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Homer's Narrative Technique

(or occasionally Didymus) of Ven.A, and provides whatever information is available independently of the bT-scholia about the views of earlier or contemporary scholars; then he gives the relevant bT-scholia, generally taking first those which agree with Aristarchus or in some way derive from his work, second those which contradict or are neutral towards his views, and discusses in detail their relationship to Aristarchus or other interpreters. Schmidt shews that the 'exegetic' sources of the bT-scholia contained a surprisingly large amount of Aristarchean material, i.e. explanations derived from Aristarchus or influenced by his principles; very often we owe to them details absent from Ven.A. But this material was often remodelled, sometimes in rather disconcerting ways. The scholion on //. 15.192—3 well illustrates this: after an exhaustive discussion Schmidt concludes (p.93) 'Somit ergibt sich insgesamt, dass das bT-Scholion—wie Aristarch und offensichtlich von dessen Systematisierung abhangig — das homerische Weltbild als ein archaisches versteht, dass aber—anders als Aristarch—das archaische Weltbild Homers beschrieben wird nicht bloss mit Begriffen, die aus Homer selbst stammen, sondern auch und gerade mit Hilfe des "modernen" Weltbildes'. So, too, with the scholion on //. 11.305—8 (pp.15 Iff.), where Aristarchus' views about the winds in Homer appear in a very unaristarchean-looking note about the poetic qualities of a simile. We observe a persistent recycling of scholarly explanation to provide the raw material for rhetorical or aesthetic comment, together with a tendency to obscure or ignore historical differences. To assign to Crates and the Stoics what is not Aristarchean is a dangerous over-simplification: there is clearly a residue which cannot derive from either.