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This paper sets the Egyptian Book of Nut, a 2nd-millennium BC astronomical treatise, beside the philosophical output of Anaximander of Miletus. I establish the possible influence of this text on Milesian philosophy, then explore the nature and limitations of this influence through sociological analysis of intellectual life in 6th century BC Ionia and Egypt.

After the death of Arsinoe II, queen of Ptolemaic Egypt, ca. 268 BCE, her brother-husband Ptolemy II had her deified and minted a new set of coins in her honor. These coins depict the now divine Arsinoe, with youthful, idealized features and various divine symbols, including the stephanē crown and lily scepter of Hera. Perhaps most interestingly, a ram’s horn curls around her ear. I argue that this horn has been misunderstood in terms of its nature and of its cultural implications.

An Anecdote About Ptolemy III: Reconsidering Euphantus FHG III 19 in light of the Odyssey and Callimachus’ Hymn to Artemis

I here propose a comprehensive reedition of the Hibeh papyri that accounts for the connection between the early Ptolemaic texts from Middle Egypt published in P. Hibeh I and II with smaller groups published in BGU VI, X, and XIV, P. Bad. IV, P. Fuad Crawford, P. Grad., P. Hamb. I-IV, P. Ross. Georg. II, and P. Strasb. II and VI-VIII, which have not previously been studied as a single group (despite identification in Falivene 1998, 14-15).

In his classic autobiography, Up from Slavery, Booker T. Washington remembers how during Reconstruction (c. 1865-1877), the turbulent period following the American Civil War, “two ideas were constantly agitating the minds of the colored people. . . the craze for Greek and Latin learning” and “a desire to hold office” (Washington). This desire of newly emancipated African Americans to learn the languages that had long been considered markers of intellectual and moral capacity in the American imagination is well documented (Malamud).

In the American South’s political imagination during and after the American Civil War, Cato the Younger came to represent the “Lost Cause” of the Confederacy.  Perhaps the most prominent display of the South’s appropriation of Cato as defender of the Lost Cause is the Confederate Memorial at Arlington National Cemetery, which commemorates the Confederacy and Cato by quoting Lucan’s lines on the Roman civil war (49-45 BCE): victrix causa deis placuit sed victa Catoni (BC 1.128, “the victorious cause pleased the gods, but the lost cause pleased Cato”).  Cato was in

This paper investigates the perception of (Western) Classics in Chinese society through the discourse phenomena such as “Thucydides’s trap” and “Tacitus trap”. The popularity of these terms is marked by appearance in speeches of President Xi since 2014 on multiple occasions, and in state-run newspapers such as People’s Daily and China Daily.

Reception studies have traditionally focused on aural and visual media, but our noses offer us another route to the past. In this paper, I use sensory and reception studies to discuss the ephemeral but evocative reception of classical antiquity in modern perfume.

This paper explores the reception of Classics by the US Craft Beer industry. It is grounded in a survey of all beer sold between 2011-2021 by the 7800 US breweries currently in operation. With more than 3000 beer names and can art designs with Classical themes (hereafter: Classically-themed, or “CT” beers), Classics represents one of the more common thematic categories of beer branding.

In recent years, many scholars in the fields of Classical Reception Studies and Queer Studies have explored in detail the fascinating role that “imaginary ‘returns’ to ancient Greece by gay men and lesbians” (Bravmann 1997, 48) played in the articulation of queer identities during the nineteenth and early twentieth centuries. Less attention has been paid, however, to the ways in which Greek antiquity was evoked and transformed by queer writers, artists, and activists in the late ‘80s and early ‘90s as a result of the sudden onset of HIV/AIDS.