A. E. Stallings

There is an ancient comment (on the work of a grammarian with the terrific moniker Dionysius Thrax) that the performers of the Iliad and the Odyssey changed costume according to which poem they were reciting: a dark blue crown for the sea of the Odyssey, red for the blood of the Iliad. Emily Wilson, whose brisk and clear-eyed translation of the Odyssey became a bestseller, has now switched her sea-blue crown for her blood-red one. Even the covers of the two books – the Odyssey had a blue-dominated cover depicting the Minoan fresco of ‘Ladies in Blue’; the Iliad is red and gold, with an image of Thetis giving Achilles his new helmet – reflect the shift.

We are experiencing a boom of popular books on Greek mythology: Stephen Fry’s Mythos; Natalie Haynes’s Pandora’s Jar; Liv Albert’s Greek Mythology: The Gods, Goddesses, and Heroes Handbook, to name a few. Admittedly, Greek mythology has it all: love, sex, murder, incest, cannibalism, magical transformations, pirates, monsters, miracles. Surely some readers, though, will want to go even deeper, to tap into the ancient sources, incorrigibly plural and various. These sources include Homer’s Iliad and Odyssey and Hesiod’s genesis and who-begat-whom of the gods, the Theogony. (Plus a chunk of ‘Greek’ mythology which we actually get via the Roman poet Ovid.

Until recently, it seemed we were living in an age of Iliads. Since 2007, the ancient Homeric epic has been translated into English at least seven times (including by Caroline Alexander, the first woman to do so). Yet the Iliad’s sequel, the Odyssey — about war’s aftermath, the home front and the difficult return to civilian life — is just as topical. And with its greater emphasis on female characters and different walks of life, it should appeal to a broader audience. Until now, it has not been translated into English by a woman. Does this make a difference? Emily Wilson, in the introduction to her sleek translation, argues that it does.

The most appealing phoenix in literature is surely the eponymous bird from E. Nesbit’s 1904 classic, The Phoenix and the Carpet. A mysterious egg arrives in the children’s nursery on Guy Fawkes night (J.K. Rowling’s phoenix, ‘Fawkes’, is the clear literary descendant), and the five children, whose adventures unfold in an atmosphere of benign neglect, manage to set fire to the nursery — involving paraffin and fire-crackers — and trigger the rejuvenation of the mythical bird.

The Iliad begins with a grudge and ends with a funeral. In between are passages, if not necessarily of boredom, to alter the war adage, of lists, pathos, sex, humour, fairytale strangeness (golden fembots, a talking horse) and lyric images, punctuated by moments of pure terror (eyes popped out of heads, a spear throbbing in a beating heart, a man cradling his intestines in his hands). With several new translations in the past year alone, as well as a film in 2004, and recent novels (David Malouf’s Ransom), dramatisations, and book-length poems (War Music by Christopher Logue and Memorial by Alice Oswald), we are clearly, in our era of seemingly perpetual war, in an age of Iliads.