González, José M. 2013. The Epic Rhapsode and His Craft: Homeric Performance in a Diachronic Perspective. Hellenic Studies Series 47. Washington, DC: Center for Hellenic Studies. http://nrs.harvard.edu/urn-3:hul.ebook:CHS_GonzalezJ.The_Epic_Rhapsode_and_his_Craft.2013.
1. Dictation Theories and Pre-Hellenic Literacy
1.1 Statement of the Problem
1.2 Albert Lord’s Dictation Theory
The great Serbian scholar Vuk Stefanović Karadžić met with comparable difficulties when he sought to record the songs of Old Milija:
It is important to quote at length from these field experiences, because the modern armchair scholar is prone to underestimate the difficulty of dictation and its chances of failure. These examples should make us reluctant to assume too readily that an alleged eighth- or seventh-century dictation might plausibly explain the genesis of the written Homeric poems. On this sole basis the historical accident of dictation cannot be positively ruled out, but the need of this scenario for the co-occurrence of a series of exceptional circumstances hardly recommends it as a plausible origin. Not only would we need an exceptional oral singer with incomparable mastery of his traditional practice of composition in performance; he will also have had the assistance of an exceptionally gifted scribe with the intelligence and skill to prompt his successful dictation; and he will have had to prove himself an extraordinary reciter of a prodigious poem under the abnormal and unprecedented circumstances of dictation.
The hypothesis of an oral dictation of the Homeric poems in the archaic period requires the co-occurrence in a common setting of an extraordinarily skilled oral singer and an exceptionally sensitive scribe, together with the technology of writing and the means to defray the attendant costs. Extreme skepticism about the reality of such a remarkable historical accident seems justified. 
1.3 Richard Janko’s Dictation Theory
1.4 Written Epics from the Near East
1.5 Written Phoenician Literature
Baumgarten’s judgment, then, is that Philo’s work contains genuine Phoenician traditions but does not preserve one or more Phoenician texts from hoary antiquity.  One cannot infer from Philo with any confidence the wide circulation during the archaic period of a rich and varied collection of Phoenician myth, heroic or cosmogonic, in written form. I do not doubt that, like the civilizations around them, the Phoenicians too had their own myths and corresponding social contexts, private and public, for their telling. But in the absence of compelling evidence the presumption that these myths were composed in, or reduced to, writing and circulated primarily or exclusively as scrolls seems to me unwarranted. I find no convincing rationale to look here for the stimulus to record the Homeric poems in writing.