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44–5): the speculation which I have aired here modifies this view by treating [B] not simply as an extension of [A], but as an authorial interpolation into (or possibly as a replacement for part of) an originally fuller version of [A]; unfortunately West's arguments for excluding [B] from the original prospect are not compelling.
Typhoeus is a good monster: an anthropomorphic body sprouting a hundred serpentine heads is a formidable conception — far more so than the conventional representation of Typhoeus in visual art, for which see West's note on 139–53 by assuming a later addition by Hesiod himself cannot infer the inauthenticity of the Typhoeus episode from its neglect in 881, since the same explanation would be possible there. 381, will not do if one stresses, as I have done, the climactic importance of the episode.) 28 to the Muses; (ii) that one of its premises is false (if I said, for example, of this article that it contains falsehoods which resemble truth, I would not necessarily mean that I had wittingly included falsehoods; I might mean only that I was sure to have made errors, and that those errors must resemble the truth at least sufficiently for me to have mistaken them for the truth); and (iii) that there are in any case many conceivable reasons why one might include even witting untruths in one's utterances, to which Neitzel's few dismissive words (‘ein rhetorisches Spiel’) do little justice.
I assume that the beauty of the song consists in the attractiveness of its content no less than in its style or form; it sometimes seems to be forgotten in these discussions that veracity is not the sole excellence of content (cf. 36 and 43)., and therefore to diminishing that of Odysseus, Ajax's chief rival; what he would say on the matter when not under such constraint is a matter for conjecture.
10–12.) attributed to Euryalus' speech resides not so much in its untruth (although Odysseus counters the slur in the most effective way possible by showing it to be untrue) as in its personal offensiveness; true or false, that is not the kind of thing that one ought to say to guests.
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I am grateful to Hugh Lloyd-Jones and to Nicholas Richardson for commenting on a draft of this paper; the blame is, of course, still mine.
The second part of the paper develops points made briefly in the first section of my forthcoming book, is not a treatise about morality or justice, but rather about prosperity and the necessity of an effective legal process to help achieve it’) is distorted, since Hesiod is clearly concerned with a much wider range of moral issues (fraternal loyalty, respect for parents, for would be an odd phrase to apply to mere observation; I do not think, therefore, that the words are meant to be, as West suggests, a transitional equivocation: rather, they convey obliquely a significant new piece of information (namely, that Perses is an active litigant as well as an observer).' (pp. But it is surely quite natural to introduce the bad Eris in general terms, indicating the full range of her activity before an application is made to the particular circumstances of the poem; and the common term ( West finds a number of difficulties in the presentation of Perses.
(i) Those found in lines 11–41 I have discussed in the text. 35, 38); for example, Perses may have squandered his unjust gains, appealed to his brother for assistance, and threatened further litigation on being rebuffed. 36, 39–40) seem to presuppose that the protasis of a conditional must reflect the circumstances of that conditional's purported utterance; I find this very strange.
(ii) There is no demonstrable inconsistency between 35ff. The real difficulty, it seems to me, is precisely the opposite one to that which worries West: not in producing a coherent account of the circumstances consistent with all the data of the poem, but in selecting among the many mutually exclusive accounts which the data fail to exclude.