Stay tuned for annotations and additional entries.

Abrams, Judith Z. Judaism and Disability: Portrayals in Ancient Texts from the Tanach through the Bavli. Gallaudet U P, 1998.

Ackerman, Susan. “The Blind, the Lame, and the Barren Shall Not Come into the House.” Disability Studies and Biblical Literature, edited by Candida R. Moss and Jeremy Schipper, Palgrave Macmillan, 2011, pp. 29–45. https://doi.org/10.1057/9781137001207_3.

Adams, Ellen, editor. Disability Studies and the Classical Body: The Forgotten Other. Routledge, 2021.

Avalos, Hector, et al., editors. This Abled Body: Rethinking Disabilities in Biblical Studies. SOciety for Biblical Literature, 2007.

Baden, Joel S. “The Nature of Barrenness in the Hebrew Bible.” Disability Studies and Biblical Literature, edited by Candida R. Moss and Jeremy Schipper, Palgrave Macmillan, 2011, pp. 13–27. https://doi.org/10.1057/9781137001207_2.

Baker, Patricia, and Sarah Francis. “Rational Capacity and Incomplete Adults: The Mentally Impaired in Classical Antiquity.” Disability Studies and the Classical Body, edited by Ellen Adams. Routledge, 2021.

Bell, Robert H. “Homer’s Humor: Laughter in the Iliad.” Humanitas, vol. 20, no. 1-2, 2007, pp. 96-117.

Belser, Julia Watts. Rabbinic Tales of Destruction: Gender, Sex, and Disability in the Ruins of Jerusalem. Oxford U P, 2017. https://doi.org/10.1093/oso/9780190600471.001.0001.

  • From abstract: “Rabbinic Tales of Destruction examines early Jewish accounts of the Roman conquest of Jerusalem from the perspective of the wounded body and the scarred land. Amidst stories saturated with sexual violence, enslavement, forced prostitution, disability, and bodily risk, the book argues that rabbinic narrative wrestles with the brutal body costs of Roman imperial domination. … Focusing on the Babylonian Talmud’s longest account of the destruction of the Second Temple, the book reveals the distinctive sex and gender politics of Bavli Gittin. …Bavli Gittin does not explain catastrophe as divine chastisement. Instead of imagining God as the architect of Jewish suffering, it evokes God’s empathy with the subjugated Jewish body and forges a sharp critique of empire. Its critical discourse aims to pierce the power politics of Roman conquest, to protest the brutality of imperial dominance, and to make plain the scar that Roman violence leaves upon Jewish flesh.”

Bragg, Lois. Oedipus Boreais: The Aberrant Body in Old Icelandic Myth and Saga. Fairleigh Dickinson U P, 2004.

Brockliss, William. “Out of the Mix: (Dis)Ability, Intimacy, and the Homeric Poems.” The Classical World, vol. 113, no. 1, 2019, pp. 1-27, doi:10.1353/clw.2019.0075.

  • Abstract: “Disabled characters in the Homeric hymns and epics are associated with two key themes. They might possess special abilities (e.g., Hephaestus’ craftsmanship), but they are distanced from forms of physical intimacy associated with the verb μίσγομαι (“mingle”): erotic intimacy and the intimacy experienced by a warrior and his opponent on the battlefield. By contrast, the intimate encounters of nondisabled individuals play a central role in the plots of the Iliad and Odyssey.”

C., Akhila Vimal. “Performing Disability: Representation and Power in ‘Classical’ Indian Dance.” The Routledge Handbook of Disability Arts, Culture, and Media, edited by Bree Hadley and Donna McDonald, pp. 336-346. Routledge, 2018.

Carter, Warren. ““The Blind, Lame and Paralyzed” (John 5:3): John’s Gospel, Disability Studies, and Postcolonial Perspectives.” Disability Studies and Biblical Literature. Palgrave Macmillan.

Chew, Kristina. “Teaching Classics and/as Disability Advocacy.” Pedagogy: Critical Approaches to Teaching Literature, Language, Culture, and Composition, vol. 15, no. 3, 2015, pp. 541-548.

