Calame, Claude. 2009. Poetic and Performative Memory in Ancient Greece: Heroic Reference and Ritual Gestures in Time and Space. Hellenic Studies Series 18. Washington, DC: Center for Hellenic Studies. http://nrs.harvard.edu/urn-3:hul.ebook:CHS_CalameC.Poetic_and_Performative_Memory_in_Ancient_Greece.2009.
By Way of Conclusion: Returns to the Present
and all-conquering time
always fosters the deed that is well done
the Fates stood near at hand
as did the sole assayer
of genuine truth, Time . . . 
From the Homeric poems on, this truth guaranteed by time fits into a tensive continuity among past, present, and future. In the first book of the Iliad, the seer Calchas is introduced as one who, through the divinatory arts granted by Apollo, “knows what is, what will be, and what was”; in the long and poetically-inspired scene which opens Hesiod’s Theogony, the Muses confer on the poet the power to glorify the past, and future, and the eternal present of the gods, those Muses who in unison sing “what is, what will be, and what was.”  In each case, the place where this truth is set forth in its temporality is far from indifferent: the assembly of the Achaeans in the Iliad, the sacred mountain of Helicon in the prelude to the Theogony. There is one basic difference, since in the Iliad, among the assembled heroes, reorientation of the future as it relates to the past comes about through human action: they must appease the wrath of Apollo by making up for the affront to the god committed in the abduction of the daughter of Apollo’s priest Chryses. In the song to the Muses which opens the Theogony, on the other hand, the temporal dimension of the truth revealed by the Muses to the young shepherd and poet is annulled in an eternal present; the past genealogy of the blessed gods leads to a stable present it includes past and future in a divine eternity, in contrast to the hazards of the ephemeral destiny set aside for mortals.
But, aging, time teaches everything.