Iconic in its grasp, it is evident that Homer establishes Odysseus as a pious and admirable character.  Odysseus is immediately established by Zeus explicitly as good character in his speech to the Olympians: “godlike Odysseus, who exceeds all mortals in wisdom, and also in sacrifice to the deathless gods” (1.51). Conversely, the Suitors are equally deemed wicked by the poet himself – when forewarning their oncoming slaughter, he blames the Suitors as the root cause: “it was the Suitors who had begun it all, with their unacceptable actions”(20.394).  

 

So the basis and, so to speak, mythological motive is definitely present.    On the other hand, the might of Zeus, king of the gods, is also firmly established.  The character Nausicaa states that “all strangers and beggars come under the protection of Zeus, and the charity that is a trifle to us can be precious to others.”  (6.207-8);  A slight hint of the gods protection Zeus can and did passively bring is found in Book 14 where the Egyptian King refuses to kill Odysseus and his men “for fear of offending Zeus, the Strangers’ god, whose special office it is to call cruelty to account.”  (14.233-4). 

 

Odysseus is of course a stranger and vagabond during the tale, so the help of the gods is already observable.  However, let us now look at the assistance of the lesser gods, who could be more visceral.  Odysseus’ protecting god is Athena, who intervenes to ensure Nausicaa finds Odysseus and thus he meets the Phaecians (6.100-17).  Similarly, the Suitors are purposely encouraged by Athena to taunt Odysseus to increase his suffering and thereby give him more reason for their slaughter.  Athene’s favour of Odysseus is owing to his principle skills, his cunning and cleverness, for which she emphasises her admiration in Book 13: “Even if a god encountered you he would need to be wily and devious to outdo you in cunning” (13.287-99).

 

Odysseus if favoured by the gods and, for example, his sacrifice of a bull to Zeus in Book 9 demonstrates his piety (9.555).  However, it is questionable whether this is, in fact, necessary to this success.  For example, Eumaeus expresses in book 14: “my conscience would not let me turn away a stranger in a worse state even than yourself, for strangers and beggars all come in Zeus’ name” (14.58-9).  This implicitly suggests that it could be anyone, and she is simply doing it in devotion to Zeus.   

 

Yet, by the time of the battle against the suitors, it is clear that Odysseus relies on the gods’ assitance to win - a victory that is precisely achieved with the help of Athena.  Athena ensures the discharge of spears misses Odysseus and Telemachus (22.255) and her cry causes the Suitors’ avengers to put down their weapons (24.533).  The Suitors have further refuted hospitality to strangers and the rule of Zeus Xeinos.  Antinous throws a foot-stool at Odysseus as a refugee, prompting Odysseus to implore the gods to bring his death.  However, there is no overriding punishment and direct action by Zeus in Odysseus’ victory.  Athena alone of the gods ensures the suitors’ death.