The recognition scene between Penelope and Odysseus is indeed unique in the Odyssey. Some scholars have described these scenes as tests and tribulations due to eternal differences between man and woman. However, it is perhaps more fitting to explain these events in terms of their unique personalities and situations. The two question the identity and fidelity of the other, which is hardly surprising considering the circumstances of many other Homeric heroes. Agamemnon has been killed by his wife, Clytaemnestra, upon his return to Mycenae and Helen could hardly be considered faithful. In addition, Penelope, viewed as a widow, was besieged by suitors and could not afford to be tricked by a man looking for Odysseus’ kingdom and fame. Overall, the scenes, which eventually leads to recognition between husband and wife, demonstrate the personal traits of Penelope and Odysseus, not the eternal struggle between man and woman.

Before encountering Penelope, Odysseus meets many people who form a strong part of his household like Telemachos, Argos, Eurykleia, Eumaios, Philoitios and Laertes. All of these characters accept the identity of Odysseus with little question and reveals himself to them with little hesitation. Odysseus is reunited with Telemachos in XVI, but at first Telemachos does not believe him. ‘No, you are not Odysseus my father, but some divinity beguiles me, (Od. 16. 194-5).’ However, he finally yields with the help of Athene. Interestingly, Athene acts like a catalyst in many of these scenes. Even Argos, the aged dog of Odysseus, remembers him and passes away with that sight (Od. 17. 326-7). In the books which follow, many of those who figure largely in the household’s survival are reunited with Odysseus. Eurykleia easily identifies Odysseus as she ritually washes him. She notices a scar, which he received as a small child. However, while she tries to alert Penelope to the fact that her husband is present, Athene distracts her (Od.19.474-479). The scene with Laertes, the father of Odysseus, is found after the instance with Penelope. In this instance, Odysseus too has to pass a quasi-test before his father will accept him.

These less important reunions, save that of Telemachos, allow for a pressure to build and the reader is on a climactic ride to the scene when Penelope and Odysseus finally meet. This could have been the purpose behind Homer’s listing of the various meetings. In fact, the case can be made that the reader, or rather the listener, waits the entire epic to witness the reunion of these two. Perhaps this is one of the reasons why this scene serves as the climax and basically the focal point of the entire poem. He is seen planning the meeting time in book XVII when he tells Eumaios that he will not yet meet with Penelope. ‘Tell Penelope, therefore, for all her eagerness, to wait for me in the palace until the sun has set’ (Od. 17. 569-70). This adds yet to the tension between the epic and reader.

Homer does make allusions to the mistrustful personality of Penelope, certainly not to women in general, when Eurykleia remarks to Penelope that, ‘Your heart has always been mistrustful. (Od. 23. 72)’ Penelope and Odysseus have obviously somewhat devised a scheme of recognition which can be derived from the fact that, ‘she recognized the certain proofs Odysseus has given. (Od. 19. 250)’ Telemachos, who also knows who the stranger is at this point, tries to convince his mother of the identity. However, Penelope replies: ‘for we have signs that we know of between the two of us only, but they are secret from others. (Od. 23. 109-10)’ Perhaps she realizes that Odysseus will not outright reveal himself, but will first survey the situation. She realizes the potential implications of the acceptance and knows that she must act carefully, just as Odysseus himself does. In fact, she at one point states that, ‘I pay no attention to strangers, nor to suppliants, nor yet to heralds, who are in public service, but always I waste away at the inward heart, longing for Odysseus. These men try to hasten the marriage. I weave my own wiles. (Od. 19. 134-136)’ These tactics obviously served to protect her from falling prey as a woman to another man. Before this incident, Odysseus himself does not even reveal his position as a wanderer seeking refuge. He does not succumb when his wife is in tears. ‘But Odysseus in his heart had pity for his wife as she mourned him, but his eyes stayed, as if they were made of horn or iron, steady under his lids. (Od. 19. 209-212)’ He waits for an appropriate time when he knows trust is for certain. Penelope in turn claims that she will test this guest to see whether or not he has truly seen Odysseus (Od. 19. 215).

