Patrick Comerford
Ἀλλὰ καὶ ὧς ἐθέλω καὶ ἐέλδομαι ἤματα πάντα
οἴκαδέ τ' ἐλθέμεναι καὶ νόστιμον ἦμαρ ἰδέσθαι.
εἰ δ' αὖ τις ῥαίῃσι θεὸς ἐν οἴνοπι πόντῳ,
τλήσομαι ἐν στήθεσσιν ἔχων ἀτληθὲς θυμόν.
Nevertheless I long – I pine, all my days –
to travel home and see the dawn of my return.
And if a god will wreck me yet again on the wine-dark sea,
I can bear that too, with a spirit tempered to endure.
The Odyssey (Book 5, lines 219-222)
Two of the deepest currents of thought running through The Odyssey are ξενία (xenia), the sacred code of hospitality and reciprocal courtesy shown to travellers, strangers and outsiders and the mutual duties of hosts and guests; and νόστος (nostos), homecoming and the longing for home.
In English, the word ‘xenophobia’ is a concept that runs contrary to all the core values found in ξενία (xenia) and in φιλοξενία (philoxenia), a concept that extends far beyond mere hospitality and that remains a shared value among Greeks today.
The word nostalgia is a 17th century compound derived from Greek. It consists of νόστος (nostos), a Homeric word meaning ‘homecoming’, and ἄλγος (álgos), ‘pain’. The word was coined by a medical student to describe the anxieties shown by Swiss mercenaries fighting away from home.
Both concepts in Greek explain how welcome I have felt in Greece for almost 40 years, year after year, and how wistful I feel, longing to return, when I am not there, as though Greece, and particularly Crete, was my second home.
I imagine a spin-off from Christopher Nolan’s box-office success, The Odyssey, is going to be a boost to tourism in Greece, as people seek out locations and settings that associated with the ten-year homeward journey of Odysseus.
The three main islands associated with Odysseus are Ithaka, where he was king and which is the home he takes ten years to find his way back to, Kephallonia and Zakynthos.
Ithaki or Ithaca is his home in the Ionian Islands and the emotional core of the entire story. Zakynthos is one of the Ionian islands named in The Odyssey as part of the island world around Odysseus’s kingdom, and neighbouring Kefalonia is often linked with Homer’s Same.
I visited these three islands over the space of two years: Ithaka in 2003, Kephallonia (‘Captain Corelli’s island’) in 2002 and 2003, and Zakynthos in 2002. But that was almost 25 years ago, long before I had a digital camera or a phone with a camera on it, and all my photographs from those trips are inaccessible or lost.
Odysseus travels from Troy to Thrace, and then through the lands of the Lotus-Eaters, Cyclopes, Aeolus and Circe on his way home to Ithaka. Although they are named in The Odyssey, he never visits some of the Dodecanese islands I know, such as Rhodes, Symi and Kos, or Cycladic islands such as Santorini (Thera), although Syros in the Cyclades is identified with Syrie, the home of Eumaeus, Odysseus’ loyal swineherd.
The ancient theatre in Epidavros is one of the most perfect ancient Greek theatres (Photograph: Patrick Comerford)But there are other places in Greece – islands and on the mainland – that are parts of the Odyssey and that may get a boost in tourism figures because of the new film. Some places in the Odyssey are legendary, the subject of conjecture or a topic for debate.
Athena guides Odysseus on his return journey to Ithaka. She is basically the story’s behind-the-scenes operator, and Athens is where her presence is felt most today. Many places in the Peloponnese are part of the narrative, including places I have visited.
Sparti (Sparta), where I stayed in the Menaleon Hotel in 1996, when I was visiting Mystras, is where the Odyssey connects back to the Iliad and the fallout from the Trojan War through Menelaus and Helen. Telemachus visits Menelaus to hear what happened to the Greek heroes after Troy, and why the fate of Odysseus remained uncertain for so long, and he arrives in Pylos to find the local people making offerings to Poseidon by the sea.
The ancient theatre in Epidavros is one of the most perfect ancient Greek theatres in terms of its design and its acoustics. Epidaurus is described in the Iliad as ‘vine-clad Epidaurus’ and contributed along with Argos, Tiryns, Troezen and Ermioni to the Argolid fleet heading to Troy.
