Dcn. Harrison Garlick is joined by Dr. Jennifer Frey of the University of Tulsa Honors College to discuss Book 20 of the Odyssey: The Portents Gather.Check out thegreatbookspodcast.com for guides and more!From the written guide:97.      What happens in book twenty?After his conversation with Penelope, Odysseus the beggar lays in bed alert to the fact the maidservants are leaving the house to go sleep with the suitors (20.08). Athena causes him to fall asleep (20.59), and in the morning Odysseus prays to Zeus for an omen of support (20.109). His prayer is answered and his “heart leapt up… convinced he’d grind the scoundrels’ lives out in revenge” (20.134). The palace is alive in preparation for a feast in honor of Apollo (20.173).We are introduced to a new character, the cowherd, who is immediately reminded of king Odysseus when he sees Odysseus the beggar the first time (20.224). Athena stirs up the suitors (20.316), and one of the suitors throws on “oxhoof” at Odysseus (20.320). Telemachus chastises the suitor (20.339), and the suitors ask Telemachus to have Penelope choose a new husband (20.370). Athena whips the suitors up into a frenzy (20.385), and the prophet, Theoclymenus, leaves the palace—as he is so troubled by his visions of the house drenched in blood (20.390). The book ends with the suitors mocking Telemachus, Telemachus bearing it stoically while looking at his father, and Penelope listening to every word said in the hall (20.439).98.      What should be made of Odysseus’ request of Athena?Odysseus’ request of Athena gives structure to the rest of the text (20.41). First, recall that it is Zeus that oversees guest-friendship; thus, Odysseus understands he needs divine permission to kill the guests in his home. Second, note the concern that if he does kill the suitors, their avengers will come to kill him (20.45). Here, we need to understand the judicial custom of blood avengers. In short, if a person in the family was murdered, a member of the victim’s family bore a responsibility to then avenger the death of their relative. This is the underpinning to the story of Orestes killing Aegisthus for the murder of his father, Agamemnon. Later in Aeschylus’ Oresteia, the tragedian will take up this story and explore the shortcomings with this understanding of justice. One such fault with the blood avenger model of justice is that is perpetuates circles of violence. For example, Odysseus will kill the suitors, but the family of the suitors will then seek to murder him; in turn, if they do murder Odysseus, Telemachus would then be bound to avenge father. As such, the concern is how does the cycle of violence stop? The answer to that question will be given one way at the end of the Odyssey and in another at the end of the Oresteia.Returning to the text, note that Athena does not answer him (20.47). Odysseus needs to have faith, as he’s not given a detailed explanation of the divine plan. It is notable the passage ends with Homer using “loosed his limbs” as an idiom for sleep—as its normally an idiom for death (20.61). One wonders then if we are not on the verge of a rebirth for Odysseus. Finally, despite Athena’s response, note that Odysseus still asks Zeus for a sign—and Zeus gives it to him (20.109).More questions and answers in our guide!

Dcn. Harrison Garlick is joined by Mary Pat Donoghue, Executive Director of the Secretariat of Catholic Education at the USCCB, to discuss Book 19 of the Odyssey: Penelope and her guest. Check out thegreatbookspodcast.com for more!From our written guide:93. What happens in book nineteen?With the suitors retired for the evening to their own houses, Odysseus and Telemachus clear the hall of weapons, as Athena carries a golden lamp to light their way (19.35). Odysseus is harassed by the maidservant Melantho (19.70), and Melantho is warned by both Odysseus the beggar and Penelope that judgment is coming (19.97). Odysseus sits down with Penelope, and the two begin to trade carefully crafted responses (19.110). Odysseus, still disguised as a beggar, spins a falsehood for his wife about his history, which includes that he had met Odysseus (19.193). Penelope tests the beggar by asking about Odysseus’ clothing, which Odysseus is easily able to answer (19.259). Odysseus the beggar tells Penelope her husband is alive and returning soon (19.310). Penelope, skeptical of the claim (19.354), arranges for the old maid, Eurycleia, to wash Odysseus’ feet (19.406). Eurycleia recognizes Odysseus due to his scar—and we hear the story of how Odysseus received his name (19.445). Odysseus threatens the old servant, his old wetnurse, into silence (19.554). The book ends with Odysseus interpreting a dream for Penelope, and Penelope tells Odysseus the beggar how she intends to test the suitors (19.644).94. What should be noted in the dialogue of Odysseus and Penelope?The matchless queen of cunning and the man of twists and turns have their reunion—to a degree. Notice that Odysseus’ original answer to Penelope is a non-answer (19.114). Penelope, in response however, appears to be quite open with her beggar-guest (19.137). What is the impetus of her openness to this stranger? Is she simply isolated, exhausted and recognizes in the beggar a noble spirit to which she can decompress? Or is Penelope’s openness and invitation for the beggar to be open, because she suspects it is Odysseus? If Argos the dog can recognizes his master through this disguise, why not his cunning wife? The question of when Penelope suspects the beggar is Odysseus haunts the text.Odysseus arguably loves Penelope because of her wit, and she sharing the story of the loom would have been quite endearing to him (19.169). Odysseus tests his wife—recall the Clytemnestra episode—but the reader should be cognizant of to what degree Penelope is testing Odysseus (19.248). She certainly tests him in the story he presents, but one wonders to what degree she is testing him in her suspicions of who he really is. One notes how often Odysseus the beggar refers to his wife as “noble wife of Laertes’ son, Odysseus” (19.299, 384).It is notable as well that the oath given is on the hearth of the home of Odysseus and Penelope (19.349). Odysseus’ commentary on curses for those who are cruel toward guests and glory for those who are kind toward colors both his return home and his episode with the cyclops (19.376). Note also that xenia can be a source of glory and fame (19.382). In other words, glory comes not simply from wartime excellence but also peacetime hospitality. It reveals a path to glory in peace, which aligns with the Odyssey being a parallel to the city of peace of Achilles’ shield. The book ends with another episode of Penelope seeming to be overly open to this beggar in her house, as she tells him her dream (19.603). Again, one wonders what she suspects and whether her openness is supposed to draw out a reciprocal openness. Her weeping at the end lends to theories that she suspects the beggar is Odysseus but the safeguards she has put in place around her heart will not admit it (19.680).Join us!

Dr. Jared Zimmerer of Benedictine College returns to the podcast to discuss Book 18 of the Odyssey with Dcn. Garlick and Adam Minihan. Check out thegreatbookspodcast.com for more.From our written guide:90.      What happens in book eighteen?Another beggar, a man nicknamed Irus, arrives at Odysseus’ palace and begins to harass Odysseus, the beggar in disguise (18.13). Antinous, the suitor, elects to host a battle between Odysseus the beggar and Irus—the winner will dine with the suitors and loser will be cast out (18.56). Odysseus soundly beats the would-be beggar king (18.121) and is rewarded with a meal from the suitors (18.136). Penelope comes forth, blessed by Athena, and the “suitors’ knees went slack, their hearts dissolved in lust” (18.241). The suitors bring Penelope gifts, and Odysseus sees his wife’s actions for what they are—a plot to lure gifts from the suitors (18.316). The suitor Eurymachus offers Odysseus the beggar work, but Odysseus’ response causes him to throw a stool at him (18.437). The book ends with Amphinomus calling for peace and leading the suitors in a libation to the gods (18.463).91.      Could a suitor repent?It appears the fate of the suitors is already locked in fate. Notice that despite Amphinomus’ forebodings that something is wrong, Athena has already bound him to the fate of death (18.178). Similarly, Athena goads the suitors into acting worse (18.391). In fact, Telemachus appears to intuit this fact (18.459). To wit, it appears that the suitors no longer have the capacity to repent. Athena is holding them to their violent fate and even festering the problem. One may recall that Odysseus’ coming home was compared to the “shadow of death,” and it appears after that moment the fate of the suitors was sealed.92.      What else should be observed in book eighteen?The mockery of guest-friendship continues, as the suitors have the beggars fight each other for food (18.56). It is important to note that Penelope critiques the suitors for their violation of guest-friendship on the grounds they have deviated from the “time-honored way” and should have been bringing animals to her house “to feast the friends of the bride-to-be” (18.309). Assuming we take this assertion to be true, it is an important insight into how the suitors are violating the norms of guest-friendship. Regardless, we see that Odysseus delights in his wife’s wit, the matchless queen of cunning, as he recognizes her ploy to receive gifts from the suitors in recompense for their violations (18.316).Notice that Eurymachus is sleeping with the servant girl, Melantho (18.368). The disloyalty of the servant women to the house of their master, Odysseus, should be noted. Moreover, the polished rhetorical mask of Eurymachus slips at Odysseus’ quips (18.437). It is a notable scene as both rhetoricians are wearing a mask, so to speak, and Odysseus proves himself the better rhetorician. The fact that neither Telemachus or Odysseus will act until Athena gives them approval may be read that it is ultimately Zeus that oversees and judging guest-friendship; thus, it is not until the divine is ready to pass judgment that the mortals can act.   Our Year with Homer continues next week!

Dcn. Harrison Garlick is joined by Dr. Jared Zimmerer to discuss Book 17 of the Odyssey: The Stranger at the Gates. Dr. Jared Zimmerer is the Content Marketing Director and Great Books adjunct professor for Benedictine College in Atchison, Kansas. The former Senior Director of the Word on Fire Institute and the Dean of Pastoral Fellows. He holds a PhD in Humanities from Faulkner University and a master’s degree in Theology from Holy Apostles College. He and his wife Jessica live in Atchison, Kansas, with their six children.Check out more resources at thegreatbookspodcast.com. From the guide:86.      What happens in book seventeen?Telemachus returns home and presents himself to his mother (17.36). He tells of his journey to Pylos and Sparta, and how Menelaus told him that Odysseus was being held captive on the island of Calypso (17.45). The prophet, Theoclymenus, declares that Odysseus is already on Ithaca (17.168). Meanwhile, the Swineherd and Odysseus—in the guise of a beggar—start to make their way to the palace and are mocked by the goatherd, Melanthius (17.231). As they approached the palace, Odyssey sees the dog he trained as a puppy, Argo, “invested with ticks, half dead from neglect” laying on a pile of dung (17.319). Argo recognizes his master and Odysseus hides his tears (17.330). As Odysseus enters his home, “the dark shadow of death closed down on Argo’s eyes” (17.359).Odysseus, as the beggar, tests the suitors by asking each one for a scrap to eat (17.398). The suitor Antinous mocks him and throws a stool at Odysseus (17.492). Odysseus is “unstaggered” by the blow, silent, “his mind churning with thoughts of bloody work” (17.513). The book ends with Penelope inviting Odysseus the beggar to come and tell her his story face to face (17.588). 87.      How does the theme of guest-friendship (xenia) inform book seventeen? The predominant theme in book seventeen is that Odysseus returns home and does so as a guest in his own house. Homer is arguably drawing a parallel between Odysseus’ return home and cyclops narrative. As Odysseus raided the cyclops’ cave and intended to pervert guest-friendship to receive gifts, so too does he now find guests in his own home devouring his goods. Moreover, as the cyclops consumed his ill-intentioned guests, so too will Odysseus consume his. The two narratives are linked explicitly by the curse the cyclops asks of Poseidon after Odysseus escapes and reveals his name.Other aspects of xenia to observe include the prophet, Theoclymenus, making an oath according to the table of hospitality (17.169). Moreover, we see that xenia is not only something upon which an oath may be made but also a standard of judgment—as it is for the suitors and their treatment of Odysseus the beggar (17.397). We also see guest-friendship expose the irony that the suitors—who are devouring the house of their host—mock Odysseus the beggar as bleeding the house dry (17.425, 492). Notably, the suitors are aware, in part, of Antinous’ violation of guest-friendship, as they condemn him hitting Odysseus the beggar with the stool (17.531).Much more in our written guide!

Dcn. Harrison Garlick is joined by independent scholar and friend of the podcast Mr. Thomas Lackey to discuss book 16 of the Odyssey: Father and Son.Check out thegreatbookspodcast.com for our written guide!From the guide:83.      What happens in book sixteen?Telemachus arrives at the home of the Swineherd and, the Swineherd greets him like a father welcoming “home his darling only son” (16.19). Telemachus meets Odysseus disguised as a beggar, and the three men discuss the problem of the suitors (16.100). Telemachus tells the Swineherd to tell Queen Penelope he is back in Ithaca (16.148), and to have one of her servants tell Laertes the same (16.172). After the departure of the swineherd, Odysseus sees Athena outside the house under the guise of a woman “beautiful, tall and skilled at weaving things” (16.179). Odysseus goes to meet her, and she says now is the time to reveal himself to his son, Telemachus (16.189). She transforms him back into Odysseus the hero, and Telemachus is “wonderstruck” and believes some god has entered the house of the Swineherd (16.194). Odysseus tells Telemachus he is his father (16.212) and, after some disbelief, the father and son embrace and weep together (16.243). The two then discuss the slaughter of the suitors and form a plan in which Odysseus, disguised again as a beggar, will go into his own home with the suitors until Athena tells him the time is right (16.298). Meanwhile, the suitors are told that Telemachus escaped their ambush and is back in Ithaca (16.382). Antinous, one of the suitors, calls for the murder of Telemachus (16.401), and Penelope overhears the plot and chastises Antinous (16.453). The book ends with the Swineherd returning home and feasting with Telemachus and Odysseus—who is once again disguised as a beggar by Athena (16.505). 84.      What do we see in the reunion of Odysseus and Telemachus?It seems fitting that Odysseus, who has been testing everyone, would in turn be tested by his son upon his grand reveal (16.220). Notably, the concern that a spirit or god would attempt to trick Telemachus with an imposter Odysseus (16.220) is a concern that Penelope shares and will later voice—but it is only the latter who has devised a test to avoid that fate. Telemachus seems to eventually simply trust Odysseus’ testimony (16.243). Telemachus still appears unexperienced with the gods, as he confuses his father for one (16.202) and doubts Athena’s plan (16.273). It is hard not to read Odysseus’ response about whether Athena and Zeus will be adequate as sarcasm (16.291). Telemachus, however, has grown into his own wit as shown by his retort: “off in the clouds they sit” (16.299). He has also grown in confidence of his own strategic thinking (16.342).Odysseus shares with Telemachus he’ll return to his home in disguise and bear whatever he must until Athena says it is time (16.303). The strategy behind Odysseus’ return seems patterned off the Agamemnon narrative, but the problem itself seems patterned off his episode with the cyclops. He will come home to find guests of malintent within his home and then consume them.The YEAR WITH HOMER continues!

Dcn. Harrison Garlick and Adam Minihan continue the YEAR WITH HOMER by discussing Book 15 of the Odyssey: The Prince Sets Sail for Home. Check out our guide at thegreatbookspodcast.com.80.      What happens in book fifteen?Athena goes to Sparta and inspires the young Telemachus to return home quickly (15.10) and advises him on how to avoid the ambush set by the suitors (15.31). Menelaus gives Telemachus kingly gifts and sends him and Nestor’s son back to Pylos (15.112). Telemachus asks Nestor’s son to leave him at his ship and not take him back to Nestor’s house—as to be able to return home quickly and not be hosted again by the old king (15.222). As Telemachus is praying to Athena before launching his ship (15.246), a stranger approaches and asks to sail with him (15.286). Telemachus agrees, and the prophet Theoclymenus joins him on his journey back to Ithaca (15.312).Meanwhile, Odysseus the beggar tells the Swineherd he plans to go beg from the suitors (15.351). The Swineherd tells Odysseus the beggar his own story—and we discover that the Swineherd comes from a royal line (15.463). He was a toddler kidnapped, sold into slavery, purchased by Laertes, Odysseus’ father, and raised by Odysseus’ mother (15.540). The book ends with Telemachus returning to Ithaca and heading to the home of the Swineherd (15.618).81.      What is notable about the story of the Swineherd?The story of the Swineherd reveals him to be royalty (15.437). To wit, he was kidnapped by a female servant who was subsequently killed by Artemis (15.534), and he ended up being purchased by Laertes, Odysseus’ father (15.540). The noble soul of the Swineherd now has a fitting backstory. Note also the contrast between the unworthy servant who kidnapped him and the noble servant he has become. The piety or gratitude the Swineherd shows Odysseus’ family is remarkable given the opportunities he has for bitterness. One may argue that the Swineherd shows the arete or excellence of a simple life—the excellence of a servant, as Penelope shows the excellence of a wife. One should return to the Swineherd’s epithet, the “foreman of men,” and discern whether Homer has placed here a second meaning: a man who is the best of men.[1][1] We are thankful to Alec Bianco for raising many of these questions and exploring the richness of the Swineherd. Be sure to check out the podcast on Book 15 for further discussions.

