Homer Odyssey 24.138

These words of Agamemnon show that the likeminded couple, Penelope and Odysseus (cp. O.6.181-184), is worthy of #kleos, a glorious epic song – and what is more, this kleos is characterized by #kharis. His praise makes the source of kleos in the Odyssey explicit. It is the mind (phrenes, O.24.194) of Penelope and her remembering Odysseus (O.24.195) that is worthy of celebration. And it is, again, a much-contriving Odysseus (O.24.192), his epithet pointing to his mental abilities, who has the luck of having Penelope as his wife. Although what exactly the arēte, ‘excellence’ (O.24.193, O.24.197), that both gives rise to this song and is its subject, is in, is left somewhat ambiguous, or even whether it is the arēte of Penelope or Odysseus – or, as I would like to take it, of the couple together – we can see that mental abilities are central to it, and throughout the Odyssey, the couple standing out for theirs are Penelope and Odysseus.

Further, Agamemnon’s words show the connection between the worthy achievements and their commemoration in song very clearly. Agamemnon speaks specifically of songs and reputation conveyed through them, contrasting Penelope with Klytaimestra. The balance of the comparison of the two women creates an effect of symmetrical opposition. As Penelope is called κούρῃ Ἰκαρίου, “daughter of Ikarios” (O.24.195), so Klytaimestra is Τυνδαρέου κούρη, “daughter of Tyndareos” (O.24.199), both named through their fathers, but with the word order reversed as if to draw out the contrast between them. While Penelope εὖ μέμνητ’ Ὀδυσῆος, / ἀνδρὸς κουριδίου, “well remembered Odysseus, her wedded husband” (O.24.195-196), Klytaimestra κακὰ μήσατο ἔργα, / κουρίδιον κτείνασα πόσιν, “devised her evil deeds, killing her wedded husband” (O.24.199-200). In both cases, the object of the wife’s action is her respective husband, both times qualified by “wedded” (there is perhaps even a suggestion of further parallelism in the alliterative echoing in memnēt’, ‘remembered’, and mēsato, ‘devised’). As Penelope occasions κλέος, “song of glory,” and ἀοιδὴν / […] χαρίεσσαν, “kharis-filled song,” to delight mortals (O.24.196-198), so Klytaimestra gives rise to στυγερὴ […] ἀοιδὴ, “hateful song,” among humans (O.24.200-201), the words and phrases mirroring one another again. The parallelism and even repetitions of specific words and phrases concretely demonstrates the opposition between the two kinds of song, the praise poetry of epic on one hand, and the blame poetry on the other.

Finally, khalepe, ‘grievous’, ‘harsh’, ‘hard to bear’, that qualifies the repute Klytaimestra gives women is the same word as we have seen in Mentor’s speech qualifying the harsh (khalepos, O.2.232) king that he takes the Ithacans to deserve for not remembering Odysseus. Therefore, in the polarities between good, ethical conduct and memory on the one hand and bad behavior and incurrence of mēnis on the other, Klytaimestra’s song would fall on the side of the latter, leading to grief and pain. If we compare this picture with that presented by Odysseus in his wishes for a happy marriage to Nausikaa, we can see that this pain aligns with the algea, ‘griefs’, suffered by the enemies of the ideal likeminded couple (O.6.184). In contrast, the good person’s praise poetry in Agamemnon’s exclamation is characterized by kharis: the kleos is an aoidē khariessa, a ‘kharis-filled song’ (O.24.197-198), just as the likemindedness of the couple in Odysseus’ wishes for Nausikaa is the cause of kharmata, ‘source of joy’ (O.24.185), for their well-wishers. And here we have one such well-wisher, Agamemnon, exclaiming on the happiness of Odysseus and Penelope, and even calling their kleos kharis-filled himself.

See further:

Nagy, Gregory. 1974. Comparative Studies in Greek and Indic Meter. Cambridge, Massachusetts: Harvard University Press.

_. 1979. The Best of the Achaeans: Concepts of the hero in Archaic Greek Poetry. Baltimore: The Johns Hopkins University Press. Revised edition, 1999.

evidence for rarity of ἠέ κεν instead of ἤ κεν. Appears to appear only once

Before the Odyssey comes to an end, the Singer of Tales reaches back to what seems to be the beginning of the Iliad. It is as if the second epic, the Odyssey, could now restart before it ends by reaching back into the first epic, the Iliad. Still, there will be no restart here. The plot of that first epic had started with a grand feud between Achilles and Agamemnon, but the plot of the second epic will now come to an end with a resolution of that feud. The feuding is over, so that the two main characters of the Iliad can now take time to review not only what happened in the Iliad but also, beyond the Iliad, how the two of them died, each his own way. Since they are now dead, they have to speak ghost to ghost, but that is not enough for Agamemnon. He must also speak with the new ghosts, the suitors, who will now give him a retrospective on the Odyssey. This way, Agamemnon can compare the story of his own life with the stories of both Odysseus and Achilles. And the comparison must be most depressing for him. But the Odyssey does not end with the sad thoughts of Agamemnon. Odysseus still has to reconnect with his own ancestors, and so there needs to be a final recognition scene between the son and his father Laertes. But even after this reconnection of the generations is finally achieved, the story is still not done. The feuding that has been triggered by the killing of the suitors must end; otherwise, the story cannot end.

“Mercury Conducting the Souls of the Suitors to the Infernal Regions” (1805). John Flaxman (English, 1755–1826). Purchased as part of the Oppé Collection with assistance from the National Lottery through the Heritage Lottery Fund 1996. Image via the Tate.

