This is a book symposium on Steffen Borge’s The Philosophy of Football. It has contributions from William Morgan, Murray Smith and Brian Weatherson with replies from Borge.

I PSYCHOLOGY 5 The Probabilistic Revolution in Psychology--an Overview Gerd Gigerenzer 7 1 Probabilistic Thinking and the Fight against Subjectivity Gerd Gigerenzer 11 2 Statistical Method and the Historical Development of Research Practice in American Psychology Kurt Danziger 35 3 Survival of the Fittest Probabilist: Brunswik, Thurstone, and the Two Disciplines of Psychology Gerd Gigerenzer 49 4 A Perspective for Viewing the Integration of Probability Theory in Psychology David J. Murray 73 II SOCIOLOGY 101 5 The Two Empirical Roots (...) of Social Theory and the Probability Revolution Anthony Oberschall 103 III ECONOMICS 133 The Probabilistic Revolution in Economics--an Overview Mary S. Morgan 135 6 Why Was There No Probabilistic Revolution in Economic Thought? Claude Mènard 139 7 The Rise of Macroeconomic Calculations in Economic Statistics Robert A. Horváth 147 8 Statistics without Probability and Haavelmo’s Revolution in Econometrics Mary S. Morgan 171 IV PHYSIOLOGY 199 9 Experimental Physiology and Statistical Inference: The Therapeutic Trial in Nineteenth-Century Germany William Coleman 201 V EVOLUTIONARY BIOLOGY 227 The Probabilistic Revolution in Evolutionary Biology--an Overview John H. Beatty 229 10 Natural Selection as a Causal, Empirical, and Probabilistic Theory M. J. S. Hodge 233 11 Dobzhansky and Drift: Facts, Values, and Chance in Evolutionary Biology John H. Beatty 271 12 Random Genetic Drift, R. A. Fisher, and the Oxford School of Ecological Genetics John R. G. Turner 313 13 On the Prior Probability of the Existence of Life Bernd-Olaf Küppers 355 VI PHYSICS 371 The Probabilistic Revolution in Physics--an Overview Lorenz Krüger 373 14 Probabilistic Physics the Classical Way Jan von Plato 379 15 Max Born and the Reality of Quantum Probabilities Nancy Cartwright 409 16 Philosophical Problems of Quantum Theory: The Response of American Physicists Nancy Cartwright. (shrink)

Derrida is typically taken to be the thinker most antithetical to Hegel, and deconstruction to be the philosophical antithesis to Hegel’s systematic rationality. While I do not dispute the accuracy of this perception, I argue in this paper that it does not offer an adequate or a complete picture. Specifically, much about Derrida and about deconstruction is more similar to Hegel than is typically realized. I argue that Derrida’s deconstruction shares a great affinity to the method of Hegel’s Phenomenology of (...) Spirit, so much so that we could identify and articulate a latent Hegelianism in Derrida’s approach. I begin with a description of Derrida’s own project, then offer something of an apologia for his work. Finally, I describe Hegel’s method of exposition [Darstellung] and compare it to deconstruction, pointing out the fundamental similarities between the two thinkers. (shrink)

Derrida is typically taken to be the thinker most antithetical to Hegel, and deconstruction to be the philosophical antithesis to Hegel’s systematic rationality. While I do not dispute the accuracy of this perception, I argue in this paper that it does not offer an adequate or a complete picture. Specifically, much about Derrida and about deconstruction is more similar to Hegel than is typically realized. I argue that Derrida’s deconstruction shares a great affinity to the method of Hegel’s Phenomenology of (...) Spirit, so much so that we could identify and articulate a latent Hegelianism in Derrida’s approach. I begin with a description of Derrida’s own project, then offer something of an apologia for his work. Finally, I describe Hegel’s method of exposition [Darstellung] and compare it to deconstruction, pointing out the fundamental similarities between the two thinkers. (shrink)

A. C. Cassio has recently pointed out that Μαρικς, the name which Eupolis applied to the demagogue Hyperbolus, is a transliteration of the Old Persian word. In fact, a Persian origin μαρικς was suspected long ago. The seventeenth-century English scholar Edward Bernard, whose notes were used by J. Alberti in his edition of Hesychius, connected μαρικς with the Modern Persian mardekeh, which literally means ‘a little man’ and has the connotation ‘a vile person’, ‘a scoundrel’. A. Meineke followed Bernard's derivation (...) of μαρικς from Persian, as did K. Latte in his recent edition of Hesychius. These references should be added to Cassio's citation of E. Maass' quotation of K. F. Geldner's opinion. (shrink)

