Memorial Day and The Odyssey

Exploring the themes of The Odyssey in connection with Memorial Day in the USA

Welcome or welcome back to the Myths & Mischief blog!

The last Monday in May, is Memorial Day in the U.S.A., and this blog post is in honour of the men and women who have made the ultimate sacrifice in defence of their country and the freedoms for which their country stands.

Memorial Day & The Odyssey

On this day, many Americans come together with their loved ones to share stories of the past. In the spirit of reflection on the bravery and selflessness of veterans, I thought it would be fitting to take a closer look at a Greek epic, a personal favourite: Odyssey by Homer (c.8th century B.C.)! Homer masterfully depicts the themes of sacrifice and remembrance: Odysseus and his crewmen sacrificed everything to defend Greece, their home, against the Spartans. On his way home, Odysseus is faced with the ghosts of war and loses friend after friend. I should say, though, that there are other myths and legends across cultures that touch upon the same themes in equally artful ways. Warning: Homer’s tales are not for the faint of heart. He loves to exaggerate, but he also shows us that these heroic soldiers were often far from being exemplary members of society. After all, these were the gruesome and, by many current-day standards, immoral scenes of ancient warfare.

Today I’d like to dig a bit deeper and investigate two Classical Greek themes, particularly in the context of Remembrance Day: “nόστοςor” and “ἀρετή”.

Nòstos

Odysseus confronts a multitude of physical and emotional trials on his odyssey to, through, and from the battlefields… yes, fields plural because this is an epic and there are clashes and conflicts galore. The notion of “nòstos” (νόστος) can loosely translate to homecoming, and it held profound significance in Classical Antiquity. I feel it resonates still today as a vital aspect of the reintegration journey for veterans. “Nòstos” signifies the journey back home, whatever that may signify for the individual undertaking it. Like many warriors throughout the ages, Odysseus not only had to navigate the seas back to Ithaca, the Greek isle he once ruled. He also had to reclaim his identity as king, father, and member of his community. Homer depicts the struggle to reclaim one’s identity in the face of adversity… and after the horrors of the battlefield. I don’t know about you, but I’ve heard and seen this before, in books and movies over the centuries, as well as from people who’ve been through it. Those who make it out alive may still have a long journey home, so to speak.

Odysseus had to reconcile with his past, with his actions, and with what he had witnessed. Now we should remember that the Classical Greeks were deeply spiritual and believed in their pantheon of gods (e.g. Zeus, Poseidon, Hades, etc). So divine intervention played a significant role in the epic. Yet, Odysseus bore wounds unseen that required much more than celestial aid to heal. Homer’s words ring true in the modern era as many veterans, regrettably, don’t ‘find their way back’. Some are alienated from their communities and cast adrift (in fact “nòstos” implies a journey by sea)… and many cannot fulfil their own “nòstos”.

Throughout his journey, Odysseus remained devoted to his family: he strived to return to his beloved wife Penelope and his dutiful son Telemachus. Reading the epic and watching the recent film adaptation, I always felt that his loyalty and commitment to those he cared for were moving. He seemed to always think of how he could get his crew home and safe… but when he realised that wasn’t possible, he didn’t give up. He kept pushing homeward because that’s what they all fought for, even when faced with vengeful deities, enchanting sirens, and death itself. Homer portrays Odysseus as a perfect Greek… while skillfully revealing his character flaws that make him human like the rest of us… and so Odysseus embodies the concept of “arête” (ἀρετή).

Arête

Roughly translating to “excellence” or “virtue”, the concept is tied to the idea of “arêteia” (ἀρετήια), meaning “the pursuit of excellence”. “Arêteia” was a key aspect of, primarily men’s, moral and intellectual development. From what I understand, Homer and his contemporaries don’t tell us that this is something you’re born with or that you learn at school. It could take a lifetime to check all the boxes. In my opinion, the tale of the Odyssey shows us that you win some, you lose some, but that trying your best at “excellence” or “virtue”, whatever that means in your time and place, is enough. Odysseus was a flawed man who also happened to be an excellent swordsman. He cared for his crew and was a great tactician. He stayed faithful to his wife and pushed on to reclaim his throne and secure his son’s inheritance. He had “arête”.

Slight sidebar: “arête” could also translate to “manliness”, but for the sake of the present argument (relating to all veterans) and everyone’s peace of mind, I’m leaving that out.Getting back to the point, Odysseus became a legendary hero who embodied “arête” arguably much more than other Greek myth personages. He shows courage as a fighter, wisdom as a leader, and strength of character among many other qualities… can you tell I’m a big fan? In each challenge faced, Odysseus was a natural leader who inspired loyalty and devotion; People listened to him, he rarely abused his power, and he was never feared.

In his encounters with the Cyclops, the Sirens, and the whirlpool Charybdis, he showed courage and led his crew through danger. He became legendary for his strategic thinking and cunning plans to outwit his enemies.