Christensen, Joel. “Beautiful Bodies, Beautiful Minds: Some Applications of Disability Studies to Homer.” The Classical World, vol. 114, no. 4, 2021, pp. 365-393, doi:10.1353/clw.2021.0020.

  • Abstract: “This paper applies theoretical frameworks from disability studies to the Homeric epics to explore how agency is communicated through the representation of heroic bodies. After exploring the exceptional ugliness of Thersites in respect to the poetics of beauty in the Iliad, I argue that the Odyssey adapts notions of a functional body to privilege mental ability over physical strength. Such an adaptation complements rather than negates Iliadic values. The Odyssey‘s emphasis on Odysseus’ marked and post-heroic body positions experience as a marker of agency re-positions bodily perfection as a symbol of perversity.”

Clark, Patricia A., and M. Lynn Rose. “Psychiatric Disability and the Galenic Medical Matrix”, pp. 45-72. Disabilities in Roman Antiquity: Disparate Bodies A Capite ad Calcem. Brill, 2013.

Collins, Adela Yarbro. “Paul’s Disability: The Thorn in His Flesh.” Disability Studies and Biblical Literature, edited by Candida R. Moss and Jeremy Schipper, Palgrave Macmillan, 2011, pp. 165–83. https://doi.org/10.1057/9781137001207_11.

  • Collins examines selected interpretations across time of what Paul means by a thorn in his flesh.

Draycott, Jane. Prosthetics and Assistive Technology in Ancient Greece and Rome. Cambridge U P, 2022.

  • From publisher’s description: “This is the first comprehensive study of prosthetics and assistive technology in classical antiquity, integrating literary, documentary, archaeological, and bioarchaeological evidence to provide as full a picture as possible of their importance for the lived experience of people with disabilities in classical antiquity. The volume is not only a work of disability history, but also one of medical, scientific, and technological history,… The chapters cover extremity prostheses, facial prostheses, prosthetic hair, the design, commission and manufacture of prostheses and assistive technology, and the role of care-givers in the lives of ancient people with impairments and disabilities.”

—, editor. Prostheses in Antiquity. Routledge, 2018, doi:10.4324/9781351232395.

From abstract: “

  • Today, a prosthesis is an artificial device that replaces a missing body part, generally designed and assembled according to the individual’s appearance and functional needs with a view to being both as unobtrusive and as useful as possible. In classical antiquity, however, this was not necessarily the case. The ancient literary and documentary evidence for prostheses and prosthesis use is contradictory, and the bioarchaeological and archaeological evidence is enigmatic, but discretion and utility were not necessarily priorities. So, when, howand why did individuals utilise them?”

—. “Prostheses in Classical Antiquity: A Taxonomy.” Disability Studies and the Classical Body, Edited by Ellen Adams, Routledge, 2021.

  • From abstract: “In this chapter, I shall examine the discourses surrounding prostheses in classical antiquity in an attempt to determine the place that each type had in ancient culture and society, and the ways in which the type of prosthesis that an individual used could affect their life and lived experience, for better or for worse. I shall explore the extent to which an individual’s age, gender, status, or other significant factors about them had an impact upon not only the type of prosthesis they chose to use, but also the ways that they and their prostheses were viewed by their contemporaries. I shall propose that, although prostheses were not necessarily commonplace in classical antiquity, there was something of a recognised taxonomy.”

Edwards, Martha L. “Deaf and Dumb in Ancient Greece.” The Disability Studies Reader. Routledge, 1997.

Fuad, Chelcent. “Priestly Disability and Centralization of the Cult in the Holiness Code.” Journal for the Study of the Old Testament, vol. 46, no. 3, 2022, pp. 291-305. DOI:10.1177/03090892211032245.

  • Abstract: “This article analyzes how the notion of priestly disability in Lev. 21.16–23 is used in the Holiness Code (H) to construct social identity, shape culture, and organize the society of ancient Israel based on the cultural model of disability. The present study finds that the laws concerning the disabled priests were used in H as a strategy for reconstructing and narrating a new social order, namely, the centralized cult. Although the disabled priests, in contrast to able-bodied priests, were marginalized insofar as they were banned from the most elite rites, they maintained a higher status in the cult compared to other groups in both the priestly and non-priestly communities. Thus, their unique priesthood status was affirmed regardless of their disability. Furthermore, by reinforcing the idea of the officiating priests as the normate image, H’s discourse on priestly disability centralized the authority in the cult of ancient Israel and granted power to the priests.”