A. C. Cassio has recently pointed out that Μαρικς, the name which Eupolis applied to the demagogue Hyperbolus, is a transliteration of the Old Persian word . In fact, a Persian origin μαρικς was suspected long ago. The seventeenth-century English scholar Edward Bernard, whose notes were used by J. Alberti in his edition of Hesychius, connected μαρικς with the Modern Persian mardekeh, which literally means ‘a little man’ and has the connotation ‘a vile person’, ‘a scoundrel’. A. Meineke followed Bernard's (...) derivation of μαρικς from Persian, as did K. Latte in his recent edition of Hesychius. These references should be added to Cassio's citation of E. Maass' quotation of K. F. Geldner's opinion. (shrink)

In the second Nekyia Hermes conducts to Hades the souls of the suitors slain by Odysseus: Even in antiquity the identification of the Λευκς πέτρη was a conundrum. It would seem that no ancient Greek scholar could plausibly locate this rock. According to the scholion in the codex Venetus Marcianus 613, one of the many reasons Aristarchos gave for athetising the whole of the second Nekyia was λλ' οδ οικεν ες Ἅιδου λευκν εναι πέτραν. Certainly Hades had πέτραι, but traditionally (...) they were ‘black-hearted’ or ‘blood-red’, not λευκαί. As an example of the lengths to which scholiasts were driven to justify the epithet Λευκάς, the scholion in the British Library codex Harley 5674 has the unhelpful explanation ο γρ νεκροί κλείψαντος το αματος λευκοειδες ρνται. Eustathios' attempt is not much better; he writes στέον δ τι Λευκάδα μέν πέτραν μθος πρς τ Ἅιδπλάττει ἢ κατ ντίρασιν, μλας γρ κε σκότος, ἢ κα δι τούς σχάτους τς κε γς τόπους, ος εκς τν ᾓλιον τι διαλευκαίνειν δυόμενον. At Od. 10.515, in commenting on the πέτρη where the Pyriphlegethôn and the Kôkytos flow into the Acherôn, he ventures the suggestion σως δ εη ν ατη ν τος μετ τατα λεχθησομένη Λευκς πέτρα, which is obviously a mere guess. It would be a waste of time to record the conjectural attempts of modern scholars to locate the Λευκς πέτρη in Hades, for if the ‘Rock Leukas’ was across the Ocean, near the ‘Gates of the Sun’ and the ‘Land of Dreams’, we cannot reasonably hope to identify it. (shrink)

In the second Nekyia Hermes conducts to Hades the souls of the suitors slain by Odysseus: Even in antiquity the identification of the Λευκς πέτρη was a conundrum. It would seem that no ancient Greek scholar could plausibly locate this rock. According to the scholion in the codex Venetus Marcianus 613, one of the many reasons Aristarchos gave for athetising the whole of the second Nekyia was λλ' οδ οικεν ες Ἅιδου λευκν εναι πέτραν. Certainly Hades had πέτραι, but traditionally (...) they were ‘black-hearted’ or ‘blood-red’, not λευκαί. As an example of the lengths to which scholiasts were driven to justify the epithet Λευκάς, the scholion in the British Library codex Harley 5674 has the unhelpful explanation ο γρ νεκροί κλείψαντος το αματος λευκοειδες ρνται. Eustathios' attempt is not much better; he writes στέον δ τι Λευκάδα μέν πέτραν μθος πρς τ Ἅιδπλάττει ἢ κατ ντίρασιν, μλας γρ κε σκότος, ἢ κα δι τούς σχάτους τς κε γς τόπους, ος εκς τν ᾓλιον τι διαλευκαίνειν δυόμενον. At Od. 10.515, in commenting on the πέτρη where the Pyriphlegethôn and the Kôkytos flow into the Acherôn, he ventures the suggestion σως δ εη ν ατη ν τος μετ τατα λεχθησομένη Λευκς πέτρα, which is obviously a mere guess. It would be a waste of time to record the conjectural attempts of modern scholars to locate the Λευκς πέτρη in Hades, for if the ‘Rock Leukas’ was across the Ocean, near the ‘Gates of the Sun’ and the ‘Land of Dreams’, we cannot reasonably hope to identify it. (shrink)

