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The battle is not yet joined, and the poet has listed for us the array of warriors, of ships, of forces. “tell me now,” the poet of The Iliad has sung, in Richmond Lattimore's translation, “you Muses who have your homes on Olympos. / For you, who are goddesses, are there, and you know all things, / and we have heard only the rumor of it and know nothing. / Who then of those were the chief men and the lords of the Danaäns?” (2.484-88). Then the catalog: the list. In the Homeric tradition, a catalog unrolls under the guarding eye of the Muses, the witnesses, under the keeping and inspiring eye of divine and distant figures who have seen the scene, whose witnessing we imagine, from whom we borrow the faint authority we wear when we begin our own songs. These Homeric lists seem to us scattershot today—this ship here, that one there, a warrior next to another warrior simply on the grounds that, yes, there he stands. And yet to the extent that they turn on the authority of the fact, of a divine witness who reports this disorder and from whom we take the rumors of the fact, Homer's lists are at core structured, signed, legitimated. The Iliad is not only the story of the encounter between Trojans and Achaeans; it is also the story of the encounter between two phenomenologies—one envisioning orders of events, names on a list, as they present themselves to us, rumored, accidentally, contingently; another envisioning the order of what presents itself according to the signature of the presiding Muse, according to an immanent principle of structure derivable, if at all, from the totality of the list. These two encounters and these two phenomenologies don't line up; they're fought on different fields and at different levels; they have different scopes. One phenomenology is in principle endless—there's always another matter at hand; we cannot foreclose the possibility that another ship will appear; and the chaos of the battle always means that another figure, foe or friend, may step before us when we least expect it. The other is always bounded, limited on both sides by the immanent unfolding of its principle: that this or that friend or foe should have appeared makes manifest, sub specie aeternitatis, the reason for his, or her, appearing.