“I want someone who has regrets. I want someone who’s learned the hard way. I want someone who understands that life is made of those messy compromises.” — Joel Christensen on the Odysseus he hopes to see in Matt Damon

Christopher Nolan’s The Odyssey is out — the controversial movie of the year, much of the controversy raging before anyone had seen a frame. So, before either of us had seen the epic, I talked to the CUNY classicist Joel Christensen, author of the timely Why Odysseus? Survivor, Scoundrel, (Anti)hero.

What, I asked Christensen, did he most dread about Hollywood’s treatment of his beloved Odyssey? His answer: a hero too noble to be interesting. The Odysseus of the epic is a survivor, a scoundrel, an antihero — the master sergeant who does what needs to be done, from engineering the Trojan Horse to making sure Hector’s infant son doesn’t survive it. Christensen’s worry about Matt Damon came down to one word: too likeable. What he wanted instead was a man with regrets — De Niro in Raging Bull rather than anybody noble.

So did Christensen get the Odysseus he wanted? Below is his review, written after seeing the film when it came out.

Postscript: Joel Christensen’s Verdict on the Film

Nolan’s Odyssey is not Homer’s Odyssey. This should be clear to anyone. Nolan faced an almost impossible task well: ancient audiences knew the story already. Modern audiences do not, so he created a ring structure with the beginning union of Penelope and Odysseus anticipating the reunion at the end, also introducing plot elements like the dog Argos and the pin by which Penelope will recognize Odysseus.

The film is not Homer. Homer’s power is poetry; the film’s is image. Some of the images are striking: the scene when Circe turns his men into animals is the most arresting in the whole movie, showing everything that can be done with visceral imagery and a slight adaptation (Circe here is a survivor of sexual assault).

The changes made to the plot such as omitting the Phaeacians, Nestor, Laertes, the bed and more are not as jarring as some of the general decisions. Calling “Zeus’ Law” “do unto others…” makes an understandable translation to a Christian context, but it is somewhat nonsensical for Homer. Depicting a mutilated Helen is a strange decision that I am struggling with.

What the movie gets right is making humans responsible for their own suffering. In a novel take on Odysseus as a traumatized warrior, the hero spends seven years with Calypso eating Lotus to forget the loss of his men. Damon, too likeable, regrets the trick of the Trojan Horse after witnessing the slaughter during the sack of Troy. We find out as well that the “sea people” from history, bringing an end to the “civilization” are actually the Greeks returning from the Trojan War and suffering for the transgressions they committed there.

Is this ending an echo of Zeus’ plan to end the race of heroes in the Trojan War? Is it an allegory for our civilizational collapse in the future thanks to technology, environmental catastrophe, and fascism? Any potential social critique dissipates with the movie’s end. The traumatized veteran turns out to be merciful and kills only some of the suitors, showing many mercy. Then, guilty of violating “Zeus’ Law”, Odysseus happily goes into exile with Penelope, leaving Telemachus to be king.

There’s no way to make Homer’s Odyssey into a film and convey all its ambiguity and depth. That would be an unfair expectation. Nolan’s film is a compelling spectacle and it makes me wonder more about how it reflects who we are as an audience. Do we need the hero to be ultimately good, even if he messed up? Are we so simple that we need to hear about Zeus’ Law and the Sea People so repetitively? I fear that in this age where fiction and fact are so hard to disentangle, that we long for narratives that are just simpler.

We don’t get the Odyssey we want; we get the one we deserve.

Five Takeaways

• A Complicated Man: The Translation Problem. Every word of Homer carries echoes no English can hold, and the fights over Nolan’s dialogue replay the fights over translation. Emily Wilson detonated a controversy by rendering polytropos — poly, many; tropos, turn — as “a complicated man,” alluding at once to Odysseus’s travels and the many forms of his character; Daniel Mendelsohn’s “man of roundabout ways” does the work too, if you can stop thinking about rotaries. Even the objection to Tom Holland’s Telemachus saying “dad” collapses on inspection: Telemachus uses the colloquial form in Homer. And the “authentic” dialect purists want was an artificial amalgam that no ancient Greek ever spoke.

• The Culture Wars Come for Homer. Nobody remembers a brouhaha over Wolfgang Petersen’s Troy — a pretty bad movie, Christensen notes — but Nolan’s Odyssey generates more controversy than a scholar can track daily. Lupita Nyong’o’s Helen is attacked as inauthentic by one side and as cultural appropriation by the other; since 2015, classicists have watched the Western tradition weaponized by the alt-right while their own field argues about who owns it. Christensen’s advice channels the epic itself: between Scylla and Charybdis, take Scylla. You’ll lose six men. The alternative is losing the ship — and if the story doesn’t persuade in three hours, nobody will remember the armor anyway.

• The Valence of Violence. Modern audiences are more accustomed to represented violence than any in history — you don’t need Natural Born Killers when Twitter serves unverifiable clips from Gaza and Iran. The question Christensen brings to the film is what the violence is for. Uberto Pasolini’s The Return gave Ralph Fiennes’s Odysseus a steady, untroubled thump of arrows; the epic’s own slaughter of the suitors, read closely, approaches Tarantino-adjacent parody. And the hardest tests are the atrocities the adaptations always cut: the mutilation of the goatherd Melanthius, and Telemachus hanging the enslaved women. Does the violence glorify the hero — or show what even the best of us are capable of?

• Keep Penelope Ambiguous. The great interpretive question of the Odyssey is when Penelope knows the beggar is her husband — the suitors, dead in the underworld, are convinced she was in on it all along. The epic grants her remarkable intelligence and agency, then reins it in: Agamemnon’s ghost praises her by way of insulting all women, and she vanishes from the text. Christensen’s advice to Nolan wouldn’t be Margaret Atwood’s Penelopiad, which centers the women’s voices; it would be more screen time and total ambiguity — no access to her mind, a wife who matches her husband in wits and may even have outwitted him. Though based on Nolan’s arc, he doubts we’ll get a woman at the center.

• Survivor, Scoundrel, (Anti)hero. Christensen’s worry about Matt Damon was simple: too likable. Odysseus is the master sergeant — the one who takes the hard orders, tricks Achilles into the war, engineers the Horse, and makes sure Hector’s infant son doesn’t survive to rebuild Troy. The ancient hero is neither good nor ...

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