Odyssey 24.365

Zeus’ speech here offers a solution to what may appear to be the beginning of a continuous cycle of violence and one of the tensions set up early in the poem. The speech recalls that of Telemakhos’ to the assembly, which forecast the threat of mēnis to the suitors and Ithacans (O.2.63-69). Instead of the extension of the retributive power of mēnis to the suitors’ solidarity group, however, Zeus here proposes to cancel it with the help of divinely inspired total forgetting of the suitors and their killing (ἔκλησιν, O.24.485). We can see that lēthē is opposed not only to memory, but also to its flipside mēnis. Furthermore, by comparing Zeus’ speech with that of Mentor’s in the assembly, another way in which it resolves the tensions set up in the poem becomes apparent: just as Mentor says that the Ithacans deserve a harsh ruler for not remembering how kind a ruler Odysseus was (O.2.230-234), here Zeus promises that Odysseus will in fact continue to rule, and there will be love between him and his subjects. This outcome, too, depends on the eklēsis, and so we can see that the ills resulting from mēnis and not remembering are both countered by this divine forgetting, further underlining their parallelism.

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.

Odysseus shows to Laertes his tell-tale scar, O.24.331, after the father asks his son for a sēma ‘sign, signal’ as proof of identity. Odysseus then also proves that he knows every detail about the Garden of Laertes, O.24.336–346. These sēmata ‘signs, signals’, O.24.346, are now recognized by Laertes, and the verb that signals such recognition is once again gignōskein ‘recognize’.

As noted in the anchor comment at O.01.320, I normally translate both thūmos and phrēn (plural phrenes) as ‘heart’. But here at O.24.349 we see an old context where the idea of breathing is still conveyed by both words.

These two negative terms hubris ‘outrage’ and atasthalo- ‘reckless’ are closely linked with each other in Homeric diction. See also the comments at O.03.207 and at O.16.086.

Taking a ritual bath, Laertes emerges looking like the gods, O.24.371. Again we see a transformation in the context of a ritual bath in an asaminthos ‘bathtub’, O.24.370.

In the present context, it is evident that the emotion of grief can undergo a metastasis into the emotion of anger, fueling the desire for vendetta.

Here at O.24.520, Athena ‘breathes’ into Laertes the ‘mental power’ that he needs to be victorious, as expressed respectively by pneîn and menos. This situation is the converse of ‘breathing-out [pneîn] mental-power [menos]’, as attested at O.22.203. For other situations where a divinity breathes menos ‘mental power’ into a hero, see the comments at I.10.482, I.11.508, I.15.059–060, I.15.262.

Athena intervenes in the feuding between the relatives of the suitors on one side and the followers of Odysseus on the other side. She commands the people of Ithaca to stop the feud. She prevents further vendetta, just as she will prevent further vendetta at the conclusion of the Eumenides of Aeschylus.

interpretation of kathaptein as “get hold of, grab” and so “restrain”

analysis of the differentiation of blame in the Odyssey (vs. in the Iliad) and the muting of the mēnis theme in it, here especially regarding the suitors, their relatives, and Odysseus and his family

analysis of the differentiation of blame in the Odyssey (vs. in the Iliad) and the muting of the mēnis theme in it, here especially regarding the suitors, their relatives, and Odysseus and his family

analysis of the differentiation of blame in the Odyssey (vs. in the Iliad) and the muting of the mēnis theme in it, here especially regarding the suitors, their relatives, and Odysseus and his family

analysis of the differentiation of blame in the Odyssey (vs. in the Iliad) and the muting of the mēnis theme in it, here especially regarding the suitors, their relatives, and Odysseus and his family

analysis of the formulas with the three places where eukhesthai + dative has the shape eukh ˘ ˘ – [=short short long], with this verse showing a process analogous to what we see in I.11.736

in a list of examples of eukhesthai + dative (formulas which report prayers)

analysis of attestations of eukhesthai + aorist infinitive, here comparing with this verse (eukhesthai + dative) cases where a verse containing an infinitive is enjambed with a verse containing eukhesthai

in a list of examples of eukhesthai + dative (formulas which report prayers)

analysis of the formulas with the three places where eukhesthai + dative has the shape eukh ˘ ˘ – [=short short long], with this verse showing a process analogous to what we see in I.11.736