As was first pointed out by Gercke, there are close parallels, which clearly suggest a common source, between Apuleius, de Platone 1.12, the treatise On Fate falsely attributed to Plutarch, Calcidius' excursus on fate in his commentary on Plato's Timaeus, and certain sections of the treatise de Natura hominis by Nemesius. Gercke traced the doctrines common to these works to the school of Gaius; recently however Dillon has pointed out that, while Albinus shares with these works the characteristic Middle-Platonic notion of fate as conditional or hypothetical – our actions are free, but once we have acted the consequences of our actions are fated and inevitable – he does not share certain other common features, such as the identification of fate as substance with the world-soul and the hierarchy of three providences.

One of the most striking features of the Iliad is that the gods are constantly present as an audience. Not only are they shown intervening and responding to human action, but repeatedly they are explicitly said to be watching. It will here be argued that this is much more than a ‘divine apparatus’, that it stands in a peculiar and identifiable relation to real religion, and that it is of the greatest importance both for the Iliad and for later Greek poetry.

In 1884 Ivo Bruns began his Lucrez-Studien, on the relationship between Lucretius' treatment of Epicureanism and the exposition by the philosopher himself in the extant Epistles, with the question (p.4) for whom did Lucretius write? His answer was to show (p.l 1) that the general public, who were the poet's real objective, were very different readers from the disciples whom Epicurus addressed in the Letter to Herodotus and similar works. This conclusion, and the subsequent investigation of the ways in which this difference affected the treatment of doctrine in the two works, does not concern me. My interest is rather in the manner in which Bruns tackles the problem of the ostensible addressee, Memmius, and the extent to which this man remains in Lucretius' mind throughout the whole six books.

The purpose of this article is to examine a neglected formulaic element in Homer, which we may call the doublet, and to establish its nature and function by comparison with—mainly—Irish narrative literature. By doublet is meant a combination of two terms which are to all intents synonymous. Without attempting to give a new definition of formula it may be useful to say that both the doublet and the noun-epithet formula—and perhaps only these two—are formulae of the style of heroic narrative.

In the history of Archaic Greece no event stands out so clearly as the First Sacred War. The War took place in the years round 590 B.C., and ended with the capture and destruction of the great city of Crisa at the hands of a coalition of powers which included Sicyon, Athens, and Thessaly. Our sources provide a wealth of detail–the causes of the War, the names of half-a-dozen commanders and champions, the stages of the fighting, the victory celebrations and dedications which ensued, certain Delphic oracles and Amphictyonic decrees.

We can, I think, be certain of one thing only – that when Herodotus wrote these two passages he intended to keep the promises which he was making. In addition it is perhaps reasonable to assume that his account of the capture of Nineveh, which he promises merely would as a decisive event in Assyrian history have been included in the mentioned in 1.184. Even this however must be a mere conjecture, for although Herodotus normally makes promises and keeps them, in these two cases the details promised are nowhere to be found in the Histories as we have them.

The central question of Aeschylus' Supplices has usually been taken to be the reason for the flight of the Danaids. The most exhaustive guide to the many theories, of varying plausibility, which have been developed to account for this flight is provided by A. F. Garvie's book on the Supplices. For present purposes, therefore, it is unnecessary to examine any but the two most acceptable theories in detail. Nevertheless, a brief summary, prior to this examination, of two other, initially attractive, views might be helpful to students of this problem, the first simply because it is so attractive to so many eminent scholars, the second because, while it fails to provide an acceptable solution, it suggests a useful approach to the problem.

It would be worth knowing whom the historian married. His wife's name might disclose some local tie in the Sabine country; or it might permit a guess about alliances with families at the metropolis, whether ancient in repute or newly risen to influence. Marriage is a normal device for advancement – ‘decus ac robur’. Cicero did well for himself when, about the year 79 B.C., he married Terentia. She was the half-sister of a Fabia, who was a Vestal Virgin. The Fabii are not only noble but patrician, albeit in temporary eclipse (no consul between 116 and 45).

Löwe and von Hartel (loc. cit. in n. 3) have drawn attention to the striking similarity between R's contents and those of a lost manuscript bequeathed by Philippe d' Harcourt (bishop of Bayeux, 1142–64) to the library at Bee. This manuscript is described in a twelfth-century catalogue as follows:7 ‘in alio Seneca de naturalibus questionibus et Adelermus Batensis [Adhelardus Bathonensis Becker), Proba vates, Aurea Capra, et liber Hildeberti Turonensis archiepiscopi de dissensione interioris et exterioris hominis, et sermones eius et uita ipsius.’

