Forthcoming: GRBS Vol 57 No 3 (Autumn 2017)

Enrico Emanuele Prodi, “Text as Paratext: Pindar, Sappho, and Alexandrian Editions”

When a Hellenistic editor chose an opening poem for an edition of an earlier poet, the motives and the readerly results can be investigated in the cases of Pindar and Sappho.

Antonio Tibiletti, “Reading Herodotus Histories 7.185”

In the roster of the Persian army, “those who live along the coast of Thrace” is redundant and contradictory: consistency is restored by deleting “of Thrace.”

Miguel Herrero de Jáuregui, “Line Transposition in Euripides Alcestis 1094–1096”

The recognized incoherent sequence of thought is cured and a coherent dialogue achieved if the lines are rearranged as 1096-5-4.

Marchel Lysgaard Lech, “Aristophanes Knights 600: Spartan or Athenian Drinking Cup?”

The κώθων here connotes not a soldier’s canteen but a vessel for festive heavy drinking, and this serves to makes the chorus of cavalrymen look silly, undermining their self-praise.

Francesca Schironi, “Tautologies and Transpositions: Aristarchus’ Less-Known Critical Signs”

The extant testimonia for antisigma and stigmai to indicate redundant and misplaced lines show that these sigla were seldom used, likely felt to be ambiguous and problematic. 

Roy D. Kotansky, “The Magic ‘Crucifixion Gem’ in the British Museum”

The obverse, showing the earliest extant image of the Crucifixion, has an inscription suggesting a non-canonical source, while the reverse inscription reveals later reuse of the gem by a non-Christian.

Lindsay G. Driediger-Murphy, “God(s) Contrary to Nature: A Theological Debate between Pagans and Christians”

The report of the trial of Dionysius of Alexandria (Eus. HE 7.11.6 ff, A.D. 258) shows a Roman official not only judging Christian actions but also assessing and disputing their theological positions.

David Woods, “The Proclamation of Peace on the Coinage of Carthage under Constans II”

The repeated joining of PAX with images of the cross cannot be explained by historical treaties of peace: it reflects instead a Christian topos, the peace brought by the Crucifixion.

Tatiana A. Sénina (nonne Kassia), “Anth.Gr. 15.12 de Léon le Philosophe comme source autobiographique”

The meditation on life’s prospects was written in youth, not old age, and may reflect Leo’s appointment to teach at the Church of the Forty Martyrs in the early 830s.

Byron David MacDougall, “John of Sardis’ Commentary on Aphthonius’ Progymnasmata: Logic in Ninth-Century Byzantium”

John’s application of logical material, drawn especially from commentaries on Porphyry and Aristotle, to explain Aphthonius’ exercises shows his and his readers’ familiarity with the essential principles of logic.

Almut Fries, “For Use in Schools: Prosodical Marks in Two Pre-Palaeologan Manuscripts of Pindar”

The long and short marks in two 12/13th century mss., probably teaching texts, reveal a stage of understanding of prosody midway between that of Isaac Tzetzes earlier and that of Triclinius in the 14th century.

Alexander V. Maiorov, “The Emperor Manuel’s Cross in Notre Dame: On its Origin and Path”

The reliquary cross probably passed from Constantinople to the Galician-Volhynian prince Roman Mstislavich when he married the daughter of Isaak II Angelos ca. 1200; it was seized by the Polish crown in the fourteenth century.

Gábor Bolonyai, “Benedictus and his Greek-Latin Dictionary: Escorial Σ I.12”

This 15th-cent. copy of the Pseudo-Cyril dictionary is shown by a contemporary ms. in Vienna to be by Benedetto Bursa, and this allows a reconstruction of his scholarly career in making Greek known in the West.