Whilst not having seen Christoper Nolan’s epic film of The Odyssey yet, a recent re-reading of Homer’s classic reminds one that this is as much a roadie movie of feasting and drinking as it is about one bloke’s lonely desire of embarking on an adventurous quest home. Recognised as the Western world’s first literary work, The Odyssey (8 centuries bC)is thus also the first book where the beloved offering that is wine plays a profound role in the situational narrative of one of the great coming home stories.
Homer didn’t just spin a yarn about a man trying to get home after a spot of light genocide at Troy. No, The Odyssey is a boozy epic, a 12 000-line pub crawl through the Aegean where wine isn’t merely a beverage – it’s the plot’s lubricant, the hero’s secret weapon, and the clearest marker of who’s civilised and who’s a one-eyed milk-swilling savage. (Cyclops, that is.)

If the sea is wine-dark, it’s because the entire Mediterranean has been one long, regrettable symposium since the Bronze Age. Odysseus doesn’t sail home; he tacks from one trough to the next, proving that the road to his kingdom Ithaca is paved with emptied wine amphorae and bad decisions.
Consider the suitors first. These parasitic oafs have turned Odysseus’s hall in Ithaca into an all-you-can-eat-and-drink atrocity. Day after day – years, really – they gorge on his sheep, his goats, his fatted cattle, and wash it all down with Odysseus’s cellared wine, the good stuff laid down for the master’s return. These suitors carouse like it’s last orders at the end of civilisation.
Penelope, Odysseus’s virtuous wife awaiting her love’s return, sits upstairs, weaving and unweaving her shroud, while downstairs it’s a perpetual lads’ night: meat, bread, more meat, more wine, occasional lyre-strumming, and the continual plotting to shag the unwilling hostess.

This is the ancient Greek equivalent of a stag do that’s forgotten the wedding exists. Homer describes these banquets with the relish of a restaurant critic who’s spotted the bill being padded. The suitors aren’t villains so much as grotesques of excess, gluttons whose appetites have outgrown any sense of xenia, that sacred hospitality which demands you treat a guest like a god rather than a free bar.
Hospitality, in Homer’s world, is feasting with rules. You don’t just slap a steak on the table; you sacrifice, roast the choice bits, mix the wine properly (watered, you barbarian: neat wine is for Cyclops and other subhumans), pour libations to the gods, and only then get stuck in. Penelope’s randy barbaric suitors, however, invert this: they consume without offering, devour without gratitude.
Their eventual slaughter during yet another feast feels less like justice and more like a health-and-safety intervention. Antinous gets an arrow through the throat mid-gulp. Blood instead of wine – poetic, if you like that sort of thing. Odysseus, the long-suffering host, has arrived and finally called time.

Contrast this with the proper dos. Telemachus, son of Odysseus and Penelope, pops over to Nestor’s in Pylos and it’s all ritual decency: sacrificed bulls, the animals’ tongues burned for the gods, wine mixed and passed with prayers. At Menelaus and Helen’s crib in Sparta, the wine gets an Egyptian happy pill – some herb that banishes sorrow so effectively you could watch your entire family get minced and still crack on with the canapés.
Helen, ever the charming hostess, drugs the bowl and launches into war stories. It’s the ancient world’s answer to Prozac and a TED Talk. The men feast, reminisce, and feel nothing. Civilisation at its most sophisticated: medicated oblivion with a side of roast loin.
Then there are the Phaeacians, those lucky sods living in a perpetual holiday brochure. Alcinous’s palace hosts Odysseus with baths, fresh clothes, golden goblets, Demodocus the bard belting out ancient Greek hits, and – again – endless wine. Games, gifts, more feasting. It’s the sort of place where even shipwrecked nobodies get the full five-star treatment.
Odysseus weeps into his cup listening to songs of Troy, but the Phaeacians press on with the hospitality. One almost envies them: a society organised around making strangers feel welcome with wine and song rather than spreadsheets and passive-aggression. Homer makes it sound idyllic, but one suspects the hangover the next morning was biblical.

Ah, but the real comic gold is the monsters. Polyphemus the one-eyed giant Cyclops is the ultimate anti-host. He eats guests whole, showing a penchant for Odysseus’s loyal men. No appetisers, no small talk, just crunch. Odysseus, ever the opportunist, rolls up with a skin of Maron’s super-wine, honey-sweet, god-like stuff that normally gets diluted twenty parts water to one of booze. The Cyclops, milk-drinker that he is, guzzles it neat.
Three bowls in and the great one-eyed one is legless, declaring “Nobody” will be eaten last. Then comes the vomiting: wine and bits of comrade. The cave reeks of a kebab shop toilet at 03.00. Odysseus blinds him with a sharpened stake while the brute snores. Here wine, the greaet civiliser, is weaponised against barbarism. It’s not just drunk; it’s tactical. Homer understands that alcohol reveals character. Give it to a hero and he schemes; give it to a monster and he belches human flesh.
Another tavern of transformation is found in the place inhabited by temptress witch Circe. She mixes kykeon – barley, cheese, honey, heady heavy Pramnian wine – spiked with drugs. Odysseus’s men slurp it down and turn into pigs. Literal oinkers. The goddess-hostess turns feasting into farmyard.
Odysseus, moly-protected, resists, beds her, and stays for a year of “feasting on plenteous meat and delicious wine” in between strenuous bouts of bonking with Circe the witch. The crew has to remind him about home, and no doubt the waiting celibate wife that is Penelope.

Elpenor, a treacherous merchant and member of the Cult of Kosmos who serves as one of your primary early-game antagonists, gets pissed, falls off the roof, and dies. Moral: don’t get blotto and sleep on roofs. Even the enchantress Circe knows the drill: wine first, spells later. It’s less black magic than a particularly aggressive happy hour.
Throughout Homer’s tale, wine is both fuel and folly. It invigorates, bonds men, honours gods, and occasionally saves the day. But excess? That’s for suitors, Cyclops, and careless crewmen.
Odysseus survives because he knows when to drink and when to pour it down the enemy’s gullet. His men perish because they don’t. The Lotus-Eaters offer forgetfulness without even proper wine; the Sun God’s cattle are eaten in hunger, breaking every taboo. Feasting without limits leads to shipwreck. Literally.
Homer’s world is one where a man is judged by his table. Proper xenia – generous, ritualised, moderate – separates Greeks from the rest. The suitors’ endless trough is anarchy; Polyphemus’s cave is nightmare; the Phaeacians’ palace is paradise. Wine-dark sea indeed: the whole voyage sloshes with it. Odysseus isn’t just cunning; he’s the designated survivor of antiquity’s longest booze cruise.
In our own age of craft beers, natural wines, and wellness retreats that ban the stuff, Homer feels refreshingly honest. We pretend alcohol is a problem to be managed with apps and therapy. The ancients knew better: it’s the stuff of life, gods, monsters, and homecoming. Just water it down, offer some to Zeus, and for pity’s sake don’t eat the guests. Or sleep on roofs. Or trust a hostess with herbs from Egypt.
The Odyssey ends with Odysseus reclaiming his hall, slaughtering the drinkers, and restoring order. Peace, at last. Until the next feast. Because in Homer, there is always another feast. Another bowl passed. Another chance to prove you’re not a pig, a Cyclops, or a suitor. Raise a cup to that. But mind the dilution.



