Dcn. Harrison Garlick and Adam Minihan are joined by Alec Bianco of the Circe Institute to discuss Book Fourteen of the Odyssey: The Loyal Swineherd. Check out thegreatbookspodcast.com for more!From our guide:77.      What happens in book fourteen?Odysseus, disguised as an old beggar, makes his way to the home of his loyal swineherd, Eumaeus (14.32). Odysseus is welcomed warmly, as the swineherd reiterates that “every stranger and beggar comes from Zeus” (14.66). The swineherd shows great affection for his king that sailed away for Troy, but believes he is now most likely dead (14.155). Odysseus the beggar swears by the “table of hospitality” of the swineherd that “Odysseus will return” (14.189). Odysseus then fabricates a long backstory about how he was a soldier at Troy (14.270), and how he came to hear news of Odysseus’ return (14.363). The swineherd tells Odysseus the beggar to not try and “charm” him with lies (14.438). Odysseus pushes back and says the swineherd can toss him off a cliff if Odysseus does not return, but the swineherd remains skeptical (14.451). The book ends with Odysseus testing the hospitality of the swineherd, but the swineherd remains a gracious host and makes a warm bed for Odysseus by the fire (14.585).78.      What should be observed about the Swineherd?Eumaeus is a slave and swineherd whose name means “seek after the good.” He demonstrates a remarkable fondness and loyalty toward his king, Odysseus (14.44). Notably, Homer again shifts into second person when speaking of Eumaeus, as he did for Patroclus in the Iliad (14.63). He is an exemplar of guest-friendship (14.66) and displays an intimate knowledge of his master’s goods (14.115). His epithet “foremen of men” refers to his role overseeing the swineherds, but it may also be a reflection on the quality of his character.The Swineherd gives us an insight into how Odysseus the King treated his subjects, which raises an arguably contrast to how Odysseus treated his men on the journey home (14.159). Quite notably, the Swineherd seems to be somewhat resistant to Odysseus’ rhetoric (lies) or at least suspect of it (14.411, 438 His reply to Odysseus’ rhetoric is arguably one of the first examples of sarcasm in ancient literature (14.453). The Swineherd also displays a notable piety, as he makes three distinct pious gestures before the feast (14.479). There is always much speculation about whether the Swineherd recognizes or at least suspects Odysseus the beggar’s true identity (14.502).Our Year with Homer continues!

In this episode, Deacon Harrison Garlick, along with guests Alan Cornett and Dr. Richard Meloche, delve into the french Dominican A.G. Sertillanges' influential book "The Intellectual Life." They explore the significance of cultivating an intellectual life, the role of courage and discipline, and the importance of community in intellectual pursuits. The conversation emphasizes that everyone, regardless of their background or age, is called to engage in the life of the mind and that it can lead to profound personal and spiritual growth.Main Takeways:The intellectual life is a vocation for everyone.Courage and discipline are essential for intellectual growth.It's never too late to start cultivating your mind.Reading great books can transform your life.Community plays a vital role in the intellectual journey.You can surprise yourself with your intellectual capabilities.The pursuit of truth is a service to others.Daily habits can significantly impact your intellectual life.Intellectual growth requires intentionality and effort.The life of the mind enriches both personal and communal life.Join us as we explore the classic: "The Intellectual Life."

Dcn. Garlick and Adam Minihan are joined by Dr. Pavlos Papadopoulos of Wyoming Catholic College to discuss BOOK THIRTEEN of the Odyssey. Check out thegreatbookspodcast.com for more. From our guide: 73.      What happens in book thirteen?King Alcinous makes good on his promise and sends Odysseus back to Ithaca (13.108). Odysseus sleeps the whole way home (13.91), and the Phaeacians lay a sleeping Odysseus on the beach and leave (13.133). Poseidon, meanwhile, convinces Zeus to punish the Phaeacians for their hospitality and aid of Odysseus (13.142). Back in Ithaca, Odysseus awakes and fears he’s been hoodwinked by the Phaeacians and must now suffer yet another unknown island (13.227). Athena, under the guise of a shepherd boy, tells Odysseys he’s on Ithaca (13.252), and he spins for her some grand tale regarding his background (13.290). Athena reveals herself, and she and Odysseus enjoy a warm conversation about her role in bringing him back to his home (13.329). She helps him hide his treasure in a cave (13.412), and then they sit to plot the death of the suitors (13.429). The book ends with Athena telling Odysseus to go to his loyal servant, the swineherd, and she leaves for Sparta to call Telemachus home (13.449). 74.      Why are the Phaeacians punished?Poseidon tells Zeus that the Phaeacians helping Odysseus is a sign of disrespect, and that the Phaeacians should be punished (13.142). Zeus says they are in Poseidon’s power, and Poseidon plans to destroy the ship that brought Odysseus home and “pile a huge mountain” around the Phaeacian port (13.166). Zeus suggests that Poseidon wait to destroy the ship in front of the Phaeacian people (13.174), and Poseidon does just this (13.181). The Phaeacians, in turn, recall the prophecy that one day Poseidon would be angry with them for escorting men home across the sea (13.194). Homer leaves the narrative untold with King Alcinous leading his people in sacrifices to Poseidon to hopefully avoid the mountain being placed on their port (13.207).Why does Zeus, who oversees guest-friendship, allow the Phaeacians to be punished for helping Odysseus? It should be recalled the Phaeacians are close to Poseidon, as both King Alcinous and Queen Arete are his descendants. Moreover, it should be noted that King Alcinous and the Phaeacians continued to abide by guest-friendship and assist strangers who landed on their island even when they knew about the prophecy—which may inform why King Alcinous was originally hesitant to assist Odysseus when he first fell at the knees of Queen Arete. Zeus’ suggestion that the ship be destroyed in view of the Phaeacians may be seen as an opportunity for pity and reconciliation, as it allows the Phaeacians to understand what is happening and make sacrifices to Poseidon.Check out more: thegreatbookspodcast.com

Dcn. Harrison Garlick and Adam Minihan discuss Book Twelve of the Odyssey: The Cattle of the Sun.Check out more at thegreatbookspodcast.com.From our guide:68.      What happens in book twelve?Odysseus and his men return the island of Circe and bury their comrade, Elpenor, who had spoken to Odysseus from the underworld (12.10). Circe tells Odyssey—and Odysseus alone—what trials await him on his journey (12.36). First, he and his men will sail by the Sirens and their irresistible song of temptation (12.44). Next, Odysseus will have to choose between sailing through the path of unavoidable “Clashing Rocks” (12.66) or sail through a strait with two monsters. On one side, there is the six-headed horror named Scylla that will pluck men off the ship (12.94) and on the other side the whirlpool monster named Charybdis that will swallow the entire ship (12.115). Lastly, they will come to the island of the where the sun god’s cattle graze (12.137) and must not under any circumstances harm the cattle (12.148). If they can do this, they will return home, but if not, then the best that could happen is Odysseus returns home alone “all shipmates lost… a broken man” (12.153).Odysseus tells his men about the Sirens (12.172) and Charybdis (12.239) but not Scylla (12.242). After escaping the Sirens, his men are navigating past Charybdis when Scylla snatches six of Odysseus men off his ship (12.269). Odysseus and his men land on the island of the sun god’s cattle, and Odysseus has his men swear an oath they will not harm the animals (12.328). The men, however, become stranded on the island due to unfavorable wind and begin to starve (12.350). Odysseus’ men elect to eat the sacred cattle (12.386), and, as they finally leave the island, Zeus strikes the ship with a lightning bolt (12.447). All perish save Odysseus who, clinging to debris, is swept back to Charybdis and must hang onto a fig tree to avoid being swallowed (12.466). The book ends with Odysseus drifting until he lands on the island of Calypso (12.485). 69.      Who are the Sirens?The sirens are “female creatures who had the power of drawing men to destruction by their song.”[1] Though Homer does not describe them, they were generally “represented as half-woman and half-bird”—but “in time they came increasingly to be shown as beautiful women.”[2] Odysseus follows Circe’s advice (12.53) by stuffing beeswax in the ears of his men (12.189). It is notable that Circe intuits that Odysseus will want to experience the song of the Sirens (12.55). He follows her advice and has his men tie him to the mast in order that he may hear the Sirens but not jump overboard (12.194). The episode speaks to what Odysseus’ spirit (thumos) is willing to endure for the sake of knowledge. Note the Siren’s song itself sings of being able to grant Odysseus wisdom and make him a “wiser man” (12.200).One may also question whether Odysseus enduring the song of the Sirens prepared him at all to decline Calypso’s offer of immortality or the marriage to Nausicaa. Moreover, the episode shows a level of trust between Odysseus and his men—a trust that is arguably fracturing after the Cyclops incident and one that will be largely broken following Scylla and Charybdis. Later myths have the Sirens drowning themselves due to Odysseus’ escape.[3] The Sirens will later come to represent music, including the...

Dr. Frank Grabowski and Thomas Lackey return to discuss Book Eleven of the Odyssey with Dcn. Garlick. Check out thegreatbookspodcast.com for more resources.From the guide:60.      What happens in book eleven?Odysseus and his men sail to the edge of the world into the endless darkness and the house of death (11.21). Following the ritual Circe prescribed, Odysseus fills a trench with blood, and the shades of the dead came out to meet him (11.40). Odysseus first speaks to Elpenor, his comrade who fell off the roof of Circe’s house and lays unburied back on Circe’s island (11.57). Odysseus then sees his mother, who he did not know was dead, but first speaks to Tiresias, “the famous Theban prophet” (11.100). Tiresias warns Odysseus he will come upon the cattle of the sun god, Helios, and he is not to harm them (11.123). Moreover, if Odysseus does make it home to Ithaca, he will have to leave his home again and go on a penitential journey to appease Poseidon (11.139). Odysseus then speaks to his mother about what is happening in Ithaca (11.173). He then sees “a grand array of women,” famous women from antiquity, sent by Persephone, the queen of the underworld, to drink the blood and speak with him (11.258). Odysseus then speaks to Agamemnon (11.457); and then to Achilles (11.530); and then he tries to speak with Ajax, but Ajax refuses, “blazing with anger” at Odysseus (11.620). Odysseus then sees several figures from mythology and speaks to the hero Heracles (or Hercules) who compares his exploits to that of Odysseus (11.690). The book ends with the shades of the dead overwhelming Odysseus, and he and is men running back to the ship in terror (11.723). 61.      What is notable about Odysseus’ discussion with Elpenor?After Odysseus fills his trench with blood, the shades of the dead come out of Erebus—the “darkness” (11.41).[1] The first to speak to Odysseus is Elpenor, his comrade who died on Circe’s island (11.57). Notably, Elpenor does not have to drink the blood to speak to Odysseus (11.66). Though some interpret this scene as Odysseus not knowing that Elpenor had died, it seems clear that Odysseus and his men intentionally left Elpenor unburied (11.60); thus, Homer offers the juxtaposition of Odysseus hurrying to the house of the dead for his own sake while neglecting the rites of a dead comrade. Elpenor’s plight is reminiscent of Patroclus’ in the Iliad, where it seems he needs the rituals to find rest in the afterlife; moreover, it may be that Elpenor’s state of having a body unburied and his capacity to speak without drinking the blood are connected. Lastly, it should be noted he asks for his oar to be planted atop his tomb (11.86).[1] Erebus (darkness) was one of the four original primordial deities to come forth from Chaos. The others were Gaia (Earth), Eros (Love), and Nyx (Night). See Companion, 139.

Dcn. Garlick flies solo to explore the depths of BOOK TEN of the Odyssey: The Bewitching Queen of Aeaea. Check out thegreatbookspodcast.com for more resources. From the guide: 53.      What happens in book ten? Odysseus and his men come to the floating island of King Aeolus[1] who Zeus had made the “master of all the winds” (10.24). After hosting them for a month, King Aeolus stuffed all the winds into a bag, except a favorable west wind, and gave it to Odysseus (10.29). Leaving the island, they sailed for nine days until they came so close to Ithaca they could see men “tending fires” on the shore (10.34). Odysseus’ men, however, open the bag of winds, causing a maelstrom, blowing them all the way back to King Aeolus’ island (10.66). The king rejects them as cursed by the gods (10.79), and Odysseus and his fleet sail to the island of the Laestrygonians (10.89). There, Odysseus’ entire fleet, save his own ship, is lost in a surprise attack by the man-eating inhabitants of the island (10.132).Odysseus’ lone ship comes upon a new island, and Odysseus’ men find a hall and hear a woman singing inside (10.242). The woman is Circe, a goddess, who welcomes all the men to a feast and then changes them into pigs (10.253). Eurylochus, the only one to not go into the hall, runs back and tells Odysseus (10.269). Odysseus sets off to the hall, but along the way runs into Hermes, the messenger god, who tells him how to overcome Circe’s spells (10.305). Odysseus obeys, and Circe is made to swear an oath she will not harm Odysseus (10.380). Odysseus’ men are restored, younger and more handsome (10.436). They remain guests of Circe’s house for a year until Odysseus’ men remind him of his journey home (10.520). The book ends with Circe telling Odysseus he must travel to the house of death and speak to the prophet Tiresias (10.540). 54.      What is the relationship between Odysseus and his men after the Cyclops affair?The narrative of King Aeolus and the bag of winds reveals the lack of trust festering between Odysseus and his men. Note that Odysseus will not trust the ship to any of his crew (10.37), and the crew assumes Odysseus is withholding treasure from them (10.40). Moreover, after the loss of the fleet in the Laestrygonian cove, the spiritedness of the crew, their thumos, is broken. When Odysseus orders his men to scout the hall on what we know to be Circe’s island (10.170), the “message broke their spirits” and they weep (10.217). We see this particularly with Eurylochus, who, when reporting back to Odysseus that Circe has turned the men to pigs, pleads with Odysseus to abandon the men and leave the island (10.289). It worth noting that Odysseus himself was tempted to allow his spirit to break, as after the incident with the winds he had to overcome the temptation of suicide (10.55).Later, when Odysseus has made a truce with Circe, Eurylochus has a “mutinous outburst” in which he states that Odysseus is to blame for the men eaten by the Cyclops (10.480). It makes explicit the tension throughout book ten. Odysseus is inclined to kill the man but is tempered by his men (10.483). The antagonisms between Odysseus and his remaining crew will continue as a predominant theme throughout the end of Odysseus’ recounting of his story in book twelve.[1] King Aeolus was “a mortal, king of the floating island of Aeolia and friend of the gods, to whom Zeus gave the custodianship of the winds.” In later mythology, “he was thought of as the god of the winds.”...

