Naming Nobody

Reflecting on Odyssey Book IX

Odysseus and Polyphemus, by Arnold Böcklin, 1896.

"Nobody—that's my name." 𑁋 Odysseus, Odyssey Book IX

Recalling our study of Odyssey Book IX, the first thing that comes to mind is Johann Heinrich Wilhelm Tischbein’s illustration of Polyphemus the Cyclopes with not one, but three eyes. In a legend where the protagonist and his men are valued for being intelligent and “civilized”, the visualization of the Cyclops with one eye leads to the conclusion that Polyphemus is missing something, that he lacks the clarity with which to see the world that Odysseus possesses. Polyphemus is often described as a “lawless brute” (9.323) and a “monster” (9.443), and he is constantly compared to the wild forces and shapes of nature to show that he isn’t human. Beyond an unusual and even jarring appearance, the single eye of the Cyclopes is meant to symbolize this inhumanness, this inherent lack of civility.

Left: The Cyclopes, Polyphemus, by Johann Heinrich Wilhelm Tischbein, 1802. Right: First century AD head of a Cyclops from the Roman Colosseum.

Yet this take on the Cyclopes with three eyes rather upturns Odysseus’ stereotype of the savage; if eyes are linked to lucidity, then the addition of a third eye seems to become a divine sign of knowledge. And aren’t the Cyclopes a rather divine set of beings? They live off a land fruitful with the favor of the gods; when Polyphemus prays for his father, Poseidon to avenge him, Poseidon comes to his aid; and in our brief interaction with the rest of the Cyclopes at the end of the Book, they display concern for their neighbor Polyphemus, and hold a firm respect in Zeus when they believe the thunder god may have had a hand in the punishment of Polyphemus. While Polyphemus does tell Odysseus he is a fool to be, “telling me to fear the gods or avoid their wrath!” and further, “We Cyclopes never blink at Zeus and Zeus’s shield of storm and thunder, or any other blessed god,” because “we’ve got more force by far” (9.307-311), this behavior does not seem to anger the gods, nor be portrayed at any other part in the story.

Above: Odysseus' attack on the Cicones. Image credit: medium.com

In a legend where the characters often upturn what the others expect them to do, where we've come to invert the rhetoric used by the narrator, this comes as another unexpected yet plausible aspect of the story. Another topic I find interesting, among the intriguing topic of xenia, is the border between guest and invader. Polyphemus is quick to label Odysseus and his men as "raiders" and "pirates" which is supposed to be poor hosting on Polyphemus' part, as strangers are supposed to be welcomed. By doing this, he aggravates them even more against him, yet it can very easily be argued that Odysseus and his men are indeed invaders and pillagers, as evidenced by their attack on the Cicones.

The Cyclopes may be seen as simple and lawless by the technology and hierarchy-wielding Greeks, but we must remember that this is a story told by Odyssues to his hosts the Phaecians, and that it is in his best interest to paint himself as an exciting and virtuous hero. It’s part of his contribution to xenia, the sacred exchange of shelter, trust, and gifts between a stranger and their hosts. Further, if Odysseus wants the Phaecians to complete their end of xenia, to escort him and his crew back home, he needs to impound the consequences of perverting it (as shown by the blinding of Polyphemus after he warped the process of xenia). It is a very slight threat he is making, but by portraying the Cyclopes as less-than, uncivilized, he is telling the Phaecians that they know better, that because they are more sophisticated than the so-called “savages” they will know not to make the same mistake.

Above: Odysseus' arrival on Scheria, the island on the Phaecians. Image credit: ancientliterature.com

Works Cited:

Homer. Odyssey, Book 9. Nabu Press, 2010.

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