A Wolf In Sheep’s Clothing In Homer’s Odyssey, translated by Robert Fitzgerald, Antinoos and Eurymakhos are both arrogant suitors intent on winning Penelope and Ithaka. (main similarity) However, they distinguish themselves in this manner: Antinoos’s frequent emotional outbursts and scheming ways make others wary and defensive, while Eurymakhos’s eloquence makes others feel safe and unguarded. (main distinction) It is this disarming quality in Eurymakhos that makes him the more dangerous, shadow counterpart of Antinoos, thus echoing the cliché, “better the devil you know than the devil you don’t.” (thesis) Through his unctuous charm, Eurymakhos placates Telemakhos after Antinoos’s menacing comments, allowing Telemakhos to lower his guard against the threat of the suitors. After Athena, in the guise of Mentor, encourages Telemakhos, he harshly tells the suitors to leave his home and wreak havoc elsewhere. In response to this new attitude, Antinoos tries to deflate Telemakhos’s confidence: “Zeus forbid you should be king of Ithaka,” he retorts (1.436). However, Telemakhos “kept his head” and replies in calm speech, declaring himself the master of his house until his mother chooses a suitor (1.438). Eurymakhos then responds, telling Telemakhos to “keep his property, and rule [his] home/and let no man, against [his] will, make havoc/of [his] possessions…” (1.453-255). To this, Telemakhos makes his answer “cool enough” (1.464). In these two cases, the use of idioms gives the reader a natural sense of how Telemakhos reacts. In the first reference, Telemakhos needs to “keep his head.” Here Telemakhos must practice sophrosyne in order to control the indignation caused by Antinoos. The use of the second idiom, “cool enough,” shows us that Telemakhos is effortlessly relaxed by Eurymakhos. While Telemakhos feels the need to actively defend himself against Antinoos, he lowers his guard with Eurymakhos. Thus, Eurymakhos represents a more insidious danger to Telemakhos in that he seems to lessen the peril of the suitors. As Telemakhos is pacified by Eurymakhos’s words after Antinoos’s crass show, so is Penelope soothed by his spurious proclamation that he would defend Telemakhos against any murder plot. Again, Eurymakhos calms the outrage caused by Antinoos as he veils the viciousness of the suitors. When Penelope decides to confront the suitors about their plan to strike down Telemakhos, she first speaks directly to Antinoos: “Infatuate, /steeped in evil!” she cries (16.507-508). This description is the perfect characterization of Antinoos. He is distinctly “steeped in evil,” amplifying his wicked intentions. Because Antinoos is so blatantly characterized, Penelope expects him to be the mastermind behind this scheme. Even though she is correct about Antinoos, she is beguiled by Eurymakhos when he interrupts her to explain with “ready speech”: “[The man] who dares / lay hands upon your son Telemakhos, / while I live… / That man’s life blood, I swear, / will spurt and run out black around my lancehead!” (16.533-539). He tells these “blasphemous lies / in earnest tones,” as Homer puts it (16.546-547). This “ready speech” depicts Eurymakhos’s quick wittedness, and the “earnest tones” convey the appearance that he deeply cares for Telemakhos’s safety. These lines highlight Eurymakhos’s gift for deceit and contrivance. His seemingly sincere threat vividly describes the vengeance he would enact upon any man who “[dare] lay hands upon … Telemakhos,” effectively quelling Penelope’s rage. Eurymakhos goes on to describe how, when he was a child, he would sit on Odysseus’s lap and nibble at roast meat. At the very mention of Odysseus, Penelope ascends to her chambers to weep. Eurymakhos not only knows how to defuse Penelope’s anger, but he also knows how to render her utterly helpless. When Penelope chides Antinoos, she is focused and astute; however, when dealing with Eurymakhos she is left defenseless and vulnerable. As Euyrmakhos’s character unfolds, the reader becomes increasingly aware of his sinister methods. Thus, at the close of the epic, we are relieved when Euyrmakhos’s attempt to mollify Odysseus fails. He must meet the same end as Antinoos. It is fitting that his death immediately follows that of Antinoos since his “blasphemous lies” always followed and shadowed Antinoos’s hostility. His lies are so simple and reactive, right up to his blaming of “everything” on Antinoos, that his use of contrivance really seems a parody of metis. However, the danger he represents is no parody. We, the reader, are aware of Eurymakhos’s empty gestures. Yet, in The Odyssey, few characters can see through his sycophantic façade, seeing only a sheep. 736 words _______________ The Sailor and the Suitor: A Shadowy Pair In Homer’s Odyssey, translated by Robert Fitzgerald, Eurylokhos is a member of Odysseus’ crew and Amphinomos is one of the suitors intent on winning Odysseus’ wife Penelope while Odysseus is lost at sea. Eurylokhos and Amphinomos both commit good deeds that allow them to distinguish themselves from their groups, yet they each possess fatal flaws that lead to their death and downfall. They both gain Odysseus’ favor despite his knowledge of their fatal crimes. Amphinomos acts as a shadow and lesser version of Eurylokhos because Amphinomos’ actions are of less significance to others. Eurylokhos and Amphinomos each emerge as independent figures that stand out from their respective “mobs” because of their unique deeds and actions. While the rest of their groups act in uniform ways, Eurylokhos steps up to save Odysseus’ crew, and Amphinomos is the only suitor who is kind to Odysseus. When the men arrive on Kirke’s island, Eurylokhos realizes that Kirke is not to be trusted: “All but Eurylokhos-/ who feared a snare- the innocents went after her. (10.254-255). Eurylokhos, unlike the rest of Odysseus’ crew, is clever and does not fall into the trap. He distinguishes himself from the rest of Odysseus’ men when he escapes Kirke and runs back to tell Odysseus and the rest of the crew about her enchantments, saving them from the fate of his comrades. Amphinomos does not commit an act as impressive as saving people’s lives, but he does the good deed of making Odysseus’ feel slightly more welcome. Most of the suitors taunt Odysseus and are extremely rude to him. Amphinomos separates himself from the rest of his group when he tells the other suitors not to harass Odysseus and gives him bread and wine: “These gifts Amphinomos/ gave him. Then he said:/ ‘Here’s luck, grandfather;/ a new day; may the worst be over now’” (18.152-155). Amphinomos separates himself from the rest of the suitors by showing Odysseus some compassion and respect. However, he does not have as significant an impact as Eurylokhos. Amphinomos is the shadow because although he makes Odysseus’ life easier, but he does not save an entire group of people like Eurylokhos. His actions and their consequences are on a smaller scale. Eurylokhos and Amphinomos