Theodicy

Is there divine justice in the Homeric epics that justifies the ways of Gods to men? Zeus' speech in the divine Assembly opening the epic action of the Odyssey (1.32–43) answers it in the affirmative: it has been described as the “oldest Greek theodicy” (Jaeger 1966, 84). This speech, given its speaker and its position, is clearly programmatic, outlining the theological and moral outlook that informs the epic action of the poem. Rejecting a view commonly held by mortals who see divine agency behind all human suffering – Achilles' Allegory of the two urns on the doorsill of Zeus' house at Iliad 24.527–533 comes to mind – Zeus states that men bring the sufferings they incur beyond their allotted portion (huper moton: see Fate) upon themselves through transgressions committed in reckless folly (Atasthaliê) despite divine warning. They have thus only to blame themselves. Zeus uses as a Paradigms the story of Aigisthos who perished in consequence of committing crimes in blind recklessness, despite being warned by the gods through Hermes. The gods only act as guardians of Justice, who warn in advance and see to the punishment afterwards. Implied is a moral conception of the gods whose ways to men are just – and here the Odyssey moves beyond the Iliad, the ways of whose gods can be cruel and vindictive, when they feel their honor impugned by mortals: then they are not exactly unjust, but often lack fairness. The fact that in the Odyssey Poseidon and Helios act that way, with Zeus seeming to ratify their behavior, has been viewed as undermining the theodicy and rendering the theology of the Odyssey inconsistent (Focke 1943; Heubeck 1950; Fenik 1974); yet it can be shown that this is not the case (Friedrich 1987, 1991) – Zeus' theodicy is exemplified in the plot of the Odyssey by the fates of the members of Odysseus' last crew on Thrinakia (see Odysseus' Companions); most pronouncedly in the fates of the Suitors of Penelope in Ithaca: repeatedly warned (2.157–158 by prophet Halitherses ; 20.350–351 by the seer Theoklymenos), they constantly transgress divine and human laws. Their punishment at the hands of Odysseus, ordained by Zeus (5.23–24) and brought about with the aid of Athene, prompts Laertes to confirm the divinely proclaimed theodicy from the human perspective: that the Suitors have paid for their blind and reckless Hybris proves that there are just gods on high Olympos (24.351–352). See also Responsibility.

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• Blood and Iron

  Douglas Olson, Douglas A Olson•Blood and Iron•1995

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• Divine Justice in the Odyssey

  Charles Segal•The American Journal of Philology•1992

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