This paper examines Cyrenaica’s capacity for cereal production, focusing on Cyrene’s wheat output supporting the Greek cities. It also explores the region’s favourable agricultural conditions and presents local Hellenistic inscriptions that document cereal cultivation over three centuries. The paper argues that the wheat sent from Cyrene to the Greeks during the Hellenistic period was offered as a donation rather than exported for profit. This argument is supported by three main points: first, the quantities mentioned represent only a quarter, or possibly less, of Cyrene’s annual wheat production; second, a Greek poetic inscription from Cyrene (second or early third century AD) praises the city for donating one hundred ships of grain to aid the Greeks; and, third, literary references describe Cyrenaica and Cyrene as renowned for cereal production, particularly wheat. Literary references, together with epigraphic evidence, also reflect the ongoing demand for wheat among both Greeks and Romans. It concludes that Cyrene was one of the important sources of wheat for these nations, and that it was widely known as a provider of free wheat shipments during times of hardship. It also suggests that Cyrene commemorated the Hellenistic wheat consignment because it was given as a gift.

This article offers an intersectional and temporospatial analysis of female visibility during religious activity in urban spaces in Republican Rome. The focus is on the regular religious activity of prominent female religious officials – Vestals, flaminica Dialis, and regina sacrorum – and collectives of women – married and enslaved women – as religious activity and roles could empower some women, and provide regular opportunities for visibility in the city. I argue that such an approach and focus reshape our understanding of the visibility of women in urban spaces, challenging traditional scholarly views of female domesticity and invisibility. A temporospatial lens reveals that women of various roles and statuses were regularly visible in a wide array of urban spaces, seemingly irrespective of their public, private, or sacred nature. There appears to have been limited spatial segregation by gender. Instead, a woman’s intersectional statuses and temporality were key dimensions differentiating female visibility. There was no singular gendered rhythm, but plural rhythms in interaction and conflict, and female religious officials played key roles in directing these rhythms and bringing harmony to the religious calendar. Futurity and the preservation of the community lay at the core of this female religious activity. Ultimately, time’s place was pivotal.

In 2022, a Tunisian citizen was arrested in Oslo when he tried to sell 30 Carthaginian bronze coins to a local antiques dealer. The dealer had previously alerted the police after receiving an email inquiry asking him whether he was interested in buying a ‘large number’ of Punic coins from an alleged underwater find, presumably a hoard, off the coast of Tunisia. The University of Oslo’s Museum of Cultural History, which cooperates with law-enforcement agencies and the authorities in cases involving illicit cultural artefacts, assisted with the identification of the coins. Eventually, the latter were returned to Tunisia, and Norwegian prosecutors dropped the charges against the Tunisian national. This article discusses the relevant legal framework of the case and the process that unfolded from the time when an attempt was made to sell the coins until they were returned to their country of origin. The broader numismatic implications of this find are also examined.

This article examines some recent trends within the scholarship on ancient Greek women. The field of gender and women’s studies is vast, and so this review is necessarily selective; it is also historical in focus, though I have deliberately tried to include works that cover a broad chronological and geographical range, and those that draw on different kinds of source material. It is divided into three parts: part 1 examines questions concerning ‘real’ women, part 2 is on agency and part 3 draws some observations on the difficulties of, and opportunities for, writing histories of women.