To save content items to your account,
please confirm that you agree to abide by our usage policies.
If this is the first time you use this feature, you will be asked to authorise Cambridge Core to connect with your account.
Find out more about saving content to .
To save content items to your Kindle, first ensure no-reply@cambridge.org
is added to your Approved Personal Document E-mail List under your Personal Document Settings
on the Manage Your Content and Devices page of your Amazon account. Then enter the ‘name’ part
of your Kindle email address below.
Find out more about saving to your Kindle.
Note you can select to save to either the @free.kindle.com or @kindle.com variations.
‘@free.kindle.com’ emails are free but can only be saved to your device when it is connected to wi-fi.
‘@kindle.com’ emails can be delivered even when you are not connected to wi-fi, but note that service fees apply.
Since these notes were written, news has come of the finding at Troizen of an inscription purporting to bear a decree proposed by Themistokles in 480, which is relevant to Part II above, pp. 33–35 (see M. H. Jameson, ‘A Decree of Themistokles from Troizen’, Hesperia xxix [1960], 198 ff.). If this new evience is valid, it would appear to confirm the view expressed there to some extent.
Few critics can ever have shown more light-hearted thoughtlessness towards an anxious posterity than Servius in his casual preservation of the ‘Helen-episode’, lacking in our ancient manuscripts of Virgil and primarily extant only in this precarious form. A pity that Servius spoke at all, if he could not tell us more; and to make matters worse, he ignored the lines in his commentary. Aelius Donatus says nothing of them. Tiberius Claudius Donatus passes peacefully in his interpretatio from 2. 566 to 2. 589; his prosy conscientiousness nowhere else allows him to skip so much. The passage so rashly preserved forms an exasperating Tummelplatz for students of Virgil: ‘quadereviridoctiiampridem inter se certarunt semperque, ni fallor, certabunt.’ The purpose of this paper is to suggest that Servius told the truth about the lines, and was not planting a forgery on a credulous world.