Catalin Anghelina, “Eumaios’ Knowledge of the Scar”
In the scene of the fight with Iros, in which Odysseus bares his legs, Homer has carefully arranged the absence of those who know about Odysseus’ scar and so could have recognized his true identity.
Samuel Zakowski, “εἰπέ μοι as a Parenthetical: A Structural and Functional Analysis, from Homer to Menander”
The phrase can be regarded as an ossified parenthetical, a non-truth-conditional item which makes a procedural contribution to the utterance, increasing its directness.
Eric Cullhed, “Movement and Sound on the Shield of Achilles in Ancient Exegesis”
The apparent animation of the figures portrayed on the shield prompted rival explanations by premodern critics, from supernatural motion and mechanical motion to poetic metaphor.
Iordanis K. Paradeisopoulos, “Route and Parasangs in Xenophon’s Anabasis”
Reassessment of geographical data in Xenophon and incorporation of information in Diodorus make it possible to arrive at a coherent account of the distances marched by the Ten Thousand.
Benedikt Eckhardt, “‘Bloodless Sacrifice’: A Note on Greek Cultic Language in the Imperial Era”
The phrase θυσία ἀναίμακτος emerged only in the Imperial period, and in both pagan and Christian authors it tends to be associated with the ideal of the absence of war.
Alexander Angelov, “Bishop over ‘Those Outside’: Imperial Diplomacy and the Boundaries of Constantine’s Christianity”
Constantine’s letter of 324 to Shapur II, rather than a threatening assertion of imperial patronage of Christians in Persia, can be seen to express his protection of Christians under his own rule, offered as an example for the shah to follow.
Zachary Chitwood, “The Patriarch Alexios Stoudites and the Reinterpretation of Justinianic Legislation against Heretics”
Justinian’s laws on Jews testifying in court were reinterpreted by Alexios, probably around 1039, to be applicable to Syrian Orthodox Christians, deemed heretical, in the newly reconquered area of Melitene.