Greek, roman and byzantine studies  

Roberto Bongiovanni

‘Aristomachus’, not the scholiast’s adjective but the proper name of a Thessalian ancestor linked to the Heraclidae, completes and clarifies the scope of praise of the victor at the start of the ode.

John O. Hyland

Darius II’s invitation to the Olympic victor Poulydamas and Cyrus’ friendship with Thessalian aristocrats were renewals of old ties between Persia and Thessaly and part of Persian intervention in the Peloponnesian War.

Katerina Mikellidou

Though Heracles’ katabasis is offstage, its image shapes the play’s essential theme of life and death, as Heracles’ heroism in conquering death is succeeded by his acceptance of his humanity and mortality.

Iordanis K. Paradeisopoulos

A quantitative study of 19th-century travelers’ accounts of official ‘post-hours’ in Ottoman Turkey shows their consistency with the parasang (30 Olympic stadia), correlating distance and travel time.

Eleni Pachoumi

The epithets and praises of Helios in the magical texts reveal Egyptian, Jewish, Zoroastrian, and Greek philosophical influences on the portrayal of this god.

Mohammad Nassar

Comparative study of the Umayyad castle’s geometric pavements shows that their creators drew on deep knowledge of Greek artistic traditions in their work for the new Muslim rulers.

Petros Bouras-Vallianatos

In contrast to the usual respect for Galen in the Byzantine medical tradition, Symeon Seth’s Refutation (s. XI), edited and translated here, is a sustained effort to discredit his authority.

Koji Murata

Vatatzes’ Balkan expedition should be assigned to 1251/2 rather than the following year, on the basis of the internal structure of Akropolites’ account and the geopolitical context of the Nicene Empire’s relations with the Mongols.

Roland Betancourt

The reverse arrangement of the Communion scene can be explained if this large textile was wrapped around the shoulders of its bearer, a practice attested in artistic and literary portraits of the liturgy’s Great Entrance.

Almut Fries

Triclinius’ understanding of metrical responsion can be seen to evolve and improve over time, owing especially to his study of the Aristophanes scholia, which then aided his work on the text of Sophocles.