Forthcoming: GRBS Vol 59 No 1 (Spring 2019)

 Eugenio R. Luján, “Mycenaean a-re-se-si and Homeric ἄλεισον Revisited”

The Linear B hapax probably denotes a cup (as in Homer) that is made of leather, a technique well documented in the material record.

Dominique Lenfant, “Polygamy in Greek Views of Persians”

Polygamy, rather than being invoked by Greek authors as a disparaging stereotype of Persians universally, was ascribed by Greeks only to certain kings, with most Persians portrayed as monogamous.

Valerij Goušchin, “Plutarch on Cimon, Athenian Expeditions, and Ephialtes’ Reform (Plut. Cim. 14–17)”

Plutarch’s narrative is credible: two Athenian expeditions to Messene in aid of Sparta, only the first led by Cimon, which leads to a revised chronology of the 460s B.C.

Jeffrey Rop, “The Outbreak of the Rebellion of Cyrus the Younger”

Xenophon’s chronology (open rebellion in 401) can be confirmed, but he misrepresents the significance of several earlier events in order to portray Artaxerxes II as ignorant of Cyrus' ambitions. 

Matthew Hiscock, “The Frame of the Phaedo

Elements of the narrative frame of Plato’s Phaedo evoke features of the Athenian festival Oschophoria, thus associating Socrates’ death with the commemoration of Theseus’ return from Crete.

Edwin Carawan, “How the 'Crown Case' Came to Trial and Why”

The fragment of Hypereides’ Against Diondas, recently discovered, shows the council reviving an earlier honorific decree that was then challenged, and this suggests the procedures that led to the case against Ctesiphon.

Collin Miles Hilton, “Epicurean Myth Rationalization in Plutarch’s De latenter vivendo and Lucretius’ Catalogue of Underworld Torments”

In urging that the fate of the impious Epicurean is not torture but obscurity such as an Epicurean suffers in life, Plutarch uses but reverses an argument found in Lucretius.

Julia Doroszewska, “Windows of Curiosity: Eyes and Vision in Plutarch’s De Curiositate (Mor. 515–523)”

The crucial theme of Plutarch’s essay is the role of sight in curiosity, especially using the metaphor of doors and windows for the eyes of the soul, in keeping with ancient theories about light.