Bauer, Taub, and Parsi's review of an international sample of standards on informed consent, confidentiality, commercialization, and quality of research in tissue banking reveals that no clear national or international consensus exists for these issues. The authors' response to the lack of uniformity in the meaning, scope, and ethical significance of the policies they examined is to call for the creation of uniform ethical guidelines. This raises questions about whether harmonization should consist of voluntary international standards or international regulations that (...) include an official oversight mechanism and sanctions for noncompliance, and about who should participate in the harmonization process. Moreover, the normative assumptions and political dynamics that shape global policymaking need to be addressed. This commentary explores the policy implications and normative questions raised by the idea of international ethical guidelines for the use of biotechnologies and biotechnological resources such as stored samples of human tissue. (shrink)

In an essay entitled ‘Cinna the Poet’ published in 1974, T. P. Wiseman forcefully countered the arguments of Monroe E. Deutsch and others against the identification of the ‘neoteric’ poet Cinna with the tribune Gaius Helvius Cinna, who after Caesar's funeral was torn to pieces by an enraged mob, mistaken by it for the praetor Lucius Cornelius Cinna, who had applauded Caesar's murder. The identification of the poet with the tribune is supported by Plutarch, Brutus 20.4, where the murdered tribune (...) is called a ποιητικ⋯ς ⋯ν⋯ρ. As Wiseman says, ‘there are six other ancient accounts of the murder, drawn from a source or sources unknown; five of them call the victim a tribune of the plebs, and none of them says he was a poet. Impressed by this, many scholars have thought that the victim was not in fact the poet Helvius Cinna, and M. E. Deutsch suggested in 1925 that either the phrase in the Brutus describing him as a poet is a gloss, or “the tribune also dabbled in verse but was not the famous poet”.’ Wiseman's refutation of the various arguments of Deutsch and his followers against the identity of the poet and the tribune seems to me quite cogent, but the debate shows no sign of having been brought to a close: G. V. Sumner concludes his review of Wiseman's essay with an argument that the tribune was probably somewhat younger than the poet, and the suggestion that the tribune may have been ‘the adoptive, and hence homonymous, son of the poet’. (shrink)

In classical antiquity Propertius' eloquence was renowned. His successor Ovid referred to the blandi praecepta Properti and to blandi…Propertius oris. Quintilian stated that to his taste the most tersus and elegans Latin elegist was Tibullus, but sunt qui Propertium malint. Martial mentioned the facundi carmen iuuenale Properti. Turn now from the opinions of ancient authors to those of some modern commentators as they try to elucidate various passages as presented in the extant manuscripts, and you encounter not the adjectives blandus, (...) tersus, elegans, and facundus, but ‘strange’, ‘obscure’, ‘odd’, ‘slovenly’, and the like. A major reason for such striking differences of opinion should be evident. Ovid, to whom Propertius was blandi oris, read a text separated from Propertius' autograph by at most a few decades. Modern scholars, however, must form their text from a few relatively late manuscripts, none earlier than c. 1200, in which Propertius' eloquence has been obscured by over twelve centuries of careless blundering and deliberate interpolation by a succession of scribes. A generally accepted example of deliberate interpolation in the Propertian archetype is found at 2.32.3-6: nam quid Praenesti dubias, o Cynthia, sortes, quid petis Aeaei moenia Telegoni? cur tua te Herculeum deportant esseda Tibur? Appia cur totiens te uia †ducit anum†?, where the name of some neighbouring town is required in the fourth verse to balance Praeneste, Tusculum, and Herculeum in the preceding three. (shrink)

In classical antiquity Propertius' eloquence was renowned. His successor Ovid referred to the blandi praecepta Properti and to blandi…Propertius oris . Quintilian stated that to his taste the most tersus and elegans Latin elegist was Tibullus, but sunt qui Propertium malint. Martial mentioned the facundi carmen iuuenale Properti. Turn now from the opinions of ancient authors to those of some modern commentators as they try to elucidate various passages as presented in the extant manuscripts, and you encounter not the adjectives (...) blandus, tersus, elegans, and facundus, but ‘strange’, ‘obscure’, ‘odd’, ‘slovenly’, and the like. A major reason for such striking differences of opinion should be evident. Ovid, to whom Propertius was blandi oris, read a text separated from Propertius' autograph by at most a few decades. Modern scholars, however, must form their text from a few relatively late manuscripts, none earlier than c. 1200, in which Propertius' eloquence has been obscured by over twelve centuries of careless blundering and deliberate interpolation by a succession of scribes. A generally accepted example of deliberate interpolation in the Propertian archetype is found at 2.32.3-6: nam quid Praenesti dubias, o Cynthia, sortes, quid petis Aeaei moenia Telegoni? cur tua te Herculeum deportant esseda Tibur? Appia cur totiens te uia †ducit anum†? , where the name of some neighbouring town is required in the fourth verse to balance Praeneste, Tusculum, and Herculeum in the preceding three. (shrink)

