It felt slightly spooky when I opened The Winnowing Oar and found a lecture by Martin West on editing the Odyssey that concludes with a pre-emptive defence of his endorsement of Aristophanes’ reading at Od. 13.158: six months earlier, in my brief review of West's edition (G&R 65 [2018], 272), I had – somewhat recklessly – described that reading as ‘reckless’. It's an excellent lecture, and well worth reading. But the Aristophanic variant still fails to convince me. This difference of opinion pales into insignificance, however, next to the textual bombshell in Franco Montanari's chapter in the same volume, on the failed embassy in Iliad 9. Applying the familiar analytic argument-schema ‘X would have mentioned Y, if Y had been in the text that X read’, I am inexorably led to the conclusion that Montanari is working from a text of Iliad 9 in which the embassy concludes with Achilles’ response to Phoenix (47). The long-standing riddle of the use of duals to describe a three-man delegation is therefore solved: Ajax was a later addition to the text. The alternative explanation, that X has chosen not to mention the one member of the delegation who (even after Achilles has pointedly declared the discussion at an end) succeeds in getting Achilles to make a positive (though deferred) commitment to coming to the rescue of his comrades (649–55), is surely too far-fetched to be credible. Montanari is a very fine scholar: but the embassy that he describes is not the one that I find in my text. Eleven other fine scholars have contributed to this Festschrift for Antonios Rengakos: I will briefly mention three chapters that particularly caught my attention. Margalit Finkelberg argues persuasively for a seventh-century fixation of the Homeric texts in the light of iconographical evidence. Jonas Grethlein, in a study of Odysseus and Achilles in the Odyssey, hopes to show (and succeeds in doing so) ‘that the relation between Odysseus and Achilles in Homeric epic is far more complex than the metapoetically charged juxtaposition of βίη versus μῆτις, which Greg Nagy's The Best of the Achaeans has made a central creed of Homeric scholarship’ (140). I agree whole-heartedly: this painfully reductive antithesis never deserved the prominence it has gained. And, as Grethlein observes, ‘the Iliadic echoes make the Odyssey into more than an adventure story: it becomes a multi-facetted narrative engaged with ethical issues’ (138). Gregory Hutchinson, who can be relied upon for stimulating thoughts expressed with precision, elegance, and wit, begins by suggesting that scholars have laid ‘too much emphasis on the production’ of the Homeric poems, ‘and not enough on the effect of the works on the audience or audiences of the time’ (145). He goes on to examine the phenomenon of repetition in the light of cognitive studies (specifically, the concept of ‘attention’) and comparative literature. Oral improvisation is acknowledged as ‘a conceivable possibility’, but ‘it may be time to turn…our primary attention…to an understanding of [the poem's] impact which best fits the text and best captures its multiplicity and power’ (167).