Review of Barry B. Powell's Translation of Homer's Iliad

I'm overwhelmingly grateful that Barry B. Powell did not use the word 'careering' in his translation of Homer's Iliad. That word jarred me all through a previous translator's translation (name withheld to protect my own backside). It is an ugly, unfortunate word which in my mind wars against its very definition. It was like riding with a driver who slams heavily on the brakes at every stop: annoying and exhausting. Perhaps I'm overreacting, but this is my review, so I think that is my prerogative. Right? Well, anyway, back to Powell's welcome translation.

Apart from a few typos (The funniest is when 'gods' is put in for 'dogs' in book 24 line 402, which makes it sound like the gods eat humans. Wrong religion, I think.) and at least one place where a footnote is indicated but nonexistent (22.327: 'knees'), and a few notes which a quick glance at a few other translations would solve -- (the most troublesome example is book 24 lines 44-46. Here Powell translates the Greek αιδως as 'respect,' which I think really only works in it's old connotation, i.e. and e.g. the phrase from the King James Bible: "God is no respecter of persons" (Acts 10.34). In that way, i.e. respecting another's opinion of you can cause harm. (For a more thorough look at this idea, read: Bertrand Russell's The Conquest of Happiness, where he writes: "... the respect of their neighbors depends upon their possession of a good car and their ability to give good dinners....") The other translations I looked at chose to use 'shame,' which makes it more evident how it can harm as well as help.) -- this is a wonderful translation. It is easy to read and the copious notes make it a valuable addition to any Homeric geek's bookshelf.

There are several places, marked in the text by a speaker icon, which are read by the author. These recordings can be found at the book's website. Unfortunately, this feature is not mentioned in the actual book; I had to dig around online to figure it out. It would have been quite easy to mention it in a footnote, or in the introduction. I can only assume that this was another overlooked and forgotten footnote. Still, I haven't listened to the recordings, so ...

I am partial to Lattimore's translation, but find Powell's enjoyable and refreshing; if that can be said about such a bloody and violent work. I try not to let those themes keep me from the other, more interesting and pertinent themes for our time. A new translation of Homer's Iliad only serves to show the continued importance of this classic. Of course, as usual, not everyone will agree with that. That's okay. Without the strife of disagreement, the friction necessary for growth would be missed.

I plan to reread and reread Powell's wonderful translation. I hope you will read it at least once and decide for yourself if you like it or not.

A Review of The Book of J

The Book of J by Harold Bloom
My rating: 5 of 5 stars

Bloom shares his interesting ideas about the parts of the Torah/Pentateuch which were written by the Yahwist, whom he calls J. Rosenberg's translations of these parts is amazing; really bringing out the irony that Bloom mentions so often in this book.

Religion doesn't play a part in this project, in fact, Bloom makes the argument that J should be considered blasphemous when taken in conjunction with the orthodox views of God, Yahweh, or whatever one happens to call this character; that is what Yahweh is to J: a character.

Knowing something of the Bible is more than helpful; and actually, I can't imagine anyone who doesn't know the Bible fairly well being interested in this book. Even lit geeks, if a knowledge of the Bible is lacking, may have trouble with most of what Bloom says about the sections which scholars believe were written by J.

Bloom discusses J, E, P, D and R: writers and redactors who had a hand in what we now call the Torah or the Pentateuch. Some religious believers don't like this, because the Bible itself says that Moses is the author. However, scholars have been able to recognize different styles, and certain aspects of an earlier writer which were missed inadvertently by a later one.

I will spare the details, because Bloom does a much better job of expounding them. But, he doesn't go into depth with any writer, except J.

My interest in this book was from a textual comparison point of view; I have been fascinated by the differences, often glaringly contradictory, in many translations of the Bible (as well as other books). This is evidence that translations do indeed usually signify interpretation. Therefore, no translation can be 100% accurate, as even the original is open to interpretation. This can become a thorny mess and has led to many arguments, which thankfully, Bloom doesn't spend too much time on. His interest is mostly literary, so he avoids much of the theological/philosophical arguments concerning the meanings, etc. This also gives him freedom to take off the "rose colored glasses" of religious interpretation, which often blind readers to what is actually written.

If you are at all interested in the history of the text of the Tanakh/Old Testament, specifically the Torah/Pentateuch/Books of Moses; or in textual comparison, interpretation, criticism, etc.; then, I recommend this book. It does lack a scholarly apparatus, as many of Bloom's books do, making it difficult to do further research, etc. from this text. It is, however, a good place to begin, and (as it was meant to be) to be enjoyed by the lay reader/general public.

View all my reviews

To get your own copy: