This paper explores the use of utopian motifs in early Greek concepts of the afterlife. The notion of a paradisiacal existence for selected heroes after death is widespread in Greek thought, going back at least as far as Hesiod, and appearing in such diverse sources as Pindar, the Orphic gold leaves, Attic comedy, and Lucian. Such idyllic afterlives share various features common to Lewis Mumford’s ‘utopias of escape’ (The Story of Utopias, London, 1922, 15), such as the absence of pain and toil, plentiful and self-supplying food and drink, the company of one’s peers, and so forth. They also share the utopian ideals of selective and restricted citizenship – although the requirements for entry may vary. The popularity of eschatological utopias is associated with the theme of a lost ‘Golden Age’ and the consequent assumption of the inevitable decline of human societies. Although often regarded as escapist fantasies, eschatological utopias do react, often critically, to perceived issues in the societies that constructed them. Their unreal nature is regarded as problematic, and through their association with Kronos and the Golden Age they exemplify the dangers of anomia. But they also provide a means by which an individual can preserve his consciousness and identity in death.

Price expectations play a critical role in commodity markets where producers must make input decisions well before output is realized. This paper brings together alternative expectations regimes, their estimation, and hypothesis tests for use in structural commodity models to determine their use by commodity producers. Extrapolative mechanisms and rational expectations are considered under risk neutrality and risk aversion. The assumptions implicit in the use of aggregate data in these models are made explicit. Structural models using individual survey data are discussed. While Muth's rational expectations hypothesis has found widespread acceptance in the macroeconomic literature, empirical results from industry studies indicate that commodity producers may have heterogeneous price expectations, with no single expectations hypothesis dominating. This is not surprising given that different producers possess different information and have different costs associated with information collection and processing.

During the early archaic period, there was considerable interest in the heroic past and the acts of mythical ancestors, especially as embodied in epic. In particular, there are a number of archaic myths dealing with attempts to evade death and to gain immortality, mostly unsuccessful. All Greek heroes are descended from gods: having at least one god (or goddess) somewhere in the family tree is a prerequisite for achieving anything worthy of note. And in a few heroes, this sliver of divinity may be turned into full-blown immortality. It is a recurring theme in Greek myth, therefore, that there is a narrow window of possibility for a hero to escape his mortal status and not have to die. Behind such myths lies the fiction that, in a past age, immortality had been attainable; the heroes of the past might not have been immortalized often, but the chance had been there. This was contrasted with the present duller age, in which immortality was out of reach.

This paper discusses a series of archaic poems in which one poet responds directly to the work of another, identifying the other by name or by direct allusion (for example, Simonides frag. 542 PMG, Solon frag. 20 West, Sappho frag. 137 Voigt). Such responses often disagree with their models, and this disagreement is frequently constructed in terms of a correction, not only to the subject matter, but also to the way in which the original is composed. These responses, therefore, not only reflect the pattern of improvisation and ‘capping’ common to much Greek poetry, but form an ongoing debate on the nature and role of the poet and his poetry. The construction of such responses also serves to underline both the importance of improvisation and the permanency of the fame conveyed by the completed poem.