each set themselves apart from their respective “mobs” through their clear-headed thinking and intelligent actions. Eurylokhos and Amphinomos both have a fatal flaw or commit a fatal crime that cannot override their good deeds. Eurylokhos’ bad decision leads to the death of Odysseus’ entire crew, while Amphinomos’ role as a suitor leads to his death. Eurylokhos’ flaw is not trusting Odysseus, his captain. Odysseus leaves him in charge: “Eurylokhos, they are with you to a man. / I am alone, outmatched. / Let this whole company/ swear me a great oath” (XII.380-383). Odysseus trusts Eurylokhos to take care of the men and prevent them from eating Helios’ cattle. Eurylokhos, however, does not trust Odysseus’ promise that they will survive if they do not eat the herds of Helios. This lack of trust leads him to reason that the only choice the men have if they want to live is to eat the cattle. His fatal flaw leads to the angering of Helios, who then makes Zeus kill the entire crew. Eurylokhos’ bad decision causes his death and the death of all his companions. For Amphinomos, his kind treatment of Odysseus is not enough to keep him alive: “Now his heart foreknew the wrath to come, but he could not take flight, being by Athena bound there” (18.194-196). Despite his gentleness and intelligence, Amphinomos still committed the crime of being a suitor who lived off of Odysseus’s possessions, and Athena demands that he must die for this crime. Amphinomos has not been quite good enough to escape death. However, his bad actions have consequences only for himself, while Eurylokhos’ bad decision caused a large group of people to die. Amphinomos’ actions are on a smaller scale, making him the shadow. Eurylokhos and Amphinomos each commit crimes that ultimately overshadow their good deeds, causing them to perish. Eurylokhos and Amphinomos both gain Odysseus’ favor for their actions, despite his awareness that they have flaws. Odysseus is pleased with Eurylokhos for his quick thinking that saves his crew, and he is happy that Amphinomos shows him some respect. Odysseus describes Eurylokhos in extremely reverent and elevated terms: “My godlike Eurylokhos/… valiant Eurylokhos!” (10.224-226). Odysseus has great admiration for Eurylokhos and is grateful that Eurylokhos saved his crew from Kirke. Yet Odysseus praises Eurylokhos in this way when he is recounting the story of his journey; he already knows that Eurylokhos’ later decision to have the crew eat Helios’ cattle will kill off his entire crew and leave him to travel for years. Even knowing this, Odysseus still greatly admires the man, calling him “godlike”. Amphinomos also gains special favor from Odysseus, who tries to convince him to leave before the slaughter of the suitors. “So may some power take you out of this, / homeward” (18.181-182). Amphinomos gains Odysseus’ favor for being the best and kindest of the suitors. Odysseus does not want Amphinomos to be killed with the rest of them. Again, Odysseus is fully aware of Amphinomos’ crime of living off of Odysseus’ land trying to win the hand of his wife, but he still sees good in him. Odysseus does not have nearly the same respect for Amphinomos as Eurylokhos, however, because Amphinomos’ good deed is not on the same level. The praise Odysseus bestows upon Amphinomos is only a shadow of the gratitude he shows towards Eurylokhos. Amphinomos and Eurylokhos each gain special attention from Odysseus because of their positive actions, and in spite of their negative ones. Out of all of Odysseus’ crew and the suitors, Eurylokhos and Amphinomos prove to be the standout characters. They accomplish good deeds that set them apart from the rest of their groups. Odysseus’ singles them out because of what they do. However, each man has a fatal flaw that leads to his death. Eurylokhos and Amphinomos are both interesting because they are nuanced characters. The gods, Athena and Helios, see them as bad men who possess perhaps a few redeeming features, but who ultimately deserve to die. Odysseus, on the other hand, sees these men as good people who committed a few errors along the way. This is a testament to each man’s compassion for his fellow human beings: the gods looking down may find it easy to judge, but as humans, we sympathize with the mistakes of our kind. Eurylokhos commits the larger crime and his actions have more significant consequences, and at first this might make him seem to be the more evil version of the two. However, his actions represent human error on an elevated scale; Amphinomos’ actions as the shadow represent the nastier, more common type of mistake that we, as humans, are more likely to actually make. He lives as a suitor because it is easy and enjoyable, and demonstrates that once we do something bad, it often becomes too late to take it back. If we take the easy way out, it may come back to haunt us later no matter what we try and do to make up for it.. __________________________________ True Colors In Homer’s The Odyssey, translated by Fitzgerald, the Phaiakians and the suitors both host sporting events, playing similar roles in mediating them. However, the groups are divided by the way they actually carry out those actions, differing in the traits that they display. The Phaiakians are shown to be pure, kind, and respectable in their motives and actions, while the suitors shadow these ideals by employing corrupt and cruel intentions that amplify their arrogant and mean-spirited nature. The differing instances of sport among the suitors and the Phaiakians clearly show their contrasting personalities, suggesting that the way someone carries out any action reveals a great deal about his character. As both the suitors and the Phaiakians urge Odysseus to engage in a sport, the groups’ differing intentions in doing so clarify the cruel and mocking nature of the suitors in contrast to the purer caring and playful qualities of the Phaiakians. This is seen in Book 8, as Odysseus is waiting to depart for his home while the Phaiakians set up sports competitions and entice him to participate. Laodamas, for instance encourages Odysseus, telling him to “enter our games, then; ease your heart of trouble (8.157),” thus portraying the purpose of the games mainly as recreational. It is then evident that the Phaiakians want to include Odysseus in their competitions to have him enjoy himself, indicative of their consideration for him. This show of thoughtfulness and vivacity from seeking out enjoyable activities is the antithesis of the suitors’ characterization as they push Odysseus to box. In Book 21, Odysseus, disguised as a beggar among the suitors in his home, is challenged to a fight by Iros, an actual beggar reluctant to share the hall with another. At this, the suitors, looking down upon the beggars, begin to cheer on the fight, Antinoos roaring with laughter: “What a farce heaven has brought this house! … Into the ring they go, and no more talk” (21.46-49). From this monologue, it is apparent