*“Once more on Hesiod’s supposed Tartarus principle,” Classical World 102 (2009), 159-61.  This textual note on Theogony 116-122 argues that tartara at 119 refers to plural underground entities overseen by the gods in addition to Mt. Olympus (118), as opposed to a common view that it means a fourth active world principle called Tartarus or Underworld, in addition to Chasm, Earth and Love  (Project MUSE link here).

*Book Review of J. S. Clay’s Hesiod’s Cosmos (Cambridge, 2003), Ordia Prima 6 (2007), 222-25 (which can also be read here).

*Response to Book Review, “Beall on Mariaud on Carol Thomas, Finding People in Early Greece.  Response to 2006.07.63,” Bryn Mawr Classical Review 2006.09.13.

*Book Review of I. Musäus, Der Pandoramythos bei Hesiod und seine Rezeption bis Erasmus von Rotterdam (Göttingen 2004), Bryn Mawr Classical Review 2006.07.16.  

*“Hesiod’s Treatise on Justice: Works and Days: vv. 109-380,” Classical Journal 101 (2005/06), 161-82 (JSTOR link here; read summary here).

*“An Artistic and Optimistic Passage in Hesiod:Works and Days 564-614,” Transactions of the American Philological Association 135 (2005), 231-47.  This article argues the point of its title for the section of the poem nominally treating spring and summer tasks, as opposed to a reading that Hesiod advises a life based on drudgery (ProQuest link here; Project MUSE link here).

*“Overtures of the peasant’s poets, and later arias: voiced creatures in Hesiod and others,” Classical and Modern Literature 24 (2004), 95-120 (Wilson Humanities link here; read summary here).

*“Theism and Mysticism in Hesiod’s Works and Days,” History of Religions 43 (2004), 177-93 (University of Chicago journals online link here; read summary here).

*“The Plow that Broke the Plain Epic Tradition: Hesiod, Works and Days, vv. 414-503,” Classical Antiquity 23 (2004), 1-32.  This article argues that the section of the poem nominally devoted to plowing is an allegory of a protagonist pursuing organized productive activity, which is implicitly compared with the random, destructive life of the epic hero (ProQuest link here).

*“Diogenes Laertius on Aeschines the Socratic’s Works,” Hermes 129 (2001), 142-44.  This textual note is reproduced by JSTOR (link here), and is summarized in the main archaic philosophy page.

*“Notes on Hesiod’s Works and Days, 383-828,” American Journal of Philology 122 (2001), 155-71; erratum: 123 (2002), 312.  This article, only accessible to those who read Greek, takes positions on 17 issues in construing the text within the actual “works and days” portion of the poem (JSTOR link here).

*“Hegel and the Milesian ‘Origin of Philosophy,’” Classical and Modern Literature 13 (1993), 241-56.  This article is summarized in the main archaic philosophy page.

*“Hesiod’s Prometheus and Development in Myth,” Journal of the History of Ideas 52 (1991), 355-71 (JSTOR link here; read summary here).

*“The Contents of Hesiod’s Pandora Jar: Erga 94-98,” Hermes 117 (1989), 227-30.  This textual note constitutes one example of a dissident tradition among scholars whereby the ancients did not think Pandora released evils from the “box,” but rather good things that thereby became unavailable to humans (JSTOR link here).

*“Syntactical Ambiguity at Taittirīya Upaniṣad 2.1,” Indo-Iranian Journal 29 (1986), 97-102.  This article is summarized in the main archaic philosophy page.