GRBS 63.3:

Cecilia Perczyk, “Cassandra’s Madness in Aeschylus’ Agamemnon" 

Cassandra’s prophetic capacity is presented by Aeschylus as a disease, bringing suffering associated with pain and death, in language found also in the Hippocratic corpus, in particular De morbo sacro.

Juan Carlos Iglesias-Zoido, “Speech and Narrative Setting in Herodian’s History:  Marcus Aurelius and Pertinax"

Analysis of the settings of the speeches of these two emperors can improve our critical understanding not only of the historian’s rhetorical modus operandi but also of his position vis-à-vis his predecessors.

Laura Massetti, “Pindar, Perseus, and the θρῆνος πολυκάρηνος in Nonnus of Panopolis"

Comparison of Perseus’ saga in the Dionysiaca, which opens and concludes with Dionysus’ war against the Indian Deriades, with Pindar Pythian 12 illuminates the ways in which Nonnus exploited the Pindaric model.

Karolina Tomczyszyn, “‘Anoint Your Chest and Eat Some of the Wax-Salve’: The Non-Liturgical Use of Holy Oils in the Early Byzantine East"

The miracle collections and saints’ lives offer a portrait of ‘lived religion’ in their anecdotes about the healing powers of holy oils, variously activated by drinking, eating, or anointing.

Marc D. Lauxtermann, “How Tzetzes Lost his Horse at Troy: Metalepsis in the Carmina Iliaca"

When Tzetzes intrudes into the text a curious autobiographical aside, this is a good example of metalepsis, and its historical context can be discerned.