This retelling accentuates one more time the victory of Odysseus over his inferior rivals.

|192 ὄλβιε Λαέρταο πάϊ, πολυμήχαν’ Ὀδυσσεῦ, |193 ἦ ἄρα σὺν μεγάλῃ ἀρετῇ ἐκτήσω ἄκοιτιν· |194 ὡς ἀγαθαὶ φρένες ἦσαν ἀμύμονι Πηνελοπείῃ, |195 κούρῃ Ἰκαρίου, ὡς εὖ μέμνητ’ Ὀδυσῆος, |196 ἀνδρὸς κουριδίου. τῶ οἱ κλέος οὔ ποτ’ ὀλεῖται |197 ἧς ἀρετῆς, τεύξουσι δ’ ἐπιχθονίοισιν ἀοιδὴν |198 ἀθάνατοι χαρίεσσαν ἐχέφρονι Πηνελοπείῃ, |199 οὐχ ὡς Τυνδαρέου κούρη κακὰ μήσατο ἔργα, |200 κουρίδιον κτείνασα πόσιν, στυγερὴ δέ τ’ ἀοιδὴ |201 ἔσσετ’ ἐπ’ ἀνθρώπους, χαλεπὴν δέ τε φῆμιν ὀπάσσει |202 θηλυτέρῃσι γυναιξί, καὶ ἥ κ’ εὐεργὸς ἔῃσιν.

|192 O blessed [olbios] son of Laertes, Odysseus of many wiles, |193 it is truly with great merit [aretē] that you got to have your wife. |194 For the thinking [phrenes] of faultless Penelope was sound: |195 she, daughter of Ikarios, kept Odysseus well in mind, |196 that properly-wedded [kouridios] husband of hers. Thus the glory [kleos] will never perish for him, |197 the glory that comes from his merit [aretē], and a song will be created for earthbound humans |198 by the immortals—a song that brings beautiful and pleasurable recompense for sensible Penelope |199 —unlike the daughter of Tyndareos [= Clytemnestra], who masterminded evil deeds, |200 killing her properly-wedded [kouridios] husband, and a hateful subject of song |201 she will be throughout all humankind, and she will give a harsh reputation |202 to women, female [thēluterai] that they are—even for the kind of woman who does noble things.

Notes on the translation

In the original Greek wording, the prepositional phrase meaning ‘with great merit’ at O.24.193 cannot “modify” a noun, and so we cannot translate this wording as ‘you got to have a wife with great merit’, in the sense of ‘you got to have a wife who has great merit’; rather, the phrase modifies the verb ‘you got’. At O.24.197, I translate ‘his merit’, not ‘her merit’, interpreting this instance of aretē ‘merit’ at verse 197 as referring to the previous instance, at verse 193. At O.24.198, the epithet for aoidē ‘song’ is khariessa ‘having kharis’, and I interpret the concept of kharis as ‘beautiful and pleasurable recompense’ in this context. On kharis as a word that conveys both beauty and pleasure, see HC 2§33. At O.24.202, thēluterai means not ‘more female’ but rather ‘female—as opposed to male’.

Further commentary at BA 36–38.

(What follows is an epitome of H24H 11§23, §§26–27.) The word olbios that we see being used here in the first verse seems at first ambivalent: we cannot be sure whether it means ‘fortunate’ or ‘blessed’. While a hero like Odysseus is still alive, it is dangerous for him to be described as olbios in the sense of ‘blessed’. A negative example of what can happen is the case of the hero Priam. Most telling are the words that Achilles addresses to him at I.24.543: ‘I hear that you, old man, were once upon a time olbios’ (καὶ σὲ γέρον τὸ πρὶν μὲν ἀκούομεν ὄλβιον εἶναι). When Achilles is saying this to Priam, the old man is experiencing the worst moments of his life. During those moments, he is neither fortunate nor blessed. Only after death could Priam ever become truly olbios. In the case of Odysseus, however, the Odyssey shows that this Homeric hero is ultimately not only fortunate but also blessed, and so the epithet olbios will in fact ultimately apply to him.

As we see here in O.24.192–202, Odysseus owes his successful homecoming to the faithfulness of his wife Penelope, who deserves only praise, O.24.193–198. And it is in this context of success that Agamemnon addresses Odysseus as olbios, ‘blessed’, O.24.192. By contrast, Agamemnon blames his own wife Clytemnestra for sabotaging his own ‘homecoming’ or nostos, O.24.096. Agamemnon contrasts his loss of ‘homecoming’ or nostos with the poetic ‘glory’ or kleos that Achilles will keep forever, O.24.094. But now, in O.24.192–202, we see that Agamemnon makes another basic contrast—between himself and Odysseus. What caused Agamemnon to lose his own kleos—and his own nostos—was the fact that his wife was Clytemnestra, who was unfaithful to him and who contrived his murder, O.24.199-202. By contrast, the faithfulness of Penelope to Odysseus helped that hero secure his own kleos, O.24.196, in the context of O.24.196–198. To add to the irony, Agamemnon’s words describe his violent death as lugros, ‘disastrous’, O.24.096, and his wife Clytemnestra as oulomenē, ‘disastrous’, O.24.097. Both of these epithets, as we have seen earlier, are words that evoke the poetry of epic: lugros, ‘disastrous’, is the epithet of both the nostos or ‘song about homecoming’ that Phemios sings in O.01.327 and of the nostos that Nestor narrates in O.03.132, while oulomenē, ‘disastrous’, is the epithet of the anger of Achilles in I.01.002.

As noted before, the expression ep’ anthrōpous ‘throughout humankind’ is conventionally associated with words referring to remembrance by way of song. See the anchor comment at I.10.213. Here at O.24.201 the remembrance is not positive but decidedly negative. So, there is a shift from praise to blame.

analysis of the development of Greek posis compared with Vedic pati-