Statius’ Thebaid inverts the traditional positive reading of agricultural work. In the account of the founding moments of Thebes, the poet remains faithful to what is documented in the extant Greek and Roman literary material. However, as this article argues, Statius introduces two significant innovations with respect to his thematic precedents. First, Cadmus the founder is explicitly and emphatically pointed out as guilty of the internecine struggle that results from his farming. Second, he does not limit himself to sowing the soil but, previously, he plows it. The ploughing motif, although pivotal in the myth of Jason's trials in Cholchis, only appears referred to Cadmus in Ovid's Metamorphoses (3.104–5), albeit in a very succinct form. As will be examined, Statius amplifies the Ovidian suggestion, programmatically conferring negative connotations to this motif (tillage, bull, yoke, furrow, etc.) throughout his epic. Cadmus’ ill-fated tillage is unambiguously presented as the origin of the curse of Thebes and as the root cause of the present fratricidal war between Eteocles and Polynices. The dire fruits which agricultural labour invariably produces in the Cadmean farmlands echo Lucanean Thessalian fields from whose furrows, contaminated by the blood of Roman combatants, grow polluted crops. The blame that Statius places on the shoulders of Cadmus the farmer, the relationship he establishes between farming and fratricidal war, and his insistence on the perverse effects of agricultural work transform mythic Thebes into an exemplar of fratricidal Rome as apt as Lucan's historical Thessaly.

In the ongoing discussions of Gal 3.10–14, interpreters have underappreciated the connection between Paul's argument in 3.10 and his use of Ps 143.2 in 2.16. This article argues that Paul bases his denial of justification by works in 2.16 on the confession of humanity's universal sinfulness in Ps 143.2. Given the rhetorical function of 2.15–21 as well as the close verbal and logical ties between 2.16 and 3.10, it contends the same thought underlies Paul's charge in 3.10 that those of works are under a curse. On this basis, the article assesses various interpretations of Gal 3.10.

The surprising absence of violent language from classical Athenian curses is best understood as a rhetorical strategy appropriate for getting the divine powers to enact the curser's desire to harm his or her enemies and to gain an advantage in the particular agonistic context. A contrast with the extravagantly violent language of other contemporary curses, which call for unmitigated catastrophe to befall their targets, shows that the fundamental difference between these curses is the audience that they primarily address, which shapes the nature of the request that is made in the imprecation. Whereas contingent curses primarily address the human community with highly intense rhetoric to deter potential violation, these agonistic curses against rivals request assistance in the rivalry from some power beyond the human community, limiting the extravagance of the request to improve the chance of fulfilment.

This paper looks at our term ‘curse tablet’ in the light of the Greek distinction between ἀραί (‘curses’) and κατάδεσμοι (‘binding spells’). It analyses the role of cursing in Greek culture and sketches a short history of research that led German and Anglophone scholars to coin a modern terminology that disregards the ancient distinction.

This paper applies the insights of obsolescing bargaining theory to a situation in which a host country interacted with both multinational corporations and an international organization, the World Bank. Drawing on resource curse literature and the Rubinstein bargaining model, we demonstrate the continued usefulness of obsolescing bargaining theory by explaining why the World Bank had to renegotiate its initial bargain with Chad in the Chad-Cameroon Oil Pipeline Project. The paper explores how specific bargaining parameters changed over time in this case and suggests how resource curse dynamics and their impact on domestic politics might be particularly relevant for bargaining between host countries and international actors. The case study serves as a warning to international financial institutions and corporations alike with regard to the ways in which obsolescing bargains can arise in the contemporary global political-economy.