Dcn. Garlick and Adam Minihan discuss BOOK NINE of the Odyssey: Odysseus and the Cyclops. Odysseus finally gives his name and starts to tell his story. Book Nine is one of the most important books in the Odyssey. Check out thegreatbookspodcast.com for more information. From the guide: 48.      What happens in book nine?The guest of good King Alcinous finally declares, “I am Odysseus” (9.21), and he begins to tell his story (9.33). After Troy, Odysseus and the ships under his command raided a city on the island of Ismarus (9.44) where, the next morning, he lost men to a counterattack by the islanders (8.69). Next, Zeus hit Odysseus’ fleet with a storm, a “demonic gale” (9.76), and then, when free of the storm, his fleet was again taken off course by a rip-tide (9.89) that brought them to the land of the “Lotus-eaters” (9.94). Having saved his crew, Odysseus and his men come to a lush, uninhabited island (9.129), and across the strait see an island with signs of habitation (9.185). Odysseus and his men go to the island only to end up trapped in a cave with a cyclops (9.271). Though they plead for protection as guests under Zeus, Homer tells us: the cyclops grabbed two men, beat them against the ground “their brains gushed out all over, soaked the floor—and ripp[ed] them limb from limb to fix his meal” (9.324). He washes down the human flesh with raw milk (9.334).Odysseus and his men cannot escape the cave due to the enormous stone blocking the entrance, and they cannot kill the cyclops in his sleep for the same reason—they would be trapped in the cave. In the morning, the cyclops bolts down two more men (9.348) and leaves to tend his herds. Odysseus concocts a plan to escape (9.370). Upon his return, the cyclops devours two more of Odysseus’ men, and Odysseus offers the cyclops a strong wine to wash down the “banquet of human flesh” (9.389). The cyclops asks Odysseus’ his name, and Odysseus tells him his name is “Nobody” (9.410). With the cyclops drunk, Odysseus and his men ram a stake into the cyclops’ eye blinding him (9.428). Odysseus and his men escape the cave, but Odysseus tells the cyclops his name (9.560). The book ends with the cyclops asking his father, Poseidon, to curse Odysseus’ journey home and to “let him find a world of pain at home” (9.595).

This week Dcn. Harrison Garlick and Mr. Eli Stone, formerly of the TU Great Books Honors College and now teaching at a classical school, discuss Book VIII of the Odyssey: A Day for Songs and Contests. We have a 50+ page guide to the Odyssey.Visit thegreatbookspodcast.com for more resources. From the guide:42.      What happens in book eight?King Alcinous and Odysseus go to the meeting grounds, as Athena whips up the curiosity of the islanders to come and see the stranger who “looks like a deathless god” (8.16). King Alcinous, still not knowing the identity of his guest, calls for the Phaeacians to prepare a ship to take the stranger home (8.39), and he calls for a feast, a “hero’s welcome” (8.49). As they feast, the bard sings the ballad of “The Strife between Odysseus and Achilles,” a tale from Troy, and Odysseus quietly weeps—unnoticed by all save King Alcinous (8.111). King Alcinous then calls for games, and the young men gather to race, wrestle, box, and throw a discus (8.140). A man named “Broadsea” goads Odysseus into competing, and Odysseus, in his anger, throws a heavy discus farther than any of them (8.116). As a good host, King Alcinous deescalates the situation (8.267), and calls for the Phaeacians to dance (8.284).The bard returns and sings of the story of Aphrodite’s adultery against Hephaestus (8.301). King Alcinous calls for parting gifts for Odysseus, and Broadsea gives the King of Ithaca a bronze sword in amends for his disrespect (8.441). Another feast is held, and Odysseus asks the bard to sing of the wooden horse at Troy (8.552). Odysseus again weeps quietly (8.586), and King Alcinous again notices (8.599). The book ends with the King finally asking Odysseus to reveal his name and his homeland (8.618).[1] 43.      Why does Homer include the myth of Aphrodite’s adultery?Homer dedicates over one hundred lines of poetry to tell the story of “The Love of Ares and Aphrodite Crowned with Flowers” (8.301). First, one may note a shift in the mythology, as Hephaestus was married to a Grace in the Iliad and is now married to Aphrodite in the Odyssey. A myth about adultery in the Odyssey recalls several narratives: the story of Clytemnestra, (Agamemnon’s wife), the narrative of Odysseus with Calypso, and the suitors pursuing Penelope.In a subtle manner, Homer is likely presenting Hephaestus as Odysseus. Notice that that Odysseus mentions his legs are in poor shape, and he cannot race against the Phaeacians (8.260). Odysseus’ poor legs are analogous to the crippled legs of Hephaestus; moreover, Hephaestus is compared to Ares who has “racer’s legs,” like the Phaeacians (8.352). Homer describes Hephaestus overcoming Ares as the “slow outstrips the swift” (8.372) and “the cripple wins by craft” (8.375). If one takes Aphrodite to be Penelope, the myth is a warning to Odysseus that he will overcome the suitors not by swiftness but by craft. Similarly, one could read Aphrodite as Nausicaa and Ares as the Phaeacians; thus, we return to a narrative of Nausicaa being a temptation for Odysseus—but a temptation he could indulge if done by wit and craft. The myth presents certain analogues to Odysseus’ present situation but seems to fall short of presenting a full allegory.[1] Thank you to Mr. Eli Stone who joined us on the podcast to discuss Book 8.

This week Dcn. Garlick and Mr. Eli Stone discuss Book Seven of the Odyssey: Phaeacia’s Halls and Gardens.Check out thegreatbookspodcast.com for more resources. FROM THE GUIDE:36.      What happens in book seven?Athena hides Odysseus in a mist and leads him, in the guise of a child, toward the palace (7.17). She reiterates the advice of Nausicaa by telling Odysseus to go to Queen Arete (7.61). Odysseus enters the magnificent palace and throws his arms around the queen’s knees, as Athena withdraws her mist (7.168). Odysseus pleads for mercy and then falls into the ashes underneath the hearth (7.182). All are silent until the old man Echeneus cries out for his king to welcome the stranger (7.185), and King Alcinous, spurred by his subject, welcomes Odysseus with food and drink (7.199). Without asking Odysseus’ name or where he is from, the king convenes the evening and calls for an assembly in the morning to help the stranger return home (7.221).Queen Arete takes Odysseus to his lodgings and is the first to question him about his name and homeland—and where he received his clothes (7.272). Odysseus gives a long answer that finally lands at stating that his clothes are from Nausicaa (7.340). King Alcinous reassures Odysseus that he’ll provide a passage home—but also states he could stay and marry Nausicaa (7.353). Odysseus reiterates his desire to return home (7.379), and the book ends with Odysseus finally finding rest in the house of King Alcinous (7.394). 37.      What is to be made of King Alcinous’ offer to Odysseus to marry Nausicaa?Most notable in book seven is King Alcinous offering Nausicaa in marriage to Odysseus (7.358). The temptation of Nausicaa becomes explicit (Question 33). Note that both King Alcinous and Queen Arete are descendants of Poseidon (7.65), and that the gods come to the island openly due to the people being their “close kin” (7.241).[1] In addition to its divine favor, the island enjoys advanced technology, as the dogs outside King Alcinous’ palace are automatons made by Hephaestus (7.106). The island is, in many ways, a utopia. Odysseus is being asked to restart his life amongst almost perfect mortal happiness. He would be grafted into a family of Poseidon’s mortal descendants (which bears a certain irony given Poseidon’s current wrath) and be married to a beautiful, clever princess, a young Penelope. The offer of King Alcinous is the more natural temptation than that of Calypso, because it is an offer that aligns with the nature of man and his desire for happiness.Notably, Odysseus never seems to acknowledge the offer, but simply expresses his gratitude again for the king’s willingness to take him home (7.379). To what degree the king’s offer has affected Odysseus is a question to keep in mind throughout the rest of the Odyssey.[1] Odyssey, 498, 508.

Dcn. Harrison Garlick and Adam Minihan are joined by Eli Stone, formerly of the TU Great Books Honors College and now with Holy Family Classical School in Tulsa, Oklahoma, to discuss BOOK SIX of the Odyssey: The Princess and the Stranger. Check us out at thegreatbookspodcast.com.From the guide: 32.      What happens in book six?Athena inspires Nausicaa, the daughter of King Alcinous, to go with her handmaids to the river and wash clothes (6.20). Her father grants her permission, and she takes a wagon of clothes to be washed (6.75). As she waits for the clothes to dry, she and her handmaids have a picnic out by the river (6.107). With a little influence from Athena, Odysseus awakes to the sound of the girls playing with a ball (6.130). Odysseus emerges naked, covering himself with a “leafy branch” (6.140)—“a terrible sight, all crusted, caked with brine” (6.151). All the women scatter save Nausicaa in whom Athena has planted courage (6.153). Odysseus tells the princess of his plight (6.163), and she welcomes him as a stranger sent from Zeus (6.227). To avoid scandal, Nausicaa instructs Odysseus on how to enter the city alone, find the queen, and grasp her knees (6.313). The books ends with Nausicaa leaving Odysseus in a sacred grove, and Odysseus praying to Athena (6.352).[1] 33.      Is Nausicaa another temptation for Odysseus, like Calypso?The desire of Nausicaa to be married is a predominate theme in book six and seven. We see Athena state her marriage is “not far off” (6.30); we see Nausicaa be too shy to express her desire for marriage to her father (6.74), but her father sees through his daughter’s coyness and confirms his supports her, i.e., “I won’t deny you anything” (6.77); and we see Nausicaa, after seeing Odysseus glorified by Athena, say: “if only a man like that were called my husband” (6.270). Moreover, the princess is “still a virgin, unwed” (6.121) and compared to the virgin-goddess Artemis (6.113, 165). Her intuition and political savvy are displayed in the narrative of avoiding scandal and how to seek mercy from the queen (6.313). She is arguably presented as a young Penelope: beautiful and clever. The concern is that whereas Calypso represented an unnatural temptation (Question 29), Nausicaa will represent a very natural one for Odysseus.One may note that naked Odysseus emerging to speak to the young girls is presented in predatory language, e.g., “as a mountain lion exultant in his power…” hungry and stalking sheep (6.143). The opening predatory metaphor seemingly stands in contrast with Odysseus’ restraint to not run and hug the knees of Nausicaa (6.161). The main principle of his opening speech to Nausicaa is presented in his earlier internal dialogue of whether the island inhabitants are savages or civilized persons (6.132). Guest-friendship is the sign and standard for civilization (6.133). Odysseus arguably mentions Artemis (6.165), Apollo’s altar in Delos (6.178), the custom of grasping by the knees (6.185), and the need for he, as a stranger, to be welcomed (6.193) to see if she is civilized. Moreover, it also reveals that Odysseus—the strange man emerging from the bushes—is civilized himself.[2] If guest-friendship is the standard for civilization (6.133), then it is one Nausicaa responds to well in both speech and practice (6.227).Those who see Nausicaa as a temptation, point to Odysseus’ flattery of her: “I have never laid eyes on anyone like...

Dcn. Harrison Garlick and Adam Minihan are joined by Evan Amato of Rewire the West to discuss Book Five of Odyssey: Odysseus escapes Calypso's Island.Check out thegreatbookspodcast.com for a written guide to the Odyssey. A couple questions from the guide: 28.      What happens in book five?King Odysseus is trapped on Calypso’s island. Zeus, at Athena’s pleading, agrees to two proposals: first, Odysseus may leave the captivity of Calypso; and second, Athena may help Telemachus escape the trap set by the suitors (5.24). Hermes, the messenger god, goes and tells Calypso that it is Zeus’ will that Odysseus be set free upon a make-shift raft, and Calypso, though upset, acquiesces to the will of Zeus (5.125, 176).[1] She tells Odysseus he may leave, and he has her promise she is not plotting some new harm against him (5.202). After four days of working on the raft, Odysseus sets sail on the fifth with gifts and provisions from Calypso (5.288).Poseidon, who is returning from Ethiopia, sees Odysseus has left the island and, “it made his fury boil even more” (5.313). Poseidon sends a storm to sink Odysseus (5.321). As he’s being battered by the waves, a goddess of the sea, Ino, pities Odysseus, and tells him to strip off his clothes, tie her scarf around his waist, and swim for land (5.377). Poseidon smashes the raft to pieces (5.403), and Odysseus, with the help of Athena, makes it to the shore (5.471). The book ends with Odysseus falling asleep beneath two olive trees (5.544).[2] 29.      Why does Odysseus refuse Calypso’s offer of immortality?Calypso tells Hermes that she has offered immortality to Odysseus (5.151), and again makes the offer after Odysseus knows he’s free to leave the island (5.230). How can Odysseus refuse immortality? How can a mortal man refuse an immortal life with a beautiful goddess? A subtle clue is found in the opening of book five. It does not repeat the typical line of Dawn and her rosy fingers but instead invokes Dawn’s lover, Tithonus (5.01).[3] It is said that Dawn (Eos) asked Zeus to make her mortal lover, Tithonus, immortal, and Zeus agreed—but Zeus did not grant Tithonus immortal youth. Thus, Tithonus, immortal, continued to age until he “became an old shriveled creature little more than a voice.”[4] Tithonus attempts to graft onto human nature something that is unnatural to it: immortality. As Dr. Patrick Deneen observes: “Tithonus accepts what is unacceptable for mortals to attain, but which is nevertheless clearly tempting to normal mortal desires.”[5]One aspect of the unnaturalness of immortality in man is the necessity for the possibility of death to achieve glory (kleos). It is in facing death that man achieves renown. Without death, what is man? Furthermore, observe how those who are without death, the immortal gods, are presented: imploded personalities, obsessive, petty, and narcissistic. The sinews between man, death, and glory are one to observe, as the story of Odysseus continues to develop.Similarly to Tithonus, we should observe Homer references the goddess Ino who was “a mortal woman once” (5.367). Ino, the sister of Semele, was driven mad by Hera, and she jumped into the sea with her son in her arms. She...

This week Adam Minihan returns to discuss Book Four of the Odyssey with Father Bonaventure, OP - a Dominican Friar of the Province of St. Joseph. The out our website for a 50+ page guide to the Odyssey.23.      What happens in book four?Telemachus arrives in Sparta to find King Menelaus hosting a “double-wedding feast;” as Menelaus’ daughter is marrying the son of Achilles, and Menelaus’ son is marrying a girl from Sparta (4.04). Telemachus and Nestor’s son, Pisistratus, are received warmly (4.68). Though a gracious host, Menelaus still mourns for his brother, Agamemnon (4.103), and for all the men lost in the Trojan war, especially Odysseus (4.120). Menelaus and Helen recognize Telemachus by his likeness to his father (4.131, 158).The next day, Menelaus tells Telemachus of his journey home from Troy (4.391). He and his men were stuck on the island of Pharos (4.396). After wrestling Proteus, the Old Man of the Sea, he is told he failed to offer sacrifices to the deathless gods before leaving Troy (4.530); and now for penance, he must return to Egypt and make a “splendid sacrifice” (4.535). Menelaus asks about the fate of his comrades, and Proteus tells him the stories of little Ajax, Agamemnon, and Odysseus—the last of which is held captive by the sea nymph Calypso (4.627). Menelaus did as the Old Man of the Sea said, and he then returned home to Sparta (4.657). The narrative shifts to Queen Penelope in Ithaca (4.703). The suitors, led by Antinous, discover Telemachus has taken a ship to Pylos (4.711), and they elect to send out their own ship to ambush him (4.753). Penelope is told Telemachus is gone and that the suitors plan to murder him (4.784). Eurycleia, the old nurse, tells Penelope she helped Telemachus prepare for his departure, and advises the queen to pray to Athena (4.836). Penelope prays to Athena, and Athena sends a phantom of Penelope’s sister to reassure the queen Telemachus is safe (4.930). The book ends with the suitors setting sail to ambush Telemachus (4.947). 24.      What do we observe about the character of Menelaus?Notice that Menelaus agrees to welcome Telemachus and Pisistratus by first recalling all the hospitality he received on his journey home (4.38). He displays a certain gratitude and dare we say humility in passing on what he has received. A similar disposition is found in his piety of not wanting to be compared to Zeus (4.87). The pious but somber Menelaus declares: “So I rule all this wealth with no great joy,” as he recalls the death of his brother, Agamemnon (4.103). Moreover, he seems to lament the entire Trojan war, stating he would have rather stayed home with the wealth he had and the friends he lost at Troy—note, however, the implications of this statement regarding his wife, Helen (4.108).Check out the rest of the guide at thegreatbookspodcast.com.

