Jorrit Martin Kelder and Marco Poelwijk, “The Wanassa and the Damokoro: A New Interpretation of a Linear B Text from Pylos”
In Linear B tablet Ta 711 from Pylos, the person who recorded or received the gifts at the appointment of a damokoro may be female and in the household of the queen, and the damokoro can be compared to the Hittite AGRIG, keeper of royal storerooms.
Matthew Wright, “Gnomic φεῦ”
The interjection φεῦ, chiefly in tragedy and especially Euripides, sometimes introduces a gnomic sententia rather than signaling a strong emotion.
Mogens Herman Hansen, “The Authenticity of the Law about Nomothesia inserted in Demosthenes Against Timokrates 33”
The “Repeal law” for dealing with conflicting laws is not contradicted by Demosthenes’ summary of it or by other evidence, and the mss. stichometric count is not a consistent control on questions of authenticity.
Andy Hilkens. “A New Fragment of the Narratives of Conon”
The 12th-century Chronicle of Michael the Syrian offers an account of Romulus and Remus derived from “Qūmūn,” who can be identified as Conon--an unusual version when compared with others extant.
Courtney J. P. Friesen, “Dying like a Woman: Euripides’ Polyxena as Exemplum between Philo and Clement of Alexandria”
Philo and Clement, in their treatments of martyrdom, exploit the death of Polyxena in quite different ways, as a model of manly steadfastness (Philo) or of female modesty (Clement).
Benedikt Eckhardt, “The Eighteen Associations of Corinth”
Recently offered lists of voluntary associations attested at Corinth can be reduced to two or three dubious cases; in general, the association model for the study of Christian groups needs to be carefully scrutinized and the local context assessed.
Pantelis Nigdelis, “The Nonae Capratinae in Dion and Religious Associations and Public Festivals in Roman Macedonia”
A new inscription from the city's temple of Zeus Hypsistos is the first evidence of the Nonae outside of Italy, here presided over by a female slave who probably was elected by a voluntary association linked to the cult.
Benjamin Garstad, “Alexander’s Return to Greece in the Alexander Romance”
The ahistorical return to suppress a revolt may reflect the author’s misunderstanding of some statements in Plutarch’s De fort. Alex., as well as his desire to make Alexander the principal in every action.
José-Antonio Fernández-Delgado and Francisca Pordomingo, “Musical ekphrasis and diegema in Longus’ Daphnis and Chloe”
Two of the basic tools of rhetorical theory, ekphrasis and diegema, usually applied to the visual, are used by Longus also in descriptions of music.
Michael Zellmann-Rohrer, “Notes on Two Inscribed Gems and an Affectionate Address”
The oath μά σε inscribed on two gems can be shown, in the light of parallels in the authors and documents, to express respect and affection.
Anthony Kaldellis, “The Forum of Constantine in Constantinople: What do we know about its original architecture and adornment?”
The several testimonia on the earliest structures and decoration of the forum, often treated with generic skepticism, can be shown when evaluated individually to be credible in a number of cases.
Nicholas Kauffman, “Nonnus’ Dionysiaca and Late-Antique Discourse on Warfare”
Dionysus’ earliest battles are portrayed, like those of Christian emperors, as ‘bloodless’ and merciful and aiming at conversion rather than destruction—a characteristic that is then abandoned.
Nicolò Sassi, “Mystical Union as Acknowledgment: Pseudo-Dionysius’ Account of Henosis”
For Pseudo-Dionysius, mystical union is not a process of transition to a higher state of being, but the unveiling of a hidden state of grace, realized when the soul has been purified through negations; for man and God are constantly united.
Yonatan Moss, “Saving Severus: How Severus of Antioch’s Writings Survived in Greek”
Anti-Chalcedonian Severus’ biblical comments are cited with respect in the catenae, not only because of the ecumenical slant of the genre but probably also because miaphysite followers of Severus played a role in their insertion.