Gevaert, Bert, and Christian Laes. “What’s in a Monster? Pliny the Elder, Teratology and Bodily Disability”, pp. 211-230. Disabilities in Roman Antiquity: Disparate Bodies A Capite ad Calcem. Brill, 2013.

Goodey, C.F. and M. Lynn Rose. “Disability History and Greco-Roman Antiquity,” The Oxford Handbook of Disability History, edited by Michael Rembis, Catherine Kudlick, and Kim E. Nielsen. Oxford U P, 2018, DOI: 10.1093/oxfordhb/9780190234959.013.3.

—. “Mental States, Bodily Dispositions and Table Manners: A Guide to Reading ‘Intellectual’ Disability from Homer to Late Antiquity”, 17-44. Disabilities in Roman Antiquity: Disparate Bodies A Capite ad Calcem. Brill, 2013.

  • From abstract: “This overview commences with Homeric writings, in which the intellectual complex located roughly in one’s torso, could go awry and wreak havoc, causing temporary or permanent disparity. Next, it shows that the conditions of parity and disparity were formed by flexible criteria, as seen clearly in Roman satire. It recognises that there is also the specific theme of people disabled by madness, and here is a concept of intellectual disability with connotations of permanence and identity. Discussions include historiographical and methodological issues of the intellectual disability, three early Greek root words, and Greek writings in the middle and late Roman empire.”

Gourevitch, Danielle. “The Handicapped Children in Rome: Current Studies and Perspectives.” Medicina Nei Secoli, vol. 18, no. 2, 2006, pp. 459-477.

  • Abstract: “Reading literary, medical and juridical texts, the author tries to understand what was the meaning of the handicap or monstrum in Roman times. She insists on the evolution of the concept and scrutinizes the case of emperor Claudius. For a real understanding of the problems, a cross-examination of texts, images and bones is necessary, she concludes.”

Gourevitch, Danielle, and Gilles Demigneux. “Two Historical Case Histories of Acute Alcoholism in the Roman Empire”, pp. 73-87. Disabilities in Roman Antiquity: Disparate Bodies A Capite ad Calcem. Brill, 2013.

Gracer, Bonnie L. (2007) “What the Rabbis Heard,” Journal of Religion, Disability & Health, 10:3-4, 85-99, DOI: 10.1300/J095v10n03_07.

  • Abstract: “This article examines deafness in Jewish antiquity as expressed in the Mishnah, the foundation document of rabbinic Judaism. Ancient Greek and Roman attitudes towards disability and deafness are surveyed in order to establish the context within which the Mishnah was formulated, and to assess whether, and to what extent, Greco-Roman beliefs may have influenced the rabbis and Jewish law on matters pertaining to deafness. Particular focus is given to (a) infanticide and gratitude and two opposing responses to disability in antiquity; and (b) the common belief the hearing and speech are precursors to intelligence. The major findings of this article are that while the rabbis of the Mishnah did not adopt the Greco-Roman practice of infanticide in response to the birth of a child with a disability, they did incorporate beliefs about the connections between hearing, speech, and intelligence into Jewish law. This article surveys the Mishnah in order to elaborate on these points and discuss their implications for the participation of deaf people in Jewish life.”

Graham, Emma-Jayne. “Disparate Lives or Disparate Deaths? Post-Mortem Treatment of the Body and the Articulation of Difference”, pp. 249–274. Disabilities in Roman Antiquity: Disparate Bodies A Capite ad Calcem. Brill, 2013.

—. “Interactional Sensibilities: Bringing Ancient Disability Studies to its Archaeological Senses.” Disability Studies and the Classical Body: The Forgotten Other.  Edited by Ellen Adams, 2021.

Graumann, Lutz Alexander. “Monstrous Births and Retrospective Diagnosis: The Case of Hermaphrodites in Antiquity”, pp. 181-209. Disabilities in Roman Antiquity: Disparate Bodies A Capite ad Calcem. Brill, 2013.

