Summary

Telemachus arrives at Eumaeus’s home, where he meets Odysseus, still disguised as a beggar. The three talk of how Odysseus’s household is overrun by wicked suitors, prompting Odysseus to remark that honor calls for their slaughter at the hands of Telemachus and his father. Telemachus agrees. Still following Athena’s plan, he then instructs Eumaeus to run to the palace and inform Penelope that he has returned.

In Eumaeus’s absence, Athena appears to Odysseus (and Odysseus alone) and advises him to reveal himself to his son. The goddess then restores Odysseus’s appearance, leaving Telemachus in awe, believing himself to be in the presence of a god. Odysseus informs Telemachus that he is his father, and the two reunite in tears. They then discuss how they will handle the suitors. Telemachus is doubtful that he and Odysseus will manage to overtake the suitors, as there are over a hundred of them, but Odysseus assures him that the gods are on their side. Finally, Odysseus instructs Telemachus to keep his return a secret from everyone, including Eumaeus, Penelope, and Laertes.

At the palace, the suitors are frustrated to hear that Telemachus has evaded their ambush. Antinous suggests that they murder Telemachus as soon as they have the chance. Amphinomus, however, voices his concern that their plans might anger the gods.

Penelope, who has learned of the suitors’ schemes, confronts Eurymachus, reminding him of the time Odysseus saved his father’s life. Eurymachus lies and asserts that the suitors have no intention of harming Telemachus.

Analysis

As in books 13 through 15, Odysseus uses dissimulation in order to uncover the truth. Disguised as a beggar, he experiences firsthand the wickedness and moral depravity of the suitors. Throughout The Odyssey, it is emphasized time and time again that beggars and travelers are often sent by the gods as a test of virtue. In fact, beggars are at times gods themselves in disguise. This is one of the instances in which parallelisms are drawn between Odysseus and the divine. Another instance can be found in book 14, where Telemachus mistakes Odysseus for a god when Odysseus first casts off his disguise. Additionally, in book 13, Athena herself lovingly compares her own craftiness to that of Odysseus. It is fitting, therefore, that Odysseus (on Athena’s advice) chooses to disguise himself as a wandering beggar—an instrument of the gods—in his return to his own household.

Athena, for her part, is instrumental in Odysseus’s dissimulation, as she manipulates his appearance to his favor. For example, she makes Odysseus appear more powerful in his duel with Arnaeus in order to intimidate the suitors. She also makes Penelope appear lovelier when she addresses the suitors so that she is able to easily manipulate them into surrendering gifts. Like Odysseus, Athena sees psychological manipulation as just as important as brute force.

In committing to his disguise, Odysseus displays remarkable composure and self-restraint. When the goatherd Melanthius insults him, for example, he merely bears it. This shows how Odysseus has grown and matured from his ten-year journey, as he is now able to swallow his hero’s pride for the greater good. Through his restraint, he chooses love of family and home above love of self.