Ascend - The Great Books Podcast

This week Dcn. Garlick is joined by Alberto Fernandez, a former U.S. diplomat and Vice President of the Middle East Media Research Institute (MEMRI) in Washington, D.C., to discuss "The Tower of the Elephant," one of the best Conan the Barbarian stories by Robert E. Howard. Deacon and Alberto discuss the life and philosophy of Robert E. Howard along with key elements of the "Tower of the Elephant" short story (which is available online for free).Topics:Civilization v. BarbarismHP LovecraftNietzscheVitalismIn 2025, we are reading Hesiod, the Greek plays, Dante, and Plato! Join us! Check out thegreatbookspodcast.com for more information.

Dcn. Harrison Garlick is joined by Kyle Washut, President of Wyoming Catholic College, to discuss the Odyssey as the restoration of Catholic Culture and the unique educational approach of Wyoming Catholic College. Eastern CatholicismJohn SeniorOdyssey as the restoration of culturePresident Washut takes on the question: "Why go to a great books college" and gives an excellent answer.They have a brief detour into the importance of Eastern Catholicism before discussing the influence of John Senior on education and how the Odyssey serves as a metaphor for rebuilding culture. The conversation also highlights the integration of horsemanship as a means of personal development and the necessity of great teachers in the pursuit of a meaningful life.Quotes:"Horsemanship is soul craft.""You need to submit yourself to great teachers.""The Odyssey is a guide for rebuilding culture.""Religion is a natural virtue."Keywords: Great Books, Wyoming Catholic College, John Senior, Eastern Catholicism, Patristic Tradition, Odyssey, Education, Theology, Horsemanship, Benedictine, classical education, poetics, realism, Odysseus, Greek mythology, immortality, sacrifice, civilization, Homer, philosophyVisit thegreatbookspodcast.com for more information!

THE FINAL BOOK! Dcn. Garlick is joined by Adam Minihan, David Niles, Thomas Lackey, and Dr. Frank Grabowski to discuss Book 24 of the Odyssey: Peace. Check out thegreatbookspodcast.com for more information.From our guide:111.    What happens in book twenty-four? Hermes leads the souls of the suitors to Hades, to the fields of asphodel, where they meet Achilles and Agamemnon (24.130). One of the suitors tells Agamemnon their story, and Agamemnon praises Odysseus calling him “happy” and praises his wife Penelope in contrast to his wife, Clytemnestra (24.210). Meanwhile, Odysseus and his men arrive at his country estate, and he elects to test his father, Laertes (24.238). Laertes passes the test, and Odysseus reveals himself to his father by showing him the scar (24.368). Elsewhere on Ithaca, the families of the suitors have discovered their deaths and cries arise in the city (24.457). Eupithes, father of Antinous, rallies the kinsmen of the suitors to take revenge upon King Odysseus (24.471). Medon, the bard, warns the mob that the deathless gods helped Odysseus (24.485), and Halitherses, a seer, tells them it was due to their own “craven hearts” that the massacred occurred (24.501).Athena intercedes on Odysseus’ behalf, and Zeus declares there should be peace in Ithaca (24.534). The mob arrives outside the country estate, and Odysseus, Laertes, Telemachus, and others prepare for combat (24.552). Athena strengthens Laertes to spear Eupithes in the head (24.576), and then she brokers peace between the two factions (24.584) 112.    Who gained the most glory: Achilles, Agamemnon, or Odysseus?The opening passage on the plains of asphodel serves to compare the lives of Achilles, Agamemnon, and Odysseus. Agamemnon recounts the funeral of Achilles and the glory he achieved there, e.g., the Muses sang, he’s buried in a golden urn made by Hephaestus, etc. (24.64). Agamemnon explicitly states Achilles has achieved immortal glory (24.100), and Achilles’ death and burial serves as a comparison to the ignoble death of Agamemnon (24.30). If Agamemnon would have died in glory at Troy, he too could have had immortal glory—but instead, he was betrayed and slaughtered by his own wife. Despite Achilles having the better of the glory, we have already seen that he would trade it all in to be alive again—even if only to be a dirt farmer. Thus, when Agamemnon calls Odysseus “happy,” this seems to be a final judgment that Odysseus has found the best path: he has the glory (kleos) of both fighting in Troy and returning home—but he also now has political and familial peace. In a certain way, whereas Achilles had to choose between two fates (glory or peace), Odysseus has been given both.Good work everyone!

Dcn. Harrison Garlick is joined by Mrs. Rachel Greb to discuss Book 23 of the Odyssey: The Great Rooted Bed. Check out thegreatbookspodcast.com for more resources!From our written guide:108.    What happens in book twenty-three?The old maid Eurycleia, laughing with delight, runs and tells Penelope that the day she’s dreamed of is here: Odysseus has come home (23.05). “Penelope’s heart busts in joy” upon hearing that the beggar in the hall was actually her husband (23.34). Penelope, however, falls back into her guarded skepticism (23.75). She enters the hall and sits in silence studying his face in “numbing wonder” (23.100). Meanwhile, Odysseus counsels Telemachus on the threat of the suitors being avenged and asks that the whole house be full of dancing and merrymaking to hide the fact the suitors have all been slain (23.146). Odysseus is bathed, and Penelope instructs her servants to drag the marital bed out the chamber for this “strange man” to sleep on (23.193). Odysseus falls into a “fury,” as he knows the marital bed he made cannot be moved: it is made of the stump of an olive tree still rooted in the ground (23.203). Odysseus passes the test, and Penelope runs to him and embraces him in tears (23.230). Odysseus tells her of his penitential journey he must undertake to appease Poseidon (23.282), and, after the two delight in each other, he tells her of his journey home (23.349). The book ends with Odysseus, inspired by Athena, going out into the country to visit his father (23.407). 109.    What should be noted about the reunion of Penelope and Odysseus?Penelope’s “heart bust[ing] in joy” at hearing the beggar was Odysseus again raises the question of what she already suspected. Despite the reaction, she quickly resumes her guarded skepticism (23.75). Most notably, Penelope is not convinced by the scar (22.83), and we should recall Telemachus’ earlier concern that a god could deceive them in the guise of Odysseus. Penelope shares this concern (23.250). What test has Penelope devised to avoid this fate? Note that Telemachus cannot understand what is happening between the man of twists and turns and the matchless queen of cunning (23.111).Penelope’s test is one of the intimate knowledge between husband and wife. The knowledge of the marital bed is the “secret sign” between them (23.226), as it is carved in part from a stump still rooted in the ground (23.222). The immovable marriage bed is an analogue for Penelope’s fidelity to her husband. It is the final answer to the parallel narrative of Agamemnon and Clytemnestra.Next week Book 24 and the end of the Odyssey!

Join Dr. Adam Cooper, Assistant Professor of Humanities at Wyoming Catholic College, as he delves into Odysseus' epic revenge in Book 22 of the 'Odyssey.' The conversation explores the gruesome showdown with the suitors, highlighting themes of justice and morality. Dr. Cooper also discusses the revival of classical education today, the transformative power of horsemanship, and the emotional complexities of loyalty and betrayal. Dive into a rich analysis of how ancient texts resonate with modern values and the profound impact of personal experience on literary appreciation.

Dcn. Harrison Garlick is joined by another Catholic deacon, Dcn. Adam Conque to discuss Book 21 of the Odyssey: Odysseus Strings His Bow.Check out more at thegreatbookspodcast.comHelp support the podcast and get access to guides!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.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!