that Antinoos, along with the rest of the suitors, is mocking the beggars, referring to their conflict as a farce. In addition to this display of disrespect, the suitors are also shown egging the beggars on to fight for mere amusement, exhibiting their sadistic and snobbish traits. These manifestations of the Phaiakians’ and suitors’ dissimilar personas through similar actions of sport greatly underscore the suitors’ role as the sinister counterpart to the good-natured Phaiakians. Because the Phaiakians play sport mostly for pleasure and to test their skills, they are able to applaud Odysseus’s success in it unlike the suitors, who cannot accept a stranger’s victory over them due to their arrogant attitude. For example, after being challenged to compete by the Phaiakians in Book 8, Odysseus throws a discus farther than did any other competitor, and he proclaims his superiority in the game. Soon after, Alkinoos, the islanders’ leader, congratulates Odysseus on this feat, announcing, “we take your challenge in good part. … the prowess that is in you … no man would ever cry it down” (8.248-251). It is seen here that the Phaiakians respect Odysseus’s accomplishment quite gracefully, even accepting his cocky proclamation. This speech also shows that the Phaiakians recognize the greatness of his skill, saying it could never be faded out by anyone. A similar situation presents itself with the suitors in Book 21 when Odysseus, dresses as a beggar succeeds at the test of the bow at which they all fail. “In the hushed hall it smote the suitors and all their faces changed” (21.470), signifying their surprise and contempt at his victory. The suitors, so pompous, cannot comprehend the fact that they been beaten in sport by a beggar, explaining why their moods suddenly change for the worse. Thus, the way they so discourteously react to Odysseus’s achievement is an expression of their conceited nature, just as the Phaiakians’ commending response reveals them to be more civil and respectful. Throughout the scenes of sport in the Odyssey involving the Phaiakians and the suitors, the suitors’ actions are portrayed as the dark forms of those of the Phaiakians, implying a similar contrast between their characters. For, while the Phaiakians showed themselves as an empathetic and lively people by offering Odysseus solace in their exciting games, the suitors oppositely thrust him to fight for their own brutal pleasure. This case shows the Phaiakians as having the model behavior, twisted and corrupted in the shadowing scenes of the suitors. Furthermore, the way the suitors so drastically fail to show Odysseus’s success the esteem the Phaiakians do also represents the suitors’ pompous, cruel, and contemptuous actions placing them in the shadow of the admirable acts of the Phaiakians. Thus, the suitors are themselves, in some ways, only shadows of the Phaiakians, seen as how the groups’ actions in sport mimic their deeper traits. Even performing virtually the same general actions regarding sport, the two come off very differently, leading to the conclusion that a person’s true colors always shine through his actions. ______________________________ The Way to a Man’s Heart in The Odyssey By seducing, deceiving, assisting, and pursuing, the women of Homer’s Odyessy, translated by Robert Fitzgerald, take control. Odysseus’s wife Penelope and his lover Kalypso mirror each other, reflecting similarities in their relationships with Odysseus. But while Penelope is fighting for true love, Kalypso is fighting off lonely exile. Penelope and Kalypso are parallel characters who each use their powers of stealth, wit, and seduction in their own way to maintain a hold on the wandering Odysseus. Though both characters’ methods are wily, Kalypso’s darker demeanor and selfish motives make her the more sinister shadow to Penelope, a loyal wife with pure intentions. Both women keep Odysseus within their grasp by working under the cover of the night. Penelope unweaves her shroud at night, stalling the suitors and keeping faithful to Odysseus, while Kalypso keeps Odysseus from moving on by sleeping with him each night. During the day, Penelope is either weeping inconsolably or feeding the suitors false promises of marriage, but in the dark her cunning and trickery emerge: “So every day she wove on the great loom— / but every night by torchlight she unwove it; / And so for three years she deceived the Akhaians” (2. 112-114). Under pressure from the suitors to choose a husband, Penelope tells them she will marry as soon as finishes her shroud, but she reverses her work by night. Though she may seem helpless and impassive under the light of the sun, Penelope uses the darkness as her opportunity to take action. Kalypso operates on the same principle, luring Odysseus to her bed at nightfall: “Though he fought shy of her and her desire, / he lay with her each night, for she compelled him” (5. 162-163). Odysseus weeps for his home and his wife during the day, but as soon as it gets dark, Kalypso’s enchanting sorcery overpowers him. The Odyssey portrays the night as a time when feminine power awakens, in the form of clever craft or sexual temptation. Kalypso and Penelope both use their wit and clever speech to appeal to Odysseus. Kalypso tries to reason with him using logic, while Penelope deliberately triggers his emotions. Kalypso makes Odysseus question his decision to journey back home by challenging whether a human such as Penelope could ever compete with her immortal self: “Can I be less desirable than she is? / Less interesting? Less beautiful? Can mortals / compare with goddesses in grace and form?” (5. 220-223). Kalypso tries to get Odysseus to do what she wants by appealing to his brain. Penelope also endeavors to influence Odysseus in her favor. Wanting him to lift his disguise and truly be home with her, Penelope taps into his passion and his heart, rather than his mind. When she asks Eurykleia to move their sacred, rooted bed, Odysseus has a fit of fury: “With this she tried him to the breaking point, / and he turned on her in a flash raging” (23. 206-207). By exploiting Odysseus’s fiery emotions that she knows all too well, Penelope gets Odysseus to reveal himself and truly be together with his wife at last. Penelope and Kalypso each exercise her own style of persuasion, logic and emotion. What Kalypso does not understand is that Odysseus’s post war mentality is more susceptible to the pull of emotion than the pull of logic and reason. Because Penelope knows Odysseus better than anyone, she anticipates this inclination, whereas Kalypso’s mere sexual relationship and self-interested purpose make her persuasion ineffective. Both Penelope and Kalypso offer Odysseus immortality. Penelope offers him the chance to live on through his child, while Kalypso tempts him with a darker version of immortality, everlasting life in solitude. For a time, Odysseus is trapped on the island of Ogygia with Kalpso as his sole companion. When he is finally set free, Kalypso tries to persuade him to stay with her. She entices Odysseus with the idea that he can live forever: “You would stay here, and guard this house, and be / immortal—though you wanted her forever, / that bride for whom you pine each day” (5. 