E. Johanna Hartelius’s monograph, The Gifting Logos: Expertise in the Digital Commons, teems with insights and provocations about the ways that the discourses of the digital commons are anchored in...

ABSTRACT In the nineteenth and twentieth centuries, an unprecedented number of Gnostic manuscripts were unearthed at sites across Egypt. Discovered on the Cairo antiquities market, in ancient trash heaps, and in buried jars, these papyri have radically refigured the landscape of early Christian history. Rhetoric, however, has overlooked the Gnostics. Long denigrated as heretical, Gnostic texts invite historians of rhetoric to (re)consider the role of gender in the early Church, the interplay between gnōsis and contemporary rhetorical concepts, and the
development of early Christian rhetorical practice(s) within diverse historical contexts, including the Second Sophistic. In response to recent calls for rhetorical archaeology, this essay returns to Cairo, Oxyrhynchus, and Nag Hammadi. These three locations refigure early Christian rhetoric(s) in situ.

Despite pioneering reclamation efforts, feminist rhetoricians have only scratched the surface of the multilayered historical reception and representation of Aspasia, a fifth-century BCE Milesian woman famous for the company she kept. Aspasia's penchant for historical perseverance means that her recovery must extend far beyond the ancient world. Throughout the centuries roused by the so-called Woman Question, she was on the lips and brush-tips of many on the lookout for antecedent and analogous women to serve as models or antimodels. Focusing on nineteenth-century Europe, we illustrate her powerful presence in art. Our discussion showcases Aspasia conversing (Nicolas-André Monsiau), instructing (Honoré Daumier), and contemplating (Henry Holiday). In their work Aspasia resists attempts to mute her colors and reemerges as a painted lady.