Gulliver, Mike, and William J. Lyons. “Conceptualizing the Place of Deaf People in Ancient Israel: Suggestions from Deaf Space.” Journal of Biblical Literature, vol. 137, no. 3, 2018, pp. 537-553.

Hall, Edith. “The Immortal Forgotten Other Gang: Dwarf Cedalion, Lame Hephaestus, and Blind Orion.” Disability Studies and the Classical Body, edited by Ellen Adams. Routledge, 2021.

Henning, Meghan R. Hell Hath No Fury: Gender, Disability, and the Invention of Damned Bodies in Early Christian Literature. Yale U P, 2021.

  • From publisher’s description: “In this pioneering study, Meghan Henning illuminates how the bodies that populate hell in early Christian literature—largely those of women, enslaved persons, and individuals with disabilities—are punished after death in spaces that mirror real carceral spaces, effectually criminalizing those bodies on earth. Contextualizing the apocalypses alongside ancient medical texts, inscriptions, philosophy, and patristic writings, this book demonstrates the ways that Christian depictions of hell intensified and preserved ancient notions of gender and bodily normativity that continue to inform Christian identity.”

— “Holy Impairment: The Body as the Nexus of Apocalyptic Ekphrasis in Acts 2:1–13.” Journal of Biblical Literature, vol. 141, no. 3, 2022, pp. 533-552. DOI:10.15699/jbl.1413.2022.7.

—. “In Sickness and in Health: Ancient “rituals of Truth” in the Greco-Roman World and 1 Peter.” Disability Studies and Biblical Literature. , 2011.

Horn, Cornelia B. “A Nexus of Disability in Ancient Greek Miracle Stories: A Comparison of Accounts of Blindness from the Asklepieion in Epidauros and the Shrine of Thecla in Seleucia”, pp. 114-153. Disabilities in Roman Antiquity: Disparate Bodies A Capite ad Calcem. Brill, 2013.

Junior, Nyasha, and Jeremy Schipper. “Disability Studies and the Bible.” New Meanings for Ancient Texts, 2013.

Kelley, Nicole. “‘The Punishment of the Devil was Apparent in the Torment of the Human Body’: Epilepsy in Ancient Christianity.” Disability Studies and Biblical Literature, 2011.

Kiefer, Thomas Joseph. “Reason and Normative Embodiment in Plato’s Republic: On the Philosophical Creation of Disability.” Disability Studies Quarterly, vol. 34, no. 1, 1, Jan. 2014. https://doi.org/10.18061/dsq.v34i1.3319.

Laes, Christian, editor. A Cultural History of Disability in Antiquity. Bloomsbury, 2022.

—. Disabilities and the Disabled in the Roman World: A Social and Cultural History. Cambridge U P, 2018, doi:10.1017/9781316678480.

  • This book “explores the medical and material contexts for disability in the ancient world, and discusses the chances of survival for those who were born with a handicap. It covers the various sorts of disability: mental problems, blindness, deafness and deaf-muteness, speech impairment and mobility impairment, and includes discussions of famous instances of disability from the ancient world, such as the madness of Emperor Caligula, the stuttering of Emperor Claudius and the blindness of Homer” (from publisher’s description).

—, editor. Disability in Antiquity. Routledge, 2016, doi:10.4324/9781315625287.

—. “Silent History? Speech Impairment in Roman Antiquity”, pp. 145-180. Disabilities in Roman Antiquity: Disparate Bodies A Capite ad Calcem. Brill, 2013.

—. “Silent Witnesses: Deaf-Mutes in Graeco-Roman Antiquity.” The Classical World, vol. 104, no. 4, 2011, pp. 451-473, doi:10.1353/clw.2011.0092.

  • Abstract: “This article highlights all known instances of individual deaf-mutes in antiquity, with special attention as to how their symptoms were described, which effects were emphasized, and in what context the cases were reported. Next, the Greek and Latin vocabulary to denote deaf-muteness will be examined. Then comparative anthropology, literary sources, papyri, inscriptions, and juridic cases are used to describe daily life conditions of deaf-mutes. As a conclusion, I suggest that misconceptions about the anatomy of deaf-muteness, combined with the focus on rhetoric, might have had an impact on the lives of the deaf-mutes and the approach towards these people, at least in certain social environments.”