After the various other characters in the Odyssey try to convince Penelope of Odysseus’ return, he begins to reveal his true identity. He says to her, ‘You are so strange. The gods, who have their homes on Olympos, have made your heart more stubborn than for the rest of womankind. (Od. 23. 165-6)’ These few statements with the many others that follow make apparent that Penelope is not a typical woman, but one who is just as cunning as her dear husband. However, Penelope is just as apt to play this game and she replies, ‘You are so strange. I am not being proud, nor indifferent, nor puzzled beyond need, but I know very well what you looked like, (Od. 23. 174-5)’ She knows exactly what her role in this partnership is and she most likely is aware of Odysseus’ concerns as he is returning to a hostile environment. She also proves to be concerned with her reputation. ‘If he were to come back to me and take care of my life, then my reputation would be more great and splendid. (Od. 19. 127-8).’ This may even explain why she fails to acknowledge Odysseus’ presence as quickly as the others in the oikos. Both appear to approach this situation with an agenda. She is concerned with her reputation and he with his own personal safety.

After this brief exchange of words, the signs are performed and testing enabled. For example, Penelope subtly mentions to Eurykleia, ‘Come then, Eurykleia, and make up a firm bed for him outside the well-fashioned chamber: that very bed that he himself built. (Od. 23. 177-9)’ She obviously knows the significance of this bed and is very well aware of the reaction this thought could provoke. Odysseus then claims, ‘What you have said, dear lady, has hurt my heart deeply. What man has put my bed in another place? (Od. 23.184-5)’ and, ‘But there is no mortal man alive, no strong man, who lightly could move the weight elsewhere. (Od. 23. 187-8).’ He continues to describe the process with which he manufactured their marriage bed, a symbol of their union. Of course, this is the famed bed of which only a few characters would know.

Penelope internally rejoices at this description, ‘and her knees and the heart within her went slack as she recognized the clear proofs that Odysseus had given, (Od. 23. 205-6).’ She then finally submits and gives her reasoning for disbelieving his true identity. She feared that, ‘one of mortal men would come my way and deceive me with words. For there are many who scheme for wicked advantage. For neither would the daughter born to Zeus, Helen of Argos, have lain in love with an outlander from another country, if she had known that the warlike sons of the Achaians would bring her again to the beloved land of her fathers. (Od. 23. 216-21)’ This type of reasoning is compatible with the concern both her and Odysseus display for the oikos.

Both Penelope and Odysseus understand the implications of deception and of unexpected arrivals. After all, the Trojan War was fought for the sake of a woman who deceived her husband. In addition, by this point, Odysseus had met with Agamemnon who had uttered, ‘When you bring your ship in to your own dear country, do it secretly, not in the open. There is no trusting in women. (Od. 11. 455-6)’ Of course, simply by Agamemnon’s presence in the Underworld, Odysseus was well aware of what had happened in that reunion. Agamemnon’s return comes to disaster and Paris and Helen face an undeniable tension in their union. In Book XXIV, these sentiments seemed to be confirmed by Agamemnon who woefully states, ‘Odysseus of many devices, surely you won yourself a wife endowed with great virtue. How good was proved the heart that is in blameless Penelope, Ikarios’ daughter, and how well she remembered Odysseus, her wedded husband. (Od. 24. 192-196)’ These words are spoken after the suitors are lead to their positions in the Underworld. Thus, Penelope has proven herself to be the true opposite of Clytaemnestra and the perfect mate for Odysseus.

The significance of this reunion is that it truly reveals the personalities of Penelope and Odysseus and perhaps why they are one of the few happy couples of the Odyssey. Quite often, it is implied that Penelope is a woman who holds her virtue above all else and even Agamemnon, a recent convert to misogyny, appears to have respect for her, after the disposal of the suitors. It seems from the outcome that neither Odysseus nor Penelope is the personal victor of a battle. Odysseus is not unmanned and Penelope is able to retain her virtuous, proper image. Both were depended upon the signs and tests in order to maintain the security and endurance of their oikos, therefore ensuring the survival of Ithaka. Overall, this reunion was character-specific and became the culmination of specific events surrounding the lives of Penelope and Odysseus.

Holly Lorencz, 1998.