Bradeen and McGregor with exemplary skill and patience re-examined the almost desperately worn front face of ATL ii List 26. They were able to prove that the lines of its prescript were precisely forty-seven letters long. This excludes the possibility of dating this list 430/29 or 428/7 B.C., since only six spaces are available for the first numeral. They rightly maintained that the ATL Lists 25 and 26 must be kept together, but unlike them I would challenge the ATL numbering and order. I still think that this should be reversed.

A. R. W. Harrison in The Law of Athens, i (O.U.P., 1968), 63–5, argued that the exclusion of bastards from the phratries and the severe restriction of their right of inheritance does not entail their exclusion from Athenian citizenship; and that the form of Pericles' citizenship law, not stating that were to be , and Solon's law restricting the inheritance rights of , both point to the conclusion that bastards were not ipso facto debarred from citizenship. D. M. MacDowell in CQ N.S. 26 (1976), 88–91, rightly finds Harrison's positive arguments inconclusive, but suggests that three texts provide more definite support for this conclusion.

The romance of Leucippe and Clitophon had already been edited by I. and N. Bonnvitus (ed. prin. Heidelberg, 1601), Salmasius (1640), Boden (1776), and Mitscherlich (1792), but it was the work of Friedrich Jacobs, published in 1821, that provided the foundation for serious criticism of the text based on knowledge of a substantial number of representative manuscripts.

In REG 73 (1960) and 75 (1962) I discussed various points connected with the Peace of Philocrates, a number of which have been assailed by M. M. Markle in CQ N.S. 24 (1974) in an article entitled ‘The Strategy of Philip in 346 B.C.’. Time passes, and, although de Ste. Croix in his Origins of the Peloponnesian War (1972), p.105, felt able to declare that ‘a book shortly to be published by M. M. Markle makes a valuable and original contribution to our understanding of the Peace of Philocrates’, and Markle himself confirms that a book is indeed forthcoming, some comment on his preliminary comments may be permitted.

At one stage in his account of the war against Tacfarinas, Tacitus describes the strategy of the proconsul of Africa, P. Cornelius Dolabella, as follows: ‘excito cum popularibus rege Ptolemaeo quattuor agmina parat, quae legatis aut tribunis data; et praedatorias manus delecti Maurorum duxere: ipse consultor aderat omnibus’.

In this paper I hope to show that a particular modern approach to Aristotle's philosophy of mind is untenable and, out of that negative discussion, develop some tentative suggestions concerning the interpretation of two famous and puzzling Aristotelian maxims. These maxims are, first, that the soul is the form of the body and, second, that perception is the reception of form without matter.

The fashionable interpretation of Aristotle which I wish to criticize is the attempt to assimilate him to certain modern philosophies of mind by making him into a functionalist. I shall therefore begin by explaining this modern term of art

The most characteristic feature of all satirical writing appears to be its elusiveness. Though much work has been done in recent years on satire, no definition has as yet been offered that has met with general approval. However, to some extent Roman verse satire seems to be the exception that proves the rule. For in view of the statements which the main representatives of this genre themselves have made on their satires, most modern critics are agreed on their major characteristics. Yet some poems which the ancient satirists included in their collections have not been accepted as satires by contemporary scholars, while others seem to have eluded satisfactory interpretation, as e.g. Horace's fourth satire of the second book.

Such is John Stuart Mill's succinct exposition of the core of utilitarian theory. A contemporary philosopher has aptly described utilitarianism as ‘the combination of two principles: (1) the consequentialist principle that the rightness, or wrongness, of an action is determined by the goodness, or badness, of the results that flow from it and (2) the hedonist principle that the only thing that is good in itself is pleasure and the only thing bad in itself is pain. Although the consequentialistprinciple has attracted the most attention in modern discussions of utilitarianism, it is the second principle which invites immediate comparison with the views of Plato. I propose therefore to start by comparing the Platonic and the utilitarian conceptions of the good in the hope that this will enable us to see too in what sense Plato's position is consequentialist, and whether his ethical and political theories in general can properly be described as utilitarian.

As the editor of the new Budé edition of Diodorus Siculus 19 has said, R is ‘the more often correct’ of the two main manuscripts and the other, F, has a number of acceptable variants; and she reckons the division between R and F to have been ‘fairly ancient’. All other manuscripts are merely copies, more or less faithful, of R and F. For the passage which I wish to consider I quote the text as given in R:

The simile in Sappho fr.96 LP has been the subject of much discussion. I should like to add to this discussion yet another suggestion, which I hope will commend itself by its simplicity.

The fragment opens with a mention of Sardis (probably) and a reference to a female there whose thoughts stray to Lesbos. This female honoured the addressee of the poem like a goddess, and delighted in her song. But now she is among the Lydians. Here the simile begins: