FREE ESSAY ON THE ODYSSEY: THE ROLE OF PROPHECY

THE ODYSSEY: THE ROLE OF PROPHECY

When one ponders the Greek mythology and literature, powerful images invariably come to
mind. One relives the heroes' struggles against innumerable odds, their battles against
magical monsters, and the gods' periodic intervention in mortal affairs. Yet, a common
and often essential portion of a heroic epic is the hero's consultation with an oracle or
divinity. This prophecy is usually critical to the plot line, and also to the well being
of the main characters. Could Priam have survived in the Achaean camp if not at the gods'
instruction (200-201)? Could the Argos have run the gauntlet of the Prowling Rocks if not
for the gods' advice of using a sacrificial bird (349).
Moreover, prophecy can be negative as well as positive. Achilles was prophesied to die
gloriously in battle if he chose his life's way as a warrior. Oedipus was exiled and
condemned by his own words, after he slew his sire and wed his mother. This type of
prophesy can blind even the gods themselves; Chronos was fated to be defeated and his
throne stolen by his son. Demeter loses Persephone periodically every year because her
daughter ate Hades' pomegranates. Prophecy plays an important role in the whole of Greek
folklore. Something this ever-present bears further examination.
In The Odyssey, prophecy in its myriad forms affects nearly every aspect of the epic.
Prophecies are seen in the forms of omens, signs, strict prediction of the future, divine
condemnation, and divine instruction. Though conceptually these forms are hard to
distinguish, they are clearly separate in the Odyssey. Moreover, prophecies can be
interpreted not only on the plot device level, but also on the level of characterization.
Whether a character accepts or denies the gods' prophecies tells the reader something
about the character himself.
Omens are brief prophecies intimately connected to the action at hand, which must be
interpreted in terms of that action. Halitherses comments on the eagle attack after
Telemakhos condemns the suitors (463-464); he correctly interests it to mean that if the
suitors keep feeding off Odysseus's possessions they will be destroyed. Yet the suitors
ignore the omen, inviting their eventual destruction. This haughty treatment of a divine
omen is a justification for their deaths. When Penelope says if Odysseus had returned he
would, with his son, surely slay the suitors, Telemakhos let loose a great sneeze (429).
This omen reinforces the previous one, and simultaneously prepares the reader for the
carnage to follow. However, not all omens are effective. In the case of Telemakhos we see
many bird omens signaling for him to do something about the suitors. Whether it was his
immaturity to interpret the bird omens or blind arrogance Telemakhos does not act on
them. In fact, it's not until Athena comes to him that he thinks to take action against
the suitors in his house. 
Signs are similar to omens, but differ in one crucial aspect; the prophesee is looking
for a specific omen in order to decide whether he should or should not take some action.
There is only one good example of a sign in the Odyssey; on page 460, Odysseus asks Zeus
for two divine signs to decide if it is time to slay the suitors. Zeus answers with a
thunderclap from a cloudless sky and allows Odysseus to overhear a maid's prayer for
vengeance. Because of these signs, Odysseus begins his plan to slay the suitors. Later
on, with a thunderclap Zeus actually signals for the precise time to strike. Signs are
helpful devices; they allow not only a rationalization for when an event occurs but also
shows the approval of the gods on such an action.
Not only are signs and omens plentiful in the Odyssey, but also the type one usually
associates with prophesying, strict prediction of the future, abounds as well. Penelope
states that she will marry the man who can string Odysseus's bow and perform his famous
feat (469). Since Odysseus is the only one to do so, the prophecy is fulfilled. This
prophesy is just a statement of the future; it contains no judgmental quality whatsoever.
Theoklymenos's prophesies to Penelope that Odysseus is at hand on the island and plotting
vengeance on the suitors (417) This, of course, is already true, so the prophecy is
technically true as well. However, it makes no judgement on the rightness or wrongness of
either Odysseus's or the suitors' position.
