault for their deaths is the encounter with
Scylla. He chooses to go past the beast, sacrificing a few men, rather than
possibly all of his crew (Homer Odyssey XII.201-259). It is a terrible
realization, yet it is the deaths of Odysseus’s men which serve as a cloth
wiping away Odysseus’s hubris. It is
only at the end of his journey, once all of his men have perished, when he is
finally himself. Finally, he is once again the great tactician. It is only as the great tactician he possesses
the rhetoric to conquer and escape the situations he finds himself in. He
conquers these situations not only with mite but with wit. This wit shows in
his interactions with others when he knows exactly what to say, in order to
derive the best possible xenia. Greeks are the ultimate civilization
when it comes to hospitality in their journeys and everyday life. Coming
directly from their seafaring ways, this xenia
or hospitality is greatly attributed to the fact that most journeys over
sea took a considerable amount of time. Time seemingly creates a buffer of
kindness. Seeing someone new, whether it is friend or foe, is a great and
joyous occasion for the Greeks. The Greeks are a people with a love of new
stories about faraway places, and exchanging goods from their distant lands.
This is shown in Odysseus’s case when he ends up on the island of the Phaecians
who show him the best possible xenia.
Not only do they take him in, but it is they who return him to his home of
Ithaca (Homer Odyssey). Greeks understand how positive xenia affects their relationships with the gods, and vice versa
with negative xenia. Another reason the Greeks are the pinnacle of
kindness is because of their religious beliefs; when a god can be disguised as
anyone, who could take the chance of being rude to a guest? If one were to
indirectly offend a god by showing terrible hospitality, the consequences would
be dire (“Value of Hospitality”). Offending a god was so terrible because the
resulting curse might affect more than just one, but others as well. In
Odysseus’s case, his curse from Poseidon ending in the deaths of all of his
crew members is tragic in more cases than one. Odysseus’s pride costs his men
their return home, and their lives. The true tragedy of this event isn’t fully
realized until Odysseus travels to the underworld and talks to men of his crew.
“Lives are irreplaceable and offending the Gods will hurt more than just the
individual” (Snell). The ultimate compare and contrast of xenia in the Odyssey is on the separate islands of Circe and Calypso. These
islands juxtapose each other as similar islands with slightly similar
circumstances, but the slight differences are integral to the Odyssey. On Circe’s island Odysseus is
first threatened to be turned into a pig, then upon his failure to turn into
what Nietzsche calls “a man’s true form” they sleep together Circe while
initially a frightening witch turns into perhaps the greatest woman supporter
of Odysseus while he is on his journey. Providing not only food, shelter, and
comfort for a year, she helps Odysseus in every way possible when he decides it
is time to leave (Homer Odyssey X.302-347). This is in part due to Odysseus’s rhetoric;
however, this places Circe as one of the best cases of xenia in the Odyssey.
Without Circe, Odysseus would never have returned home to Ithaca. Circe
initially seems a terrible witch then later becomes one of Odysseus’s biggest
supporters. Calypso on the other hand uses her beauty to keep Odysseus from
returning homeward. The direct contrast to Circe is Calypso.
She is the daughter of Atlas, and eternal puppet of the gods. Calypso, at
first, seems like a second coming of the positive xenia bearing Circe; however, this quickly becomes false. Odysseus
spends seven years on her island. Seven years compared to the one year on
Circes. This paints Odysseus as an unfaithful husband seemingly unwilling to
return home. The reality states Calypso is denying Odysseus his homecoming by
keeping him on the island. Denying one of the rights Greeks hold dear to their
hearts, and the true goal of Odysseus these past 17 years isn’t showing
positive xenia. Calypso is the second
worst case of xenia with regards to
Odysseus compared to only the Cyclops Polyphemus. She essentially kept Odysseus
in a cave for 7 years with only his thoughts, and the will to return home. In
classic Homeric fashion she does slightly redeem herself when the god Hermes
tells her to let Odysseus leave. This coupled with the awesome power of
Odysseus’s rhetoric ensured him passage off of the island (Homer Odyssey V). It
is not just Odysseus who has to overcome the perils of negative xenia. While Odysseus is on his journey,
Telemachus deals with the Suitors'. They are after his mother’s hand in
marriage and have shown their terrible xenia
for years. It doesn’t take a Greek historian to understand that destroying
Odysseus’s household and slaughtering his animals is showing terribly negative xenia. The bluntness of their
transgressions is what makes their grievances so severe. The Suitors did not
know what they were doing was against the gods commonly held will, however.