217-219). Though she may attempt to seduce Odysseus with descriptions of power and literal immortality, even Kalypso knows that what Odysseus truly wants only his wife, Penelope, can give him. Penelope represents the prospect of continuing Odysseus’s bloodline through the family name. This is the immortality that Odysseus strives for, living on through his progeny even after his own death, a concept with huge significance in Odysseus’s world. Exactly how much the Ithakans value family legacy is evident in Laërtês’s pride when witnessing Odysseus and Telemakhos battle together: “Ah, what a day for me, dear gods! / to see my son and grandson vie in courage!” (24. 571-572). To have the next generation in your family succeed and surpass you is of the highest honor in Odysseus’s society. In the opposition between the glory and continuation of his family with Penelope and a nightmare of ease with Kalypso, there is no doubt which life of immortality Odysseus chooses to lead. Odysseus ultimately makes it back to his wife, Penelope, resisting the tactics of her parallel character Kalypso. Penelope wins out in the end, thus proving that the darker, lesser ways of Kalypso are a mere shadow of what Penelope can achieve. Perhaps it is because she has known Odysseus for many years, or perhaps Penelope and Odysseus are simply made to know what the other wants. Either way, Penelope’s cunning, her ability to spark real emotion in her husband, and her image as Odysseus’s opportunity for meaningful immortality outshine Kalypso’s seduction, rational and shallow reasoning, and the possibility for a long and lonely life. Penelope and Kalypso essentially have the same goal in the epic, for Odysseus to be theirs. They even use similar schemes to accomplish this. The difference is that Kalypso’s more cynical approach and self-centered purpose is not enough to win a man worthy of Penelope’s intellect and heart. _________________________ The Honey Trap The Odyssey, written by Homer and translated by Robert Fitzgerald, follows Odysseus as he journeys home after the conclusion of the Trojan War. Unfortunately, his voyage is anything but smooth sailing and he encounters many obstacles that impede his return to Ithaka. He and his crew travel through fantastical lands, where they encounter all sorts of strange, magical creatures. Two such creatures are the Lotos Eaters and the Seirênês. However, though both are dangerous, the threats they pose to the sailors are different in both form and degree. The Seirênês’ motivations are more malevolent, their lure more powerful, and their effect on the sailors more pronounced, thus making them the darker, shadow counterpart of the Lotos Eaters. Although certainly worthy of fear, the Lotos Eaters aren’t violent or bloodthirsty like the Seirênês, who delight in drowning unsuspecting passersby in the deep, sunken depths of their pool. Odysseus, upon first encounter, describes them as “[showing] no will to do us harm, only / offering the sweet Lotos to our friends” (IX. 99-100). Of course, he soon discovers that “those who ate this honeyed plant, the Lotos, / never cared to report, nor to return: / they longed to stay forever, browsing on / that native bloom, forgetful of their homeland” (IX. 101-104). After ten arduous years of war, facing what seems to be a long, hazardous trip back, the sailors are weary, uncertain. They are beginning to lose hope of ever seeing their beloved homeland once more, fearing that their fate, like that of their deceased companions’, is to die at the hands of a monster similar to the Kikonês. The Lotos plant capitalizes on the men’s desires for safety and comfort, snaring them into a nightmare of ease. The Seirênês’ songs also have the same effect, but the fate that awaits those who fall prey to their lovely voices is much more tragic. Kirkê warns Odysseus, saying that the Seirênês “will sing his mind away / on their sweet meadow lolling. There are bones of dead men rotting in a pile beside them / and flayed skins shrivel around the spot” (XII. 53-56). The Lotos Eaters pass their time wandering their island in a narcotics induced haze, while the Seirênês effectually strip the men of their ability to function independently before sending them plunging to watery deaths. The Seirênês’ present a greater peril to the crew because their natures are more sinister and their actions more malicious. The spell the Lotos Eaters attempt to cast over the men to lure them into their clutches is but a weaker version of the Seirênês’ song, which not only results in death, but also completely decimates the men’s willpower, leaving them at the Seirênês’ mercy. When he becomes aware of the Lotos Eaters’ threat, Odysseus “[drives] them, all three wailing to the ships, / [ties] them down under their rowing benches, / and [calls] the rest… / Filling in to their places by the rowlocks / [the] oarsmen dipped their long oars in the surf, / and we moved out again on our seafaring” (IX. 105-112). Although the drugged men resist, they are quickly overcome by Odysseus, who swiftly steers them away from the island. The effects of the Seirênês’ song, however, are amplified to such a degree that not even binding by rope is sufficient to resist their temptation. Odysseus instructs his crew to “tie [him] up, tight as a splint, / erect along the mast, lashed to the mast, / and if [he] should shout and beg to be untied, / take more turns of the rope to muffle [him]” (XII. 205-208). Even then, it is not enough—Odysseus cries and jerks at his ropes, desperate to get closer to the Seirênês’ lovely voices. He is sorely lacking sophrosyne. This scene serves to highlight how the Seirênês’ completely corrupt men, causing them to disregard their ties to their home, companions, and even themselves. The allure of the Seirênês’ is far greater than the Lotos Eaters’, thus making them more dangerous. Although the Lotos Eaters and the Seirênês are seemingly similar on the surface, it soon becomes apparent that the Seirênês are the greater adversaries. The threat of the Lotos plant never go beyond making the men forget themselves—it is the ultimate anodyne, an amped up version of the herb Helen slips Menalaos to help him deal with his grief. The Seirênês, however, are manifestations of the odyne, trying to pull the sailors into their deadly clutches, like flies trapped in honey. It is because of threats like them that result in the men’s complete eradication along the course of their journey, leaving Odysseus the sole survivor. In context, it is plausible that the sailors would’ve been better off wandering blissfully on the Lotos Eaters’ island—better than wandering endlessly in the dank Underworld, amongst the other bitter shades.

