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In this paper I look at places in Greek literature where the voice is transformed by instruments, in particular the salpinx (“war-trumpet”). The voice in this transformation becomes something like a prosthesis, both an extension and displacement of identity by way of a newly formed persona (Warr 2012).

Music in ancient warfare usually serves to stimulate, encourage, and organize one’s own fighters or to frighten those of the enemy (see e.g. for Greece, West 1992, 29-30, and for Rome, Wille 1967, 75- 104). Occasionally, however, we find texts in which music is directed towards inanimate objects, especially city walls. This paper will deal with one of the earliest accounts of such an occurrence, the report on the destruction of Jericho’s city walls as described in the sixth chapter of the biblical book of Joshua.

This paper will examine Porphyry’s engagement with the art of medicine. This side of his intellectual portrait has remained virtually unexplored until recently. Two translations of his one ostensibly “medical” work, entitled To Gaurus On How Embryos are Ensouled, brought the subject to light, respectively by Wilberding in 2011 and Brisson in 2012. Both Wilberding and Brisson acknowledge Porphyry’s explicit interest to engage with the contemporary debate about soul’s entrance in the body, held among the broader, philosophical and medical, audience of his time.

At a feast in honor of Plato shortly after he had joined the circle of Plotinian disciples, Porphyry read and interpreted a poem, “the Sacred Marriage” in front of Plotinus and his fellow pupils. While his colleagues were baffled, since it was expressed in mysterious language (διὰ τὸ μυστικῶς), and exclaimed “Porphyry is mad!”. Plotinus, for his part, declared “You have shown yourself at once poet, philosopher, and expounder of ancient mysteries” (ποιητὴν καὶ τὸν φιλόσοφον καὶ τὸν ἱεροφάντην).

Ms. Ryan is not providing an abstract, since she will serve as a trainer rather than a traditional panelist. Since she is an expert from outside the field of Classics, she is not an SCS member; we request a membership waiver for her. If this is not possible, the WCC will pay any costs required for Ms. Ryan to participate in the workshop.

I will speak about harassment at this panel from three different perspectives: my own personal history of being the victim of harassment and lessons learned from that, and my time as chair and administrator who has dealt with harassment of others in its many forms and tried to help those who have suffered from it. As someone who is associated with the SCS Professional Matters Committee, I will also discuss what the SCS is now doing to focus on and combat harassment and discrimination in Classics at all levels.

At many colleges around the US, policies relating to harassment, bullying, and discrimination are designed by professional administrators and university lawyers to conform the federal guidelines. Faculty do not necessarily have the ability to participate in the process of creating or enforcing these policies, even when they have expertise in such issues.

In this brief contribution, I will describe my experience as a non-Catholic working at a Catholic research university in the Jesuit tradition, early in my career before I had tenure. At the time, the university was embroiled in a heated debate about what its historical identity meant as it continued a transformation from regional Catholic university to one with a more global visibility and outreach.

Being on the faculty of a school in the evangelical Christian tradition like mine, a residential small liberal arts college in the Midwest, has both its challenges and rewards. The challenges—the expectation of faithfully keeping certain codes of behavior and faith, the demands by students upon one’s time outside the classroom—are perhaps better known.

When I began teaching at my small liberal arts college in the 1980s, I had honestly not thought much about the school’s affiliation with the Evangelical Lutheran Church in America (ELCA). It had never crossed my mind that the college might be taking a risk in hiring a non-Lutheran like me, nor that I myself might be taking a risk in signing on to teach at a college that operates on the basis of a religious tradition different from my own.