The Bad Boy of Athens: Classics from the Greeks to Game of Thrones. Daniel Mendelsohn

between literature and the lives we – and sometimes our readers – lead. The collection ends with one of my own entries into this field, one that combines many of the themes I have mentioned: the Greeks, powerful female figures, homosexuality, writing. In ‘The American Boy’, I recall my youthful epistolary relationship with the historical novelist Mary Renault, who did much to encourage both my love of Greek culture (which, in my adolescent mind, was complicatedly connected to my growing awareness of my homosexuality) and my desire to be a writer. The form of that essay, which entwines personal narrative with literary analysis, is one that I have employed in all three of my book-length memoirs, the most recent of which is An Odyssey: A Father, a Son and an Epic, about how reading Homer’s epic brought my late father and me together in unexpected ways, and which will be familiar to some of my British readers.

A personal consideration of another kind allows me to close this brief introduction. At the end of each of the pieces here, I have preserved the original datelines; all were written for periodicals, and such editing as has been done served merely to smooth out certain roughnesses or approximations that are inevitably the result of writing to a deadline. The datelines are meant as a reminder that every piece of criticism – every piece of writing, really – arises out of a certain moment in its author’s life, a certain way of thinking about a subject, a certain set of tastes or prejudices. That context, those prejudices, are important for readers to be reminded of not least because they can change and evolve over the years. The author overseeing the selection of essays for a collection such as this one, which contains a career’s worth of writing, is not necessarily the same person who wrote some of those essays. Such collections may be thought of as maps of an intellectual journey – one that, like Odysseus’s, takes years to complete. Each stop along the way is worth remembering, even though we’d experience it quite differently were we follow the same itinerary today.

      This was brought home to me rather vividly only recently. One of the earliest pieces collected here is the long review I wrote about The Invention of Love; in it, I took strong exception to Tom Stoppard’s characterization of A. E. Housman – undoubtedly a rather spiky figure, but one for whose philological rigour and almost touchingly Victorian work ethic I nonetheless have a soft spot, for reasons I go into in the piece. When I first saw Stoppard’s play, in its pre-Broadway Philadelphia run, I disliked the way in which, at the climax of the drama, Housman is contrasted – unfairly, I thought – with the far more popular Oscar Wilde, a beloved figure whose self-martyrdom for what many (myself included) see as a foolish passion has endeared him to audiences in a way that the reserved Housman could never compete with. When my review came out, Stoppard published a strong rebuttal in the back pages of The New York Review of Books, and the heated exchange between us that ensued went several rounds before it finally petered out.

That was nearly twenty years ago, and I didn’t think much more of any of this until last year when, to my astonishment, I opened my mailbox to find a handwritten letter from Tom Stoppard. In it he had some very kind things to say about An Odyssey, which he’d just read. Gratified, a little bit mortified, and impressed by his generosity, I wrote back right away; after exchanging a few emails we agreed to meet during his next visit to New York. I like to think we both very much enjoyed that visit, not least because we simultaneously admitted to being equally bemused, now, by the heat that we’d brought to our ferocious exchange two decades earlier – when, as I can see now, I was enjoying rather too much, as one does at the beginning of one’s career, being a bit of a ‘bad boy’ myself. I hope he won’t mind that I’ve included that essay here; but this is where it belongs.

The Robots Are Winning!

      We have been dreaming of robots since Homer. In Book 18 of the Iliad, Achilles’ mother, the nymph Thetis, wants to order a new suit of armour for her son, and so she pays a visit to the Olympian atelier of the blacksmith-god Hephaestus, whom she finds hard at work on a series of automata – a word we recognize, of course:

      … He was crafting twenty tripods

      to stand along the walls of his well-built manse,

      affixing golden wheels to the bottom of each one

      so they might wheel down on their own [automatoi] to the gods’ assembly

      and then return to his house anon: an amazing sight to see.

These are not the only animate household objects to appear in the Homeric epics. In Book 5 of the Iliad we hear that the gates of Olympus swivel on their hinges of their own accord, automatai, to let gods in their chariots in or out, thus anticipating by nearly thirty centuries the automatic garage door. In Book 7 of the Odyssey, Odysseus finds himself the guest of a fabulously wealthy king whose palace includes such conveniences as gold and silver watchdogs, ever alert, never ageing. To this class of lifelike but intellectually inert household helpers we might ascribe other automata in the classical tradition. In the Argonautica of Apollonius of Rhodes, a third-century-BC epic about Jason and the Argonauts, a bronze giant called Talos runs three times around the island of Crete each day, protecting Zeus’s beloved Europa: a primitive home alarm system.

      As amusing as they are, these devices are not nearly as interesting as certain other machines that appear in classical mythology. A little bit later in that scene in Book 18 of the Iliad, for instance – the one set in Hephaestus’s workshop – the sweating god, after finishing work on his twenty tripods, prepares to greet Thetis to discuss the armour she wants him to make. After towelling himself off, he

      donned his robe, and took a sturdy staff, and went toward the door,

      limping; whilst round their master his servants swiftly moved,

      fashioned completely of gold in the image of living maidens;

      in them there is mind, with the faculty of thought; and speech,

      and strength, and from the gods they have knowledge of crafts.

      These females bustled round about their master …

These remarkable creations clearly represent an (as it were) evolutionary leap forward from the self-propelling tripods. Hephaestus’s humanoid serving women are intelligent: they have mind, they know things, and – most striking of all – they can talk. As such, they are essentially indistinguishable from the first human female, Pandora, as she is described in another work of the same period, Hesiod’s Works and Days. In that text, Pandora begins as inert matter – in this case not gold but clay (Hephaestus creates her golem-like body by mixing earth and water together) – that is subsequently endowed by him with ‘speech and strength’, taught ‘crafts’ by Athena, and given both ‘mind’ and ‘character’ by Hermes. That mind, we are told, is ‘shameless’, and the character is ‘wily’. In the Greek creation myth, as in the biblical, the woes of humankind are attributed to the untrustworthy female.

      The two strands of the Greek tradition established two categories of science-fiction narrative that have persisted to the present day. On the one hand, there is the fantasy of mindless, self-propelled helpers that relieve their masters of toil; on the other, there’s the more complicated dream of humanoid machines that not only replicate the spontaneous motion that is the sine qua non of being animate (and, therefore, of being ‘animal’) but are possessed of the mind, speech, and ability to learn and evolve (in a word, the consciousness) that are the hallmarks of being human. The first, which you could call the ‘economic’ narrative, provokes speculation about the social implications of mechanized labour. Such speculation began not long after Homer. In a striking passage in Book 1 of Aristotle’s Politics, composed in the fourth century BC, the philosopher sets about analysing the nature of household economy as a prelude to his discussion of the ‘best kinds of regimes’ for entire states, and this line of thought puts him in mind of Hephaestus’s automatic tripods. What, he wonders, would happen

if every tool could perform its own work when ordered to do so or in anticipation of the need, like the statues of Daedalus in the story or the tripods of