A Wolf In Sheep’s Clothing

In Homer’s Odyssey, translated by Robert Fitzgerald, Antinoos and Eurymakhos are both arrogant suitors intent on winning Penelope and Ithaka. (main similarity) However, they distinguish themselves in this manner: Antinoos’s frequent emotional outbursts and scheming ways make others wary and defensive, while Eurymakhos’s eloquence makes others feel safe and unguarded. (main distinction) It is this disarming quality in Eurymakhos that makes him the more dangerous, shadow counterpart of Antinoos, thus echoing the cliché, “better the devil you know than the devil you don’t.” (thesis)

Through his unctuous charm, Eurymakhos placates Telemakhos after Antinoos’s menacing comments, allowing Telemakhos to lower his guard against the threat of the suitors. After Athena, in the guise of Mentor, encourages Telemakhos, he harshly tells the suitors to leave his home and wreak havoc elsewhere. In response to this new attitude, Antinoos tries to deflate Telemakhos’s confidence: “Zeus forbid you should be king of Ithaka,” he retorts (1.436). However, Telemakhos “kept his head” and replies in calm speech, declaring himself the master of his house until his mother chooses a suitor (1.438). Eurymakhos then responds, telling Telemakhos to “keep his property, and rule [his] home/and let no man, against [his] will, make havoc/of [his] possessions…” (1.453-255). To this, Telemakhos makes his answer “cool enough” (1.464). In these two cases, the use of idioms gives the reader a natural sense of how Telemakhos reacts. In the first reference, Telemakhos needs to “keep his head.” Here Telemakhos must practice sophrosyne in order to control the indignation caused by Antinoos. The use of the second idiom, “cool enough,” shows us that Telemakhos is effortlessly relaxed by Eurymakhos. While Telemakhos feels the need to actively defend himself against Antinoos, he lowers his guard with Eurymakhos. Thus, Eurymakhos represents a more insidious danger to Telemakhos in that he seems to lessen the peril of the suitors.

As Telemakhos is pacified by Eurymakhos’s words after Antinoos’s crass show, so is Penelope soothed by his spurious proclamation that he would defend Telemakhos against any murder plot. Again, Eurymakhos calms the outrage caused by Antinoos as he veils the viciousness of the suitors. When Penelope decides to confront the suitors about their plan to strike down Telemakhos, she first speaks directly to Antinoos: “Infatuate, /steeped in evil!” she cries (16.507-508). This description is the perfect characterization of Antinoos. He is distinctly “steeped in evil,” amplifying his wicked intentions. Because Antinoos is so blatantly characterized, Penelope expects him to be the mastermind behind this scheme. Even though she is correct about Antinoos, she is beguiled by Eurymakhos when he interrupts her to explain with “ready speech”: “[The man] who dares / lay hands upon your son Telemakhos, / while I live… / That man’s life blood, I swear, / will spurt and run out black around my lancehead!” (16.533-539). He tells these “blasphemous lies / in earnest tones,” as Homer puts it (16.546-547). This “ready speech” depicts Eurymakhos’s quick wittedness, and the “earnest tones” convey the appearance that he deeply cares for Telemakhos’s safety. These lines highlight Eurymakhos’s gift for deceit and contrivance. His seemingly sincere threat vividly describes the vengeance he would enact upon any man who “[dare] lay hands upon … Telemakhos,” effectively quelling Penelope’s rage. Eurymakhos goes on to describe how, when he was a child, he would sit on Odysseus’s lap and nibble at roast meat. At the very mention of Odysseus, Penelope ascends to her chambers to weep. Eurymakhos not only knows how to defuse Penelope’s anger, but he also knows how to render her utterly helpless. When Penelope chides Antinoos, she is focused and astute; however, when dealing with Eurymakhos she is left defenseless and vulnerable.

As Euyrmakhos’s character unfolds, the reader becomes increasingly aware of his sinister methods. Thus, at the close of the epic, we are relieved when Euyrmakhos’s attempt to mollify Odysseus fails. He must meet the same end as Antinoos. It is fitting that his death immediately follows that of Antinoos since his “blasphemous lies” always followed and shadowed Antinoos’s hostility. His lies are so simple and reactive, right up to his blaming of “everything” on Antinoos, that his use of contrivance really seems a parody of metis. However, the danger he represents is no parody. We, the reader, are aware of Eurymakhos’s empty gestures. Yet, in The Odyssey, few characters can see through his sycophantic façade, seeing only a sheep.

736 words

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The Sailor and the Suitor: A Shadowy Pair

In Homer’s Odyssey, translated by Robert Fitzgerald, Eurylokhos is a member of Odysseus’ crew and Amphinomos is one of the suitors intent on winning Odysseus’ wife Penelope while Odysseus is lost at sea. Eurylokhos and Amphinomos both commit good deeds that allow them to distinguish themselves from their groups, yet they each possess fatal flaws that lead to their death and downfall. They both gain Odysseus’ favor despite his knowledge of their fatal crimes. Amphinomos acts as a shadow and lesser version of Eurylokhos because Amphinomos’ actions are of less significance to others.

Eurylokhos and Amphinomos each emerge as independent figures that stand out from their respective “mobs” because of their unique deeds and actions. While the rest of their groups act in uniform ways, Eurylokhos steps up to save Odysseus’ crew, and Amphinomos is the only suitor who is kind to Odysseus. When the men arrive on Kirke’s island, Eurylokhos realizes that Kirke is not to be trusted: “All but Eurylokhos-/ who feared a snare- the innocents went after her. (10.254-255). Eurylokhos, unlike the rest of Odysseus’ crew, is clever and does not fall into the trap. He distinguishes himself from the rest of Odysseus’ men when he escapes Kirke and runs back to tell Odysseus and the rest of the crew about her enchantments, saving them from the fate of his comrades. Amphinomos does not commit an act as impressive as saving people’s lives, but he does the good deed of making Odysseus’ feel slightly more welcome. Most of the suitors taunt Odysseus and are extremely rude to him. Amphinomos separates himself from the rest of his group when he tells the other suitors not to harass Odysseus and gives him bread and wine: “These gifts Amphinomos/ gave him. Then he said:/ ‘Here’s luck, grandfather;/ a new day; may the worst be over now’” (18.152-155). Amphinomos separates himself from the rest of the suitors by showing Odysseus some compassion and respect. However, he does not have as significant an impact as Eurylokhos. Amphinomos is the shadow because although he makes Odysseus’ life easier, but he does not save an entire group of people like Eurylokhos. His actions and their consequences are on a smaller scale. Eurylokhos and Amphinomos each set themselves apart from their respective “mobs” through their clear-headed thinking and intelligent actions.

