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Stories in Disguise: On Odysseus' Ithacan Lies and Their Relevance ...

Stories in Disguise: On Odysseus' Ithacan Lies and Their Relevance ...

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humbler. Such is the example set for the presumptuous Ant<strong>in</strong>oös, who, of course, <strong>in</strong> an obvious<br />

manner will show his <strong>in</strong>ability to accept its lesson.<br />

This speech seems to meet rather well the critera we have stipulated for genu<strong>in</strong>e narrative:<br />

we can recognize the typical "dissolv<strong>in</strong>g" which turns the <strong>in</strong>itial scene, where the begger starts to<br />

narrate, to a narrated situation rendered, as it were, from the perspective of an experienc<strong>in</strong>g self.<br />

Further, there is harmony between the directive (diegetic) parts <strong>and</strong> the mimetic parts of narrated<br />

action, speech <strong>and</strong> thought (the visible narrator is "reliable"). But <strong>in</strong> spite of that, it will not take<br />

on the function of a genu<strong>in</strong>e narrative <strong>in</strong> the same way as do, for <strong>in</strong>stance, the tales of Odysseus<br />

<strong>in</strong> the Phaiakian court. The reason is that neither Homer nor the fictive narrator is present<strong>in</strong>g this<br />

story for the sake of storytell<strong>in</strong>g alone. Like Nathan <strong>in</strong> the Books of Samuel, who tells David the<br />

story of the rich man <strong>and</strong> the poor man with the <strong>in</strong>tention of stirr<strong>in</strong>g his conscience, so Odysseus<br />

is tell<strong>in</strong>g a tale with a practical purpose. Consequently the "whole" of the story (or episode) may<br />

not be identified with this exemplum but with the overall scene: Odysseus test<strong>in</strong>g Ant<strong>in</strong>oös.<br />

(Later, <strong>in</strong> XIX.70-19, Penelope's arrogant maidservant, Melantho, is exposed to a similar moral<br />

lesson with the exception of its narrative part.) The complex organization of the third "<strong>Ithacan</strong><br />

lie," enclos<strong>in</strong>g a secondary structure with<strong>in</strong> a ma<strong>in</strong> one, is similar to the former two narratives as<br />

it tells a story which also characterizes its teller. However, those narratives displayed a narrator<br />

unconsciously reveal<strong>in</strong>g himself as a self-deceiver, while <strong>in</strong> this one he comes <strong>in</strong>to view as a wise<br />

man chastened by his suffer<strong>in</strong>gs. This makes a considerable difference compared to the other<br />

two. There is no ironic clash between the attitude of the teller <strong>and</strong> the moral significance of the<br />

told <strong>in</strong> the story to Ant<strong>in</strong>oös. The ethos of this narrative <strong>and</strong> that of the narrator are entirely <strong>in</strong><br />

harmony. The reason we take the speaker for a wise man is because we can see that this story can<br />

teach human wisdom, it is not because he has been provided with some external attribute of a<br />

sage. Consequently, there is the same mode of <strong>in</strong>direct characterization as <strong>in</strong> the "unreliable<br />

narrator's" accounts. However, the difference is considerable. This teller knows that his tell<strong>in</strong>g<br />

expresses the quality of wisdom, <strong>in</strong> fact, that is why he tells it as a moral example. But the<br />

impersonated bragg<strong>in</strong>g Cretans are unconscious of the ethos of their own life stories. Hence their<br />

unreliability.<br />

The lies to Penelope <strong>and</strong> Laërtes, <strong>in</strong> turn, have another character than the three already<br />

discussed. They are not so much narratives as (false) reports of isolated facts. The episodes where<br />

Odysseus lies to Penelope <strong>and</strong> Laërtes display a dramatized speaker <strong>in</strong> a speech situation which is<br />

the object of our ma<strong>in</strong> <strong>in</strong>terest.<br />

O respected wife of Odysseus, son of Laërtes,<br />

you will not stop ask<strong>in</strong>g me about my orig<strong>in</strong>?<br />

Then I will tell you; but you will give me over to sorrows<br />

even more than I have; but such is the way of it, when one<br />

strays away from his own country as long as I have,<br />

w<strong>and</strong>er<strong>in</strong>g many cities of men <strong>and</strong> suffer<strong>in</strong>g hardships.<br />

Even so, I will tell you what you ask me <strong>and</strong> seek for.<br />

There is a l<strong>and</strong> called Crete <strong>in</strong> the middle of the w<strong>in</strong>e-blue water,<br />

a h<strong>and</strong>some country <strong>and</strong> fertile, seagirt, <strong>and</strong> there are many<br />

peoples <strong>in</strong> it, <strong>in</strong>numerable; there are n<strong>in</strong>ety cities.<br />

Language with language mix there together. There are Achaians,<br />

there are great-hearted Eteokretans, there are Kydonians,<br />

<strong>and</strong> Dorians <strong>in</strong> three divisions, <strong>and</strong> noble Pelasgians;<br />

<strong>and</strong> there is Knossos, the great city, the place where M<strong>in</strong>os<br />

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