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12-Feb-2016 15:06

In making this argument, I have highlighted the appropriation of this tradition by the of Chios in the context of the Panathenaic festival at Athens—and in the earlier context of the Panionian festival of the Ionian Dodecapolis in Asia Minor.This appropriation, I have argued, is the main reason for a dramatic slowing down in the In terms of my present work, that metaphor needs to be extended: the bottleneck is not only Panathenaic, it is also Panionian, in that the Panathenaic Regulation must have stemmed ultimately from a Panionian Regulation, as I argued in Chapter 4, where I applied the argumentation of Douglas Frame concerning the evolution of a Homeric performance tradition consisting of twenty-four rhapsodies each for the E§9 Here I prolong the metaphor of Homer poetry as a stream.Even the advocates of a stranded Homer need to pay lip service to Troy, the ostensibly real Troy that Heinrich Schliemann had rediscovered and reclaimed for Homer as he understood Homer, but these same advocates are willing to allow this Homer of theirs to tell of Troy only in terms of vague atavistic memories—memories that blur the ostensibly real Troy that archaeologists ever since Schliemann have been trying to piece together. E§5 Offering an alternative, I have approached Homer not by trying to pin him down as some kind of eyewitness to one time and to one set of places but by tracking the evolution of the empirically observable system that is Homeric poetry, and I have tracked this evolution back to the Bronze Age.The romantic Schliemann has of course been replaced by scientific archaeologists, but I have a strong sense that Schliemann’s romantic construct of Homer has not at all been replaced in the field of archaeology: this romantic Homer lives on, lingering in the minds of today’s scientific thinkers as they fret over Homer’s picture of Troy and the story of Troy. My evolutionary model, as a story, has been narrated by going backward in time rather than forward.

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