Eurylokhos and Amphinomos both have a fatal flaw or commit a fatal crime that cannot override their good deeds. Eurylokhos’ bad decision leads to the death of Odysseus’ entire crew, while Amphinomos’ role as a suitor leads to his death. Eurylokhos’ flaw is not trusting Odysseus, his captain. Odysseus leaves him in charge: “Eurylokhos, they are with you to a man. / I am alone, outmatched. / Let this whole company/ swear me a great oath” (XII.380-383). Odysseus trusts Eurylokhos to take care of the men and prevent them from eating Helios’ cattle. Eurylokhos, however, does not trust Odysseus’ promise that they will survive if they do not eat the herds of Helios. This lack of trust leads him to reason that the only choice the men have if they want to live is to eat the cattle. His fatal flaw leads to the angering of Helios, who then makes Zeus kill the entire crew. Eurylokhos’ bad decision causes his death and the death of all his companions. For Amphinomos, his kind treatment of Odysseus is not enough to keep him alive: “Now his heart foreknew the wrath to come, but he could not take flight, being by Athena bound there” (18.194-196). Despite his gentleness and intelligence, Amphinomos still committed the crime of being a suitor who lived off of Odysseus’s possessions, and Athena demands that he must die for this crime. Amphinomos has not been quite good enough to escape death. However, his bad actions have consequences only for himself, while Eurylokhos’ bad decision caused a large group of people to die. Amphinomos’ actions are on a smaller scale, making him the shadow. Eurylokhos and Amphinomos each commit crimes that ultimately overshadow their good deeds, causing them to perish.

Eurylokhos and Amphinomos both gain Odysseus’ favor for their actions, despite his awareness that they have flaws. Odysseus is pleased with Eurylokhos for his quick thinking that saves his crew, and he is happy that Amphinomos shows him some respect. Odysseus describes Eurylokhos in extremely reverent and elevated terms: “My godlike Eurylokhos/… valiant Eurylokhos!” (10.224-226). Odysseus has great admiration for Eurylokhos and is grateful that Eurylokhos saved his crew from Kirke. Yet Odysseus praises Eurylokhos in this way when he is recounting the story of his journey; he already knows that Eurylokhos’ later decision to have the crew eat Helios’ cattle will kill off his entire crew and leave him to travel for years. Even knowing this, Odysseus still greatly admires the man, calling him “godlike”. Amphinomos also gains special favor from Odysseus, who tries to convince him to leave before the slaughter of the suitors. “So may some power take you out of this, / homeward” (18.181-182). Amphinomos gains Odysseus’ favor for being the best and kindest of the suitors. Odysseus does not want Amphinomos to be killed with the rest of them. Again, Odysseus is fully aware of Amphinomos’ crime of living off of Odysseus’ land trying to win the hand of his wife, but he still sees good in him. Odysseus does not have nearly the same respect for Amphinomos as Eurylokhos, however, because Amphinomos’ good deed is not on the same level. The praise Odysseus bestows upon Amphinomos is only a shadow of the gratitude he shows towards Eurylokhos. Amphinomos and Eurylokhos each gain special attention from Odysseus because of their positive actions, and in spite of their negative ones.

Out of all of Odysseus’ crew and the suitors, Eurylokhos and Amphinomos prove to be the standout characters. They accomplish good deeds that set them apart from the rest of their groups. Odysseus’ singles them out because of what they do. However, each man has a fatal flaw that leads to his death. Eurylokhos and Amphinomos are both interesting because they are nuanced characters. The gods, Athena and Helios, see them as bad men who possess perhaps a few redeeming features, but who ultimately deserve to die. Odysseus, on the other hand, sees these men as good people who committed a few errors along the way. This is a testament to each man’s compassion for his fellow human beings: the gods looking down may find it easy to judge, but as humans, we sympathize with the mistakes of our kind. Eurylokhos commits the larger crime and his actions have more significant consequences, and at first this might make him seem to be the more evil version of the two. However, his actions represent human error on an elevated scale; Amphinomos’ actions as the shadow represent the nastier, more common type of mistake that we, as humans, are more likely to actually make. He lives as a suitor because it is easy and enjoyable, and demonstrates that once we do something bad, it often becomes too late to take it back. If we take the easy way out, it may come back to haunt us later no matter what we try and do to make up for it..

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True Colors

In Homer’s The Odyssey, translated by Fitzgerald, the Phaiakians and the suitors both host sporting events, playing similar roles in mediating them. However, the groups are divided by the way they actually carry out those actions, differing in the traits that they display. The Phaiakians are shown to be pure, kind, and respectable in their motives and actions, while the suitors shadow these ideals by employing corrupt and cruel intentions that amplify their arrogant and mean-spirited nature. The differing instances of sport among the suitors and the Phaiakians clearly show their contrasting personalities, suggesting that the way someone carries out any action reveals a great deal about his character.

As both the suitors and the Phaiakians urge Odysseus to engage in a sport, the groups’ differing intentions in doing so clarify the cruel and mocking nature of the suitors in contrast to the purer caring and playful qualities of the Phaiakians. This is seen in Book 8, as Odysseus is waiting to depart for his home while the Phaiakians set up sports competitions and entice him to participate. Laodamas, for instance encourages Odysseus, telling him to “enter our games, then; ease your heart of trouble (8.157),” thus portraying the purpose of the games mainly as recreational. It is then evident that the Phaiakians want to include Odysseus in their competitions to have him enjoy himself, indicative of their consideration for him. This show of thoughtfulness and vivacity from seeking out enjoyable activities is the antithesis of the suitors’ characterization as they push Odysseus to box. In Book 21, Odysseus, disguised as a beggar among the suitors in his home, is challenged to a fight by Iros, an actual beggar reluctant to share the hall with another. At this, the suitors, looking down upon the beggars, begin to cheer on the fight, Antinoos roaring with laughter: “What a farce heaven has brought this house! … Into the ring they go, and no more talk” (21.46-49). From this monologue, it is apparent that Antinoos, along with the rest of the suitors, is mocking the beggars, referring to their conflict as a farce. In addition to this display of disrespect, the suitors are also shown egging the beggars on to fight for mere amusement, exhibiting their sadistic and snobbish traits. These manifestations of the Phaiakians’ and suitors’ dissimilar personas through similar actions of sport greatly underscore the suitors’ role as the sinister counterpart to the good-natured Phaiakians.

