A Fourteenth Century Reworking of Odyssean Recognition

Abstract

Byzantine scholarship (represented by, e.g., Eustathius or Triclinius) is crucial for our discipline, but Byzantine literature generally (original poems, novels, etc., by authors such as Theodoros rodromos or Niketas Eugenianos) may seem outside the pale. Actually, though, many Byzantine works with a more or less specifically literary bent can contribute to our understanding of Classical literature. An example is the fourteenth century verse novel Kallimachos and Chysorrhoe (possibly, as developed by Michel Picard, Le roman de Callimaque et de [1956], the work of Andronikos Palaiologos, a member of the imperial family). In this, the title hero comes upon the beautiful imprisoned by a dragon. In good medieval style, Kallimachos rescues fair maiden, and for a while, Kallimachos and live happily together. Eventually, though, a neighboring king falls in love with Chrysorrhoe. Through a sorceress' charm, Kallimachos dies. By a reversal of the charm, though, he returns to life – only to find that is under the power of the King or Suitor. Much of this roughly parallels the Odyssey, especially if one views Book 11 as a real encounter with death. I.e., Odysseus dies, but he also survives the ordeal unscathed. Moreover, both the voyage to Hades and the return are associated with instructions provided by the sorceress Kirke. The patterning of the Byzantine novel with the Odyssey is also relevant to the much debated question of early in the Odyssey, viz., the view, first proposed in print by Philip W. Harsh in AJPh 71: 1-21 (1950), that in Book 19 Penelope proposes the contest of the bow with knowledge of the Stranger's true identity. Following Harsh in broad outline, John B. Vlahos in College Literature 34: 107-131 (2007) refers to Eustathius, along with, presumably, other Byzantine scholars, as having read Homer too narrowly, and so being responsible for subsequent scholars' missing an important aspect of the Odyssey. In contrast to Eustathius' narrower treatment, I suggest that early may be reflected in another Byzantine work, Kallimachos and Chrysorrhoe. After his return to the land of the living, Kallimachos puts a ring, which had once given him, on a tree. He then observes (line 1824) joyfully seeing in the ring some indication that her dear Kallimachos must somehow be alive. This parallels Od. 18.281-283, in which Odysseus observes Penelope's seemingly cordial interaction with the Suitors, but rejoices, inasmuch as he knows that she has something else in mind. There is also a complement to this, viz., the fact that later, when Kallimachos, disguised as a gardener, brings roses to Chrysorrhoe, their mutual recognition is obvious enough, as she and the gardener kiss and embrace (lines 1902-1935). It is not, however, spelled out as Chrysorrhoe recognizes Kallimachos. As far as any explicit statement of recognition is concerned, then, the pattern parallels the Odyssey, in which Book 19 likewise contains no explicit statement of Penelope's recognizing Odysseus.