Porphyry of Tyre Book I of Homeric Questions Version B in Greek
The Homeric Questions is a philosophical and literary commentary on the works of Homer by the third-century Neoplatonist Porphyry of Tyre. Written in Greek, the treatise systematically addresses specific problems or difficult passages in the Iliad and the Odyssey. The text survives in two distinct versions; Book I of the shorter "Version B" comprises three separate passages. Each begins by quoting a line from Homer, poses a question concerning its logic or meaning, and proceeds to offer a detailed solution. Porphyry's methodology blends rigorous philological analysis with allegorical interpretation, seeking to demonstrate that Homer's poetry conceals deeper philosophical truths beneath its narrative surface.
Composed for advanced students within the late antique philosophical schools, the work serves to defend Homer against charges of irrationality and to establish the epics as authoritative texts for Neoplatonic education. It synthesizes centuries of prior scholarship from both the Alexandrian and Pergamene critical traditions. Only a portion of the original text is extant today, preserved primarily in a thirteenth-century manuscript. The three passages in this book are fragments of a larger, now-lost project. Modern scholarship regards the Homeric Questions as a vital exemplar of ancient literary criticism and a key conduit for the transmission of earlier Homeric scholarship to subsequent periods.
| 88.(19) | παρατηρητέον ὅτι, ὅταν ἐκ προσώ που τινὸς ἐπάγειν μέλλῃ λόγους ὁ ποιητής, προσημαίνει οἷος ἔσται ὁ λόγος· εἰπόντος γὰρ αὐτοῦ τὸ «τὸν δ’ ἄρ’ ὑπόδρα ἰδὼν προσέφη» [ὁ Ἀγαμέμνων], ὑβριστικούς, καὶ πάλιν «καί μιν νεικείων», θεωρητέον εἰ οἱ μέλλοντες ἐπάγεσθαι λόγοι ἴσχουσιν ὀνείδη. ὅταν δὲ τὸ «ὅ σφιν ἐϋφρονέων», φρονίμους προσδεκτέον λό γους. |
| 89.(22) | καὶ πάλιν ὅταν λέγῃ «καὶ τότε κουφότερον μετεφώνεε Φαιήκεσσι», δεῖ ἡμᾶς τῶν λεχθησομένων ὡς κούφων ἀκούειν, Ὀδυσσέως ὑψηγοροῦντος. |
| 97.(21) | καὶ ἐνταῦθα τοίνυν κροδιετύπωσε τοὺς λόγους διὰ τοῦ «κακοσσόμε νος», οὐχ, ὥς τινες οἴονται, κακῶς ὑποβλεψάμενος, ἀλλ’ ὅτι κακόμαν τιν ἀποκαλῶν. ἐπεὶ γὰρ ὄσσα ἐστὶν ἡ θεία φωνή, τῆς ὀπὸς δὲ τῶν θεῶν ἀκούουσιν οἱ μάντεις, διὰ τοῦτο κα κοφημίζει αὐτὸν εἰς τοῦτο. |