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from Part I - Homeric Song and Text
Published online by Cambridge University Press: 22 February 2020
For the text see Wölke 1978; Glei 1984; Fusillo 1988; and West 2003b. For a discussion of date and authorship, see Ludwich 1896; Rzach 1913; Bliquez 1977; and West 2003b. For the literary nature of parody and is cultural context, see Schibli 1983; Most 1993; Olson and Sens 1999; Sens 2005; Scodel 2008a; and Kelly 2009. For translation and commentary, see Christensen and Robinson 2018.
On Didymus and the Homeric editions he consulted, see West 2001, 50‒73. On the “city editions,” see Citti 1966 and West 2001, 67‒72 (with bibliography). On the meaning of ekdosis in antiquity see van Groningen 1963. For a survey of what an ancient Alexandrian edition looked like, see Montanari 2002, 120‒27; Schironi 2018, 49‒62.
For ekphrasis as an art form and as a genre of description, see Friedländer 1912, Spitzer 1955, Perutelli 1978, Barthes 1986, Fowler 1991, Krieger 1992, Webb 1999, and Elsner 2002. For ekphrasis in Epic, see Kurman 1974. For Achilles’ shield, see Atchity 1978, Hardie 1985, Byre 1992‒1993, Becker 1995, Rabel 1997, Scully 2003.
For Proclus and Photius, see Severyns 1928 and 1938, and West 2013; For the development of the epic cycle, see Davies 1989, and West 2013; Fantuzzi and Tsagalis 2014; For the texts of the Epic Cycle, see Davies 1988 and Bernabé 1987; for differences between Homer and the poems of the Epic Cycle, see Griffin 1977 and Burgess 2001. For the influence of cyclic poems on the Iliad and the Odyssey see Kullman 1960 and Montanari et al. 2012.
For analogical formulae, see Lord [1960] 2000, Russo 1966, Hainsworth 1968, Ingalls 1976, and Minton 1965. Cf. Russo 1997, 243‒52. For the contextual meaning debate, see Whallon 1969, Vivante 1982, and Sacks 1987. For Homeric composition and language, see Visser 1987, Foley 1988 and Bakker 1997. For oral culture, see Lord [1960] 2000, Finnegan 1977, Ong 1982, Havelock 1982, and Gentili 1988.
For general discussions of gods in epic, see Calhoun 1937; Griffin 1980; Erbse 1986; Richardson 1993, 25‒33; and Kearns 2004. For ancient traditions of interpretation, see Lamberton 1986. For ritual and Homeric gods, see Otto 1954; Burkert [1977] 1985; and Cook 1995. For the gods’ relationship to Greek society, see Adkins 1972; and Yamagata 1994; for continuities between Hesiodic and Homeric representations of the divine, see Clay [1989] 2006 (on the Hymns); Clay 2003; and Graziosi and Haubold 2005; for the relationship between human agency and the divine realm, see Dodds [1951] 1997; Snell [1946] 1960; Gill 1996; and Allan 2006. For the narrative functions of the gods, see Lowe 2000; Pucci 2002; and Heiden 2002.
The classic statement on comparative method is Meillet [1925] 1967. For an introduction to PIE, Indo-European languages, and Indo-European culture see Fortson 2010. The classic comprehensive investigation of Indo-European culture through its vocabulary is Benveniste 1973. On Indo-European poetics see the extended treatment in Watkins 1995, brief summary in Katz 2010. For a discussion of the Indo-European context of Greek epic, the methodology and the benefits of its study, see Katz 2005. For a concise introduction to Indo-European myth in Homer, see Nagy 1990b (chapter 1). For a general survey of Indo-European poetry and myth see Puhvel 1987, West 2007. A controversial and influential theory of Indo-European myth and society is Dumézil 1968‒1973. For a more theoretical discussion of approaches to Indo-European mythology, see Jackson 1999. On the Indo-European heritage of the Greek concept of the hero, see Nagy 2005. On various aspects of Indo-European mythology in Homer, see Muellner [1976] 2016, 1996, Nagy [1979] 1999, 1990b, Frame 1978 and 2009, Jamison 1994, 1996, 1999, 2001, Boedeker 1974, Watkins 1979, 1995, Steets 1993, Edmunds 2016, Platte 2017, Walsh 2005, and Compton 2006. On Celtic parallels to Penelope and Damayanti, see McCone 1990, and Dooley 2006.
Rohde 1925; Snell [1946] 1960; Dodds [1951] 1997 (chapter 5); Onians 1954; Ireland and Steel 1975; Redfield 1975:175‒86; Burkert [1977] 1985; Darcus 1979; Renehan 1979; Vermeule 1979; Darcus 1980; Claus 1981; Kovel 1981; Lescher 1981; Dihle 1982; Bremmer 1983; Darcus Sullivan 1987; Caswell 1990; Pelliccia 1995; Darcus Sullivan 1996; Koziak 1999; Martin and Barresi 2006; Bremmer 2010; Purves 2011a; Dova 2012; Long 2015.
For an introduction to scholia, see Dickey 2007, 11‒16 (on “scholia” as genre) and 18‒23 (on Homeric scholia). On the different components of the Homeric scholia and manuscripts containing them, see Erbse 1969‒1988, I, xi‒lix; for a survey of ancient scholarship on Homer with a discussion of how it was transmitted in the different sources, see Pontani 2005, 42‒103. On the content of the exegetical scholia, see Schmidt 1976; Richardson 1980; Nünlist 2009. For a survey of the different topics discussed in scholia and for a comparison between scholia maiora and hupomnēmata on papyrus, see Schironi 2012. On how to use the scholia of Didymus and Aristonicus to reconstruct Aristarchus’s work on Homer, see Schironi 2015.
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