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14547Re: [ANE-2] On the Historicity of Troy

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  • Jean-Fabrice Nardelli
    Oct 22, 2012

      what about the process of textual canonization of the main lines of
      the /Iliad/ (both at the microcultural and macrostructural levels :
      number and succession of the episodes as well as conventions of
      storytelling, adherence to one main plot and shaping of the characters
      as well of the finer points of epic diction and dialect) that begun at a
      time preceding our earliest Iliadic testimonies ? The number of the
      lines may have varied somewhat with a few accretions before the time of
      the Alexandrine editors, but no wholesale books of the Iliad ever crept
      in nor were there ever transpositions of episodes or entire books,
      unlike what happens in the textual tradition of the Mahâbhârata (even if
      you take into account the Doloneia). See M. W. Haslam, in a synthesis
      which remains the best survey of the Textüberlieferung to date ('Homeric
      Papyri and the Transmission of the Text', in I. Morris and B. Powell
      (edd.), A New Companion to Homer [Leiden, New York & Cologne, 1997], pp.
      55-100) at 79-84 ; such 'crystallization', or 'linguistic arrest',
      cannot be put later than 560 B.C. when the Athenians used Iliad 2.
      257-258 as evidence against the Megarians, see A. C. Cassio, 'Early
      Editions of the Greek Epics and Homeric Textual Criticism in the Sixth
      and FIfth Centuries BC', in F. Montanari and P. Ascheri (edd.), Omero
      tremila anni dopo. Atti del Congresso di Genova, 6-8 luglio 2000 (Rome,
      2002), pp. 105-136 at 114-119, and is likely to be considerably older,
      especially if one puts credance in the demonstrations that the Iliad and
      Odyssy are orally-derived compositions (L. E. Rossi, 'I poemi omerici
      como testimonianza di poesia orale', in R. Bianchi Bandinelli (ed.),
      Storia e Civiltà dei Greci, I. 1 [Milano, 1978], pp. 73-147 ; R. Janko,
      'The Homeric Poems as Oral Dictated Texts', Classical Quarterly 48,
      1998, pp. 1-13 ; etc). As for "using a text whose oldest copy is
      centuries & centuries after the time it purportedly describe", may I
      remind the list that while the oldest complete copies of the Iliad are
      two mid-tenth century AD manuscripts, the Laurentianus D and the Venetus
      A, some seventeen or eighteen centuries later than Homer, we own over
      1500 papyri of the poem, the oldest of which approach the third century
      BC ? I trust that Bible scholars would be happy to have even a tiny
      fraction of such harvest instead of relying on the Septuagint, the
      Targumim, etc, to supply the Leningrad codex. See further my papers
      'Editer l'Iliade" : "I La transmission et ses débats : Perspectives
      critiques", /Gaia. Revue interdisciplinaire sur la Grèce archaïque /5,
      2001, pp.41-118 ; 'II Manuscrits et affiliations manuscrites dans
      l'Iliade XIII-XV', ibid. 6, 2002, pp. 47-144 (stemma p. 130).

      J.-F. Nardelli
      Université de Provence

      Le 22/10/2012 21:08, Trudy Kawami a écrit :
      > One of the (usually) unspoken problems with classical text like the
      > Iliad is the lack of any versions at all near the time it was
      > supposedly composed or written down or edited or… In other words using
      > a text whose oldest copy is centuries & centuries after the time it
      > purportedly describes to date an archaeological site that is even
      > older is very, very difficult, to say the least.
      > In the ANE we can trace a fair amount of how the Gilgamesh stories
      > went from the historical kernel of a king/strongman/local hero of Uruk
      > to an epic of man’s search for immortality to Star Trek. It would be a
      > bit naïve to assume that this natural creative mutability did not
      > apply to the stories focused around the city states during the
      > turbulent times at the turn of the millennium (broadly considered).
      > Trudy S. Kawami

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