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Telemachus was greeted by the dogs of Eumaeus, who wagged their tails without barking, and then by the swineherd himself, who could not hold back his joy and his displays of tenderness. By virtue of the sacred laws of hospitality, he assured Eumaeus that he would clothe and feed the beggar so that he would not be in his care. Indeed, he was afraid to send him to the suitors who would mistreat him and assured that he could not protect him if he took him in his home. Then he sent Eumaeus to warn his mother of his return. The swineherd was not to go himself and warn his grandfather Laertes, but Penelope had to send the steward.
Athena then appeared in the guise of a tall and beautiful woman, visible only to Odysseus (Ulysses). She took the hero aside and told him that it was time to reveal his identity to his son and prepare the death of the suitors, and then she gave back his splendid appearance.
Odysseus (Ulysses), the “hero of endurance,” made himself recognized by Telemachus, but the latter was in doubt, unable to believe that a mortal could change his appearance instantaneously. Odysseus (Ulysses) replied that Athena had always accompanied him and that for her, this transformation was child’s play. Their coming together was then the occasion for abundant tears.
Then Odysseus (Ulysses) informed his son of his time with the Phaeacians and inquired about the number of suitors. Telemachus counted them: fifty-two came from Doulichion accompanied by six valets, twenty-four from Same, twenty from Zante and twelve from Ithaca.
There was also the herald Medon and the divine aedes Phemius, as well as two servants.
As Telemachus doubted that they could, by themselves, overcome them, Odysseus (Ulysses) told him of the participation of Zeus and Athena, explained his plan and gave him detailed instructions. Telemachus had to go to the mansion, pay the suitors with kind words, bear without flinching the affronts Odysseus (Ulysses) could endure under his appearance as a beggar and gather the weapons to hide them. He had to set aside two spears, two swords and two shields that he would recover later. Under no circumstances was he to reveal that Odysseus (Ulysses) had taken on the appearance of a beggar. Finally, both should also test the women and servants in order to know who had remained faithful to them.
It was then that the boat that had brought back Telemachus entered into the port of Ithaca. A herald came to warn Penelope of the return of her son, which all the suitors heard. But it was to her alone that Eumaeus, who had arrived at the manor, said where he was.
It was then that Antinoos’ boat returned to port after having set out to lay in ambush with his men. Antinoos encouraged the suitors to immediately kill Telemachus and share his belongings before he denounced the ambush to the people’s assembly. Amphinomos, son of Nisus and descendant of Aretes, leader of the suitors from Doulichion “the island with wheat”, whose words pleased Penelope, replied that he would refuse to kill Telemachus without the order of Zeus. All the suitors took the same position.
Penelope, who had learned from Medon that some planned to kill her son, entered the room and went after Antinoos, although he was considered the most sensible of those of his age. She reminded him that Odysseus (Ulysses) had saved his father’s head.
Eurymachos reassured her, assuring her of his friendship for Telemachus, but he only thought in his heart of his death.
Just before the return of Eumaeus back home, Athena gave Odysseus (Ulysses) his old appearance so that the swineherd would be kept in ignorance, because she feared that he would warn Penelope.
As Eumaeus recounted that he had seen the return of the boat which left for the ambush, the “sublime” Telemachus smiled at his father without the swineherd noticing.
The future yoga will need to build on what has nurtured, consecrated, and organized the basic vital (Eumaeus considers Telemachus as a son).
The old realisations, on the other hand, are not capable of admitting an element that arises on the way and is foreign to them, especially if this element seems to have no use for the yoga and does not correspond in any way to their conceptions despite their pretention of “openness”. It is therefore the “future yoga” that alone assumes this new element (Telemachus does not want to risk sending the “beggar” to the suitors despite the sacred law of hospitality, and takes on him his maintenance and his food).
In this delicate transition to the new yoga, some precautions must be taken because the different parts of the being must adhere one after the other in a certain order: Penelope must be informed of the return of her son, but not yet Laertes, not even Eumaeus. Then the inner guide ensures that the “future yoga” recognizes that transparency is accomplished (Athena convinces Odysseus (Ulysses) to reveal himself to Telemachus).
It is this “future yoga” that is able to identify the ancient realisations that stand in the way: about half comes from the “liberated” spiritual nature of the seeker (Doulichion “the end of slavery”), a quarter of the consecrated mental human nature (Same) and a quarter of what has seen the emergence of the psychic (Zante), in other words “the best of the old” (Telemachus states the origin of the suitors). At this stage it is not the vital or the mind that constitutes the greatest obstacles, but the spiritual realisations and beliefs associated with them.
“The memory of progress on the way” (the bard) and his “higher understanding” (the herald) are also quoted by Telemachus, but they will be spared by Odysseus (Ulysses). Indeed, the “memory” of the path and the “transmission of Knowledge” – because the word “herald” in Greek also means “Caduceus,” a symbol that the herald carries on the hand (κηρυκειον) – deserve to be preserved for all of humanity.
While realizing that the conditions are right for the new yoga