After Odysseus’s departure, these young men lost any aspect of a role model
they once held. Eventually, having no one to give them direction produces crude
and maniacal men from their unguided childhoods. Odysseus is, in the end, the
sower of his own enemies in this regard. The Suitors’ lose their innocence and
ability to say they didn’t know any better when they are plotting to kill
Telemachus. Attempting to rid the rightful heir to the kingdom of Ithaca doom
them further than they had already stepped out of bounds. The Suitors deserve the
hand they are dealt by the gods upon Odysseus’s return, for they were destined
to die upon Odysseus’s departure for the Trojan War (Fitzgerald). Homecoming is continuously hindered by
Odysseus’s crew and Odysseus’s own pride throughout his wanderings. The ability
to come home, also called nostos, is
seen as a Greek right and is culturally accepted as deserving to all travelers
of the sea (Eliot). Odysseus’s main fault in denying himself his own homecoming
is when he mocks the Cyclops Polyphemus. Insulting Polyphemus, then having the
nerve to utter his own name doomed Odysseus to a terrible fate and his crew to
die. Odysseus is not the only figure to blame in the stalling of his homecoming
to Ithaca. The true blame lies entirely on another’s shoulders indirectly
symbolizing Odysseus’s pride. A
quite interesting part about Odysseus’s curse is that it is not often Odysseus,
but his crew that sets the effects of pride in motion. Odysseus’s crew causes
all of the terrible events which occur in the Wanderings. This is obviously
illustrated by their fulfilled deaths. When all of the suitors have died the
wanderings come to an end, while one man of the Odysseus’s crew lives the
Wanderings continue. In the end Odysseus’s pride is portrayed throughout the actions
of his men, and their eventual demise which brings about the demise of
Odysseus’s hubris. When Odysseus
finally lands on Calypso’s island he has devolved back into the wise and kind
king he was before he entered the Trojan War. Upon this moment hubris no longer affects Odysseus’s
homecoming, and he is finally able to make the journey home. Nostos cannot be achieved through an act
alone, but through many acts on a continual journey until ones homecoming is
finally achieved in Homer’s Greek poems (Eliot). The hospitality given and received has a
direct and sometimes indirect effect on Odysseus’s journey homeward. It is not
one plight which halts Odysseus’s journey home, but a multitude. Both the
excessive pride initially expressed by Odysseus and the varied xenia projected onto him and his men
affected his journey home. Since nostos
is such a wide and expansive topic it should not be viewed in a hind sighted or
microscopic view. It is instead better to think of nostos as a synonym for the Odyssey.
Literally odyssey means an epic journey, and symbolically an odyssey is a long
journey taken by an individual either physically or mentally. Nostos is the underlying theme and
meaning of the Odyssey because it is
what Odysseus desires and is continuing on this journey to receive. Without nostos there would be no Odyssey, no Odysseus, and no epic
classic to be talked about (Snell). The accumulation of pride for Odysseus
in the Trojan War directly affected his actions in the Odyssey. It was only through the decimation of his crew and the
multitude of challenges presented, this pride was able to falter. This reveals
once again the wise and kind king. The xenia
given by Odysseus originally hindered his homecoming, yet after the encounter
with Polyphemus, Odysseus began to adapt to his encounters more readily. Throughout
his evolution of pride and adaptation of Odysseus’s xenia he is finally able to return home to Ithaca. The eventual
return home is not the return of Odysseus, but the second coming of the great
tactician.
Works
Cited Eliot, T.S. Nostos and the impossibility of ‘a return to the
same’.
N.p.: ©Marigo Alexopoulou, Open University of Greece, n.d. DOC. Fitzgerald,
Robert. "Postscript." Afterword. Postscript. 3rd ed. Newyork:
Doubleday &, 1961. 467+. Print. Homer.
The Illiad. Trans. Robert Fitzgerald. London: Collins Harvill, 1985.
Print. Homer.
The Odyssey. Trans.
Robert Fitzgerald. Garden City, NY: Anchor/Doubleday, 1961. Print. Nietzsche,
Friedrich. "Homer's Contest".
The Portable Nietzsche. Ed. and trans. Walter Kaufmann. New York City: Penguin
Books, 1954. 32- 39. Web. 12 December 2012. Snell, Bruno. The Discovery of the Mind; the Greek Origins of
European Thought. Cambridge:
Harvard UP, 1953. Print. "The Value of Hospitality." The Value of Hospitality.
Union.edu, n.d. Web. 25 November. 2012.
© 2013 John KelloggAuthor's Note
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1 Review Added on January 3, 2013 Last Updated on January 3, 2013 Tags: The Odyssey, Odyssey, greek, essay, Homer, epic poem, odysseus, telemachus, cyclops, epic poems, roman, toga, analysis AuthorJohn KelloggORAboutI have all night to try an experiment that i have wanted to do for a very long time. I am going to keep typing until i have nothing else to say. So i warn you right now that this is going to have no p.. more..Writing
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