By Harrison Garlick and Adam Minihan
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Dcn. Harrison Garlick is joined by another Catholic deacon, Dcn. Adam Conque to discuss Book 21 of the Odyssey: Odysseus Strings His Bow.
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From the guide:
100. What happens in book twenty-one?
The time has come for Penelope’s test and the slaughter the suitors (21.05). Penelope brings out Odysseus’ bow, one he received as a gift of friendship (21.40), and Telemachus sets out a line of ax heads the suitors must shoot through (21.140). Telemachus gives the first attempt and fails to even bend the bow (21.143). Leodes, a suitor, attempts and fails to even bend the bow as well (21.170). Antinous, who has been mocking everyone, has the goatherd attempt to limber the bow with fire and grease (21.198). Meanwhile, Odysseus takes the cowherd and swineherd out and reveals himself as their king—the three then plot the death of the suitors and return to hall. Eurymachus tries and cannot even bend the bow (21.274). Antinous, noting that Penelope has given them a test of archery on the feast day of Apollo, leads the suitors in a libation to the Archer God (21.289).
Odysseus the beggar asks to try and is mocked by the suitors—but with the help of Penelope, Telemachus, and the swineherd, he is given his bow (21.314). The suitors look on with horror as he plucks the string with ease like a musical virtuoso (21.456). Odysseus lets an arrow fly, and the arrow passes through the ax heads perfectly (21.469). The book ends with Odysseus calling his son to arms, as it is time to provide the suitors their supper (21.473).
101. What should be noted about Odysseus’ bow?
First, note that the bow was given to Odysseus as a gift, and one given in friendship (21.40). Second, it is a foreign bow (21.15). One wonders whether Odysseus’ ability to use the bow is not simply a test of strength but a test of techne, i.e., there is a cleverness needed to understand how to use the bow. Note that he seems to use a stool (21.467). Such a test would be more aligned with Odysseus as coupling of both cunning and strength. Third, it is notable that he did not take the bow to Troy with him.
Moreover, one may question the veracity of Telemachus’ attempt (21.149). To wit, his failure and his commentary on it seems so dramatic that one wonders whether he is presenting himself as weak, as non-threatening to mislead the suitors right before the trap is sprung. Notice his language: “must I be a weakling, a failure all my life,” and “come, my betters” speaking of the suitors (21.150, 53). He speaks like the old Telemachus before his maturation, but the new Telemachus is confident and knows his father has come home. Is Telemachus channeling the rhetoric of his father and presenting a falsehood?
Penelope running interference for Odysseus the beggar to attempt the test to become her suitor lends again to her knowing or having a suspicion of who he truly is (21.350). Moreover, pay attention to how she speaks of the beggar fondly (21.373).
We are in the final stretch of our Year with Homer!
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.
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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.
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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:
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.
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