Dcn. Harrison Garlick, Dr. Frank Grabowski, and Mr. Thomas Lackey discuss Book Three of the Odyssey: KING NESTOR REMEMBERS. The lovable old man from the Iliad returns to help set Telemachus on his way. More on Telemachus' coming of age storyWhat power comes to rest on Telemachus?How did Great Ajax die?! (ignobly...)What caused the Achaeans to suffer the wrath of Athena?Check out Dcn. Garlick's 50+ page guide to the Odyssey.What happens in book three?Telemachus arrives in Pylos to find King Nestor sacrificing eighty-one bulls to Poseidon and hosting a feast for forty-five hundred people (3.06). Athena, under the guise of Mentor, encourages Telemachus to speak to Nestor (3.16). Telemachus and Athena are welcomed warmly by Nestor’s son (3.40), and, after their meal, Nestor asks them who they are (3.77). Telemachus asks Nestor for news of his father, Odysseus (3.91), and Nestor recalls the “living hell” of Troy (3.113). Nestor tells Telemachus of the disaster that was the Achaean army returning home from Troy (3.147). Telemachus tells Nestor of the plight of the suitors (3.228), and Nestor tells Telemachus of Athena’s favor for his father, Odysseus—as Athena sits there in the guise of Mentor (3.247). Telemachus asks Nestor to tell the story of how Agamemnon died (3.282), and Nestor tells of how Agamemnon was betrayed by his wife and murdered (3.345).As the conversation turned to returning to Nestor’s halls, Athena, disguised as Mentor, transformed into an eagle and flew away (3.415). Nestor explains to Telemachus what favor he must have with the goddess (3.420) and prepares a splendid sacrifice to Athena in her honor (3.429). He has the heifer’s horns sheathed in gold (3.488), and Athena returns pleased with this sacrifice (3.485). The book ends with them obeying Athena’s orders by preparing a chariot to take Telemachus to Menelaus in Sparta (3.335).Join us as we read the Odyssey in this YEAR OF HOMER.

Dcn. Garlick, Dr. Frank Grabowski, and Mr. Thomas Lackey come together to discuss Book Two of the Odyssey: Telemachus sets sail.Summary of the bookDiscussion on key themesAristotle's MetaphysicsJohn Wayne referencesAnd more!Check out our website for 60+ page reader's guide to the Odyssey.What happens in book two?Inspired by Athena, Telemachus addresses the assembly of Ithaca (2.25) and condemns the suitors and invokes the gods against them (2.70). In response, Antinous, a suitor, blames Telemachus’ mother, Penelope, the “matchless queen of cunning” (2.95) for refusing to return to her father’s house and letting him choose for her a new husband (2.125). Thus, the suitors will “devour” Telemachus’ house until a new husband for Penelope is chosen (2.136). Telemachus refuses to tell his mother to return to her father’s house (5.154) and announces he is leaving for Sparta and Pylos to seek news of his father (2.238). Athena, takes on the guise of Mentor—the man Odysseus left in charge of his affairs (2.250)—and reassures him in his mission (2.302). Telemachus has his nurse prepare provisions for his journey and swears her to secrecy (2.384). The book ends with Telemachus setting sail with his crew and pouring out libations to Athena, the goddess with the “flashing sea-gray eyes” (2.472).Click HERE for more resources.

Dcn. Harrison Garlick and Adam Minihan are joined by Jason Craig of Sword and Spade magazine to discuss the theme of fatherhood in the Odyssey. The fatherhood of OdysseusThe problem of fatherlessness in IthacaThe coming of age story of TelemachusAnd more!Check out Sword and Spade magazine. Check out our 60+ page guide to the Odyssey. Join us as we read the Odyssey as part of our Year of Homer!

WE ARE STARTING THE ODYSSEY! Dcn. Harrison Garlick is joined by Dr. Frank Grabowski and Mr. Thomas Lackey to discuss Book One of the Odyssey. Check out our website - thegreatbookspodcast.com - for a written guide to the Odyssey and other resources. Questions discussed:What happens in book one?What should be observed about the invocation to the Muses?What should be made of Zeus’ comment on fate?What happened to Agamemnon?What should be made of Telemachus?What major themes and narratives help unfold the story of the Odyssey?Join us as we continue in our YEAR OF HOMER.

Dcn. Harrison Garlick welcomes Dr. Patrick Deneen, Dr. Chad Pecknold, and Dr. Richard Meloche to introduce Homer's Odyssey. Dr. Patrick Deneen is a Professor of Political Science at Notre Dame. He is the author of many books and articles including Why Liberalism Failed (2018). His teaching and writing interests focus on the history of political thought, American political thought, liberalism, conservatism, and constitutionalism.   Dr. Chad Pecknold, Associate Professor of Systematic Theology at the Catholic University of America. “In political theology, Pecknold is principally concerned with close readings of Augustine’s masterwork, The City of God, as a fundamental and transcendent vision that inspires, and has the power to critique and correct, the dynamics of Western civilization.”Dr. Richard Meloche, President of the Alcuin Institute for Catholic Culture, a ministry of the Roman Catholic Diocese of Tulsa and a colleague of Dcn. Garlick's at the Chancery.INTRODUCTION TO THE ODYSSEYThe group discusses the canon of the great books, why we should read Homer and his Odyssey, the role of the great books in theological formation, and key introductory themes in Homer's Odyssey. Against Great Books by Deneen: https://www.firstthings.com/article/2013/01/against-great-booksThe Odyssey of Political Theory by Deneen: https://www.amazon.com/Odyssey-Political-Theory-Politics-Departure/dp/0847696235?ccs_id=073621fb-e234-4289-9205-bc6fab3f444aCheck us out on Facebook, X (Twitter), Youtube, and Patreon.

Dcn. Harrison Garlick and Adam Minihan discuss the events BETWEEN the Iliad and the Odyssey. There is a notable gap between the Iliad and the Odyssey. As the Odyssey picks up after the fall of Troy, tradition turns to authors such as the Greek poet Sophocles, the Greek poet Euripides, and the Roman poet Virgil to tell the story of how Troy fell. The following questions, while tracking the fates of specific individuals, tell the narrative that occurs between the Iliad and the Odyssey. One may make a distinction between the Homeric tradition and the Greek tradition at large.What does this episode cover?What happens to Achilles?What happens to Giant Ajax?What happens to Paris?What is the story of the Trojan Horse?How does Troy fall?What happens to Astyanax, Hector's son?We start reading the Odyssey next! Join us!

Dcn. Harrison Garlick and Adam Minihan discuss the FINAL book of the Iliad: Book 24 - Achilles and Priam. Check out our 65-page guide to the Iliad!I have put to my lips the hands of the man who killed my son. Priam to Achilles (24.591) 103.    What happens in book twenty-four?The funeral games have ended, and Achilles, who still mourns for Patroclus, drags Hector’s body behind his chariot around Patroclus’ tomb (24.19). Twelve days after the death of Hector, Apollo pleads with the gods to save the body of the Trojan prince (24.39). In response, Zeus declares that “Achilles must receive a ransom from King Priam, Achilles must give Hector’s body back” (24.94). Zeus tells Thetis his plan, and Thetis informs her son (24.127). Zeus sends Iris to Troy to tell King Priam, who she finds smeared in dung and mourning his son, that the Father of gods and men commands him to ransom his son from Achilles (24.204). Priam, despite the protests of his wife (24.238), obeys the goddess and prepares to leave (24.259). Priam leaves Troy on his chariot alongside a wagon of treasure (24.382). On the plains of Troy, Priam is met by Hermes, under the guise of a Myrmidon, who guides him into the Achaean camp (24.526). Hermes reveals himself to Priam and tells the king of Troy to go into Achilles’ tent and hug his knees (24.546).Priam does as he is told, and, hugging the knees of Achilles, kisses “his hands, those terrible man-killing hands that slaughtered Priam’s many sons in battle” (24.562). Priam exhorts Achilles to remember his own father, Peleus, and Achilles thinks of his father and weeps with Priam (24.595). Priam asks for the body of Hector (24.650), and though Achilles warns Priam not to tempt his rage (24.667), Achilles has the body of Hector washed and carries it to the wagon himself (24.691). Achilles promises King Priam that the Achaeans will wait twelve days before restarting the war to allow Troy to bury Prince Hector (24.787). Priam sleeps on the porch outside the lodge of Achilles, and Hermes wakes him up to send him home before Agamemnon finds him (24.808). Priam returns home to Troy, and Troy is “plunged… into uncontrollable grief” (24.831). For nine days, the Trojans “hauled in boundless stores of timber” for the funeral pyre of Hector (24.921). On the tenth day, they set the body of Hector “aloft the pyre’s crest, [and] flung a torch and set it all aflame” (24.924). The next day, the Trojans bury Hector’s bones in a golden chest and end the rites with a “splendid funeral feast” (24.942). And thus, Homer ends the Iliad with the burial of “Hector breaker of horses” (24.944). 104.    What is the backstory of why Hera and Athena hate Troy?In the final book of the Iliad, Homer makes reference to the narratives that led to the Trojan war. Hera states that she “brought up” Thetis and gave her in marriage to a mortal, King Peleus (24.72). The story goes that Zeus loved Thetis, but the Titan Prometheus told him that Thetis was destined to bear a son greater than his father.[1] As such, Zeus gave Thetis to Peleus, a mortal, so the son would also be mortal.[2] Homer’s reference of Hera’s role in the Iliad implies she had some part in this scheme as well. Peleus had to wrestle the immortal sea nymph, Thetis, as she changed shapes to win her heart.[3] He was successful, and the gods...

Dcn. Harrison Garlick and Adam Minihan discuss Book 23 of the Iliad: The Funeral Games. Check out this section of our guide to the Iliad!Sleeping, Achilles? You’ve forgotten me, my friend. You never neglected me in life, only now in death. Bury me, quickly—let me pass the Gates of Hades. Patroclus (23.81) 100.    What happened in book twenty-three?Now back at the Achaean camp, Achilles leads his Myrmidons in mourning around the body of Patroclus (23.13). That night, as Achilles lay by the shoreline, the ghost of Patroclus appears to him (23.76). Patroclus states: “Sleeping Achilles? You’ve forgotten me, my friend… bury me, quickly—let me pass the gates of Hades” (23.81). For as Patroclus further explains, he is not permitted to cross the river Styx until he has received his funeral rites (23.86).[1] Finally, Patroclus requests that his bones and the bones of Achilles be placed in a single urn and buried together (23.100). The next morning, Achilles has a pyre built for Patroclus (23.188). Achilles slaughters sheep, cattle, stallions, and two of Patroclus’ dogs and places them all on the pyre with Patroclus (23.190). He then slaughters a dozen young Trojans, as sacrifices to lay alongside Patroclus on his pyre (23.200). The pyre is lit and, after praying to two of the gods of the winds, it burns well (23.221). Meanwhile, Homer tells us that Apollo and Aphrodite are protecting the body of Hector from harm and decay (23.212).Achilles tends to the pyre all night until “sleep overwhelms him” (23.265). Achilles awakes and tells the Achaeans to gather the bones of Patroclus and place them into a golden urn; then, the urn will be placed in a small barrow until Achilles dies, then a large barrow will be built for the two of them (23.281). Achilles then announces there will be “funeral games” (23.298), which will consist of a chariot race, boxing, wrestling, a footrace, a duel in battle gear, shot put, archery, and spear throwing. The culture of competition demonstrated in these funeral games would eventually give rise to the Olympics.[2] 101.    Who won the funeral games?The winners of the chariot race were in order: Diomedes, Antilochus, Menelaus, Meriones, and Eumelus (23.572). Eumelus received a consolation prize from Achilles (23.621). Menelaus accuses Antilochus of a foul, Antilochus concedes to him; yet Menelaus’ anger relents, and the Spartan king gives the second prize, the mare, back to Antilochus (23.680). Achilles gives the original fifth place prize to Nestor as a reminder of Patroclus (23.689). Epeus defeats Euryalus in a boxing match (23.769). Giant Ajax and Odysseus wrestle to a stalemate (23.818). Odysseus, with the help of Athena, wins the footrace (23.864). In the duel in battle gear, Giant Ajax goes against Diomedes, but the friends of Giant Ajax call for it to stop (23.913). Achilles then awards a sword to Diomedes as the winner (23.915). In shot put, Polypoetes takes the prize (23.939). Meriones, with the blessing of Apollo, defeats Teucer in archery (23.977). Lastly, Agamemnon wins the spear throwing contest by default due to his station as the high king (23.989). 102.    What else should we observe in book twenty-three? The apparition of Patroclus reveals the religious understanding that a body denied its funeral rites...

Dcn. Harrison Garlick and Adam Minihan discuss Book 22 on the Death of Hector. “There are no binding oaths between men and lions—wolves and lambs can enjoy no meeting of the minds—they are all bent on hating each other to death.” Achilles (22.310). 97.      What happens in book twenty-two? The Trojans scurry back into the city like “panicked fawns,” while Hector remains outside the walls (22.05). Apollo, who had taken the form of a Trojan soldier to make Achilles chase him, reveals his trickery to Achilles (22.09)—and Achilles turns back to the city (22.26). Despite the pleas of Priam (22.31) and Hecuba (22.93), Hector remains outside the walls “nursing his quenchless fury” (22.115). As Achilles approaches, Hector’s courage fails, and he begins to run around the walls of Troy with Achilles in pursuit (22.163). Zeus’ “heart grieves for Hector,” (22.202), but he gives permission to Athena to do as she wills (22.220). Hector tries to enter the city, but Achilles thwarts him (22.234). Achilles also holds back the Achaean army, now observing the chase, from intervening (22.245). Zeus once again holds out his golden scales, and fate elects that it is time for Hector to die (22.249).Athena takes on the form of Deiphobus, brother of Hector, and convinces Hector to stand together and fight Achilles (22.271). Hector faces Achilles and tries to make a pact that the victor will not mutilate the corpse of the fallen but give it to his people for burial (22.301). Achilles rejects this offer, stating: “There are no binding oaths between men and lions—wolves and lambs can enjoy no meeting of the minds—they are all bent on hating each other to death” (22.310). Hector and Achilles clash in combat, and Hector calls to his brother, Deiphobus, for help—but there is no answer (22.347). Hector realizes the gods have tricked him and that his time has come (22.350). He elects to die in glory, and he charges Achilles (22.359). Achilles strikes down Hector and tells him: “The dogs and birds will maul you” (22.395). Hector pleads to be given to his people, but Achilles rejects him saying: “My fury would drive me now to hack your flesh away and eat you raw” (22.408). Hector prophesies that “Paris and Lord Apollo” will strike down Achilles outside of Troy (22.423). Hector dies (22.425). The Achaeans all stab his body (22.437), and Achilles drags it behind his chariot (22.466). Priam and Hecuba cry out for their son (22.478), and Andromache “bursts out in grief” (22.560). The book ends with Andromache lamenting the impending fate of her son, Astyanax, the little “Lord of the City” (22.569). 98.      What structure does piety give the death of Hector?Previously, Hector’s return to Troy provided an insight into the ancient threefold notion of piety: gratitude toward the gods, the city, and the family. It is a gratitude that precipitates a sense of duty. The threefold notion of piety—which is in a hierarchal order—appears to provide a certain infrastructure (and tension) to the narrative around Hector’s death. For example, Hector disregards the appeals of his parents, Priam (22.32) and Hecuba (22.93), to retreat to the walls of Troy presumably due to his duty to defend Troy (22.129). Hector’s piety toward the gods is praised by Zeus in the same conversation in which the son of Cronus orchestrates his death (22.129). It is notable the deception of Hector comes through his comradery toward another soldier of Troy and a familial relation, his brother (22.270). It further raises the question that for all Hector’s piety toward Troy, no one seems interested in helping him. Hector, who is...

