A key recurring theme throughout the Odyssey has been the use of disguises. This essay
shall discuss and analyse why the use of disguises is one, if not, the most important themes
of the Odyssey and how it impacted Odysseus journey to achieve his nostos and kleos, and
the beginning of the Telemachus journey to achieve his kleos.
One reason the use of disguises as a recurring motif throughout the Odyssey is significant is
the insight it provides into the contemporary concept of Xenia during the time of Homer;
”Eumaeus, I hope Father Zeus will look on you as kindly as I do for picking out the best
portion for ‘a man like me’.” In book 14 Odysseus with the aid of Athene hides his identity,
disguised as a beggar, from his loyal servant Eumaeus who displays good xenia as a host by
providing Odysseus with the best of what little he has. Eumaeus’ good xenia is then
contrasted in return by Odysseus withholding his true identity as Eumaeus’ master and
supplementing Eumaeus with a Cretan tale for his show of good xenia to Odysseus’
disguised self. This Cretan tale is significant as it adds another layer of disguise implemented
by Odysseus, as during the time of homer the Cretan people were often stereotyped as liars
by the contemporary Grecian audience and so would have been an ironic display of bad
xenia, disguised as good xenia, that was obvious to the audience and aided the oral telling of
the Epic. Furthermore, this can be likened to Odysseus’ use of disguises within books 7 and 8
where not only is his identity hidden by Athene shrouding him in mist, “Athene, in concern
for his welfare, enveloped him in a thick mist”, but is also concealed in his neglect to inform
his Phaeacian hosts, King Alcinous and Queen Arete, of his true name and identity; “now,
speak and tell us truly". The demand of king Alcinous for Odysseus to “speak and tell us
truly” is significant as King Alcinous is yet not aware that Odysseus has been concealing his
true identity from them and will not be made aware until revealing his true self becomes
beneficial for Odysseus’ quest for kleos and timé, “I am Odysseus, Laertes' son. The whole
world talks of my stratagems , and my fame has reached the heavens." Moreover, Odysseus’
bad xenia throughout the Odysseus by way of disguises is not only frequently recurring but
also frequently unpunished. On multiple occasions throughout the Odyssey, including book 9
in the cyclops cave, Odysseus displays blatant bad Xenia through his disguises and the
deception they inflicted upon their hosts, for example Odysseus deception of Polyphemus by
way of the misnomer “Nobody”. The use of the disguises that display bad Xenia can be
considered a direct offence to the gods, “remember your duty to the gods; we are your
suppliants, and Zeus is the champion of suppliants and guests.” This significant as the lack of
direct punishment inflicted on Odysseus, his men being killed but him only being
disadvantaged by the destruction of his ships due to his fated homecoming to achieve the
nostos befitting of a homeric hero.
Another reason disguises significant throughout the Odyssey is the numerous instances of
divine support and favour, implemented through the subject of disguise. 'She assumed the
appearance of a family friend' Athene has reliably been there to aid in divine ventures,
helping Odysseus and Telemachus accomplish their Nostos and Kleos. She frequently does
so in camouflage/disguise, whether it be in a dream (Book 6) or, more commonly, face-to-
face. In book 7 she camouflages herself as a youthful young lady within the crowd amid the
Phaeacian games. 'None of the Phaeacians will make as good a throw let alone a better.' This
gave him confidence and would have increased his kleos, as a 'Phaeacian' is expressing that
no one can beat him. Athene too includes a propensity of making Odysseus show up more
well built. 'Athene invested… divine beauty' This can be considered a disguise since he shows
shall discuss and analyse why the use of disguises is one, if not, the most important themes
of the Odyssey and how it impacted Odysseus journey to achieve his nostos and kleos, and
the beginning of the Telemachus journey to achieve his kleos.
One reason the use of disguises as a recurring motif throughout the Odyssey is significant is
the insight it provides into the contemporary concept of Xenia during the time of Homer;
”Eumaeus, I hope Father Zeus will look on you as kindly as I do for picking out the best
portion for ‘a man like me’.” In book 14 Odysseus with the aid of Athene hides his identity,
disguised as a beggar, from his loyal servant Eumaeus who displays good xenia as a host by
providing Odysseus with the best of what little he has. Eumaeus’ good xenia is then
contrasted in return by Odysseus withholding his true identity as Eumaeus’ master and
supplementing Eumaeus with a Cretan tale for his show of good xenia to Odysseus’
disguised self. This Cretan tale is significant as it adds another layer of disguise implemented
by Odysseus, as during the time of homer the Cretan people were often stereotyped as liars
by the contemporary Grecian audience and so would have been an ironic display of bad
xenia, disguised as good xenia, that was obvious to the audience and aided the oral telling of
the Epic. Furthermore, this can be likened to Odysseus’ use of disguises within books 7 and 8
where not only is his identity hidden by Athene shrouding him in mist, “Athene, in concern
for his welfare, enveloped him in a thick mist”, but is also concealed in his neglect to inform
his Phaeacian hosts, King Alcinous and Queen Arete, of his true name and identity; “now,
speak and tell us truly". The demand of king Alcinous for Odysseus to “speak and tell us
truly” is significant as King Alcinous is yet not aware that Odysseus has been concealing his
true identity from them and will not be made aware until revealing his true self becomes
beneficial for Odysseus’ quest for kleos and timé, “I am Odysseus, Laertes' son. The whole
world talks of my stratagems , and my fame has reached the heavens." Moreover, Odysseus’
bad xenia throughout the Odysseus by way of disguises is not only frequently recurring but
also frequently unpunished. On multiple occasions throughout the Odyssey, including book 9
in the cyclops cave, Odysseus displays blatant bad Xenia through his disguises and the
deception they inflicted upon their hosts, for example Odysseus deception of Polyphemus by
way of the misnomer “Nobody”. The use of the disguises that display bad Xenia can be
considered a direct offence to the gods, “remember your duty to the gods; we are your
suppliants, and Zeus is the champion of suppliants and guests.” This significant as the lack of
direct punishment inflicted on Odysseus, his men being killed but him only being
disadvantaged by the destruction of his ships due to his fated homecoming to achieve the
nostos befitting of a homeric hero.
Another reason disguises significant throughout the Odyssey is the numerous instances of
divine support and favour, implemented through the subject of disguise. 'She assumed the
appearance of a family friend' Athene has reliably been there to aid in divine ventures,
helping Odysseus and Telemachus accomplish their Nostos and Kleos. She frequently does
so in camouflage/disguise, whether it be in a dream (Book 6) or, more commonly, face-to-
face. In book 7 she camouflages herself as a youthful young lady within the crowd amid the
Phaeacian games. 'None of the Phaeacians will make as good a throw let alone a better.' This
gave him confidence and would have increased his kleos, as a 'Phaeacian' is expressing that
no one can beat him. Athene too includes a propensity of making Odysseus show up more
well built. 'Athene invested… divine beauty' This can be considered a disguise since he shows
