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This article supports Livineius’ deletion of τϵ καὶ ϕλέγϵι in Soph. Aj. 714 πάνθ’ ὁ μέγας χρόνος μαραίνϵι by means of a comparative examination of tragic quotations in Stobaeus’ Anthology, where Aj. 714 is quoted without τϵ καὶ ϕλέγϵι (1.8.24).

Two conjectures are proposed on Sophocles’ Thyestes (fr. 260a Radt) which restore Sophoclean language and metre.

Stobaeuss Anthology contains - among others - the Hennetic fragments attributed to Hennes Trismegistos. In the twentieth century French scholar, A.-J. Festugiėre added 29 Hennetic excerpts of Stobaeus in the Coipus Hemieticum. The Article is a translation of excerpt II of Stobaeus with commentary.

This article offers a philological and exegetical analysis of two eclogues of Stobaeus’ Anthology, Book 1: the former was probably extracted from Aischylus’ Prometheus or Palamedes, the latter from an anonymous hymn to Tyche. A new text is provided for both of them.

I present new support from an Arabic Symposium adaptation and the Arabic version of Pappus' commentary on Euclid's Elements X for, respectively, a reading in Plato's Symposium and a pair of readings in Plato's Laws.

Examining the figure of Aesop and the traditions surrounding him, Aesopic Conversations offers a portrait of what Greek popular culture might have looked like in the ancient world. What has survived from the literary record of antiquity is almost entirely the product of an elite of birth, wealth, and education, limiting our access to a fuller range of voices from the ancient past. This book, however, explores the anonymous Life of Aesop and offers a different set of perspectives. Leslie Kurke argues that the traditions surrounding this strange text, when read with and against the works of Greek high culture, allow us to reconstruct an ongoing conversation of \"great\" and \"little\" traditions spanning centuries.

Tradicionalmente se le ha atribuido a Montaigne un cierto dominio del griego clásico. Uno de los argumentos es la inclusión en sus ensayos de abundantes citas griegas, algunas de ellas traducidas al francés. Nunca se ha cuestionado que Montaigne empleara antologías para incluir citas clásicas en sus Essais, especialmente la de Estobeo, y que probablemente se ayudaba con la traducción latina de Conrad Gessner que las acompañaban. Algunos casos apuntan a que Montaigne, a la hora de traducir las citas griegas al francés, siguió la versión latina aun cuando discrepaba del original. Estos casos deben ser tenidos en cuenta para poder calibrar mejor el nivel de conocimiento de la lengua griega de Montaigne.

In this article I argue for a change to the text of Stobaeus’ doxography of Stoic ethics. I propose we emend it by reference to a parallel text in the Scholia in Lucianum. In order to make that argument, I offer a new assessment of the value of the scholiast's report of Stoic doxography – a report that, at least in virtue of its length (over 1,000 words of Greek) ought to be better known to scholars of Stoicism than it currently is.

Since the year 2000 collected editions of Euripides’ fragmentary remains have at last opened them to full access and appreciation. This chapter traces that development, describing their nature, problems, and rewards, and ending with illustrative case studies from fragmentary plays. The largest Greek anthology to survive antiquity, primarily gnomological and including both prose and verse, is that of Stobaeus. It was the source for a few brief gnomologies from Euripides printed in the mid to late sixteenth century, and the sole source for the first general poetic anthology, of Grotius. In the twentieth‐century annotated editions of individual plays at last became practicable, usually following important papyrus finds and usually equipped with substantial introductory essays debating reconstruction. In contrast with European and particularly German scholars, Anglophones were slow to consider the importance of fragments to appreciating Euripides’ whole oeuvre.