that in the original story there was a reason for Penelope to bring the bow, and for Odysseus to be pleased? It was a plot. He meant Eurycleia to recognise him, to send the maids away, and break the news to Penelope. Then husband and wife together arranged the trial of the bow. This is so far only a conjecture, but it is curiously confirmed by the account of the slaying given by the ghost of Amphimedon in ω. The story he tells is not that of our Odyssey: it is the old Bow-slaying, based on a plot between husband and wife (esp. 167).
As to the Spear-fight, there is a passage in π, 281-298, which was condemned by the Alexandrians as inconsistent with the rest of the story. There Odysseus arranges with Têlemachus to have all the weapons in the banquet hall taken away, only two spears, two swords, and two shields to be left for the father and son. This led up to a Suitor-slaying with spears by Odysseus and Têlemachus, which is now incorporated as the second part of our Suitor-slaying. Otto Seeck[1] has tried to trace the Bow-fight and the Spear-fight (which was itself modified again) through all the relevant parts of the Odyssey.
It is curious that in points where we can compare the myths of our poems with those expressed elsewhere in literature, and in fifth-century pottery, our poems are often, perhaps generally, the more refined and modern. In the Great Eoiai* the married pair Alkinoüs and Arêtê are undisguisedly brother and sister: our Odyssey explains elaborately that they were really only first cousins. When the shipwrecked Odysseus meets Nausicaa, he pulls a bough off a tree—what for? To show that he is a suppliant, obviously: and so a fifth-
- ↑ Quellen der Odyssee, 1887.
