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Homer Conference 2017 Proceedings CENTRE FOR ODYSSEANCENTRE STUDIESFOR ODYSSEAN STUDIES KentΡΟ ΟΔΥΣΣΕΙακΩΝKentΡΟ ΣΠΟΥΔΩΝ ΟΔΥΣΣΕΙακΩΝ ΣΠΟΥΔΩΝ Οσ Οσ Οσ Οσ π π Ε Ε σμ σμ Ο Ο ϊκ ϊκ κΟ κΟ THE UPPERTHE AND UPPER THE AND UNDER THE WORLD UNDER WORLD ά ά Ο ΕπάνωΟ κ Επάνωάι Ο κάτω κάι κΟ Ο κσμάτωΟσ κΟσμΟσ ρχ ρχ ά ά άτω άτω Ο Ο IN HOMERICIN H ANDOMERIC ARCHAIC AND A ERCHAICPIC EPIC κ κ στΟ ΟμηρικστΟΟ Ο κμηρικάι τΟΟ ά κρχάάι ϊκτΟΟ ά ΕρχπΟσάϊκΟ ΕπΟσ ι τ ι τ Ο Ο ά ά ι ι κ κ Proceedings Proceedings ά ά Από τα ΠρακτικάΑπό τα Πρακτικά of the 13th Internationalof the 13th Symposium International on Symposiumthe Odyssey on the Odyssey Ο Ο του ΙΓ΄ Διεθνούςτου Συνεδρίου ΙΓ΄ Διεθνούς για τηνΣυνεδρίου Οδύσσεια για την Οδύσσεια Ithaca, August Ithaca,25-29, 2017August 25-29, 2017 Ιθάκη, 25-29 ΑυγούστουΙθάκη, 25-29 2017 Αυγούστου 2017 μηρικ μηρικ Ο Ο Ο Ο στ στ Editors Editors κ Επάνω Ο κ Επάνω Ο Επιστημονική επιμέλειαΕπιστημονική επιμέλεια μENELAOS CHRISTOPOULOSμENELAOS CHRISTOPOULOS μΕΝΕλαΟΣ χΡΙΣτΟΠΟΥμΕΝΕλαλΟΣΟΣ χΡΙΣτΟΠΟΥλΟΣ μACHI Paϊzi-APOSTOLOPOULOUμACHI Paϊzi-APOSTOLOPOULOU • • μαχη Παϊζη-αΠΟμΣταχηΟλΟΠΟΥ Παϊζη-λΟΥαΠΟΣτΟλΟΠΟΥλΟΥ PIC PIC E E RCHAIC RCHAIC RCHAIC A A HE UNDER WORLD UNDER HE WORLD UNDER HE ... κατ᾽ ἀσφοδελὸν λειμῶνα... (κατ᾽Ὀδ. λἀσφοδελὸν 539) λειμῶνα (Ὀδ. λ 539) T T ISSN 1105-3135 ISSN 1105-3135 ISBN 978-960-354-510-1 ISBN 978-960-354-510-1 ITHACA 2020 ITHACA 2020 AND OMERIC AND OMERIC ΙΘακη 2020 ΙΘακη 2020 H H THE UPPER AND AND UPPER THE AND UPPER THE IN IN CENTRE FOR ODYSSEANCENTRE STUDIESFOR ODYSSEAN STUDIES KentΡΟ ΟΔΥΣΣΕΙακΩΝKentΡΟ ΣΠΟΥΔΩΝ ΟΔΥΣΣΕΙακΩΝ ΣΠΟΥΔΩΝ Οσ Οσ Οσ Οσ π π Ε Ε σμ σμ Ο Ο ϊκ ϊκ κΟ κΟ THE UPPERTHE AND UPPER THE AND UNDER THE WORLD UNDER WORLD ά ά Ο ΕπάνωΟ κ Επάνωάι Ο κάτω κάι κΟ Ο κσμάτωΟσ κΟσμΟσ ρχ ρχ ά ά άτω άτω Ο Ο IN HOMERICIN H ANDOMERIC ARCHAIC AND A ERCHAICPIC EPIC κ κ στΟ ΟμηρικστΟΟ Ο κμηρικάι τΟΟ ά κρχάάι ϊκτΟΟ ά ΕρχπΟσάϊκΟ ΕπΟσ ι τ ι τ Ο Ο ά ά ι ι κ κ Proceedings Proceedings ά ά Από τα ΠρακτικάΑπό τα Πρακτικά of the 13th Internationalof the 13th Symposium International on Symposiumthe Odyssey on the Odyssey Ο Ο του ΙΓ΄ Διεθνούςτου Συνεδρίου ΙΓ΄ Διεθνούς για τηνΣυνεδρίου Οδύσσεια για την Οδύσσεια Ithaca, August Ithaca,25-29, 2017August 25-29, 2017 Ιθάκη, 25-29 ΑυγούστουΙθάκη, 25-29 2017 Αυγούστου 2017 μηρικ μηρικ Ο Ο Ο Ο στ στ Editors Editors κ Επάνω Ο κ Επάνω Ο Επιστημονική επιμέλειαΕπιστημονική επιμέλεια μENELAOS CHRISTOPOULOSμENELAOS CHRISTOPOULOS μΕΝΕλαΟΣ χΡΙΣτΟΠΟΥμΕΝΕλαλΟΣΟΣ χΡΙΣτΟΠΟΥλΟΣ μACHI Paϊzi-APOSTOLOPOULOUμACHI Paϊzi-APOSTOLOPOULOU • • μαχη Παϊζη-αΠΟμΣταχηΟλΟΠΟΥ Παϊζη-λΟΥαΠΟΣτΟλΟΠΟΥλΟΥ PIC PIC E E RCHAIC RCHAIC RCHAIC A A HE UNDER WORLD UNDER HE WORLD UNDER HE ... κατ᾽ ἀσφοδελὸν λειμῶνα... (κατ᾽Ὀδ. λἀσφοδελὸν 539) λειμῶνα (Ὀδ. λ 539) T T ISSN 1105-3135 ISSN 1105-3135 ISBN 978-960-354-510-1 ISBN 978-960-354-510-1 ITHACA 2020 ITHACA 2020 AND OMERIC AND OMERIC ΙΘακη 2020 ΙΘακη 2020 H H THE UPPER AND AND UPPER THE AND UPPER THE IN IN CENTRE FOR ODYSSEAN STUDIES THE UPPER AND THE UNDER WORLD IN HOMERIC AND ARCHAIC EPIC Proceedings of the 13th International Symposium on the Odyssey Ithaca, August 25-29, 2017 Editors μENELAOS