Laes, Christian, C.F. Goodey, and M. Lynn Rose. “Approaching Disabilities a Capite ad Calcem: Hidden Themes in Roman Antiquity,” pp. 1-15. Disabilities in Roman Antiquity: Disparate Bodies A Capite ad Calcem. Brill, 2013.

Laes, Christian, et al., editors. Disabilities in Roman Antiquity: Disparate Bodies, a Capite Ad Calcem. Brill, 2013.

Lemos, T. M. “‘Like the Eunuch Who Does Not Beget’: Gender, Mutilation, and Negotiated Status in the Ancient Near East.” Disability Studies and Biblical Literature, edited by Candida R. Moss and Jeremy Schipper, Palgrave Macmillan, 2011, pp. 47–66. https://doi.org/10.1057/9781137001207_4.

Lommel, Korneel V. “Heroes and Outcasts: Ambiguous Attitudes Towards Impaired and Disfigured Roman Veterans.” The Classical World, vol. 109, no. 1, 2015, pp. 91-117, doi:10.1353/clw.2015.0085.

  • Abstract: “This paper will focus on physically impaired and disfigured soldiers and their perception in Roman antiquity from the late Republic until the early Imperial era (third century bc until third century ad). Based on case studies from literary sources, this paper aims to explore the integration of impaired and disfigured veterans into Roman civil society. The first part outlines the ambiguous attitudes shown towards these veterans, who were both praised and ridiculed, and seeks explanations. The second part argues that few impairments and disfigurements precluded veterans from holding political or religious office.”

Mahran, Heba, and Samar Mostafa Kamal. “Physical Disability in Old Kingdom Tomb Scenes.” Athens Journal of History, vol. 2, no. 3, July 2016, pp. 169–92. https://doi.org/10.30958/ajhis.2-3-2.

  • From abstract: “This article aims to be an analytical and a descriptive study of the representation modes related to physical disability in Old Kingdom tomb scenes, their different types of portrayal and interpretations. The paper would also discuss the functions of deformed individuals and specific roles in the Egyptian society based on examining a group of Old Kingdom tomb scenes.”

Melcher, Sarah J. “A Tale of Two Eunuchs: Isaiah 56:1–8 and Acts 8:26–40.” Disability Studies and Biblical Literature, edited by Candida R. Moss and Jeremy Schipper, Palgrave Macmillan, 2011, pp. 117–28. https://doi.org/10.1057/9781137001207_8.

—. (2012) “Blemish and Perfection of the Body in the Priestly Literature and Deuteronomy,” Journal of Religion, Disability & Health, 16:1, 1-15, DOI: 10.1080/15228967.2012.645593.

  • Abstract: “This article examines the interrelationship of blemish and perfection of the body in Priestly biblical literature and in Deuteronomy. In doing so, the discussion briefly addresses how declarations of impurity/uncleanness play a role in the establishment of status as well as touching upon the relationship of gender and impurity. In conclusion, the essay explores some issues of how to interpret biblical texts that construe disability in negative terms.”

Miles, M. “Segregated We Stand? The Mutilated Greeks’ Debate at Persepolis, 330 BC.” Disability & Society, vol. 18, no. 7, Dec. 2003, pp. 865–79. https://doi.org/10.1080/0968759032000127290.

  • From abstract: “As Alexander reached Persepolis in January 330 BC, he encountered a large group of newly released Greek captives who had been severely mutilated during Persian enslavement. Alexander agreed to aid their resettlement. The men debated whether to return to Greece with money in hand and disperse to their old families, who might be shocked by their appearance, or to stay as a mutually supportive group and receive benefits in Persia with their local partners. Detailed review is made of the historicity of this story… Evidence is presented of groupings of disabled people in Middle Eastern antiquity, the transmission of stories about Alexander, textual and linguistic analysis, social responses to severe disability, and truth or exaggeration of war atrocities or gross physical abuse from antiquity and modern times.”

Mitchell, Alexandre G. “Disparate Bodies in Ancient Artefacts: The Function of Caricature and Pathological Grotesques among Roman Terracotta Figurines”, pp. 275–297. Disabilities in Roman Antiquity: Disparate Bodies A Capite ad Calcem. Brill, 2013.

