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In addition to the catalogue of 19 speeches analyzed in chapter 2 (including Odysseus’ speech at 2.284–332, used as a “model passage”), I have identified 39 other speeches in the Iliad that exhibit rhetorical argumentation. These speeches, along with my analysis of their rhetorical techniques, are presented in chronological order. I. Achilles makes an appeal to his mother Thetis at 1.365–412, although the attempted persuasion is limited to the end of the speech (393–412). After explaining his grievance against Agamemnon, Achilles begs Thetis for a favor. He begins with a command that forms the conclusion of the enthymeme that will follow: “You then, if you have power to, protect your own son, going to Olympos and supplicating Zeus” (393–94). Achilles’ use of his own identity as a son to entail Thetis ’ pity and sense of obligation constitutes both an appeal to êthos and an exercise of diathesis. He then introduces the premise of the enthymeme (using the typical enthymematic marker, γάϱ), which relies on presenting an argument that Thetis could in turn use to persuade Zeus to grant Achilles’ request. Achilles recounts a claim that Thetis had made “many times” about an event from the mythical past: For (γάϱ) . . . you said you only among the immortals beat aside shameful destruction from Kronos’ son the dark-misted, that time when all the other Olympians sought to bind him. . . . Then you, goddess, went and set him free from his shackles. . . . (396–406)1 Achilles, having used his own êthos to exert a claim on Thetis in his attempt to persuade her, suggests that she do the same to persuade Zeus (and thus achieve Achilles’ object). Tying this premise to the enthymematic conclusion to end his speech, Achilles exhorts his mother to “sit beside him and take his knees and remind him of these things now, if perhaps he might be willing to Appendix Analysis of Remaining Iliadic Rhetorical Speeches 158 a p p e n d i x help the Trojans . . . [so] that Atreus’ son wide-ruling Agamemnon may recognize his madness, that he did no honour to the best of the Achaians” (407–12). The speech is successful: Thetis assents to Achilles’ request (1.419) and later convinces Zeus (1.523–27). II. Nestor addresses the Greeks—and Agamemnon in particular—at 2.337– 68, a speech that follows up the elaborate speech of Odysseus (2.284–332) analyzed in chapter 2, section II. This is a relatively short speech by Nestor’s standards; nevertheless, it incorporates several of the rhetorical devices later mentioned by Aristotle. Nestor begins with a vehement rebuke of his audience: Oh, for shame! You are like children when you hold assembly, infant children, to whom the works of war mean nothing. Where then shall our covenants go, and the oaths we have taken? . . . We do our fighting with words only, and can discover no remedy, though we have stayed here a long time. (337–43) Such biting words are certainly indicative of the “shame culture” that is present in the Iliad,2 but they also represent a calculated play on the emotions of the particular audience (pathos): these fighting men will abhor the thought of resembling infants and cowards, and will thus be inclined to listen to Nestor’s rebuke (diathesis). (Aristotle explains the rhetorical efficacy of manipulating an audience ’s emotions in Rhetoric 2.1.8, focusing specifically on the emotion of shame at 2.6.1–2.) In lines 2.344–49, Nestor directs several commands at Agamemnon in the imperative (ἄϱχɛυ’, ἔα ϕθινύθɛιν) concerning how to deal with any remaining stragglers. Then he resumes his address to the broader assembly once again, opening into an enthymeme argument. The enthymematic premise (signaled by the particle γάϱ) comes first; it takes the form of an appeal to the promise of Zeus’ favor in the past, and as such is reminiscent of an argument that Odysseus had made in his preceding speech: For (γάϱ) I say to you, the son of all-powerful Kronos promised, on that day when we went in our fast-running vessels, we of Argos, carrying blood and death to the Trojans. He flashed lightning on our right, showing signs (σήματα) of favour. (350–53) Nestor even mirrors Odysseus’ technique as far as to invoke the vocabulary of signs; the lightning bolt he recalls parallels the omen of the snake and sparrow as an appeal to the persuasive power of divine authority. With Zeus’ recalled [18.218.129.100] Project MUSE...

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