CHRISTOPOULOS μACHI PAϊzI-APOSTOLOPOULOU ITHaCa 2020 KentΡΟ ΟΔΥΣΣΕΙακΩΝ ΣΠΟΥΔΩΝ Ο Επάνω καΙ Ο ΚάτΩ Κόσμος ΣτΟ ΟμηρικΟ καΙ τΟ αΡχαϊκΟ έπος Από τα Πρακτικά του ΙΓ΄ Διεθνούς Συνεδρίου για την Οδύσσεια Ιθάκη, 25-29 Αυγούστου 2017 Επιστημονική επιμέλεια μΕνΕλΑοΣ χρΙΣτοΠουλοΣ μΑχη ΠΑϊζη-ΑΠοΣτολοΠουλου ΙΘΑΚη 2020 ΠΕΡΙΕΧΟΜΕΝΑ / CONTENTS NAOKO YAMAGATA, Thetis: the Goddess Between Four Worlds 11 ATHENA KAVOULAKI, Searching One’s way In Extremis: Confluent Routes and Odyssean Otherworldly Transitions 31 EZIO PELLIZER, Le char de l’arc en ciel. Changements dans l’espace et voyages fantastiques chez Homère 77 FranÇoise LÉtoublon, How to Talk About Death? 91 Constantin Antypas, Sailing to the Land of the Dead: A Passage Towards Abstraction? 117 Ariadni GartZiou-Tatti, The “Οrphic” Voyage of the Suitors’ Souls and the Role of Hermes in the Second Nekyia (Odyssey 24. 1-204) 129 Menelaos Christopoulos, Patroclus and Elpenor: Dead and Unburied 163 JONATHAN BURGESS, Taking Elpenor Seriously: The Tomb of Elpenor 175 Giuseppe Zanetto, Always a Mother: Antikleia and her Son 199 ALEXandra Zervou, Inter-narrativity and Game of Reception(s) in the Odyssean Nekyia 213 Athanassia Zografou, Relocating Nekyia: Textual Manipulation and Necromantic Ritual in the Roman World (Κεστός 18, 228-231 AD) 243 LAURA SLATKIN – NANCY FELSON, Exchanges in the Underworld: Odyssey 11 and 24 263 Olga Levaniouk, The Waters of the Underworld and Ino in the Odyssey 279 9 Efimia KarakantZA, More Dead Than Alive; Odysseus’ Near Death, and the Re-Constitution of his Identity in the Land of the Phaeacians 315 Anton BIERL, The Phaeacians’ Last Transfer from the Under World to the Upper Word: Petrification and Crystallization between Anthropology, Narratology and Metapoetics (Odyssey 13.125-187) 333 DOUGLAS FRAME, From Scheria to Ithaca 369 MALCOLM DAVIES, From Night to Night: Apollo, Artemis and Hermes in Homer 383 JENNY STRAUSS CLAY, A Stroll Through Hesiod’s Tartarus 393 Avgi Anna Maggel, Odysseus’ Fragile Journey Through Time: An Epic Approach from Homer to Michael Longley 413 10 OLGA LEVANIOUK THE WATERS OF THE UNDERWORLD AND INO IN THE ODYSSEY1 eturn from the dead is everywhere in the Odyssey, and its symbolism R is in no short supply: there are caves, mysterious otherworldly islands, and, of course, a literal journey to Hades and back. And then there is the sea, the element that connects different worlds, the land and the sky, the humans, the dead, and the gods.2 It is at sea that Odysseus encounters what is arguably his clearest and most graphic experience of rebirth: the journey by sea from Calypso’s island to the Phaeacian shores. This episode in Book 5, in which Odysseus is tossed by the waves for days before finally reaching dry land, has been interpreted in this vein for over a century, and I will not belabor this point here.3 I would like to focus instead on the help- ing figure of this episode, Ino-Leukothea, a figure who is herself reborn and transformed from mortal woman to a marine divinity: τὸν δὲ ἴδεν Κάδμου θυγάτηρ, καλλίσφυρος Ἰνώ, Λευκοθέη, ἣ πρὶν μὲν ἔην βροτὸς αὐδήεσσα, νῦν δ’ ἁλὸς ἐν πελάγεσσι θεῶν ἒξ ἔμμορε τιμῆς. ἥ ῥ’ Ὀδυςῆ’ ἐλέησεν ἀλώμενον, ἄλγε’ ἔχοντα· 1. I would like to express my profound gratitude to the organizers of the 2017 Interna- tional Symposium on the Odyssey (The Upper and the Under World in Homeric and Archaic Epic) for making possible this inspiring, enlightening, and productive event and for inviting me to take part in it. I am also very grateful to all the participants of the symposium for their helpful questions, comments, and suggestions concerning this paper. 