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44 pages 1 hour read

Rosemary Sutcliff

The Wanderings of Odysseus

Fiction | Novel | YA | Published in 1995

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Themes

Heroism and the Quest for Home

Like many heroes, Odysseus must make a “heroic quest”—in his case, the quest is to return home to his family and kingdom. In Rosemary Sutcliff’s novel (and the original Homeric epic) Odysseus’s homecoming is not a selfish impulse but rather a quest with societal and communal motivations. While Odysseus loves his home island of Ithaca very much and longs to be with his wife and son, his quest is also driven by his sense of honor and responsibility to his family, his people, and his kingdom. As a husband and a father, Odysseus has a duty to protect his wife and to preserve the property and rights that will pass on to his son after he dies. In Odysseus’s absence, the suitors harass his wife Penelope and squander away his son Telemachus’s inheritance. As the leader of the Ithacans who fought with him at Troy, Odysseus is responsible for bringing his people safely to their home. And as king of Ithaca, Odysseus is responsible for maintaining law and order in his realm.

In this way, Odysseus’s commitment to his homecoming defines his heroism. Odysseus puts all of his focus into his heroic quest and does not allow the many challenges and temptations he faces on the way to deflect him from his homecoming. When a few of Odysseus’s men eat the lotus fruit and forget their desire for home, Odysseus drags them back to the ship; when all but one of his ships are destroyed by man-eating giants, Odysseus sails on, still hoping to save his surviving men; when he is shipwrecked—twice—he floats until he reaches land. Odysseus receives offers on more than one occasion to forget Ithaca and start a new life of ease somewhere else, a temptation he faces on Circe’s island, Calypso’s island, and the island of the Phaeacians. Each time, however, Odysseus rejects a life of ease in order to continue on his heroic quest for home. As Odysseus tells Calypso, it is his heroic duty to face whatever hardships lie ahead: “[A]s for the troubles and dangers of the voyage if I should come again to shipwreck, I must endure it as I have done before, taking my chance with the sea and all its perils” (58).

For all his resilience, Odysseus’s quest is not entirely successful. While he eventually reaches Ithaca and reifies his position by killing the suitors, he fails to bring his men home. All the Ithacans who followed Odysseus to Troy are killed on the homeward journey. To some extent, they are responsible for their own ruin—it’s Odysseus’s men who open the bag of the winds given to Odysseus by Aeolus, and Odysseus’s men who eat the cattle of the Sun Lord on Thrinacia. Nevertheless, Odysseus’s failure to bring his men home makes his homecoming bittersweet. Similarly, Odysseus’s years of wandering have taken a toll on him as well as his family. Even if some of the difficulties that have beset Ithaca in Odysseus’s absence—such as the suitors—can be washed away with blood, the peace that ends the story comes at a cost: Odysseus has lost his men, his mother has died of grief waiting for him, his father has grown old, his son has grown up without a father, and neither he nor Penelope is young anymore. Like many heroic quests, Odysseus’s arc is not without its share of tragedy.

The Relationship Between Gods and Mortals

Consistent with the original Homeric epics, the relationship between gods and mortals in Sutcliff’s novel positions mortals as playthings to the gods—pawns in their divine games of power. Each god has their favorites and each acts or refuses to act in favor of or against mortals at their own whims. In The Wanderings of Odysseus, Athene, Poseidon, and Hermes actively intervene in human affairs. Athene, “who had always favored Odysseus” (48), serves as Odysseus’s patron goddess and helper throughout his wanderings. She provides him with important information, advocates on his behalf before the gods, and disguises him as a beggar when he returns to Ithaca. Meanwhile, the sea god Poseidon becomes Odysseus’s chief adversary. Poseidon becomes angry with Odysseus for blinding his son Polyphemus and seeks to prevent his homecoming entirely. Even after completing his homecoming, as Odysseus explains to Penelope, he will need to set out on another journey to appease Poseidon once and for all.

Further complicating the relationship between gods and mortals are the relationships and power dynamics among the gods themselves. In Greek religion and mythology, the supreme god is Zeus, the god of thunder and the sky. Zeus does not feature prominently in Sutcliff’s novel but he is always behind the scenes, directing the fates of human beings as well as gods. It is Zeus, for instance, who sends Hermes to Calypso to order her to let Odysseus go, and when Odysseus prays for success in his plot against the suitors, Zeus signals his approval with a thunderbolt. Even the gods must respect divine hierarchies. Aeolus, the Lord of the Winds, refuses to help Odysseus further when he realizes “that the gods must hate you” (21). Calypso lets Odysseus leave her island at Hermes’s command knowing “that is the ruling of the gods, and [she] must obey” (55). Even Athene is unable to help Odysseus until he reaches Ithaca because it would not be right for her to “go against” (78) her uncle Poseidon.

The cornerstone of the relationship between gods and mortals is worship. The gods demand honor from mortals, and it is the responsibility of human beings to grant them that honor by sacrificing to them and obeying their laws and commands. Many ancient Greek social customs, including hospitality, were associated with divine worship. Thus, figures such as Alcinous and Arete, who follow the laws of hospitality, are also depicted as pious, while figures such as the Cyclops, who scoff at such laws, are depicted as blasphemous (the Cyclops even goes so far as to boast that he is stronger than Zeus himself). The eventual triumph of Odysseus underscores the triumph of piety and civilized values over impiety and disorder, with Odysseus, championed by Athene, winning out against his godless enemies, including various monsters as well as the blasphemous and sinful suitors.

The Role of Fate

Having established the role of the gods in directing the course of human lives, it follows that fate and destiny play an important role in Odysseus’s narrative, directing the course of events as they unfold. However, men as well as gods are subject to fate. Odysseus spends the story trying to reach home, but must endure many hardships and wander for many years before he attains his homecoming, which the novel defines as his fate. As such, in the Land of the Dead, the prophet Tiresias of Thebes is able to tell Odysseus of some of the dangers he must face before coming home to Ithaca. He also explains how Odysseus may be able to “escape the fate of your men” (35), who have died on the journey, and warns him:

I see a lone homecoming in a stranger’s ship to a house full of strife and sorrow. Proud men are laying waste your possessions and pressing marriage upon your wife, Penelope, who believes you long since lost to her (35).

Tiresias also informs Odysseus that even after he reaches Ithaca he is fated to undergo further wanderings before he can settle down, as Odysseus reveals to Penelope at the end of the story:

[T]he soul of Tiresias had foretold to him, in the realm of Hades, that one day, before he finally came to rest in his own home, he must take an oar over his shoulder, and set out again on his voyaging: a land voyage this time, wandering through strange lands from city to city until he met some man who had never seen the sea or a ship and mistook the oar for a winnowing fan (108-09).

In the world of Odysseus, then, everything is preordained. Odysseus’s fate is to wander far and wide before he can rest, but Poseidon must also bow to fate eventually and forgive Odysseus. The strange mood that comes over the suitors—interpreted by the seer as a sign of their imminent destruction—seems to come from the gods themselves, suggesting that the suitors are not in control of their actions, and that nobody, whether human or god, can escape the pull of fate.

However, to some extent, fate coexists with personal responsibility. Odysseus must choose on several occasions to continue his journey and embrace further hardships even when it would be easier for him to settle down elsewhere and forget about his homecoming. The suitors, similarly, seal their fate through their own bad behavior, which makes it necessary for Odysseus to kill them all to complete his heroic quest. 

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