For a defence of ‘crudum’ against Courtney's strictures, see the reviews by Goodyear and Reeve. I am presently concerned not with the unresolved crux in verse 144, but with the medical reason for the death of the glutton. Galen , quoted by Mayor, warned that one should not bathe after eating να μ μραξις κατ νερς κα παρ γνηται. More recently, Courtney ad loc. has quoted Persius 3.98ff. and has attributed the death to ‘apoplexy’, which in more modern parlance is (...) called a ‘stroke’ or a ‘cerebral haemorrhage’. What Persius and Juvenal are actually describing is not a stroke but what was formerly known as ‘acute indigestion’ and is now called a ‘heart attack’, as indeed ought to have been obvious from ‘nescio quid trepidat mihi pectus’ at Persius 3.88, and ‘tange, miser, uenas et pone in pectore dextram’ at 3.107. As Duff says, ‘the natural and ordinary time for bathing was just before the cena, but the gluttons of this time had discovered that digestion was temporarily promoted by the unhealthy practice of bathing in very hot water immediately after the meal’. Modern medical research has shown why this practice was very unhealthy indeed. As a meal is digested, the pulse rate is elevated, and bathing in hot water increases it even further. The consumption of alcohol, such as that described at Persius 3.92–3 and 99–100, would further accelerate the heart beat. The synergistic effect of these three circumstances, digesting a heavy meal, metabolising a large dose of alcohol, and bathing in hot water, was liable to cause a heart attack in an overweight man whose arteries were clogged with cholesterol. (shrink)

For a defence of ‘crudum’ against Courtney's strictures, see the reviews by Goodyear and Reeve. I am presently concerned not with the unresolved crux in verse 144, but with the medical reason for the death of the glutton. Galen, quoted by Mayor, warned that one should not bathe after eating να μ μραξις κατ νερς κα παρ γνηται. More recently, Courtney ad loc. has quoted Persius 3.98ff. and has attributed the death to ‘apoplexy’, which in more modern parlance is called (...) a ‘stroke’ or a ‘cerebral haemorrhage’. What Persius and Juvenal are actually describing is not a stroke but what was formerly known as ‘acute indigestion’ and is now called a ‘heart attack’, as indeed ought to have been obvious from ‘nescio quid trepidat mihi pectus’ at Persius 3.88, and ‘tange, miser, uenas et pone in pectore dextram’ at 3.107. As Duff says, ‘the natural and ordinary time for bathing was just before the cena, but the gluttons of this time had discovered that digestion was temporarily promoted by the unhealthy practice of bathing in very hot water immediately after the meal’. Modern medical research has shown why this practice was very unhealthy indeed. As a meal is digested, the pulse rate is elevated, and bathing in hot water increases it even further. The consumption of alcohol, such as that described at Persius 3.92–3 and 99–100, would further accelerate the heart beat. The synergistic effect of these three circumstances, digesting a heavy meal, metabolising a large dose of alcohol, and bathing in hot water, was liable to cause a heart attack in an overweight man whose arteries were clogged with cholesterol. (shrink)

In his prefatory epistle dedicating his Naturalis Historia to Vespasian, the elder Pliny takes great pains to plead that his magnum opus is unworthy of the emperor: ‘maiorem te sciebam, quam ut descensurum hue putarem’ . Continuing in this vein, Pliny goes on to say ‘praeterea est quaedam publica etiam eruditorum reiectio’, and appeals for support to the great Cicero: ‘utitur ilia et M. Tullius extra omnem ingenii aleam positus, et, quod miremur, per aduocatum defenditur’ . Cicero's aduocatus is the (...) satirist Lucilius, from whom a mangled fragment in trochaic septenarii is then quoted: ‘nec doctissimis. Manium Persium haec legere nolo, Iunium Congum uolo.’ The sense of this fragment, which Pliny very probably quoted from the now-lost beginning of Cicero's preface to his De Re Publica, can be restored from Cicero, De Oratore 2.25: ‘nam ut C. Lucilius…dicere solebat ea quae scriberet neque ab indoctissimis se neque a doctissimis legi uelle, quod alteri nihil intelligerent, alteri plus fortasse quam ipse; quo etiam scripsit “Persium non curo legere” , “Laelium Decimum uolo” : sic ego…’. This latter passage has allowed the former to be restored, to some extent exempli gratia, to the following form in Warmington's and Krenkel's editions of Lucilius. (shrink)

