The uneasiness caused by deberent loqui is reflected in the variant readings and the emendations put forward. Is there in fact a personal subject? To understand iuvenes is possible but clumsy, but if the tragic poets themselves are intended, then these great writers are strangely selfish. Petronius surely is talking about the proper language for good oratory (cf. 2. 7), which depends on a healthy literary language in general. This rules outWilamowitz's too particular and Fuchs's uglier supplements: easier than deceret would be deberet, paralleled almost exactly in Petronius’ contemporary, Seneca (de Ira 3. 3. 1). Deberent and deberemus were doubtless due to a desire to provide a personal subject for the misunderstood impersonal verb.

The present paper consists of emendations in the text of Maximus Tyrius. For convenience in citing the text I shall refer by page and line to Hobein's edition.

All the known codices of Maximus, as M. Mutschmann and F. Schulte have shown, most probably (many say certainly) derive from the Parisinus 1962 which belongs to the tenth or the eleventh century. In Hobein's edition and in the present paper the codex is indicated by the letter R.

Aristophanes Frogs 1407–81 is a passage involving several problems of interpretation, the chief of which is, of course, the position and status of lines 1437–41 and 1451–3. In this brief note I shall confine myself to a consideration of the distribution of lines 1422–34 among the characters involved.

In Part I of his paper Cooper gives indisputable evidence regarding Plato's use of the man-made image as a step to the apprehension of a Form under discussion, whether that image be in fact a diagram or a model, or simply a verbal picture, such as his imaginative account of Justice within a community, which we find used to provide us with in Republic 443 c 4 ff. However, Cooper goes on to assure us that the divided-line figure offers us only three types of object: ‘We have three kinds of objects which differ from one another in clearness and esteem, firstly, the Forms, secondly, the objects of ordinary sense-perception, and thirdly, images, shadows and reflections.’ Now the admitted fact that, as he notes, Republic 10 (597 b 5-e 5) gives the same three orders of reality, does not entirely absolve Cooper from all the implications of Plato's decision to divide his line into four parts rather than three; for it is made quite clear in 509 b 6–10 that the Form of the Good, is the source of being as well as of knowledge, so the Line must also classify both.

In 1883 Alexander Enmann demonstrated the existence of ‘eine verlorene Geschichte der romischen Kaiser’. Not all of his arguments or conclusions were valid, but one fundamental postulate is undeniable: Aurelius Victor in 359/60 and Eutropius a decade later independently used a common source, a lost Kaiser geschichte of relatively brief compass. This lost work (it ought now to be clear) went down to the death of Constantine in 337, and traces of it can also be discovered in other writings of the late fourth century: in Festus’ Breviarium, in Jerome's revision of Eusebius’ Chronicle, in the Epitome de Caesaribus—and in the HA. If the HA used the Kaisergeschichte, its composition postdates 337— as Otto Seeck stated plainly in 1890.

The tradition that Socrates had two wives at once, Xanthippe and Myrto, though an established one among ancient scholars, has met with blank incredulity in modern times. It impugns the character of Socrates, who has been established by Plato's martyrology as the unimpeachable patron saint of Western philosophy. And it appears to cast a slur on Greek marriage—not that the guiding lines of this somewhat ramshackle institution are perfectly known.

K. J. Mckay includes Sappho i u in his interesting discussion (CQ. N.s. xvu [1967], 184–94) of doors that open spontaneously at the advent of a god. He glides without mention over the fact that workmen are ordered to do the opening (which detracts considerably from the element of spontaneity) and that the workmen's task—an extensive one, justifying a use of the plural —is not simply to open the door but to increase the whole structure's height (). Later in his essay (p. 91), while discussing Psalm 24, McKay remembers that the idea of gates opening upward is found in Oriental literature, not in Greek. It is odd that, three pages earlier, he forgot to apply this information to Sappho.