On the right of the road is a high mound of earth; and they [the Mantineians] say that it is the tomb of Penelope, not agreeing with the poem called the Thesprotis. By the tomb is a plain of no great size, and there is a mountain on the plain where lie the ruins of old Mantineia. That is, the story could well have taken shape and been propagated in the context of performances commemorating the sacred space of Old Mantineia.
Epichoric accounts, as discussed, often disagree with each other and with Panhellenic and proto-Panhellenic versions. Again, these are not stories one would expect to derive from the Homeric account. Such a source-and-recipient relationship would require a complete reorientation of a major Odyssean character proverbial for just the sort of behavior that the reorientation denies her.
Such revalorization is precedented in iambic or parodic contexts; but the unfaithful Mantineian Penelope is an august figure, an apparent recipient of cult honors. The Odyssey has also a further motivation for alluding to the alternative version, since an unfaithful Penelope is one of the possibilities that, as mentioned above, can create dramatic tension in a well-known story. The potentially unfaithful Penelope is then an analog of Klytaimnestre, so that the story proceeds in part as if Odysseus and Telemachos are preparing to confront a conniving and homicidal wife and mother.
In contrast with the downplaying of Klytaimnestre in his Oresteia, Zeus places seemingly disproportionate emphasis on Hermes, whom he names twice in the nine lines of his account, once with a full array of epithets Odyssey 1. As a consequence the suitors are, like Aigisthos, duly warned; their destruction is, like his, a matter of personal responsibility.
In the Odyssey itself, Hermes helps Odysseus to overcome Kirke And, as often in Greek myth, formal similarity is expressed through kinship and broader thematic links. Thus, according to non-Homeric tradition, Hermes is himself the father of Autolykos e. Hesiod Catalog of Women fr. Specifically, he is among the alleged seducers of Penelope, with whom he fathers the god Pan.
Penelope, from whom, along with Hermes, it is said by the Hellenes that Pan was born. Herodotos 2. And some say that Penelope was seduced by Antinoos and was sent away by Odysseus to her father Ikarios, and that when she came to Mantineia in Arkadia, she bore Pan by Hermes.
And, since Telemachos must withdraw in order to return, the gods can in this respect be said to plan the Telemachia. Orestes represents for Telemachos one possible path to immortalization in song e. Any sense of guilt, as personified by the Erinyes in archaic vase-paintings as well as dramatic representations of the Oresteia, is absent from the Homeric version of the story.
Nor, as noted at the beginning of the chapter, is there any mention of the prosecution of Orestes by the kin of his victims that features in other accounts. After these things is the Odyssey of Homer. The amount of time that is imagined to separate the killing of Aigisthos from the main narrative of the Odyssey is unclear.
Troy falls ten years before the Odyssey begins, and Agamemnon requires an indeterminate amount of time to return. It is of course unlikely that traditional singers of the Odyssey intended to convey, or that their audiences expected to hear, a precise chronology of these events. From the perspective of the character Zeus, then, his Oresteia either represents an arbitrary rumination on events now several years past, or is motivated by some other factor.
One such factor, I suggest, is the boundary that emerged through a process of negotiation between Nostoi — and Odyssey -traditions; another is the desire on the part of the latter to juxtapose the stories of Odysseus and Agamemnon in a significant way.
Working from the assumption that Homeric composition was in part a synthetic process, a goal of which was to elaborate a Panhellenic narrative that drew on, harmonized, and transcended parallel traditions, I have proposed that the Odyssey exploits such traditions in order to deepen its own characterizations and to heighten dramatic tension.
Thus the polyvalent figures of Penelope and Hermes are constructed in implicit contrast with their very different roles in non-Homeric contexts. As discussed in subsequent chapters, the kinds of interactions to which I have drawn attention in the first divine council remain prominent in further planning sessions among the gods.
On the polemical nature of the story see e. Other references to the Oresteia in the Odyssey occur at 1. See Chapter 3 n Scodel a; Cook Discussion of the lateness of the hour at which the Odyssey begins in Latacz ; Murnaghan ; Pedrick ; S. She is the Queen of the blameless Odysseus who is missing for ten years after the Trojan War. Athena, the suitors and Telemakhos are expecting Penelope to get married or go back to her father Ikarios.
In Book 1 of Odyssey , Athena in disguise as Mentor suggests that Penelope can go back to her father. Odyssey 1.
They are afraid to go to her father Ikarios, asking him to choose the one he likes best, and to provide marriage gifts for his daughter. Odyssey 2. As for Telemakhos, I warn him in the presence of you all [] to send his mother back to her father, who will find her a husband and provide her with all the marriage gifts so dear a daughter may expect. My father is abroad and we do not know whether he is alive or dead. It will be hard on me if I have to pay Ikarios the large sum which I must give him if I insist on sending his daughter back to him.
Odyssey Book 2. How did Penelope control her house? There is a mosaic in Paphos, Cyprus, from a Roman villa from the mid 2nd century a. The mosaic First wine drinkers describes Dionysus giving the gift of vine and wine to Icarius as a reward for Icarius' generous hospitality. Cornell University Press, , p. Categories Greek mythology Attic mythology Add category.
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