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Scholars have long noted that the famous saying of Cato the Elder, “Carthage must be destroyed” (Carthago delenda est), is likely apocryphal (Dubuission 2000). But what is less often noted is that Cicero’s De senectute is the earliest surviving evidence for Cato’s support for the Third Punic War (Cic. Sen. 18-19). In this paper, I examine Cicero’s version of the anecdote—delivered in the dialogic Cato’s voice—in context of the plausibility and historicity of the dialogue’s setting in the penultimate year of Cato’s life.

Body Hair and Lost Morality in Juvenal’s Satires

In De ciuitate dei 18, Augustine deviates sharply from his own earlier convictions on human religious history. From Ep. 17 to the grammar-teacher Maximus (ca. 390) to Ciu. 7 (415/416), Augustine consistently held that the gods, especially Jupiter and Saturn, had been mortal rulers. The authority, grasped through Cicero and Vergil, was the Ἱερὰ Ἀναγραφή of Euhemerus, translated (as Sacra Historia) by Ennius.

Located in Vigna Codini III just outside Rome, CIL 6.5302 is an unusual columbarium epitaph in many respects. It consists of eight lines in elegiac couplets, omits the names of both the dedicant and the deceased, and focuses for the most part on erotodidaxis rather than lament. In this paper, I offer a new reading of CIL 6.5302 centering its engagement with Augustan elegy.

In this paper, taken from part of my dissertation on Aristotle’s psychology and natural teleology, I argue that Aristotle’s notion of the nutritive soul is far more Platonic than is generally recognized. I argue that previous scholarship on Aristotle’s De Anima tended to treat his hylomorphic conception of the soul-body relation in relative isolation from his other works, which is a mistake.

The fragments of Aristotle's works are unfortunately at present not given the attention they deserve. The material is fascinating in itself, but more importantly I argue they can challenge and contribute to our understanding of Aristotle's better-preserved works and ideas.

In Statius’ Thebaid, Juno reverses expectations to emerge as the opposite of her Vergilian self. While she lacks her predecessor’s cosmic influence, her characterization has major ramifications for the divine politics of the Thebaid. I argue that a network of Vergilian intertexts establishes a Juno who rejects her literary past in every respect except one: she remains at odds with Jupiter.

This paper presents a brief analysis of the use of inherited [aː] in poetic genres associated with archaic and classical Attica that goes beyond the traditional scenario (i.e., [aː] in tragic choruses) in several respects.

In literary sources we find Amastris a thriving second-century civitas with a much frequented port and an intellectual community (cf. Plin. Ep. 10.98; Luc. Alex. 26ff; Luc. Tox. 57ff), but what of the land that supported it? The Amastriane, as Strabo calls it (Ἀμαστρίανη", Strab. 12.3.10), had a lot of good boxwood, but beyond this much is unclear. This paper takes an epigraphic perspective to discuss observable dynamics in the Amastriane, in two steps.