Dcn. Harrison Garlick and Adam Minihan discussed BOOK 21 of the Iliad: Achilles Fights the River.“Come friend, you too must die. Why moan about it so? […] Even for me, I tell you, death and strong force of fate are waiting.”Achilles (21.119).CHECK OUT OUR GUIDE TO THE ILIAD.93.      What happens in book twenty-one?The Trojans are in full retreat. Achilles drives half the Trojan army back toward Troy over the plains, but the other half is driven into the Xanthus river (21.09). Achilles, who leaps into the waters, slaughters Trojans until his arm grows tired—at which point he captures twelve Trojans for Patroclus’ funeral (21.30). Achilles, “insane to hack more flesh” (21.37), returns to the river and kills Lycaon, a Trojan hugging his knees for mercy (21.131). Achilles kill Asteropaeus, son of the river god Axius, who was ambidextrous and fought with two spears (21.185). The river Xanthus takes human shape, and the river-god cries out to Achilles: “All my lovely rapids are crammed with corpses now… Leave me alone… I am filled with horror!” (21.250)Achilles agrees, but then overhears the river-god Xanthus asking Apollo to help the Trojans (21.258). Achilles plunges into the “river’s heart” to war against him (21.264), and Xanthus beats and batters Achilles down with roaring waves (21.281). Achilles cries out to Zeus to not let him die like some pig-boy who failed to ford the river (21.319), and Poseidon and Athena save him (21.325). Xanthus tries to attack Achilles again on the flooded corpse-ridden plains of Troy (21.370), but Hera sends Hephaestus to save him (21.377). The god of fire scorches the plains consuming the water and corpses alike (21.396). Xanthus cries out to Hera, and Hephaestus relents (21.418).Zeus was “delighted” to see the gods in conflict (21.442). Athena once again defeats Ares (21.462) and then batters down Aphrodite when she tries to help him (21.484). Poseidon challenges Apollo, but Apollo refuses to fight (21.527). Artemis, his sister, mocks Apollo and, having caught the attention of Hera, is subsequently beaten down by Zeus’ consort (21.545). Hermes tells Leto he will not fight her and allows her to take her daughter, Artemis, up to Olympus (21.568). Apollo heads to Troy to help them not fall to the Achaeans (21.592). The book ends with Apollo saving Agenor from Achilles, but then taking on the appearance of the Trojan and leading Achilles on a chase away from Troy (21.657). 94.      Is Achilles becoming more god-like?The increasing rage of Achilles is presented as a sort of deification. We have already seen him reject mortal food only to be fed by immortal ambrosia (19.412), and end of the last book linked his rage with being like a god (20.558). Book twenty-one continues the theme of tethering Achilles’ increasing rage with becoming more god-like.[1] Notably, in his ascending rage, Achilles the mortal elects to take on a minor god, the river-god Xanthus (21.264). One is tempted here to present Achilles’ rage as something unnatural, inhuman that is repulsive particularly to a god of nature.[2] Achilles’ ascendency to godhood via his rage shows its limitations, as he is conquered by the river-god (21.308). We should note that for him to die as a “pig-boy” would be an ignoble death in contradistinction to his elected fate to win everlasting glory in Troy. Achilles is saved by Hephaestus at Hera’s command or rather the Olympian...

Dcn. Harrison Garlick interviews George of the Chivalry Guild on topics such as CS Lewis, virtue, magnanimity, meekness, and the importance of strength and prowess. Deacon and George will also discuss his new book - "Chivalry: An Ideal Whose Time Has Come Again" - and explore the concept of noblesse oblige. Thank you for checking out Ascend! We exist to help people study the great books and explore timeless truths. Check out our website and account on X for more information.

Dcn. Harrison Garlick and Adam Minihan discuss Book 20 of the Iliad: The Olympian Gods in ArmsSummary of the narrativeWhat is Aeneas special?Some details others often overlookCheck out our GUIDE TO THE ILIAD. “Aeneas will rule the men of Troy in power—his son’s sons and the sons born in future years.”&nbsp;Poseidon (20.355).&nbsp;90. &nbsp;&nbsp;&nbsp;&nbsp;&nbsp;What happens in book twenty?Zeus calls the gods to council and tells them that they may now aide whatever side they wish—the strict decree to not intervene is over (20.29). And why does Zeus do this? He states: “I fear [Achilles will] raze the walls against the will of fate” (20.36). As such, Hera, Athena, Poseidon, and Hermes go to the Achaeans, and Ares, Apollo, Artemis, Leto, Xanthus, and Aphrodite go to the Trojans (20.40).[1] The gods clash in an apocalyptic war (20.80). Achilles searches for Hector, but Apollo convinces Aeneas to duel him (20.99). Poseidon convinces the gods of a truce, and the immortals line the battlefield to watch the mortals wage war (20.160). After some taunting, Achilles and Aeneas meet on the battlefield (20.299). Aeneas’ spear fails to penetrate the great shield of Achilles (20.310), and the ashen spear of Achilles penetrates Aeneas’ shield but fails to hit him (20.319). Aeneas lifts a giant boulder, and we are given a future glimpse at fate: Aeneas will hit Achilles, but Achilles’ counter will slay Aeneas (20.331). Oddly, it is Poseidon, not Apollo, who takes pity on Aeneas, for Poseidon tells the gods Aeneas is “destined to survive” (20.349). Hera refuses to pity a Trojan (20.357); so, Poseidon saves Aeneas and tells him to stay away from Achilles, because “no other Achaean can bring you down in war” (20.386).&nbsp;Unlike with Aeneas, Apollo advises Hector to not engage Achilles (20.428). Achilles slaughters several Trojans including Polydorus, the brother of Hector (20.476). Hector, unable to bear watching Achilles slaughter his countrymen, engages Achilles against Apollo’s command and throws his spear at him (20.479). Athena makes Hector’s spear blow back to him and land at his feet (20.500), and Apollo whisks Hector away before Achilles can kill him (20.502). More and more Trojans fall to Achilles until the young Trojan Tros falls at Achilles knees, clutching him, and begs for mercy (20.524). Achilles slits open is liver and watches his “dark blood” spill out (20.530). The book ends with Achilles raging like an “inhuman fire,” like a “frenzied god” (20.558).&nbsp;91.&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;What is the destiny of Aeneas?In his stance against Achilles, Aeneas presents his genealogy—presumably due to Apollo’s observation that Aeneas’ patrimony is more impressive than Achilles’ (20.250, 125). We also see Poseidon tell the gods that Aeneas is “destined to survive” (20.349). Most notable, Poseidon prophesies: “Aeneas will rule the men of Troy in power—his son’s sons and the sons born in future years” (20.355). How will Aeneas rule Troy, however, if Troy is already fated to be destroyed? Aeneas is destined to be the founder of a new Troy. His genealogy shows he is from the “younger branch of the Trojan royal house (Priam, king of Troy, was the older branch.”[2] And, as Fagles notes, “Aeneas is to be the only survivor of the royal house of Troy, and here his lineage is established.”<a href="#_ftn3" rel="noopener noreferrer"...

Dcn. Harrison Garlick and Adam Minihan discuss Book 19 of the Iliad: The Champion Arms for Battle!Achilles prepares to enter the war!Summary of Book 19How does Odysseus try to broker peace?What should we make of Briseis weeping over Patroclus?Who is Ate, the goddess of ruin?“You talk of food? I have no taste for food—what I really crave is slaughter and blood and the choking groans of men!” Achilles (19.254). 85.&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;What happens in book nineteen?&nbsp;Thetis returns to Achilles with new armor crafted by Hephaestus (19.03). Achilles lets loose his war cry, and the Achaean army gathers around him (19.47). Achilles promises to cease his rage against Agamemnon and to rejoin the war (19.63). Agamemnon, in turn, blames the gods for his madness, as they blinded him and “stole his wits” (19.162). He pledges to Achilles all the treasures Odysseus promised him (19.168). Achilles accepts Agamemnon’s non-apology and calls the Achaeans to war (19.176). Odysseus counsels to allow the men to eat and rest, and that Agamemnon do three things: give the gifts to Achilles now, swear he’s never had sex with Briseis, and host Achilles at a feast (19.204). Agamemnon agrees (19.220), and Achilles begrudgingly agrees—but swears he will neither eat nor drink until he can wage war (19.249). He famously declares: “You talk of food? I have no taste for food—what I really crave is slaughter and blood and the choking groans of men!” (19.254).&nbsp;The Achaeans follow the advice of Odysseus (19.281). Achilles refuses to eat, and Zeus sends Athena to place ambrosia “deep within his chest” to give him strength (19.412). With “unbearable grief” and “bursting with rage,” Achilles prepares to fight the Trojans (19.434). The narrative ends with one of Achilles’ horses, Roan Beauty, prophesying to Achilles about his death (19.483).&nbsp;86.&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Why does Odysseus push for the gifts to be given prior to returning to war?&nbsp;In the last book, Achilles said he would “beat his anger down” and fight for the Argives (18.133). The thesis was presented, however, that it is more that Achilles shifts his rage to Hector than he truly forgives Agamemnon (Question 82). In book nineteen, we see Achilles’ anger continue fester. The more he stared at his new armor “the deeper his anger went” (19.19). To the Achaean army, Achilles largely repeats his commitment to relent in book eighteen, stating additionally, in part, “Now, by god, I call a halt to all my anger—it’s wrong to keep on raging, heart inflamed forever” (19.76). Here, he must only mean his rage against Agamemnon, for his rage and bloodlust continue to boil, as evident in his famous line: “You talk of food? I have no taste for food—what I really crave is slaughter and blood and the choking groans of men!” (19.254). By the time he arms for battle, he is again “bursting with rage” (19.434).&nbsp;Odyssey’s push to address the issues between Achilles and Agamemnon prior to returning to war may be seen as a push toward true reconciliation (or, more realistically, a practical resolution). He knows, as do all the Achaeans, that Achilles’ rage makes him capricious. As such, his push to give the treasure, to give the oath about Briseis, and to feast all seemed aimed at capitalizing and securing this moment of peace and reunion. Stability between the two heroes is vital for an Achaean success. Between Achilles’ shift in rage and Agamemnon’s fatalistic non-apology, Odysseus seeks to find a reliable truce.<p...

Dcn. Harrison Garlick and Adam Minihan discuss Book 18 of the Iliad: The Shield of Achilles. Arguably the MOST philosophically dense book in the entire Iliad. Summary of the NarrativeWhat lesson does the "heart" of Achilles teach?How do we interpret the shield of Achilles?Check out our 115 QUESTION GUIDE to the Iliad. How should we interpret the shield of Achilles?The shield of Achilles presents a commentary on the cosmos. It is a testament to the Greek belief that the world is ordered and in balance. From the heavens to human civilization to the boundaries of the known world, a certain order and intelligibility permeates reality. Reality is not chaotic. Man inhabits an ordered whole.Homer presents the scenes on the shield starting with the center and moving outward in concentric circles toward the edge with certain circles having multiple parts. The scenes on the shield may be described as follows:&nbsp;1.&nbsp;&nbsp;&nbsp;&nbsp;The earth, sky, sea, sun, and moon (18.565)2.&nbsp;&nbsp;&nbsp;&nbsp;The constellations (18.567)3.&nbsp;&nbsp;&nbsp;&nbsp;City at Peace: The wedding feast (18.573)4.&nbsp;&nbsp;&nbsp;&nbsp;City at Peace: The court of justice (18.580)5.&nbsp;&nbsp;&nbsp;&nbsp;City at War: A city under siege (18.593)6.&nbsp;&nbsp;&nbsp;&nbsp;City at War: Raid by the besieged (18.598)7.&nbsp;&nbsp;&nbsp;&nbsp;Ploughing the field (18.629)8.&nbsp;&nbsp;&nbsp;&nbsp;Harvesting the field (18.639)9.&nbsp;&nbsp;&nbsp;&nbsp;The vineyard festival (18.654)10.&nbsp;The cattle under attack (18.670)11.&nbsp;The flock in the meadow at peace (18.686)12.&nbsp;The circle of dancing and courtship (18.690)13.&nbsp;Ocean’s River (18.708)&nbsp;On the shield itself, one may expect that Zeus would inhabit the center of shield rather than the heavenly bodies. The absence of Zeus at the center raises the question of the role of the gods within the cosmos. Notably, there is no ring dedicated to the Olympian gods, as one may think vital to a testament on the order of the cosmos. Moreover, the only Olympian gods that are mentioned are in the City at War. One may question whether there is a Homeric lesson embedded here on whether the gods are agents of order or chaos within the cosmic whole.The City at Peace is characterized by love and justice. The marriage is a witness to love and binding, while the court scene is a witness to justice and resolution. Note that the City at Peace is not without conflict; rather, the City at Peace is able to resolve the conflict through justice. The City at War is an obvious contrast. The city under siege inevitably recalls the current plight of Troy. It is, as noted above, the only section that includes the gods.The ploughing and harvesting scenes are naturally coupled. The plowmen enjoy wine as they work, and the harvesting depiction includes the presence of the king and terminates in a harvest feast (18.650). The pastoral imagery is coupled with characteristics of civilization. The vineyard scene is one of wine, music, innocence, and joviality. Though unnamed, it is all characteristic of Dionysus, the jovial wine-god. The cattle scene, however, is one marked by duty, danger, death,...