Here’s a short list:

• He is credited with the invention of the Trojan Horse.
• To avoid the Sirens’ call, he ordered his crewmen to plug their ears with corks and tether themselves to masts.
• He tricked the Cyclops who had trapped him and three of his men into drinking. Then they got away, hanging on the underside of sheep.

Now I have to point out the obvious: Homer was known to embellish stories. Despite that, I stand by the fact that this epic can inspire and help comfort those who heard it centuries ago… as much as it has the power to today.

Phoboi Kai Deimata

You may still be wondering what I’m harking on about the ‘power’ of this epic or even how it’s still relevant today. I’d like to close off this post by highlighting the timeless and universal aspects in real life as well. In commemorating warriors and listening to stories of veterans, psychological trauma often comes up. In Homer’s Iliad there are scenes where, “heroes were stricken or frozen with horror or burst into tears at the sight of the enemy” (for the Greek myth-geeks out there, see books XIII, XVI specifically).[1]

Greek historian Thucydides (lived c.460-400 BC) recorded: “in all armies (…) terrors and panics (phoboi kai deimata) are apt to arise, especially at night and when they are marching through a hostile country” [2].

Philosopher Gorgias (lived 483–375 BC) further backs this up, writing: “soldiers were unable to resist acute panic on the battlefield, and as a result suffered from prolonged psychopathology”. He also stated, “many have fallen into vain toils, terrible sicknesses (nosoi), and hard to heal madnesses (maniai). Thus, the sight inscribes in the mind images (…) and terrifying images often remain”.[3]

Odysseus wasn’t perfect, but he had a level of self-awareness and control that made him a great leader, as mentioned. In comparison, Herkules, whom he fought alongside, was a demi-god and the epitome of the Greek hero… yet he suffered terribly. The opening line of Illiad read: μῆνιν ἄειδε θεὰ Πηληϊάδεω Ἀχιλῆος οὐλομένην… “Sing, O goddess, (mênis) of Achilles son of Peleus, [that destructive wrath which][4]brought countless ills upon the Achaean…” [5].

According to the American Psychiatric Association, wrath is often uncontrollable (as compared to anger) and is a common response to trauma. People also frequently struggle with intense/irrational fear, helplessness, and horror. They state that traumatic experiences, “interrupt the psycho-sociological experiencing suddenly and significantly [which interferes] with the coping capacity of the person” and that the inability to “possess mastery about the experience” often leads to wrath[6]. A striking difference in personalities that Homer illustrated with Odysseus and Herkules is their self-control and coping abilities. Odysseus has arguably greater “arête” and learns much about himself on his “nòstos”. Meanwhile, Herkules could not cope and, although a valiant warrior, he fell completely into wrath. Both did struggle immensely and were irrevocably changed by their battles, both physical and mental.

Stay tuned for an upcoming blog post regarding the “nòstos” of Agamemonon; one which did not go smoothly at all!

Wrapping up…

On this day of reflection and commemoration for the brave men and women who fought so that we could live peacefully, let us be respectful and understanding. Let us respect their choice to serve and respect that they may be struggling on their “nòstos”. Let us look to ancient tales and understand that though “arêteia” might be a beautiful idea, it is just that, an ideal. Finally, it is worth noting that ancient warfare was as brutal and gruesome as any other era, and many of his crew members did engage in misbehaviour, to say the least. I’d go as far as to say that the same can be said of veterans and service members worldwide today. We will hear tales of heroes alongside stories of “bad apples”, some of which (on either side) may be embellished, but all of which are rooted in real events. Every service member, regardless of their actions, religious beliefs, or nationality, deserves our respect, understanding, and support. They are heroic and flawed, a testament to the complexities of human nature.

Endnotes

[1] p.741. Ustinova Y., and Cardeña E., (2014). “Combat stress disorders and their treatment in ancient Greece”, (see also pp. 739–748) Psychological Trauma: Theory, Research, Practice, and Policy, 6(6),

[2] (7.80), Thucydides, History of the Peloponnesian War. Translated by C. F. Smith, 1923.

[3] p.740. Ustinova Y., and Cardeña E., (2014)

[4] Allen R. Benner (1903) suggests “οὐλομένην”, must be translated as “destructive wrath” to maintain that original emphasis.

[5] Translation by Samuel Butler (1898), London: Longmans, Green and Co.

[6] (pp.11-12, 18, 2) Sar V., and Ozturk E., (2008), “What is trauma and dissociation?”, Journal of Trauma Practice, 4(2).

Sources/Learn more

• Shay J., (1995), Achilles in Vietnam: Combat Trauma and the Undoing of Character; (2003), Odysseus in America: Combat Trauma and the Trials of Homecoming, New York: Scribner
• Kveraga K., Ghuman A. S., and Bar M., (2007), “Top-down predictions in the cognitive brain”, Brain and cognition, 65(2), 145–168
• Huberman A. D., (December 2021) “Erasing Fears & Traumas Based on the Modern Neuroscience of Fear”, no.49. [podcast]