Because the Phaiakians play sport mostly for pleasure and to test their skills, they are able to applaud Odysseus’s success in it unlike the suitors, who cannot accept a stranger’s victory over them due to their arrogant attitude. For example, after being challenged to compete by the Phaiakians in Book 8, Odysseus throws a discus farther than did any other competitor, and he proclaims his superiority in the game. Soon after, Alkinoos, the islanders’ leader, congratulates Odysseus on this feat, announcing, “we take your challenge in good part. … the prowess that is in you … no man would ever cry it down” (8.248-251). It is seen here that the Phaiakians respect Odysseus’s accomplishment quite gracefully, even accepting his cocky proclamation. This speech also shows that the Phaiakians recognize the greatness of his skill, saying it could never be faded out by anyone. A similar situation presents itself with the suitors in Book 21 when Odysseus, dresses as a beggar succeeds at the test of the bow at which they all fail. “In the hushed hall it smote the suitors and all their faces changed” (21.470), signifying their surprise and contempt at his victory. The suitors, so pompous, cannot comprehend the fact that they been beaten in sport by a beggar, explaining why their moods suddenly change for the worse. Thus, the way they so discourteously react to Odysseus’s achievement is an expression of their conceited nature, just as the Phaiakians’ commending response reveals them to be more civil and respectful.

Throughout the scenes of sport in the Odyssey involving the Phaiakians and the suitors, the suitors’ actions are portrayed as the dark forms of those of the Phaiakians, implying a similar contrast between their characters. For, while the Phaiakians showed themselves as an empathetic and lively people by offering Odysseus solace in their exciting games, the suitors oppositely thrust him to fight for their own brutal pleasure. This case shows the Phaiakians as having the model behavior, twisted and corrupted in the shadowing scenes of the suitors. Furthermore, the way the suitors so drastically fail to show Odysseus’s success the esteem the Phaiakians do also represents the suitors’ pompous, cruel, and contemptuous actions placing them in the shadow of the admirable acts of the Phaiakians. Thus, the suitors are themselves, in some ways, only shadows of the Phaiakians, seen as how the groups’ actions in sport mimic their deeper traits. Even performing virtually the same general actions regarding sport, the two come off very differently, leading to the conclusion that a person’s true colors always shine through his actions.

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The Way to a Man’s Heart in The Odyssey

By seducing, deceiving, assisting, and pursuing, the women of Homer’s Odyessy, translated by Robert Fitzgerald, take control. Odysseus’s wife Penelope and his lover Kalypso mirror each other, reflecting similarities in their relationships with Odysseus. But while Penelope is fighting for true love, Kalypso is fighting off lonely exile. Penelope and Kalypso are parallel characters who each use their powers of stealth, wit, and seduction in their own way to maintain a hold on the wandering Odysseus. Though both characters’ methods are wily, Kalypso’s darker demeanor and selfish motives make her the more sinister shadow to Penelope, a loyal wife with pure intentions.

Both women keep Odysseus within their grasp by working under the cover of the night. Penelope unweaves her shroud at night, stalling the suitors and keeping faithful to Odysseus, while Kalypso keeps Odysseus from moving on by sleeping with him each night. During the day, Penelope is either weeping inconsolably or feeding the suitors false promises of marriage, but in the dark her cunning and trickery emerge: “So every day she wove on the great loom— / but every night by torchlight she unwove it; / And so for three years she deceived the Akhaians” (2. 112-114). Under pressure from the suitors to choose a husband, Penelope tells them she will marry as soon as finishes her shroud, but she reverses her work by night. Though she may seem helpless and impassive under the light of the sun, Penelope uses the darkness as her opportunity to take action. Kalypso operates on the same principle, luring Odysseus to her bed at nightfall: “Though he fought shy of her and her desire, / he lay with her each night, for she compelled him” (5. 162-163). Odysseus weeps for his home and his wife during the day, but as soon as it gets dark, Kalypso’s enchanting sorcery overpowers him. The Odyssey portrays the night as a time when feminine power awakens, in the form of clever craft or sexual temptation.

Kalypso and Penelope both use their wit and clever speech to appeal to Odysseus. Kalypso tries to reason with him using logic, while Penelope deliberately triggers his emotions. Kalypso makes Odysseus question his decision to journey back home by challenging whether a human such as Penelope could ever compete with her immortal self: “Can I be less desirable than she is? / Less interesting? Less beautiful? Can mortals / compare with goddesses in grace and form?” (5. 220-223). Kalypso tries to get Odysseus to do what she wants by appealing to his brain. Penelope also endeavors to influence Odysseus in her favor. Wanting him to lift his disguise and truly be home with her, Penelope taps into his passion and his heart, rather than his mind. When she asks Eurykleia to move their sacred, rooted bed, Odysseus has a fit of fury: “With this she tried him to the breaking point, / and he turned on her in a flash raging” (23. 206-207). By exploiting Odysseus’s fiery emotions that she knows all too well, Penelope gets Odysseus to reveal himself and truly be together with his wife at last. Penelope and Kalypso each exercise her own style of persuasion, logic and emotion. What Kalypso does not understand is that Odysseus’s post war mentality is more susceptible to the pull of emotion than the pull of logic and reason. Because Penelope knows Odysseus better than anyone, she anticipates this inclination, whereas Kalypso’s mere sexual relationship and self-interested purpose make her persuasion ineffective.