Dcn. Harrison Garlick and Adam Minihan discuss Book 17 of the Iliad: Menelaus' Finest Hour. Summary of Book 17What is the "dark heart" of Hector?Can human agency affect fate?What about the horses of Achilles?Check out our 115 Question &amp; Answer Guide on the Iliad. But grief bore down on Hector, packing his dark heart.Homer (17.92)&nbsp;75.&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;What happens in books seventeen?The body of Patroclus still lays on the plains outside of Troy. Menelaus, the Spartan king, slays Euphorbus, the Trojan who had speared Patroclus (17.51). Apollo spurs Hector to fight for the body of Patroclus (17.84), and Hector is able to remove Patroclus’ gear—but Ajax returns and stops him from decapitating the corpse (17.146). Glaucus, friend of the dead Sarpedon, chastises Hector for retreating from Ajax and implies that if Hector was more like Ajax, they could have saved the body of their comrade, Sarpedon (17.172). Hector retorts he is no coward, but the will of Zeus forces cowardice upon him (17.201). Hector then puts on the armor of Achilles, stripped from Patroclus, and Zeus, taking pity on Hector, grants him power and makes the armor fit well—but also states Hector will never return home again (17.230).Hector leads the Trojans in battle for the body of Patroclus (17.263), and the Achaeans, led by giant Ajax and Menelaus, mount a defense (17.290). The Achaeans take the advantage, and Apollo spurs Aeneas to rally the Trojans (17.379), but Ajax and the Achaeans remains stalwart in their defense (17.420). Zeus shifts his favor to the Achaeans and sends Athena to rouse their fighting spirits (17.623). Apollo chastises Hector, and as Hector charges to the frontlines, Zeus releases a bolt of lightning to show he now favors the Achaeans (17.670). Giant Ajax laments: “Dear god, enough! Any idiot boy could see how Father Zeus himself supports these Trojans” (17.707). Zeus pities Ajax and thus removes his storm clouds from the battlefield and “the whole war swung into view” (17.729). Menelaus, at the suggestion of Ajax, sends Antilochus, son of Nestor and “a favorite of Achilles,” to go tell Achilles what has happened (17.776).[1] The Achaeans grab the body of Patroclus and bear him back to their ships, as the two great Aeantes hold off the Trojans (17.823, 843); until Hector and Aeneas come leading the Trojans “like a crowd of crows… screaming murder,” and the Achaeans break and flee for the ships (17.846).&nbsp;76.&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;What should we make of the “dark heart” of Hector?In book seventeen, we are introduced to the “dark heart” of Hector (17.92). The “dark heart” is presented within the juxtaposition of Apollo spurring Hector to fight (17.84), and Hector surveying the reality of the battlefield (17.93).[2] It is a moment of “grief” for the Trojan Prince (17.92). Hector does charge the front line “loosing a savage cry, and flaring on like fire, like the god of fire” (17.96). Such a reaction to the spurring of a god seems normative in the Iliad, but what seems abnormal is the moment of grief in between. Moreover, the pattern occurs again later in which Apollo again spurs Hector, Hector bears a “black cloud of grief,” and then charges the frontlines (17.660, 670).The “dark heart” of Hector gives further credence to his role as the tragic, tortured hero

Dcn. Harrison Garlick and Adam Minihan discuss Book 16 of the Iliad: Patroclus Fights and Dies. Summary of Book 16What is the difference between Zeus and Fate?What is the relation of Fate to the free will of men?Did Patroclus deserve his fate?Check our GUIDE ON THE ILIAD. 70.&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;What happens in books sixteen?&nbsp;Patroclus returns to Achilles and begs Achilles to send him out to fight in Achilles’ armor (16.43). Homer writes: “So [Patroclus] pleaded, lost in his own great innocence, condemned to beg for his own death and brutal doom” (16.53). Achilles comes to understand his rage cannot last forever, but he recalls his promise not to fight until the “cries and carnage reached” his own ships (16.72). Thus, Achilles agrees and sends Patroclus with his armor and the Myrmidons to fight (16.74). However, Achilles tells Patroclus to only fight the Trojans off the Argive ships and not to pursue them back to Troy, because that may diminish his glory, the fame of Achilles (16.105).&nbsp;Homer notably invokes the Muses to help him sing about the burning of the Achaean ships (16.135). Ajax is unable to stop Hector and his men from setting the ship ablaze, and Achilles sees the flames and sends out Patroclus with the Myrmidons (16.151). The Trojan columns “buckle” upon seeing Patroclus who they believe is Achilles (16.328), as Patroclus bears all of Achilles’ war gear save his spear (16.168); thus, Patroclus and the Argives set upon the Trojans like “ravenous wolves” upon lambs (16.415). Sarpedon, son of Zeus, is slain by Patroclus (16.570), and Glaucus, strengthened by Apollo, rallies his fellow Trojans to secure Sarpedon’s body (16.631). Similarly, Patroclus rallies Ajax and the Argives to the body of Sarpedon, the first to storm the Argive wall (16.653), to “mutilate him, shame him, [and] tear his gear from his back” (16.653). Thus, the body of Sarpedon, son of Zeus, becomes lost under the “mass of weapons, blood, and dust” (16.743).&nbsp;Zeus makes Hector a coward, and the Trojan prince calls for a retreat (16.763). The Achaeans win the body of Sarpedon, but Zeus sends Apollo to rescue the body before it can be mutilated (16.777). Patroclus, not heeding the command of Achilles, pushes his assault onward toward Troy (16.803). Apollo repels Patroclus’ assaults on Troy and warns the warrior that it is “not the will of fate” that Troy falls to him (16.826). Though Apollo strengthens Hector (16.840), Patroclus still presses forward but Apollo sneaks behind him and slams Patroclus to the ground with a slap across the back (16.920). Disoriented, Patroclus is then stabbed in the back by Euphorbus, a Trojan (16.938), who then retreats. Hector then runs forward and spears Patroclus in the gut—the “brazen point went jutting straight out through Patroclus’ back” (16.967). Hector taunts the dying Patroclus (16.967), and Patroclus dies prophesying that Hector will die soon (16.998).[1] The last word of Patroclus is “Achilles” (16.1000).&nbsp;71.&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;What do we observe about Zeus and the nameless fate in book sixteen?&nbsp;We see Zeus lament his “cruel fate” in his son, Sarpedon, having to die to bring about the death of Patroclus (16.514). Knox holds this shows the “will of Zeus is thwarted by fate.”[2] He writes that the “will of Zeus” and this “nameless destiny”...

Today we welcome Joshua Charles in the studio to talk about his new project Eternal Christendom, a preservation and revival of the Great Tradition for future generations. In this episode we will discuss:Wisdom from the Early Church FathersWho is Joshua Charles and hear his conversion storyHis political journey and how that has shaped his new projectWhat is Eternal Christendom and what is the visionSt. Augustine and true religionWant our whole guide to The Iliad? Download it for free.You can follow Joshua Charles on X and visit his website to find out more information.

Deacon Harrison Garlick welcomes Dr. Jessica Hooten Wilson to the podcast to discuss Book 15 of The Iliad, The Achaean Armies at Bay.In this episode we will discuss:What happens in book fifteen?What is the relationship between men and the will of the gods in book fifteen? What else should be noted in book fifteen?You can follow Dr. Jessica Hooten Wilson on X at @HootenWilsonWant our whole guide to The Iliad? Download it for free.67. What happens in book fifteen?Zeus, the father of gods and men, awakes to find the Trojans in full retreat (15.05). Poseidon is leading the Achaean charge, and Hector lays sprawled upon the ground (15.10). Zeus immediately blames Hera (15.18), and Hera denies any involvement with Poseidon’s actions (15.45). Zeus explains to Hera his plan in detail: Patroclus will fight, Hector will kill him, and Achilles will then kill Hector (15.80). The Achaeans will then push the assault until Troy falls (15.88). And Sarpedon—Zeus’ own son—will be sacrificed to bring about this fate (15.84). Zeus, via Hera, sends Iris to tell Poseidon to “quit the war and slaughter” and return to the sea (14.210). Poseidon eventually obeys (15.251).&nbsp;Zeus, via Hera, sends Apollo to rally the Trojans and gives Apollo his storm-shield (15.272).&nbsp;Apollo heals Hector and the two lead a Trojan assault against the Argives (15.302). The Achaeans panic (15.385) and “clambered back in a tangled mess” (15.405). Meanwhile, Patroclus was still tending to the wounded Eurypylus when the new Trojan assault spurs him to return to Achilles (15.470). Giant Ajax forms a phalanx, a “wall of bronze,” to stop Hector from burning the Achaean ships (15.657). The defense fails, yet Giant Ajax carries on jumping from ship to ship with an “enormous polished pike for fights at sea” (15.787). Hector calls for fire to burn the ships (15.832), and the book ends with Ajax fighting off the hordes—having “impaled” twelve Trojans thus far (15.866).&nbsp;68. What is the relation between men and the will of the gods in book fifteen?A predominant theme in Homer and a perennial question throughout many of the great books is the relationship between the human will and the divine. In book fifteen, Thoas, an Achaean, is able to discern Zeus is favoring Hector; thus, he counsels Giant Ajax to call a “withdraw to the ships” (15.349). We receive yet another example of interpreting what should be done by reading the will of the gods in earthly affairs. Homer provides us a unique example of interpreting the divine will when Zeus lets loose a crack of thunder in response to Nestor’s prayer—but the Trojans interpret it in favor of them (15.445). In fact, Hector tells us it is “easy to see what help Zeus lends to mortals” (15.570). Homer invites us to consider what irony Hector’s statement bears by revealing later that as Zeus glorifies Hector, Athena is already preparing his death (15.712). On the matter of burning the Achaean ships, Hector himself acknowledges that at times Zeus “blinds” men to a certain purpose and then later “drives” them to it (15.840).&nbsp;How men are supposed to know what the gods will for them—amongst such capricious gods or gods that disagree with each other—is a question raised by Homer and later taken up by Plato.&nbsp;69. What else should we observe in book fifteen?The story of Zeus stringing up Hera with two anvils hanging from her legs (15.24) is the same story referenced in the first book in which Zeus throws Hephaestus—who had...

Deacon Harrison Garlick and Adam Minihan welcome Thomas Lackey back to the podcast to discuss Book 14 of The Iliad, Hera Outflanks ZeusIn this episode we will discuss:What happens in book fourteen?What are we to make of Love and Sleep conquering Zeus?Why is this one of the funniest books thus far (according to Adam)?What else should be noted in book fourteen?Want our whole guide to The Iliad? Download it for free.Book FourteenHera Outflanks ZeusAnd so, deep in peace, the Father slept on Gargaron peak,Conquered by Sleep and the strong assault of Love.&nbsp; Homer (14.419)64. What happens in book fourteen?Nestor, who was still tending to the injured Machaon, leaves his tent and, upon seeing the ruined wall of the Achaeans, goes to find Agamemnon (14.27). Nestor finds the wounded Agamemnon alongside the also wounded Odysseus and Diomedes (14.34). Agamemnon again despairs and orders the Achaean to prepare to sail home (14.90), and he is chastised by Odysseus who calls him a “disaster” (14.102). Diomedes counsels the wounded kings to return to battle but inspire the soldiers from behind the front lines (14.158). Poseidon inspires Agamemnon and the sea god lets out a cry as loud as “nine, ten thousand combat soldiers” to strengthen the Achaeans (14.182). Meanwhile, Hera, wanting to run interference for Poseidon, plots “to make immortal love” with Zeus and lure him into a deep sleep (14.199). She lies to Aphrodite about her motives, and receives from the goddess of love a band with the power to “make the sanest man go mad” (14.261). Hera next enlists the god Sleep to help her overpower Zeus (14.279) by promising him one of the younger Graces to marry (14.323). Hera seduces Zeus, and the father of gods and men is conquered by love and sleep (14.420).&nbsp;Sleep tells Poseidon of Zeus’ slumber, and the sea god leads the Achaeans against the Trojans (14.430, 456). Ajax and Hector clash on the front lines, and Ajax lifts a “holding-stone”—a large stone used to anchor a ship—and strikes Hector (14.486). Hector “plunged in the dust” (14.494) and was taken back to Troy by his comrades (14.509). The retreat of Hector rises the Achaean battle-lust (14.520), and they push back against the Trojans until “the knees of every Trojan shook with fear” (14.592). Homer ends the book with an invocation to the Muses—the 5th invocation—as Poseidon shifts the favor of war to the Achaeans (14.596).&nbsp;65. What are we to make of Love and Sleep conquering Zeus?To overcome Zeus, the father of gods and men, Hera must employ two powers: Love and Sleep. Hera avers that Love may “overwhelm all gods and mortal men” (14.242). Moreover, in the band of Love that Aphrodite gives Hera, it is said “the world lies in its weaving” (14.265). Similarly, Hera calls Sleep, the “twin brother of Death,” the “master of all gods and all mortal men” (14.279). She makes a similar statement about Night, stating: “old Night that can overpower all gods and mortal men” (14.312). Homer explicitly tells us that Zeus was “conquered by Sleep and the strong assaults of Love” (14.420).&nbsp;The conquering of Zeus raises questions as to the power and role of these more primordial gods. Homer does not present his reader with a clear relation or history between these personifications of primal power and the Olympian gods; however, the Greek poet Hesiod, who lived after Homer in the 700s BC, composed a genealogy of the gods called Theogony....

Deacon Harrison Garlick and Adam Minihan welcome Thomas Lackey back to the podcast to discuss Book 13 of The Iliad, Battling for the ShipsIn this episode we will discuss:What happens in book thirteen?How does the story of Asius end?Why Adam is frustrated with this book and why it's Dcn. Garlick's least favorite so far.What else should be noted in book thirteen?Want our whole guide to The Iliad? Download it for free.Zeus, Father Zeus, they say you excel all others…&nbsp;all men and gods, in wisdom clear and call—but all this brutal carnage comes from you. - King Menelaus (13.727)64. What happens in book thirteen?Father Zeus, believing that the deathless gods will not violate his strict decree to not interfere with the Trojan war, turns his attention “a world away to the land of the Thracian horsemen” (13.06). Poseidon seizes this opportunity to help the Achaeans. He blesses the Aeantes (13.74) and whips up the fighting strength of the whole Argive army (13.112). Battalions are formed around the Aeantes, and they war against Hector and his Trojans (13.149). Meanwhile, the two Achaeans, Idomeneus and Meriones, rush to the left flank where the Argives are suffering the most (13.363, 80). Poseidon continues to secretly war against the will of Zeus by spurring on the Achaeans against the Trojans (13.408). Idomeneus, the Achaean, crushes the Trojan Asius (13.452) and Alcathous (13.512) on the left flank. In return, Aeneas, the son of Aphrodite, arrives to bolster the Trojans and both sides clash around the corpse of the Trojan Alcathous (13.575). Menelaus, the Spartan King, squares off with Helenus, the Trojan prophet (13.672). Helenus’ arrow bounces off the Achaean war-lord’s breastplate (13.679), but Menelaus’ spear goes through Helenus’ first (13.686)—and his Trojan campions drag him away from the battlefield for care (13.687).&nbsp;While the Argives hold the left flank, Hector, favored by Zeus, continues to collide against the Achaeans, blessed by Poseidon, back where Hector smashed the gate (13.785). Polydamas advises Hector to regroup, warning Hector that he has been blessed to fighting power but not necessarily in tactics (13.841). Hector listens, and he goes to recall his warlords (13.873). Hector finds Paris and the carnage that the Trojans suffered on the left flank (13.884). The two princes rejoin the main force at the broken gate, but the Achaeans are immovable under the leadership of giant Ajax (13.935). Ajax taunts Hector that the Trojans will be forced to retreat soon, and a bird-omen appears to confirm his words (13.948). Hector returns the taunt, and both sides prepare for another Trojan charge (13.951).&nbsp;65. How does the story of Asius end?We met Asius charging his chariot into the Achaean wall and—as the attempt fails—calling Zeus a liar (Question 60). In book thirteen, Idomeneus spears Asius in the throat with the tip “ripping” through the nape of his neck (13.450). Later, Asius’ son, Adamas, is speared by Meriones “between the genitals and the naval—[a] hideous wound, the worst the god of battles deals to wretched men” (13.657). Homer describes him as “hugging the shaft he writhed, gasping, shuddering (13.660). Given the manner of their deaths, one is left inclined that Asius has brought the doom of Zeus upon himself by his own words.&nbsp;66. What else should be noted in book thirteen?Despite his prowess on the battlefield, it is notable that giant Ajax does not immediately recognize Poseidon in the...