Crete is connected to the Odyssey primarily as a place mentioned in the epic – specifically as a fictional origin story told by Odysseus, and in historical navigation theories that link real landmarks in Crete to the journey. In Homer’s text, Odysseus repeatedly invents elaborate backstories claiming he is a Cretan prince from Knossos to hide his true identity on his return to Ithaka.
People in Crete say the small of Gavdos is the Ogygia of Calypso, where Odysseus stayed for seven years with the nymph. I have often gazed out at Gavdos from the Monastery of Preveli above the palm forest that was severely damaged by the fires that swept across the Rethymnon region last week. Eventually, Odysseus spurned the offer of eternal life from Calypso and left Ogygia for his journey home
Paleochora, to the west of Preveli and on south-west coast of Crete, has been proposed as a landing point where winds pushed Odysseus off-course toward a small distinct coastal peninsula near Libya before heading back north.
After his adventure with Polyphemus, Odysseus continues his journey north. The historian Tim Severin and other historians convincingly identify the small island of Gramvousa off the north-west tip of Crete with the floating island of Aeolus. There, Odysseus waits for the right moment to continue his journey home.
Gramvousa is an island encircled by striking sheer cliffs that reflect a reddish-bronze hue at sunset, creating the illusion of towering bronze walls.
The ancient name for the island was ‘Korykos’, meaning ‘leather bag’. Notably, it was on the Isle of Aeolus where Odysseus used a magical leather bag.
Paxos in the Ionian islands is identified with some scholars with the island of Circe, a nature goddess. On leaving the island of Circe, he passes the small island of Antipaxos, southeast of Paxos.
After passing Antipaxos, Odysseus arrives at a spot where he has two choices: one route would take him past the dangerous Wandering Rocks, while the other would take him down a narrow channel with dangers on both sides – on one side, there was Scylla, the serpentine monster, while on the other was Charybdis, the sea monster that swallowed things like a whirlpool.
The explorer Tim Severin suggests the Ionian island of Lefkada or Levkas is the location for the Sirens, the Wandering Rocks, Scylla and Charybdis and the island of Helios’s cattle.
Corfu (Kerkyra), the most northerly of the Ionian Islands, is usually identified with Scheria, the land of the Phaeacians and the last destination of Odysseus in his 10-year journey home from Troy to Ithaki.
Although Corfu is not named directly, it has the kind of coastline that makes shipwreck scenes feel believable. Odysseus is washed up exhausted on the shores of Scheria, where King Alcinous and Princess Nausicaa offer hospitality to the weary hero and the Phaeacians provide him with a safe route back home to Ithaka.
Two small islets off the coast of Corfu claim links with the stories of Odysseus and shipwreck.
Palaiokastritsa is on the north-west coast of Corfu, about 26 km from Corfu town and airport. The Rock of Kolovri in the bay is said to be the petrified ship of Odysseus, although similar legends are associated with Pontikonisi or ‘Mouse Island’ off Kanoni, near Corfu town.
The legend says that after the Phaeacians had safely helped Odysseus on the last leg of his journey home to Ithaka, they returned to Corfu. But the sea god Poseidon, angered that the Phaeacians had helped his rival, turned their vessel into stone, creating what is now Pontikonisi.
Although this story does not appear explicitly in Homer’s text, it is one of Corfu’s most enduring myths, and Pontikonisi or ‘Mouse Island’ is one of Corfu’s most recognisable landmarks. The tiny, cypress-covered islet sits at the entrance to the Halkiopoulos Lagoon, just south of Corfu Town and under the flight path of Corfu Airport.
Another, more practical explanation for the island’s name is that, when viewed from above, its shape resembles a small mouse – so giving us the Greek name Pontikonisi (Ποντικονήσι), meaning ‘Mouse Island.’
Pontikonisi is one of the Corfu’s most photographed attractions, ALthough access is limited. Small boats take visitors to the islet during the tourist season, allowing them to explore the chapel and enjoy its tranquil setting among towering cypress trees.
Many visitors choose instead to admire Pontikonisi from the nearby islet of Panagia Vlacherna, home to the whitewashed 17th century convent with the elegant bell tower and waterfront setting that have made it the picture postcard emblem of Corfu.
At its centre of Pontikonisi, the Byzantine Church of Christ Pantokrator dates from the 11th or 12th century. The chapel is generally closed to the public throughout the year but it opens each year on this day, 6 August, the Feast of the Transfiguration, when many people make the short boat trip to attend the annual celebration.
How many of those pilgrims today thought they were following in the path of Odysseus on his ten-year journey home from Troy to Ithaka?