2. On this point, see especially BEAULIEU 2015:119-144. 3. On Ogygia as a place of death see, e.g. Güntert 1919: 28-36, 264-72, ANDERSON 1958: 6-7; Holtsmark 1966: 206; on the sea voyage as rebirth see SEGAL 1962, HOLTSMARK 1966. 208-10 Especially extensive and conclusive are discussions in NEWTON 1984 and BERGREN 2008.66-69, LA FOND 2017:64-97. FRAME 1978: 1-80 and NAGY 1990: 223-262 passim focus especially on the solar symbolism in Odysseus’ rebirth. 279 OLGA LEVANIOUK αἰθυίῃ δ’ ἐϊκυῖα ποτῇ ἀνεδύσσετο λίμνης, ἷζε δ’ ἐπὶ σχεδίης και μιν πρὸς μῦθον ἔειπε· The daughter of Kadmos saw him, beautiful-ankled Ino Leucothea. She had formerly been a mortal with human speech, but now is allotted the honor of a goddess in the salty sea. She pitied Odysseus, seeing him lost and in distress, and, looking like a shearwater, rose up flying from the sea, sat on his boat and spoke to him. (Odyssey 5.333-338). The double name Ino-Leucothea, the apparent dichotomies in her cult, and the extraordinary complexity of her myths, have given rise to various speculations regarding the merging of two originally distinct figures, Ino and Leucothea.4 Whether or not anything of this sort took place in the pre-history of Ino is not essential for my argument. Rather, what is import- ant for my purposes is precisely the doubleness of Ino-Leucothea, which is fully evident in the Odyssey and her Dionysiac aspect, which is not unrelat- ed to her doubleness. Already in 1951 Jeanmaire saw Leucothea as connect- ed to the ritual immersion in the sea that precedes some Dionysiac rituals and mysteries, for example, those at Eleusis.5 Jeanmaire contended that the madness that overtakes Ino and compels her to leap into the sea, just as the madness that overtakes Ino’s husband Athamas and drives him to murder his son and chase his wife, with murderous intentions, is Dionysiac mad- ness. Since Ino is often, in myth as well as in cult, the nurse of her nephew Dionysos, and since the maenads are represented collectively as the god’s nurses, Jeanmaire concluded that Ino is, fundamentally, a prototypical maenad, a point that was subsequently argued in detail by Henrichs.6 The story of Ino’s marriage to Athamas, her jealous plotting against his 4. e.g. FARNELL 1921:35-47, WILL 1955, SCHACHTER 1981:152. 5. JEANMAIRE 1951:208-10. 6. JEANMAIRE 1951:208-210, Henrichs 1978:123-143. Ino was certainly known as the first maenad in the Hellenistic period, as witnessed by an inscription from Magnesia regard- ing her supposed descendants, brought to the city to celebrated the orgia of Dionysos (Kern, Inschriften von Magnesia 215a), see BURKERT 1987:34 and HENRICHS 1978:123-143.
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