In his prefatory epistle dedicating his Naturalis Historia to Vespasian, the elder Pliny takes great pains to plead that his magnum opus is unworthy of the emperor: ‘maiorem te sciebam, quam ut descensurum hue putarem’. Continuing in this vein, Pliny goes on to say ‘praeterea est quaedam publica etiam eruditorum reiectio’, and appeals for support to the great Cicero: ‘utitur ilia et M. Tullius extra omnem ingenii aleam positus, et, quod miremur, per aduocatum defenditur’. Cicero's aduocatus is the satirist Lucilius, (...) from whom a mangled fragment in trochaic septenarii is then quoted: ‘nec doctissimis. Manium Persium haec legere nolo, Iunium Congum uolo.’ The sense of this fragment, which Pliny very probably quoted from the now-lost beginning of Cicero's preface to his De Re Publica, can be restored from Cicero, De Oratore 2.25: ‘nam ut C. Lucilius…dicere solebat ea quae scriberet neque ab indoctissimis se neque a doctissimis legi uelle, quod alteri nihil intelligerent, alteri plus fortasse quam ipse; quo etiam scripsit “Persium non curo legere”, “Laelium Decimum uolo” : sic ego…’. This latter passage has allowed the former to be restored, to some extent exempli gratia, to the following form in Warmington's and Krenkel's editions of Lucilius. (shrink)

This is the reading of Clausen's OCT, in which no variant for line 131 is recorded in the apparatus. No doubt the hendiadys ‘scutica et metus…erilis’ is not impossible,2 but it seems to me not to be a well chosen expression. Since the scutica belongs to the master, one is tempted to construe erilis with both nouns, not just with metus. But then the adjective must function in two different ways: ‘scutica… erilis’ is possessive, ‘his master's strap’, but ‘metus…erilis’ is (...) objective, ‘fear of his master’. And ‘metus…erilis’ in this passage receives no support from ‘erilis…metus’ at Plautus, Amphitruo 1069, which means ‘fear for my mistress’. (shrink)

This is the reading of Clausen's OCT, in which no variant for line 131 is recorded in the apparatus. No doubt the hendiadys ‘scutica et metus…erilis’ is not impossible,2 but it seems to me not to be a well chosen expression. Since the scutica belongs to the master, one is tempted to construe erilis with both nouns, not just with metus. But then the adjective must function in two different ways: ‘scutica… erilis’ is possessive, ‘his master's strap’, but ‘metus…erilis’ is (...) objective, ‘fear of his master’. And ‘metus…erilis’ in this passage receives no support from ‘erilis…metus’ at Plautus, Amphitruo 1069, which means ‘fear for my mistress’. (shrink)

In an essay entitled ‘Cinna the Poet’ published in 1974, T. P. Wiseman forcefully countered the arguments of Monroe E. Deutsch and others against the identification of the ‘neoteric’ poet Cinna with the tribune Gaius Helvius Cinna, who after Caesar's funeral was torn to pieces by an enraged mob, mistaken by it for the praetor Lucius Cornelius Cinna, who had applauded Caesar's murder. The identification of the poet with the tribune is supported by Plutarch, Brutus 20.4, where the murdered tribune (...) is called a ποιητικ⋯ς ⋯ν⋯ρ. As Wiseman says, ‘there are six other ancient accounts of the murder, drawn from a source or sources unknown; five of them call the victim a tribune of the plebs, and none of them says he was a poet. Impressed by this, many scholars have thought that the victim was not in fact the poet Helvius Cinna, and M. E. Deutsch suggested in 1925 that either the phrase in the Brutus describing him as a poet is a gloss, or “the tribune also dabbled in verse but was not the famous poet”.’ Wiseman's refutation of the various arguments of Deutsch and his followers against the identity of the poet and the tribune seems to me quite cogent, but the debate shows no sign of having been brought to a close: G. V. Sumner concludes his review of Wiseman's essay with an argument that the tribune was probably somewhat younger than the poet, and the suggestion that the tribune may have been ‘the adoptive, and hence homonymous, son of the poet’. (shrink)

