Hesperos: Studies in Ancient Greek Poetry Presented to M. L. West on his Seventieth Birthday
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Martin West is widely recognized as one of the most significant classicists of all time. Over nearly half a century his publications have transformed our understanding of Greek poetry. This volume celebrates his achievement with twenty-five papers on different areas of the subject which he has illuminated, written by distinguished scholars from four continents. It also includes West's Balzan Prize acceptance speech, 'Forward into the Past', in which he explains his approach to literary scholarship, and a complete bibliography of his academic publications.
lactentis nocturnos clamores aut desiderium mingendi, nutricis oﬃcium pusillae alvi necessitates divinatione praecipiendi aut, si parum providentem se praestitit, lavando rem reﬁciendi poeta insignaverit’. 45 Before the Hellenistic era it is only attested in Aeschylus’ Septem (355, 380). After that it is found in Apollonius of Rhodes, Lycophron, and Nicander. λιψουρ α is its only reﬂection. λ ψ (C) in LSJ is a non-word: see Hesych. λ 1180 (ii. 604 Latte) where Latte accepts the deletion of πιθυµ
intention to bring Ajax and Athenians together in the φα´λαγγε , is all the more evident. This goes together with the reference to the festival of Erechtheus, i.e. the Panathenaea, some verses before. It is still remarkable how restricted the Athenian reworking has evidently been. The Athenian representative in the Iliad, Menestheus, son of Peteos (2.552), does not even come from Athenian tradition–– later Atthidographers had diﬃculties in inserting Menestheus between Theseus and his sons.
160). From non-Greek sources: Nimrod (p. 160), Moses (p. 169), Judas (pp. 173–4), Feridun (p. 176), Hormizd (p. 191), Aghata (p. 196), Campaka (p. 197), Krishna (p. 207), Vanaraja (p. 213), Florindo (p. 240), Constantine (p. 248). Feridun is particularly interesting since he features as the child of whose unwelcome succession to his throne the serpent king Zohak (in this instance not his grandfather) dreams in an Iranian narrative the similarity of which to Hesiod’s account has been argued by
(1993), 114–15 plausibly suggests that, in the original form of the story, Herod directly dreamed of the child’s birth, and ‘a once independent . . . story’ involving the Magi ‘has been introduced, displacing’ that dream. On the possible sources of the Magi story see recently Frenschkowski (1998), 23 ﬀ. The original story would then match other tales of a dream causing fear in a powerful ruler, not least the versions of the story of Moses and the Pharaoh (see n. 25) which are found outside
fable evince the dangers faced by the weaker who, partaking of βρι , contest the stronger, or is it a critique of the kings’ conduct, as Erasmus may have understood?45 Immediately after the fable, the narrator addresses Perses who is advised to heed δ κη (‘justice’) and to avoid βρι (‘violence’). According to Dalfen (1994–5), 177, this is the nightingale’s βρι , for which she is rightfully punished.46 Since the impious hawk is not chastised for his acts, where then is the promised lesson for the