Veronica Franco
Classics 30A
Dr. Kenneth Reckford
Feb. 7, 2000

Health, Happiness and Their Relationships to Tolkien’s Hobbit and Homer’s Odyssey

     J.R.R. Tolkien’s Hobbit and Homer’s Odyssey are pinnacles of a true folk tale, a story in which the main character both maintains a youthful appearance and returns to a better life.  In The Hobbit, Bilbo Baggins acquires a healthier body, while in the Odyssey, Odysseus both stays young-looking and receives help from the gods in doing so.  Both Bilbo and Odysseus return home to initial trouble, but are ultimately more satisfied with life than before they left.  The Hobbit and The Odyssey are traditional folk tales in that Bilbo and Odysseus retain, or gain, a youthful physique while enduring numerous trials, and in Odysseus’ case many years, as well as returning to a happier life.
     Bilbo Baggins begins his life as an adventurer sadly out of shape.  In typical fairy tale fashion, however, he returns seeming younger and more fit.  In describing hobbits in general, Tolkien notes “they are inclined to be fat in the stomach. . . [and have dinner] twice a day when they can get it” (Hobbit 16).  Bilbo is constantly complaining of hunger, even when alone in the goblin tunnel (76) and when being rescued by Eagles (112).  Along with the dwarves, Bilbo loses weight during his journey, especially in Mirkwood.  Tolkien writes of their state,

