Plutarch’s biography of Julius Caesar, compared with other accounts, deliberately plays down sexuality as a motive in Caesar's life, in order to stress his single-minded political ambition.

The literary and epigraphical sources show that the great temples at Cyzicus, Smyrna, and Ephesus, which recently have been attributed to Zeus or Zeus as well as Hadrian, belonged to Hadrian alone, and so do not testify to a modest…

Sozomen in his Ecclesiastical History departs from the tradition of Eusebius, which focused on the triumph of Christianity in the Empire, in employing ethnography as a proper element of Christian historiography, emphasizing the mission of conversion of foreign peoples.

Holobolus’ preface to his Boethius translation (here translated into English) illuminates the differing efforts of Holobolus and Planudes in translating Latin literary materials into Greek, revealing the wider cultural agenda of Planudes.

Hesiod, as a comfortable bard, could recommend for others hard agricultural labor, which Greeks generally despised; the fable of the hawk and nightingale illustrates the futility of resisting necessity.

Two divergent reports (by Herodotus and Proclus) about the flight of Paris and Helen in the Kypria imply two different poems, perhaps one current in Cyprus and the other in Halicarnassus.

Vitruvius’ report that Caryae in Arcadia supported the Persians is credible in the context of other instances of anti-Spartan sentiment in the Peloponnesus.

Neoptolemus is to be understood as lying when he implies that Thersites is alive, as he means to persuade Philoctetes that only the wicked survive war.

Bacchylides’ choice of vocabulary and imagery reinforces the portrayal of human weakness and futility that is implicit in his version of the encounter between Heracles and Meleager.

The choregic inscription mentioning Pantacles (IG I2 771, reedited) is dated by letter-forms to the 420’s; that for Leagros, with its tailed rho, belongs ca. 440.