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18 The painter of a Black-figure wine jug in Sweden (at the Millesg¤rden
Museum; Beazley Archive No. 230562) understood this, and the involvement of
Hermes, the Ithacan hero's maternal great-grandfather, in such an enterprise. He
depicted that god leading Odysseus' way to safety, left-to-right under a big ram,
even though the text of Odyssey 9 nowhere mentions Hermes.
19 She also may have prompted the deified mortal princess Ino, now sea-goddess
Leucothea, to pity help the hero earlier (333—353). She lends him a piece of
woven work, Athena's work, namely a miraculous veil (kr0demnon) that Odysseus
later uses as a kind of life-saver when the wreckage of his raft no longer serves so
well (373—375) and then returns to her on a timely wave of the sea (458—462) —
controlled now by Athena. At very least the two goddesses are cooperating against
Poseidon.
20 Although the Aeschylean Prometheus Bound has been extremely important
for subsequent literary history, its contemporary impact — whenever we date it and
the trilogy to which it belonged — was relatively modest. Indeed, for a supposed
potter's god, the Titan appears with remarkable infrequency in Attic vase-painting.
21 In the Iliad Odysseus never appears in a chariot, unless clumsily in the dubious
Doloneia of Book 10 (see 498—514; Diomedes takes over at 528). In the
Odyssey Telemachus is a precocious sailor but no charioteer; driving is left to Nestor's
son Peisistratus, at least on the journey inland to Lacedaemon (3.481—494).
Later Odysseus' son tactfully refuses Menelaus' offer of gift horses (4.601—608).
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