Deacon Harrison Garlick and Adam Minihan welcome Thomas Lackey and David Niles to discuss Book 12 of The Iliad, The Trojans Storm the Rampart.In this episode we will discuss:Our Sunday Great Books group.What is the issue with the gods and the wall of the Achaeans?What should we make of the story of Asius?What should we make of Hector disregarding the bird-sign?What else should be observed in book 12?Want our whole guide to The Iliad? Download it for free.Bird-signs! Fight for your country—that is the best, the only omen! - Hector (12.280)58. What happens in book twelve?&nbsp;As many of the Achaean warlords lay injured, Hector leads his onslaught against the Greek defenses (12.05). The Achaean ships are surrounded by a rampart, a thick wood wall, with a wide trench in front (12.05). The Trojan Polydamas advises Hector that the sharp stakes in the trench and narrowness of openings in the rampart make chariot-warfare impossible (12.72). The Trojans dismount and break into five battalions to assault the Achaean wall (12.105). Hector leads the charge against the rampart, as Zeus whips up a dust storm to aid the Trojan siege (12.292). The Achaeans have blocked the rampart gates with “ox-hide shields,” (12.305), they have gathered heavy stones to crush their enemies (12.438), and they have the two Aeantes, i.e., Giant and Little Ajax, helping to defend the wall (12.307).&nbsp;Sarpedon, driven by his father, Zeus, leads his Trojan battalion against the rampart (12.340). Homer writes: “And Sarpedon clawing the rampart now with powerful hands, wrenched hard and the whole wall came away, planks and all” (12.460). He “made a gaping breach for hundreds” (12.463). The Achaean archer Teucer hits Sarpedon with an arrow, but Zeus ensures it is not a fatal hit (12.467). The armies crash with neither gaining ground (12.485) until Zeus gives Hector the glory (12.507). Hector lifts a boulder no two men could easily lift (12.519) and, amongst the chaos of the clashing forces, throws the boulder at the Achaean gate (12.532). The gate shatters, and Hector “bursts through in glory” (12.537). He cries, “the wall, storm the wall!” (12.544) The book ends as the Trojans swarm through the wall and the Argives “scatter back in terror” (12.547).59. What is the issue with the gods and the wall of the Achaeans?The opening of the book returns to the fact the Achaeans did not give the deathless gods their due sacrifice when they made their rampart (12.07). Recall that Poseidon and Apollo, who helped build the Trojan walls (Question 42), are offended that the Achaean walls may receive more glory. Homer then shifts into the future when Troy has fallen and tells us that Poseidon and Apollo (with some help from Zeus) will destroy the Achaean wall and set everything right (12.41). The Achaeans forgetting to exercise their proper piety toward the gods and thus omitting a due sacrifice is a poor habit that should be noted for future reference.&nbsp;60. What should we make of the story of Asius?Homer gives us the curious narrative of Asius, a Trojan ally and leader, who refuses to leave his chariot when all the other Trojans form into battalions to assault the Achaean wall (12.132). As Homer writes: “Straight at the gates he lashed his team, hell-bent, his troops crowding behind him shouting war cries” (12.146). The assault fails. Asius calls Zeus a liar—presumably because he knew that Zeus had given the Trojans the glory but did not think that only two Achaeans—the...

Deacon Harrison Garlick and Adam Minihan sit down to talk about Book 11 of the Iliad, Agamemnon's Day of Glory.In this episode we will discuss:What happens in Book 11?What should be noted about Patroclus?What should be noted about Peleus' command to Patroclus?What else should be observed in book 11?Want our whole guide to The Iliad? Download it for free.Achilles will listen to you—for his own good. So the old man told you. You’ve forgotten. - Nestor to Patroclus (11.943)55. What happens in book eleven?Dawn has finally arisen from her bed (11.01). To welcome the new day, Zeus sends the goddess Strife to the Achaean camp (11.03), and the goddess releases a “high-pitched cry, great and terrible” that drives the Achaeans “mad for war and struggle” (11.14). Agamemnon rallies the Achaeans and Hector the Trojans, as Zeus rains blood from the sky (11.62) and Strife continues her “wild groans” (11.84). Following Diomedes advice to fight on the front lines (9.865), Agamemnon leads the Argives on a bloody warpath against the Trojans (11.107). Agamemnon slaughters his enemies—including one Trojan who Agamemnon cuts off his head and arms and, as Homer says, sends him “rolling through the carnage like a log” (11.170). Zeus sends Iris to tell Hector to stay off the front lines and command his men from the back until Agamemnon is wounded—then Zeus will bless Hector to lead a counteroffensive all the way back to the Achaean ships (11.217). After Agamemnon is wounded and retreats (11.310), Hector pushes the Achaeans all the way back to their rampart (11.330). One by one the Achaean warlords—Diomedes (11.443), Odysseus (11.515), and Machaon the healer (11.598)—are all injured and retreat. Great Ajax desires to hold his ground but is forced to retreat by Zeus (11.638).&nbsp;Still by his ship, Achilles watches the onslaught and tells Patroclus he thinks the Achaeans are ready to “grovel at his knees” (11.719). Achilles sends Patroclus to Nestor for advice (11.722), and Nestor tells Patroclus that Achilles should at least let Patroclus lead the Myrmidons into battle wearing Achilles’ armor (11.951). Patroclus leaves to return to Achilles but stops to assist an Achaean suffering from an arrow wound (11.1001). The book ends with Patroclus caring for his fellow solider, and the foretold “doom of Zeus” about the body of Patroclus inches closer (8.551).56. What else should be noted about Patroclus?Of important note is how Patroclus speaks of Achilles to Nestor (11.773). He states that Achilles is a “great and terrible man” and would “leap to accuse a friend without fault” (11.774). It is not the language one would expect from Patroclus, the “great friend” of Achilles (Question 49). We are told that Nestor was part of the group of Achaeans who went to the house of Peleus seeking recruits for the Trojan war (11.916). Peleus tells his son, Achilles, to “always be the best, my boy, the bravest, and hold your head up high above the others,” which is the exact same advice given the Glacus by his father except it lacks the exhortation to “never disgrace the generation of your fathers” (6.247). Whether Homer is inviting a comparison here is a matter of some discussion.&nbsp;We should note well Peleus’ command to Patroclus to counsel Achilles, and that Achilles will listen to him (11.940). Amongst all the rage of Achilles, we have little evidence of Patroclus playing the role of counselor or attempting to diffuse the situation. Nestor critiques Patroclus that he has forgotten his role as counselor to Achilles (11.943). One...

Deacon Harrison Garlick and Adam Minihan sit down to talk about Book 10 of the Iliad, Marauding Through the Night.In this episode we will discuss:What happens in Book 10?Hector calls for a spy.Diomedes goes on a rampageWhat else should be observed in book 10?Want our whole guide to The Iliad? Download it for free.53. What happens in book ten?Agamemnon cannot sleep (9.04). He is tormented by the thousand fires of the Trojans camped around his black ships (10.14), and he tears “his hair out by the roots” (10.18). He dresses for war and leaves his tent—only to run into his brother, Menelaus, who is also unsettled (10.30). Menelaus gives Agamemnon the idea of sending out spies against the Trojans (10.45). After waking the other Achaean warlords, Agamemnon holds a war council in which Nestor proposes someone should infiltrate the Trojans (10.241). Diomedes volunteers and selects Odysseus to go with him (10.284). Meanwhile, amongst the Trojans, Hector also calls for a spy, and the warrior Dolon, an ugly but fast fellow (10.369), agrees to go (10.366).&nbsp;In the black of night and out in the no man’s land between the armies, Odysseus sees Dolan running, and Odysseus and Diomedes hide amongst the corpses as Dolan goes past at a “dead run” (10.409). The two Achaeans capture Dolon who, in turn, blurts out every detail he knows about the Trojan encampment (10.478, 493) under the assumption he will be taken captive (10.511). Diomedes then decapitates Dolon and his “shrieking head went tumbling in the dust” (10.327). Odysseus and Diomedes elect to attack an outpost described by Dolon, a group of Thracian warriors in league with Troy (10.501, 535). Athena blesses Diomedes (10.557), and he slaughters thirteen Thracians in their sleep—including their king (10.571). Apollo wakes a Thracian who sounds the alarm, and Odysseus and Diomedes ride the slain king’s magnificent horses back to the Achaean camp (10.631). The book ends with Odysseus and Diomedes, now bathed and seated for a meal, pouring out a libation to Athena, the goddess who watches over them (10.670).54. What else should be observed in book ten?Agamemnon believes he and Menelaus should do the work of waking up the lesser warlords themselves (10.80); and, similarly, Diomedes notes that it is Nestor, not some younger solider, that has awakened him (10.195). One may interpret this to show the gravity of the situation and the ownership the higher Achaean warlords are exhibiting in this moment. Notice that Nestor unfairly critiques Menelaus for sleeping (10.134), and Agamemnon corrects Nestor but not without stating that Menelaus does tend toward inaction (10.139). Agamemnon’s critique of his brother seems contrary to the pattern we have observed of Menelaus being quick to volunteer for some danger and Agamemnon drawing him back. Given the role of archers in the Iliad, it is notable that Homer reveals that Odysseus carries a bow (10.304).&nbsp;In book ten (and eleven), Homer will utilize a great deal of animal similes and imagery. One may note that many of the characters in book ten bear an animal hide, e.g., Agamemnon’s lion hide (10.27), Menelaus’ leopard hide (10.34), Diomedes’ lion hide (10.209), and Dolon’s wolf pelt and weasel cap (10.390). One is left to discern what lesson, if any, Homer intends here.&nbsp;Finally, book ten shows a certain comradery between Diomedes and Odysseus who are both cared for by Athena. One could assert that the two Achaean reflect the two general traits of Athena: her military tactics in Odysseus and her raw martial prowess in Diomedes. It should be noted, however, that Odysseus

Deacon Harrison Garlick and Adam Minihan sit down to talk about the embassy to Achilles in Book 9.In this episode we will discuss:What happens in book nine?Who is Phoenix?What is the relationship between Achilles and Patroclus?What effect does the embassy have on Achilles?What else should be noted in the embassy to Achilles?Want our whole guide to The Iliad? Download it for free.Book NineThe Embassy to AchillesBut now at last, stop, Achilles—let your heart-devouring anger go!Odysseus (9.307)47. What happens in book nine?Night has fallen. As the Trojans set their watch, the Achaeans are distraught and panicked (9.02). King Agamemnon despairs and tells his men to sail home (9.31). After a long silence, Diomedes tells Agamemnon to “sail away” (9.49), but Diomedes and company will stay and fight until the “fixed doom of Troy” occurs (9.56). Nestor, the old Achaean war chief, exhorts Agamemnon to have the night sentries take their posts (9.76) and to throw a feast of “grand hospitality” for his senior chieftains (9.80). Agamemnon obeys and, at the feast, Nestor appeals to Agamemnon to make peace with Achilles (9.122). Agamemnon again follows Nestor’s lead. He sends Odysseus, Ajax, and Phoenix (9.201) with the promise that Agamemnon will return Briseis to Achilles along with hordes of treasure and more treasure to come when Troy falls (9.146).The embassy finds Achilles playing the lyre by his ships (9.222). Achilles greets them warmly and each member of delegation attempts to convince Achilles to return to the war and save the Argives. But Achilles still harbors an undying rage against Agamemnon, stating: “I hate that man like the very Gates of Death” (9.379). Agamemnon has wounded the honor of Achilles and no gifts can undo that fact (9.470). Achilles even tells Odysseus that Agamemnon can keep and enjoy Briseis (9.407). The heart of Achilles “still heaves with rage” (9.789), and he will not even think of “arming for bloody war again” until Hector has slaughtered the Argives all the way to his own ship (9.795). The embassy reports back to Agamemnon and, as they were all “struck dumb,” Diomedes rallies the chieftains and tells Agamemnon to fight on the front lines tomorrow (9.865). The Achaeans, who are stirred by the speech, make their offerings to Zeus and go to sleep awaiting the dawn (9.866).48. Who is Phoenix?&nbsp;Phoenix, an Achaean, was charged by Peleus, Achilles’ father, to train Achilles in war and rhetoric (9.533). Regarding his own background, Phoenix tells the story of sleeping with his father’s concubine, at his mother’s request, and his father finding out (9.549). Phoenix runs away from home, and Peleus welcomes him into his home as a son (9.583). One may observe the similarity that Phoenix’s past and Achilles’ present both hinge on a concubine or slave-girl. Phoenix claims to Achilles: “I made you what you are—strong as the gods… I loved you from the heart” (9.587). He expresses his love for Achilles, as a man who knew he’d never have his own son (9.595). In fact, he leverages this into an argument stating: “I made you my son, I tried, so someday you might fight disaster off my back” (9.600). He then gives an explanation of the Prayers of Zeus, personified, who “heal the wounds of mankind” (6.117). The explicit appeal to family and then to the gods (to save his people) invites another comparison between Achilles and Hector—whose piety toward family, polis, and the gods was on display in book six. Phoenix’s appeal to the ancient story of Meleager is...

Deacon Harrison Garlick and Adam Minihan sit down to talk about the tide of battle turns in Book 8.In this episode we will discuss:What happens in book eight?Do the Achaeans actually need Achillies?What is the relationship between Athena and Zeus?What else should be observed in book eight?Want our whole guide to The Iliad? Download it for free.Book EightThe Tide of Battle TurnsMany attempts have been made to reconcile these two ideas, to assert the overriding power of Zeus’s will on the one hand, or that of a nameless destiny on the other. - Knox43. What happens in book eight?Zeus issues a new, “strict decree” that the gods are no longer to help the Achaeans or the Trojans in order that Zeus may “bring this violent business to an end” (8.08). The gods are in “stunned silence” when Athena acknowledges Father Zeus’ command but also provides the caveat that she’ll “simply offer the Argives tactics” (8.42). As the fighting begins anew, Zeus holds out his “sacred golden scales” of fate, and they show a “day of doom” for the Achaeans, the Greeks (8.85). Zeus makes known this judgment by letting loose his lightning and thunder against the Argives (8.89), and as they retreat, Nestor is left behind—because Prince Paris shoots his horse (8.97). Diomedes charges the front lines by himself and saves Nestor using the horses he took from Aeneas (8.116); but then he also decides to charge Troy alone in an attempt to kill Hector (8.129). Diomedes turns around, however, due to the advice of Nestor and the lightning and thunder of Zeus (8.163).&nbsp;Hector, bolstered by Zeus’ favor, leads Troy in an onslaught against the Argives (8.197). The goddess Hera, who is raging in Olympus, first tempts Poseidon to intervene against Zeus’ decree, but Poseidon wisely declines to fight Zeus (8.239). Hera inspires Agamemnon (8.250), the Achaean high chieftain inspires his men and cries out to Zeus for mercy (8.271). Zeus, moved by the weeping of Agamemnon (8.280), sends an eagle as an omen that the Argives may turn and fight (8.282). Zeus, however, favors the Trojans, and Hector leads an assault with eyes blazing like the war god, Ares (8.383, 398). Having failed to tempt Poseidon, Hera tempts Athena to intervene against Zeus’ decree, and Athena acquiesces and prepares for war (8.401). Zeus sends Iris, the messenger goddess, to Hera and Athena, and the two goddesses, not wanting to war with Zeus, call off their return to the battlefield (8.490). On Olympus, Zeus partially reveals his plan to Hera and Athena, the so-called “doom of Zeus” (8.551)—that there will be a battle over the body of Patroclus, friend of Achilles. Hector pushes the advance against the Greeks until nightfall, and the Trojans, the Achaeans, and the gods all wait for “Dawn to mount her glowing throne” (8.654).&nbsp;44. Do the Achaeans actually need Achilles?The movement of book eight is largely structured by Zeus’ promise to Thetis—that the Trojans would prosper until King Agamemnon sees his need for Achilles (8.423). Often times, however, this is read as a self-fulfilling prophecy. In other words, that the lack of Achilles on the battlefield will inevitably lead to a Trojan advancement; yet, in contrast, it would seem that Homer presents a situation in which Zeus must bless the Trojans or the Argives will win even without Achilles. For example, examine the role of Diomedes. First, the Trojans have already stated they fear Diomedes more than they even did Achilles. Second, when Diomedes charges the Trojans to kill Hector while...