That night they ate their very last scraps and crumbs of food; and next morning when they woke the first thing they noticed was that they were still gnawingly hungry (148)
Tolkien places four two-syllable words in this passage, and merely one three-syllable word.  This word, “gnawingly,” grabs the reader's attention as the adventurers’ hunger must seize theirs.  Tolkien’s repetition of the “s” sound in “last scraps and crumbs” mimics the sighs the party must be making, realizing they are eating the last of their food.  As they “tighten the belts round their empty stomachs,” the reader feels his stomach shrink in sympathy.  One can imagine that in addition to loosing weight, Bilbo is building muscle as a result of all the walking and carrying that goes along with adventuring.
     Upon returning to the hobbit-hole, Gandalf remarks to Bilbo, “You are not the hobbit that you were” (284).  Although the reader usually takes this to imply mental or personal growth, one can also see it as a recognition of physical sculpting.  One reason the Sackville-Bagginses might have refused to recognize Bilbo is because his physique must have altered significantly.  Years later, when Balin pays Bilbo a visit, Tolkien covertly refers to Bilbo’s build during the journey by commenting, “Balin noticed that Mr. Baggins’ waistcoat was more extensive” (286).  The reversal of time, as it were, in Bilbo’s appearance, is one important aspect of a fairy tale.
     In Homer’s Odyssey, Odysseus, too, experiences the reversal of time regarding physical strength and appearance that marks a traditional folk tale, although it is more significant because his absence lasts for twenty years.  This occurrence is also slightly different from that of The Hobbit, in that Odysseus both does not lose his youth and constantly receives aid in his rejuvenation from the gods.  The reader first notices that Odysseus has managed to retain his physical abilities during his stay with the Phaiakians.  After proving his strength in the discus, Odysseus’ host Alkinoos remarks, “You’d have us note/ the prowess that is in you, and so clearly,/ no man of sense would ever cry it down!” (Odyssey 8.250-252).  Even after twenty years, Odysseus amazes others with his might.  Later, when disguised as a beggar and ready to fight Iros, Odysseus bears “his hurdler’s thighs and boxer’s breadth of shoulder,/ the dense rib-sheath and upper arms” (18.82-83).  This is still after Athena has made him appear old and decrepit!  It is interesting to note that Fitzgerald’s translation describes Odysseus’ girth using two athletic references and one allusion to war (a sheath is a sword case).  By comparing Odysseus to these pinnacles of strength and power, Fitzgerald endows Odysseus with their qualities.  Instead of seeing Odysseus with strong legs, the reader can now imagine him possessing the fleetness and agility of a hurdler.  In place of muscular arms, the reader views Odysseus as a champion fighter, weaving around poor Iros.  Finally, rather than seeing Odysseus as having a six-pack, the reader observes Odysseus with a stomach of iron and the glint of a fighter in his eyes to match.
     The next sentence of this passage brings out another aspect of Odysseus’ anti-aging abilities.  Fitzgerald translates, “Athena/stood nearby to give him bulk and power” (18.83-84).  Athena often intervenes to enhance Odysseus’ appearance, as does Kalypso, who “sang that he should not die/ nor grow old, ever, in all the days to come” (5.142-143).  Although this spell probably only lasts while Odysseus tarries on Ogygia, it at least prevents him from aging a few years.  More often, and more significantly, however, Athena rejuvenates Odysseus.  In the land of the Phaiakians, “she lavishe[s]/ beauty over Odysseus’ head and shoulders” (6.249-250) while he bathes.  When Odysseus needs a disguise, Athena is always happy to age him-- as long as she can bring him back to the height of his glory when he reveals himself!
     The most memorable instance of this type of transformation and restoration is Odysseus’ return to Ithica.  Odysseus has been camouflaged as a beggar for a number of days, and when he finally bathes after killing the suitors, Athena “ma[kes] him/ taller, and massive, too, with crisping hair/ in curls like petals of wild hyacinth/ but all red-golden.  Think of gold infused/ on silver by a craftsman, whose fine art/ Hephaistos taught him” (23.177-182).  The reader’s recollection that Athena previously removed most of Odysseus' hair for his disguise makes this restoration all the more impactful.  The analogies to flowers and fine metals in Fitzgerald’s translation present a drastically different image of the Odysseus the reader just saw massacre a house full of suitors!  In any case, Odysseus has successfully returned, looking almost the same as he did twenty years earlier.  One of the obvious signs that Odysseus’ looks are Athena-enhanced is his hair.  The reader may remember that Odysseus made a name for himself before leaving for Troy, and that Homer describes twenty year old Telemakhous as a child.  This implies that Odysseus must have been at least thirty or forty years old at the time of his departure.  That makes him fifty or sixty when he returns!  It is highly unusual to see a man of that age with a full head of glorious hair, as Fitzgerald’s translation describes.  Enhanced by the gods or not, Odysseus does retain his looks after many trials, supporting the physical aspect of a true folk tale.  The book could end here; indeed Odysseus’ first real night home provides a perfect denouement.  However, Odysseus has to settle a few things in Ithica.
     Bilbo, too, arrives home to quite a bit of a mess.  His family rejects him, and “indeed Bilbo found he had lost more than spoons-- he had lost his reputation” (Hobbit 285).  At the beginning of The Hobbit, one of the things Bilbo takes the most pride in is his respectability.  He must have changed indeed to be content with the shunning he receives from his peers.  Tolkien asserts that this isolation does not bother Bilbo, and from his description, the reader is inclined to agree.  Therefore, since Bilbo returns both with enhanced looks and with a brighter view of life, one must assert that The Hobbit fulfills both aspects of a fairy tale.
     Like Bilbo, Odysseus’ life immediately after killing the suitors is happier than before.  Indeed, on his first night home, everything seems perfect.  Even when the suitor’s families attack him, Odysseus and his side dominate the battle.  Eventually Athena forces the townspeople to swear Odysseus king.  Although it appears the story ends here (of course Homer’s version of the story does end at this point) Homer leaves a few loose ends.  An astute reader may remember the quest Teiresias laid on Odysseus during his visit to Hades.  Odysseus must take an oar far inland, until someone asks him what he is carrying.  At that point Odysseus is to “halt, and implant your smooth oar in the turf/ and make fair sacrifice to Lord Poseidon” (Odyssey 11.143-144).  Odysseus has to depart his comfortable home for another long journey.  If he does this, Teiresias promises that “a seaborne death/ soft as this hand of mist will come upon you/ when you are wearied out with rich old age,/ your country folk in blessed peace around you” (11.148-151).  By using adjective-noun combinations such as “soft death,” “rich old age,” and “blessed peace,” Fitzgerald’s translation implies that in the long run Odysseus’ life will be almost blissful.  Even though Odysseus must endure another adventure, ultimately his life will be better than before.  Since The Odyssey satisfies both the requirements of everlasting youth and happiness after an arduous journey, one can definitely classify it as a true fairy tale.
     Two aspects of a traditional folk tale are halting the aging process and returning to a happier life.  Both The Hobbit and The Odyssey fulfill these requirements, and so are true fairy tales.  This reader finds it interesting that both tales require the hero to go on another journey before being able to live the rest of their lives in peace.  The Hobbit continues in The Lord of the Rings series, while the reader must imagine the completion of Odysseus’ quest.  Ultimately, however, both main characters must leave home once more to be truly happy when they retire.

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