Teiresias shade's speech to Odysseus (333) is a strictly objective foretelling, but
nevertheless crucial to the plot and character development. He states that Odysseus will
land on Thrinakia; that if his shopmates eat Helios's cattle they will be destroyed; that
Odysseus will make the suitors pay in blood; and that if he makes reparations to Lord
Poseidon he will be granted a gentle sea-borne death. Though Teiresias
S prophecy is devoid of the bias which signs and omens possess, it contains enough to
characterize not only him but also Odysseus. Teiresias is level headed and just, forever
/ charged with reason even among the dead (329). Odysseus is characterized by his reply
to Teiresias:  my life runs on then as the gods have spun it (334). Odysseus does not try
to escape his destiny or change the prophecy to suit his personal desire; he merely
accepts it and thereby accepts the will of the gods. 
Although there are myriad examples of divinities avenging themselves on mortals for
wrongdoings, there is only one good example of divine condemnation contained directly
within a prophecy. Aigisthos is warned by the gods not to kill Agamemnot (341), but he
ignores the advice and is eventually slain by Orestes, Agamemnon's son. By his very act
of not heeding to the prophecy, he invites the gods' revenge; the gods avenge themselves
by allowing the prophecy to be fulfilled. In this case, the gods condemn Aigisthos
through the prophecy because he did not listen to it in the first place!
Easily the most often seen type of prophesy is that of divine instruction. A sample
follows: Hermes gives Odysseus advice and help on how to overcome Circe's trials
(323-324); Circe also later tells Odysseus the route he is destined to take home, and the
trials he will face (349-350); through Calypso, Zeus prophesies that Odysseus will return
to the civilized world on Skheria after twenty days at sea (364). A general relation
between a character's traits and his heeding of prophecies can be seen when the
prophecies are divine instruction. If the character follows the gods' advice he will
prosper. But the advice is offered not because a man is prosperous but because he is
worthy. Therefore, if a man is worthy, he will repeatedly receive advice, and vice versa.
How is a man worthy? By being brave, honorable, true, and following the gods' advice!
This relation is strictly a generalization, but can be applied to the other types of
prophecies as well. The generalization helps us characterize the prophesees by their
heeding of the prophecy. On the negative side, Aigisthos was slain because he didn't heed
the gods' warning; this makes him unworthy, which means he wasn't brave, honorable, etc.
The suitors repeatedly ignored the omens of the gods and Halitheses's prophecy; therefore
they were unworthy and deserved to die, etc. On the positive side, because Odysseus is
worthy he is brave, honorable, true, and follows the gods' advice. Also, because he is
worthy the gods offer him advice. It is circular sequential logic, but it holds in the
book. Odysseus blinds Polyphemus, offends his father, and Poseidon extends Odysseus's
voyage home. But because Odysseus is worthy and just made an error, the gods guide him
back to reconciliation with the earth-shaker. How? Bad luck leads Odysseus to Aiaia.
There Hermes helps him face Circe. Because of this, Circe leads Odyseus to the underworld
and Teiresias. Teiresias instructs Odysseus on how to appease Lord Poseidon; Circe tells
Odysseus how to get home. 
Moreover, though it is difficult to see, prophecies also help characterize the
prophesier, in the Odyssey, mainly the gods. That the gods have the power to see the
prophesier, in the Odyssey, mainly the gods. That the gods have the power to see the
future sets them apart from mortals; that they use this information wisely indicates that
they are responsible beings. That a worthy man like Odysseus continually follows their
advice means that the gods are trustworthy; that they can fulfill their prophecies even
without the prophesee's cooperation shows that they are powerful, responsible,
trustworthy and aloof. This description is not exact, but within the superstructure of
the Odyssey it is approximately correct.
All the different forms of prophecy, omens, signs, strict prediction, divine condemnation
and instruction, collectively shape character development: many of the key actions in
Homer would not have occurred if the characters failed to demonstrate faith in prophecies
and omens. Though its use as a plot device is more easily seen, its use for
characterization in the Odyssey is far more important. In previous works, prophecy was
used strictly as a plot rationalization, but in the Odyssey it has a critical role,
affecting both the plot and characters. 
Bibliography
Lawall, Sarah. The Norton Anthology of World Masterpieces. Norton & Company, New 
York.1999.