In 1880 Spyridon Lambros discovered in the library of the Dionysiou monastery on Mount Athos a manuscript containing, among other things, the missing second book of a compilation of zoological lore made for the emperor Constantine VII Porphyrogennetos , generally referred to as the Sylloge Constantini. The first book, already known from a manuscript in Paris, proclaims in its heading that the compilation was based on the epitome of Aristotle's περ ζων by Aristophanes of Byzantium, with supplements from the writings (...) of Aelian, Timotheos and others. These supplements are found exclusively in the second book, which Lambros edited, along with the first, for the Supplementum Aristotelicum. They add greatly to our knowledge of the περ ζων by the fifth-century grammarian Timotheos of Gaza, a work hitherto known only from the so-called Epitome Augustana, a selection of 53 unconnected chapters made in the reign of Constantine IX Monomachos. (shrink)

In 1880 Spyridon Lambros discovered in the library of the Dionysiou monastery on Mount Athos a manuscript containing, among other things, the missing second book of a compilation of zoological lore made for the emperor Constantine VII Porphyrogennetos, generally referred to as the Sylloge Constantini. The first book, already known from a manuscript in Paris, proclaims in its heading that the compilation was based on the epitome of Aristotle's περ ζων by Aristophanes of Byzantium, with supplements from the writings of (...) Aelian, Timotheos and others. These supplements are found exclusively in the second book, which Lambros edited, along with the first, for the Supplementum Aristotelicum. They add greatly to our knowledge of the περ ζων by the fifth-century grammarian Timotheos of Gaza, a work hitherto known only from the so-called Epitome Augustana, a selection of 53 unconnected chapters made in the reign of Constantine IX Monomachos. (shrink)

Levinas and other contemporary thinkers have claimed that the philosophy of "the other" provides a devastating critique of systematic rationality as such and of Hegel as a paradigm case thereof.The critique links an ethical moment and socio-political issues to a thorough-going critique of Hegelian metaphysics and the dialectical method. I articulate the meaning of alterity as a critique of Hegel through Levinas and Marx, and then discuss possible Hegelian responses to this criticism. I conclude that this critique of Hegel pertains (...) to the character of his final synthesis rather than to questions of difference and identity, and challenge the interpretation of Hegelian closure as the realization of eschatology. (shrink)

In his exemplary edition of the papyrus fragments of Callimachus' Victoria Berenices, P. J. Parsons briefly considered the spelling of the name of Hercules' host, who played such a major role in Callimachus' ατιον on the founding of the Nemean games. At B iii 2 the papyrus has M[λ]ορκοϲ. On this Professor Parsons noted ‘elsewhere Mλορχοϲ: the unusual spelling, which no doubt comes from the text, reappears in Apollodorus, Bibl. 2.5.1 , Nonnus, Dion. 17.52 and Stephanus of Byzantium s.v. Mολορκα (...) ’. (shrink)

The 166th codex of the Bibliotheke of Photios comprises a summary of a peculiar work written by one Antonius Diogenes, entitled τ πρ Θούλην πιστα. This told the story of an Arkadian named Deinias, who travelled the world κατ ζήτησιν στορίας , coming eventually to Thule, where he met Mantinias and Derkyllis, a brother and sister from Tyre, and struck up an erotic relationship with Derkyllis . A narrative of Derkyllis, told to Deinias, seems to be inset at this point (...) , relating her own travels and including much Pythagorean material associated with her wonder-working companion, Astraios, which was authentic-seeming enough for Porphyrios to make use of it in his biography of Pythagoras. The Apista was a long work, running to 24 books, and it seems likely that a sizeable proportion of its length was devoted to paradoxographical material related to the places and peoples visited by the various narrators, but largely omitted from Photios' summary; the plot itself, though both complex and episodic, does not seem capable of sustaining such length. At the end of his summary Photios has a short discussion of the place of the Apista in literary history . Detailed analysis of this passage will form an important part of this paper, but for the moment it will suffice to say that Photios saw the work as germinal for Greek fiction, and in particular expresses the view that it was the ‘source and root’ of Lucian's True Histories. (shrink)