Morris, Alexandra F. “Let That Be Your Last Battlefield: Tutankhamun and Disability.” Athens Journal of History, vol. 6, no. 1, Jan. 2020, pp. 53–72. https://doi.org/10.30958/ajhis.6-1-3.

  • From abstract: “This article explores how Tutankhamun’s tomb was perhaps modified to fit his needs as a disabled man, through an examination of the tomb layout, certain artifacts, botanical materials, artwork, and other grave goods. It also posits that disability need not be hyperbolized into an all or nothing proposition, and his injuries and death may have been caused by a confluence of events.”

—. “Patterns of Force: Receptions of Agesilaus II, Disability, and Greek Sexuality.” The Routledge Companion to the Reception of Ancient Greek and Roman Gender and Sexuality. Edited by K. R. Moore. Routledge, 2023.

  • From abstract: “One of Sparta’s most distinguished military leaders and kings was Agesilaus II (c. 400 to 360 bce). While having an acquired physical impairment which he sustained in battle, Agesilaus II was also congenitally, physically disabled. This chapter will examine how ableism and disablism have influenced the interpretation and reception of Agesilaus II, and especially that of his sexuality as a disabled man. Instead of being ostracized and despised for his congenital physical disability, Agesilaus II seems to have been found both competent and attractive within the confines of Spartan and Greek society. It is, instead, modern scholarship which seems to have the difficulty with his disability and uses it to facilitate both ableist and disablist biases.”

Moss, Candida R. (2012) “Christly Possession and Weakened Bodies: Reconsideration of the Function of Paul’s Thorn in the Flesh (2 Cor. 12:7–10),” Journal of Religion, Disability & Health, 16:4, 319-333, DOI: 10.1080/15228967.2012.731987.

  • Abstract: “This article examines the function of the thorn in Paul’s flesh (2 Cor. 12:7–10) in light of ancient theories of medicine and demonic possession. It argues that Paul utilizes the ambiguous meaning of the “thorn” in conjunction with ancient medical theories of the body and notions of possession. Paul uses the physiology of his weakened body claim a direct connection to Christ and to trump the claims of his hypermasculine “strong” opponents.”

Moss, Candida R., and Jeremy Schipper, editors. Disability Studies and Biblical Literature. Palgrave Macmillan, 2011, doi:10.1057/9781137001207.

Newman, Sara. “Hephaestus Represented: A Mêtis-Based Inquiry.” Disability and Art History from Antiquity to the Twenty-First Century, edited by Millett-Gallant, Ann, and Elizabeth Howie, Routledge, 2022.

  • Abstract: “My chapter examines ancient Greek representations of the god Hephaestus. Because of his injured leg, Hephaestus has been understood as an anomaly among the gods, the ugly, disabled one. My study recovers an alternative perspective on Hephaestus, which characterizes him as the god of mêtis, the archetype of heightened intelligence.”

Okuyama, Yoshiko. “Semiotics of Otherness in Japanese Mythology.” Disability Studies Quarterly, vol. 37, no. 1, 2017, https://dsq-sds.org/article/view/5380.

  • Abstract: “This article examines the tropes of ‘otherness’ embedded in Japanese myths and legends in which the protagonist has a physical or intellectual disability to uncover the sociohistorical attitudes toward such people in Japan. Using the theory of semiotics, I will explicate the narrative signifiers of ‘the Other’ represented in Japanese mythology; examine the binary perceptions of disability in ancient myths, medieval literature, and latter-day folklore in Japan; and demonstrate how perceptions have changed historically. I argue that some of these antique perceptions of the Other that have survived in contemporary Japanese consciousness may be hampering our effort to understand human variation.”

Olyan, Saul M. “The Ascription of Physical Disability as a Stigmatizing Strategy in Biblical Iconic Polemics.” Disability Studies and Biblical Literature, edited by Candida R. Moss and Jeremy Schipper, Palgrave Macmillan, 2011, pp. 89–102. https://doi.org/10.1057/9781137001207_6.

Parsons, Mikeal C. “His Feet and Ankles Were Made Strong: Signs of Character in the Man Lame from Birth.” Disability Studies and Biblical Literature, edited by Candida R. Moss and Jeremy Schipper, Palgrave Macmillan, 2011, pp. 151–64. https://doi.org/10.1057/9781137001207_10.

Penrose, Walter D. “The Discourse of Disability in Ancient Greece.” The Classical World, vol. 108, no. 4, 2015, pp. 499-523, doi:10.1353/clw.2015.0068.

  • Abstract: “Recent scholarship has been divided over the question of whether a categorization of the disabled existed in antiquity. Close readings of Lysias, Plutarch, and other ancient Greek authors strongly suggest that some Greeks did construct a social category of disability. The ἀδύνατοι were banned from military, political, and religious roles in Athens and elsewhere. The Spartans, on the other hand, chastised those who did not fight, even those with disabling impairments, while lauding those who ‘overcame’ their disabilities. Disability thus provides a new framework within which to gauge inter-Greek ethnic identity.”

Petridou, Georgia. “‘There Is a Pain – so Utter –’: Narrating Chronic Pain and Disability in Antiquity and Modernity.” Disability Studies and the Classical Body, Edited By Ellen Adams, Routledge, 2021.

Raphael, Rebecca. “Whoring after Cripples: On the Intersection of Gender and Disability Imagery in Jeremiah.” Disability Studies and Biblical Literature, edited by Candida R. Moss and Jeremy Schipper, Palgrave Macmillan, 2011, pp. 103–16. https://doi.org/10.1057/9781137001207_7.

Rose, Martha Lynn. The Staff of Oedipus: Transforming Disability in Ancient Greece. U of Michigan P, 2003, doi:10.3998/mpub.17745.

—. “The Courage of Subordination: Women and Intellectual Disability in the Ancient Greek World.” The Routledge History of Disability, edited by Roy Hanes, Ivan Brown and Nancy E. Hansen, pp. 35-47. Routledge, 2018.

  • Abstract: “This chapter argues that female physical disability had little to do with somatic configuration. A woman’s most important function was to produce sons, and the female who failed the task of serving as incubator was the one who lacked ability. The chapter shows that the criteria for intellectual impairment had specific ancient meaning and status that has little to do with modern definitions. The intellectual subordination of women in the ancient world was deeply ingrained in the socio-economic system. The ancient focus of the story is Epimetheus’s mistake of allowing a woman to harm the whole human race eternally; Pandora was the mere vehicle, crafted by clever gods, whose terrible female potential was unleashed. The idea of courageous subordination is not unique to ancient Greece. Comparing ancient and modern attitudes about taking a person with an intellectual disability as a spouse provides a small but interesting window through which to view change over time.”

Samama, Évelyne. “A King Walking with Pain? On the Textual and Iconographical Images of Philip II and Other Wounded Kings”, pp. 231–248. Disabilities in Roman Antiquity: Disparate Bodies A Capite ad Calcem. Brill, 2013.

Silverblank, Hannah, and Marchella Ward. “Why does Classical Reception Need Disability Studies?” Classical Receptions Journal, vol. 12, no. 4, 2020, pp. 502-530, doi:10.1093/crj/claa009.

Sneed, Debby. “Disability and Infanticide in Ancient Greece.” Hesperia, vol. 90, no. 4, 2021, pp. 747-772, doi:10.2972/hesperia.90.4.0747.

  • Abstract: “This article confronts the widespread assumption that disability, in any broad and undefined sense, constituted valid grounds for infanticide in ancient Greece. When situated within their appropriate contexts, the oft-cited passages from Plutarch, Aristotle, and Plato contribute little to our understanding of the reality of ancient Greek practice in this regard. Other literary, material, and bioarchaeological evidence, however, demonstrates that ancient Greek parents, midwives, and physicians often took active and extraordinary measures to assist and accommodate infants born with a variety of congenital physical impairments. It was neither legally mandated nor typical in ancient Greece to kill or expose disabled infants, and uncritical (and unfounded) statements to the contrary are both dangerous and harmful.”

—. “The Architecture of Access: Ramps at Ancient Greek Healing Sanctuaries.” Antiquity, vol. 94, no. 376, 2020, pp. 1015-1029, doi:10.15184/aqy.2020.123.

Solevåg, Anna Rebecca. “Gender and Disability in the Acts of Peter: Apostolic Power to Paralyze.” Ancient Christian Apocrypha: Marginalized Texts in Early Christianity, edited by Outi Lehtipuu and Silke Petersen, The Society of Biblical Literature, 2022, pp. 187–204. https://doi.org/10.2307/j.ctv2rh2cqj.16.

  • From abstract: “In the Acts of Peter, there are several stories of apostolically inflicted paralysis. In this essay, I analyze how gender and disability intersect in these stories. The most well-known is probably the story of how Peter first heals, then unheals his own daughter.¹ I argue that in this story and the others I will present, Greco-Roman understandings of disability, sexuality, and gender intersect. The complexity of the characters’ interaction is, in my view, best understood by means of an intersectional hermeneutic.”

—. “Listening for the Voices of Two Disabled Girls in Early Christian Literature,” pp. 287-299. Children and Everyday Life in the Roman and Late Antique World, edited by Christian Laes and Ville Vuolanto, 2016, doi:10.4324/9781315568942.

—. Negotiating the Disabled Body: Representations of Disability in Early Christian Texts, Society of Biblical Literature, 2018.

—. “No Nuts? no Problem!” Biblical Interpretation, vol. 24, no. 1, 2016, pp. 81-99, doi:10.1163/15685152-00241p06.

—. “Zacchaeus in the Gospel of Luke: Comic Figure, Sinner, and Included “Other”.” Journal of Literary & Cultural Disability Studies, vol. 14, no. 2, 2020, pp. 225-240, doi:10.3828/jlcds.2020.12.

Stewart, David Tabb. “Sexual Disabilities in the Hebrew Bible.” Disability Studies and Biblical Literature, edited by Candida R. Moss and Jeremy Schipper, Palgrave Macmillan, 2011, pp. 67–87. https://doi.org/10.1057/9781137001207_5.

Trentin, Lisa. “Deformity in the Roman Imperial Court.” Greece and Rome, vol. 58, no. 2, 2011, pp. 195-208, doi:10.1017/S0017383511000143.

—. “Exploring Visual Impairment in Ancient Rome”, pp. 89-114. Disabilities in Roman Antiquity: Disparate Bodies A Capite ad Calcem. Brill, 2013.

—. The Hunchback in Hellenistic and Roman Art. Bloomsbury, 2015, doi:10.5040/9781472555816.

Valentine, Katy E. “Reading the Slave Girl of Acts 16:16-18 in Light of Enslavement and Disability”. Biblical Interpretation 26.3 (2018): 352-368.

  • Abstract: “This article analyzes the story of the exorcism of the slave girl in Acts 16:16-18 in light of recent studies in the field of disability. I show that the ancient world considered spirit possession to be a disability, and the slave girl is doubly vulnerable as one both possessed and enslaved. Her oracular status, however, gave her a limited amount of authority in her context, which was erased in the exorcism by Paul. The loss of this disability then increased the risk for the slave girl by angering her masters. The slave girl is a “narrative prosthesis” in the text; the story is interested primarily in her disability, and once her disability is removed, she disappears from the text. The story of the slave girl offers us insights about the power of embracing disabilities as valuable identities and sources of authority.”

Watts-Belser, Julia. “Disability Studies in Jewish Culture in Late Antiquity: Gender, Body, and Violence Amidst Empire.” A Companion to Late Ancient Jews and Judaism; Third Century BCE to Seventh Century CE. Wiley-Blackwell, 2020.

  • From abstract: “In late antiquity as in late modernity, the Jewish body is a potent site for contesting and condensing notions of identity, difference, and deviance. … In this essay, I argue that disability studies offers a robust set of analytical tools that can help illuminate critical contours of late antique Jewish culture, probing key practices of power and constellations of meaning within rabbinic literature and theology.”

Yarza de los Ríos, Alexander. “Abya Yala’s Disability: Weaving with the Thread and Breath of the Ancestors.” Disability Studies Quarterly, vol. 41, no. 4, 2022. https://doi.org/10.18061/dsq.v41i4.8445.