Deacon Harrison Garlick and Adam Minihan sit down to talk about the duel between Ajax and Hector in Book 7.In this episode we will discuss:What happens in book 7?What does Nestor, the old Achaean war chief, say to Hector?The duel between Ajax and Hector.How the end of book seven introduces the reader to the importance of burying the dead.What happens in book seven?Hector and Paris lead the “rampaging Trojans” on a counteroffensive against the Achaeans (7.19). Athena goes to intervene, but Apollo convinces her to “halt the war and the heat of combat now” to presumably save the Trojans from Athena’s wrath (7.34). To do this, Athena inspires Helenus, one of the fifty sons of Priam, that the gods have commanded that Hector challenge the bravest Achaean to single combat (7.58). Hector makes the challenge, and it should be noted that the victor can retain the war gear of the deceased—but the body of the loser will be given back to his people for full burial rites (7.92). Homer says a “hushed silence went through the Achaean ranks, ashamed to refuse, afraid to take his challenges” (7.106). Menelaus stands to take the challenge, but his brother, Agamemnon, talks him down—one may once again ponder whether Agamemnon cares more for his brother or cares more that Menelaus’ death might demotivate the Achaeans and end the Trojan war.&nbsp;Nestor, the old Achaean war chief, gives an oration on how if he was younger he would best Hector and taunts his “spineless” comrades (7.183). Nine Achaeans respond to the challenge and enter a lottery to see who fate selects (7.202). Giant Ajax is selected and his heart is filled with joy (7.220). Ajax and Hector duel, and Ajax arguably has the better of Hector who must be assisted by Apollo—but the duel ends at a draw due to nightfall (7.322). Both sides then separately come to the decision that the next day should have a break in the fighting in order that the dead may be given their ritual burials (7.380, 432). The parties make an oath to this effect (7.476) and bury their dead.42. What else should we observe in book seven?We continue to track the theme of fate. Apollo speaks of the “fixed doom of Troy” (7.35), and Hector, when speaking to the Achaeans, says Zeus could give the victory to either side (7.80). It is interesting that Ajax at first wants his comrades to pray but not out loud (7.224)—presumably so their prayers are not construed as him or the Achaeans being afraid (7.226). Attention should be given to the Trojan Antenor who both declares that Troy, having broken the truce, “fight as outlaws,” and recommends they give back Helen and all her treasures (7.400). His statement on the truce to his fellow Trojans is much more direct than Hector’s statement to the Achaeans blaming Zeus (7.80). Paris refuses to offer Helen but agrees to offer the treasure—it is notable that Priam, who agrees not to offer Helen, blames Paris “who caused our long hard campaign” (7.430). Compare his statement to when he told Helen it was the fault of the gods (Question 23). We should ponder to what degree these statements are contradictory to each other. Remember when messengers repeat lines, Homer uses these opportunities to add a gloss (or an omission). Here, the Trojan messenger for Priam to the Achaeans adds that he wishes Paris would have drowned (7.450) and that Helen is the “lawful wife” of Menelaus (7.452). Another insight into the Trojan view of Paris.The end of book seven should be seen as introducing the reader to the importance of burying the dead—a theme that will take on central significance in the Iliad....

Deacon Harrison Garlick and Adam Minihan sit down to talk about Hector returning to Troy.In this episode we will discuss:What happens in book six?What should be noted in the duel between Glaucus and Diomedes?What may be noted in Helen's lament to Prince Hector?What lesson does Homer provide by Hector returning to Troy?Is Homer presenting Hector as a virtuous character?Book SixHector Returns to TroyAlways be the best, my boy, the bravest, and hold your head up high above the others.&nbsp;Never disgrace the generation of your fathers.Hippolochus to Glaucus, his son (6.247)35. What happens in book six of the Iliad?Pressed against an Achaean advance led by Ajax and Diomedes, Hector and Aeneas receive word of an omen from Helenus, son of Priam, the seer (6.88). The Trojan army is to hold the line, while Hector is to return to Troy and direct his mother, the queen of Troy, to arrange a sacrifice to Athena—a sacrifice to entice the goddess of wisdom to pity Troy and hold back Diomedes (6.102). Hector obeys and returns to the palace of Priam—a magnificent structure that houses the fifty sons and twelve daughters of King Priam (6.291). Hector tells Hecuba, his mother and queen of Troy, to perform the sacrifice (6.318). It is notable that she is to lay before Athena the robe she personally prizes the most, which illuminates the personal sacrifice being ask of her (6.323). Hecuba obeys, but Athena refuses to listen to the Trojan prayers (6.366). It is not unremarkable that Homer immediately follows Athena’s rejection with the introduction of Paris into the narrative (6.368).&nbsp;Hector chastises Paris—who has remained in his bedroom since his duel with Menelaus—and exhorts him to return to the war (6.383). Before returning to the war, Hector visits his wife, Andromache, and his son Scamandrius, who the Trojans affectionately call the “Lord of the City” (6.477). Hector then rendezvouses with his brother, Paris, and returns to fight the Achaeans (6.601).36. What should be noted in the duel between Glaucus and Diomedes?After we see Hector begins his return to Troy, we are introduced to the duel between Glaucus, the Trojan, and Diomedes, the Achaean (6.138). Diomedes, whom Homer gives the epithet usually reserved for Menelaus—“the lord of the war cry”—taunts his opponent but notably gives the caveat he will not fight a deathless god in disguise (6.148). He is still obedient to Athena’s command to not fight the gods—save Aphrodite (5.142). At first, Glaucus provides a somewhat nihilistic response, stating, in part, “like the generations of leaves, the lives of mortal men” (6.171). He then, however, begins his lineage with Sisyphus, “the wiliest man alive,” who is a prominent figure in Greek mythology (6.180). To wit, Sisyphus had a habit of wanting to outsmart the gods, and this resulted in him being damned to Hades to roll a stone up a hill (only to have it roll back down) for all eternity. His son, Glaucus (the great-grandfather of the Glaucus dueling Diomedes) decided to habituate his horses to eating “human flesh to make them fierce in battle.” For this horrific act, the gods ensured Glaucus was tossed from his chariot and devoured by his own horses. His son Bellerophon, who may have been sired by Poseidon instead, is a classic hero in Greek mythology.&nbsp;The narrative of Antea being unable to seduce Bellerophon but then blaming him for lusting after her (6.188) bears many similarities with the Hebrew story of Joseph and Potiphar’s wife (Gen 39:5-20). Bellerophon carries his own death sentence to Antea’s father, and the...

Deacon Harrison Garlick and Adam Minihan are joined by Grayson Quay. Grayson Quay Grayson Quay is a writer and News and Opinion Editor for the Daily Caller. He earned his M.A. from Georgetown University in 2019.Book FiveDiomedes Fights the GodsNow take heart, Diomedes, fight it out with the Trojans!Deep in your chest I’ve put your father’s strength.Athena (5.137)30. What happens in book five of the Iliad?&nbsp;Athena grants Diomedes, an Achaean, power to fight the Trojans (5.01) and convinces Ares, who has sided with the Trojans, to refrain from entering the fray (5.33). Diomedes is “smashing the Trojan lines before him” (5.105) when Pandarus, the Trojan who previously broke the truce by shooting Menelaus, shoots Diomedes (5.107). Diomedes is restored by Athena who tells him not to fight any of immortals save Aphrodite and grants him the ability to see the gods (5.142). Diomedes delivers a brutal death to Pandarus (5.321) and gravely wounds Aeneas (5.340). As she did for Paris, Aphrodite now attempts to whisk Aeneas, her son, away from his immanent death, but Diomedes spears the immortal goddess in the wrist (5.380). Apollo, who has to repel Diomedes several times, is able to rescue Aeneas and places a “phantom” Aeneas on the battlefield (5.517). Apollo convinces Ares to return to the fight on behalf of the Trojans (5.523). Sarpedon, son of Zeus, chides his fellow Trojan, prince Hector, for his lack of courage in the face of the onslaught of Diomedes (5.540), and Aeneas, having been tended to by the gods, returns to the battle (5.592).&nbsp;Hector and Ares push the Trojans forward, and Diomedes—who was given the gift to see the gods by Athena—warns his fellow Achaeans of the war god’s presence (5.694). Hera and Athena return to the field of battle, and Athena assists Diomedes in spearing the god of war (5.989). A wounded Ares returns to Olympus and, after a tirade against Athena to Zeus, is healed and then sits next to Zeus (5.1050).&nbsp;31. Is Athena or Ares the actual god of war?The more robust presentation of Athena in book five challenges our preliminary understanding of Athena as the goddess of wisdom and Ares as the god of war. Note she arguably outwits Ares by having him refrain from fighting (5.33) while she continues to intervene (5.136). Zeus seemingly defers to both regarding war, as he tells the wounded Aphrodite that “Athena and blazing Ares will deal with all the bloodshed” (5.494). Athena’s role is not reducible to simply influencing warriors, as she has her own war-gear (5.841) and, after seeking Zeus’ blessing, Zeus states, “she’s the one—his match, a marvel at bringing Ares down in pain” (5.880). Athena outwits Ares and helps Diomedes spear him in the bowels (5.989).&nbsp;In contrast, Ares is a “maniac” and without a “sense of justice” (5.874). He is “born for disaster, double-dealing, lying two-faced god” (5.960). He a “butcher” (5.978). He is called the “war-god” (5.960), and his “lust for slaughter never dies” (5.997). In short, Homer presents Ares as a god of slaughter, violence, and chaos, while Athena retains her rationality in war—a goddess of tactics and strategy. One recalls here her affinity for Odysseus, the great tactician of the Achaeans.At the end of book five, Homer gives a comical juxtaposition of Ares and Athena. The war-god is racked with “self-pity” (5.1006) and “whining” to Zeus about Athena (5.1029). In the mouth of Ares, Homer provides one of the earliest accounts...

Deacon Harrison Garlick and Adam Minihan discuss Book 4 of the Iliad - The Truce Erupts in WarBook FourThe Truce Erupts in WarThe Iliad is a poem that lives and moves and has its being in war.&nbsp;Bernard Knox26. What happens in the fourth book of the Iliad?Zeus taunts Hera with possibly supporting the truce and ending the war (4.17). Amongst the bickering, Zeus reveals that he esteems Troy (Ilium) more than any other city, and its destruction is given to Hera by Zeus of his own free will (4.50-58). Moreover, Zeus’ jest of supporting the truce seems a bit of theatre given his promise to Thetis. Nonetheless, he sends Athena to do two things: first, ensure the Trojans break the truce; and second, that the Trojans “trample the Argives in their triumph” (4.83-84). Athena successfully tempts the Trojan archer Pandarus—who seems unable to perceive the goddess for who she is—into shooting Menelaus (4.145). Athena deflects the arrow into a non-mortal wound, and Agamemnon calls for the healer, Machaon, son of Asclepius, the god of medicine (4.223). With the truce broken by the Trojans with no observable attempt from Hector or anyone else to diffuse the situation, Agamemnon marshals his chieftains for war (4.257). The armies clash and various conflicts are recorded (4.517). The book ends with Apollo encouraging the Trojans, and Athena the Greeks (4.585, 596)—while the edict of Zeus for the Trojans to triumph, at least temporally, remains pending.27. Is the Iliad an accurate depiction of fighting in the Bronze Age?“The Iliad is a poem that lives and moves and has its being in war,” as Knox observes. The material of war is bronze. Iron, a rarity, makes an appearance as a precious gift later in the poem. Book four introduces the actual warfare, and we may observe that it presents as more individualistic than expected. It is less group tactics and strategies and more individual feats of skill and bravado. Moreover, rarely are the soldiers generic. The opponents are named and, later in the poem, entire backgrounds will be orated prior to the toss of a spear. In fact, at times, it will seem as if the entire war stops while opponents share genealogies and family histories before slaying one another. One may recall that Homer’s audience is an aristocratic class of Greeks whose ancestors fought in the Trojan war. It is in their interest to hear of the bravery (or cowardice) of their forefathers and their individual exploits. One could also compare these duels to another bronze age duel: David and Goliath. In addition to the duels, Homer will make it clear later in the work that the armies utilized a phalanx—“a disciplined line of overlapping shields” while striking out with spears.&nbsp;Another unique attribute of the warfare is the grasping for loot. The soldiers kill their opponents and then attempt to take the corpse and strip it of its armor and goods. Homer will develop the rationale behind this act, but, in short, to capture your opponent’s gear added to your glory (kleos).28. Who is Cronus?As Cronus (i.e., Cronos or Kronos) is referenced several times in book four. Who is he?Homer and the Ancient Greek poets tell us that in the beginning there was the world, Gaia, and the heavens, Uranus. The earth and the heavens came together and gave birth to the great and powerful Titans—and the chief titan, Cronos, waged war against his own father and killed him and ascended in power and ruled over the world.In turn, Cronos had children—the Olympian...

Deacon Harrison Garlick welcomes Dr. Karl Schudt to Ascend to discuss Book 3 of the Iliad - Helen Reviews the ChampionsIn this episode Dcn. Garlick and Dr. Karl Schudt will discuss:What happens in the third book of the Iliad?What is the story of Helen and Paris?What are Trojan politics concerning Helen and Paris?What is guest-friendship?What else should be noted in book 3?Book ThreeHelen Reviews the ChampionsParis’ spirit shook, backing into his friendly ranks he cringed from death…dreading Atrides—magnificent, brave Paris.Iliad 3.35, 4121. What happens in the third book of the Iliad?The Achaean and Trojan armies line up against one another, and Paris, son of Priam and brother of Hector, struts out and challenges the best of the Argives (i.e., the Achaeans) to single combat (3.21). Menelaus, King of Sparta, answers the call, and Paris, upon seeing Menelaus, “cringed from death” and hides back amongst the Trojans (3.36). Hector chastises Paris, and Paris then agrees to single combat against Menelaus (3.84). The “challenge of Paris” is issued and accepted with the terms being that Helen and her treasures go to the victor, and friendship will be sealed in blood between the Achaeans and the Trojans (3.105). King Agamemnon and King Priam seal the challenge with an oath and sacrifice to Zeus (3.129). When it is clear that Paris has lost the duel, Aphrodite swoops in and transports Paris to his “bedroom full of scent” (3.439). Aphrodite coerces Helen to go to Paris, and Helen, at the longings of Paris, makes love to him (3.460, 517). Meanwhile, Menelaus, Helen’s former (or actual) husband, is outside Troy “like a wild beast,” and his brother, Agamemnon, declares Menelaus the winner (3.527, 536). Helen and her treasures should go to Menelaus and the Achaeans; friendship should be bound in blood between Troy and the ancient Greeks; and the war should be over.22. What is the story of Helen and Paris?Homer continues to unravel slowly the narratives that brought about the Trojan war. As noted above (Question 18), Menelaus was now the king of Sparta and husband to Helen, daughter of Zeus. Paris and a contingency of Trojans visited Sparta and were welcomed warmly by Menelaus. Menelaus left&nbsp;his guests in good care to visit Crete, and in his absence Paris absconded with Helen to Troy. Given the oath secured by King Tyndareus (Question 18), Menelaus turned to all of ancient Greece to help him return Helen to Sparta. Homer presents several references to Helen departing with Paris: Paris “carried off a woman” (3.55); why Menelaus will not trust the oaths of the princes of Troy (3.129); Helen’s emotions for Menelaus, her “husband long ago” (3.169); and Paris’ own account of sweeping Helen away from the “lovely hills of Lacedaemon,” i.e., ancient Sparta (3.520). Notably, Homer introduces Helen in book three weaving a “growing web, a dark red folding robe” as a clear analogue of the war (3.151).23. What are Trojan politics concerning Helen and Paris?&nbsp;As book one revealed the complexities of Achaean politics, so too does book three reveal the internal politics of the Trojans. In short, almost no one likes Paris. After Paris hides from Menelaus, Hector chastises him saying, among other things, that it be better if Paris had never been born (3.45), he’s a “curse” to his father, and a “joy” to the enemies of Troy (3.57-8). Moreover, the people of Troy seem to want to give his new bride, Helen, back the Achaeans (3.191). Helen...