Both Penelope and Kalypso offer Odysseus immortality. Penelope offers him the chance to live on through his child, while Kalypso tempts him with a darker version of immortality, everlasting life in solitude. For a time, Odysseus is trapped on the island of Ogygia with Kalpso as his sole companion. When he is finally set free, Kalypso tries to persuade him to stay with her. She entices Odysseus with the idea that he can live forever: “You would stay here, and guard this house, and be / immortal—though you wanted her forever, / that bride for whom you pine each day” (5. 217-219). Though she may attempt to seduce Odysseus with descriptions of power and literal immortality, even Kalypso knows that what Odysseus truly wants only his wife, Penelope, can give him. Penelope represents the prospect of continuing Odysseus’s bloodline through the family name. This is the immortality that Odysseus strives for, living on through his progeny even after his own death, a concept with huge significance in Odysseus’s world. Exactly how much the Ithakans value family legacy is evident in Laërtês’s pride when witnessing Odysseus and Telemakhos battle together: “Ah, what a day for me, dear gods! / to see my son and grandson vie in courage!” (24. 571-572). To have the next generation in your family succeed and surpass you is of the highest honor in Odysseus’s society. In the opposition between the glory and continuation of his family with Penelope and a nightmare of ease with Kalypso, there is no doubt which life of immortality Odysseus chooses to lead.

Odysseus ultimately makes it back to his wife, Penelope, resisting the tactics of her parallel character Kalypso. Penelope wins out in the end, thus proving that the darker, lesser ways of Kalypso are a mere shadow of what Penelope can achieve. Perhaps it is because she has known Odysseus for many years, or perhaps Penelope and Odysseus are simply made to know what the other wants. Either way, Penelope’s cunning, her ability to spark real emotion in her husband, and her image as Odysseus’s opportunity for meaningful immortality outshine Kalypso’s seduction, rational and shallow reasoning, and the possibility for a long and lonely life. Penelope and Kalypso essentially have the same goal in the epic, for Odysseus to be theirs. They even use similar schemes to accomplish this. The difference is that Kalypso’s more cynical approach and self-centered purpose is not enough to win a man worthy of Penelope’s intellect and heart.

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The Honey Trap

The Odyssey, written by Homer and translated by Robert Fitzgerald, follows Odysseus as he journeys home after the conclusion of the Trojan War. Unfortunately, his voyage is anything but smooth sailing and he encounters many obstacles that impede his return to Ithaka. He and his crew travel through fantastical lands, where they encounter all sorts of strange, magical creatures. Two such creatures are the Lotos Eaters and the Seirênês. However, though both are dangerous, the threats they pose to the sailors are different in both form and degree. The Seirênês’ motivations are more malevolent, their lure more powerful, and their effect on the sailors more pronounced, thus making them the darker, shadow counterpart of the Lotos Eaters.

Although certainly worthy of fear, the Lotos Eaters aren’t violent or bloodthirsty like the Seirênês, who delight in drowning unsuspecting passersby in the deep, sunken depths of their pool. Odysseus, upon first encounter, describes them as “[showing] no will to do us harm, only / offering the sweet Lotos to our friends” (IX. 99-100). Of course, he soon discovers that “those who ate this honeyed plant, the Lotos, / never cared to report, nor to return: / they longed to stay forever, browsing on / that native bloom, forgetful of their homeland” (IX. 101-104). After ten arduous years of war, facing what seems to be a long, hazardous trip back, the sailors are weary, uncertain. They are beginning to lose hope of ever seeing their beloved homeland once more, fearing that their fate, like that of their deceased companions’, is to die at the hands of a monster similar to the Kikonês. The Lotos plant capitalizes on the men’s desires for safety and comfort, snaring them into a nightmare of ease. The Seirênês’ songs also have the same effect, but the fate that awaits those who fall prey to their lovely voices is much more tragic. Kirkê warns Odysseus, saying that the Seirênês “will sing his mind away / on their sweet meadow lolling. There are bones of dead men rotting in a pile beside them / and flayed skins shrivel around the spot” (XII. 53-56). The Lotos Eaters pass their time wandering their island in a narcotics induced haze, while the Seirênês effectually strip the men of their ability to function independently before sending them plunging to watery deaths. The Seirênês’ present a greater peril to the crew because their natures are more sinister and their actions more malicious.

The spell the Lotos Eaters attempt to cast over the men to lure them into their clutches is but a weaker version of the Seirênês’ song, which not only results in death, but also completely decimates the men’s willpower, leaving them at the Seirênês’ mercy. When he becomes aware of the Lotos Eaters’ threat, Odysseus “[drives] them, all three wailing to the ships, / [ties] them down under their rowing benches, / and [calls] the rest… / Filling in to their places by the rowlocks / [the] oarsmen dipped their long oars in the surf, / and we moved out again on our seafaring” (IX. 105-112). Although the drugged men resist, they are quickly overcome by Odysseus, who swiftly steers them away from the island. The effects of the Seirênês’ song, however, are amplified to such a degree that not even binding by rope is sufficient to resist their temptation. Odysseus instructs his crew to “tie [him] up, tight as a splint, / erect along the mast, lashed to the mast, / and if [he] should shout and beg to be untied, / take more turns of the rope to muffle [him]” (XII. 205-208). Even then, it is not enough—Odysseus cries and jerks at his ropes, desperate to get closer to the Seirênês’ lovely voices. He is sorely lacking sophrosyne. This scene serves to highlight how the Seirênês’ completely corrupt men, causing them to disregard their ties to their home, companions, and even themselves. The allure of the Seirênês’ is far greater than the Lotos Eaters’, thus making them more dangerous.

Although the Lotos Eaters and the Seirênês are seemingly similar on the surface, it soon becomes apparent that the Seirênês are the greater adversaries. The threat of the Lotos plant never go beyond making the men forget themselves—it is the ultimate anodyne, an amped up version of the herb Helen slips Menalaos to help him deal with his grief. The Seirênês, however, are manifestations of the odyne, trying to pull the sailors into their deadly clutches, like flies trapped in honey. It is because of threats like them that result in the men’s complete eradication along the course of their journey, leaving Odysseus the sole survivor. In context, it is plausible that the sailors would’ve been better off wandering blissfully on the Lotos Eaters’ island—better than wandering endlessly in the dank Underworld, amongst the other bitter shades.