The recent revival of scholarly interest in Suetonius provides a good occasion to emend a long-standing crux in Joannes Lydus' description of Suetonius' dedication of his Vitae Caesarum to his friend the praetorian prefect Septicius Clarus. The codex unicus Caseolinus has Τράγκυλλος τοίνυν τος τν Καισάων βίους ν γράμμασιν † ποτίνων † Σεπτικί, ς ν παρχος τν πραιτωριανν σπειρν πì ατο. The conjectures ποτείνων by J. D. Fuss and ποτείνων by I. Bekker do little to improve the sense, and although (...) W. Kroll's προτείνων gives the meaning required by the context , προ- would not easily have been misread as πο-. For ποτίνων read νατείνων. For parallels compare BGU ii , 613.3–4 'Ανέτινα βιβλ[ίδι]α τλαμπροτάτ [γεμόνι] in a papyrus from the reign of Antoninus Pius cited by LSJ, and several other passages, most of which I owe to the supplement to Preisigke and Kiessling's Wörterbuch der griechischen Papyrusurkunden and to Dr Francisco R. Adrados of the Diccionario Griego-Español: Sammelbuch x , 10527.5–7 ['Ανέτε]ινά σοι, κ[ύριε,]…ναφόρ[ιον… of a.d. 152–3, P. Fouad iii , 26.5–10 , 8252.5–10) Ο νέτινάσυ τ κυρί βιβλιδίου…ντίγραφον πέταξα of a.d. 157–9, P. Oslo. iii , 80.21 ο νέτιναν βιβλιδί[ου…written sometime after March 7, a.d. 161, Sammelbuch iv 7472.3 'Ανέτεινά [σοι, κύριε πίτροπε, βιβλείδιον of a.d. 164, Sammelbuch vi.3 9339.24–7 13.5–7) ο νετείναμεν τ [κρατίσ τρχιερε O]λπί Σερηνιαν βιβλιδίου…[…] ντίγραφον πετάξαμεν from a.d. 178 or a little later, P. Mich. xii 616.13–14 τ δίκαιά μου βιβλειδί νγράψασ νέτεινα Νεμεσιαν πωσ τα[]τα διαπέμψηται[τ ]πιτρόπ from ca. a.d. 182, P. Cornell 14.2–4 ο νέτει[να τ κρατίστ πιστρ]ατηγ Κλαυδί [Ξενοφντι βιβλδίο]υ from a.d. 180–92, Wilcken, Chrestomathie 461.3–5 О[ νέ]τεινα τ λαμπροτάτ [γεμόνΚ]υίντω[ι] Μαικίωι λαιτίωι βιβλιδίου…ντίγραφον [ποτάξασ] from the beginning of the third century, and Sammelbuch v , 8246.3–4 α συνηγερούμεναι λιβέλλον νέτιναν π τν παρχον ξουσίαν from a.d. 340. (shrink)

The recent revival of scholarly interest in Suetonius provides a good occasion to emend a long-standing crux in Joannes Lydus' description of Suetonius' dedication of his Vitae Caesarum to his friend the praetorian prefect Septicius Clarus. The codex unicus Caseolinus has Τράγκυλλος τοίνυν τος τν Καισάων βίους ν γράμμασιν † ποτίνων † Σεπτικί, ς ν παρχος τν πραιτωριανν σπειρν πì ατο. The conjectures ποτείνων by J. D. Fuss and ποτείνων by I. Bekker do little to improve the sense, and although (...) W. Kroll's προτείνων gives the meaning required by the context, προ- would not easily have been misread as πο-. For ποτίνων read νατείνων. For parallels compare BGU ii, 613.3–4 'Ανέτινα βιβλ[ίδι]α τλαμπροτάτ [γεμόνι] in a papyrus from the reign of Antoninus Pius cited by LSJ, and several other passages, most of which I owe to the supplement to Preisigke and Kiessling's Wörterbuch der griechischen Papyrusurkunden and to Dr Francisco R. Adrados of the Diccionario Griego-Español: Sammelbuch x, 10527.5–7 ['Ανέτε]ινά σοι, κ[ύριε,]…ναφόρ[ιον… of a.d. 152–3, P. Fouad iii, 26.5–10, 8252.5–10) Ο νέτινάσυ τ κυρί βιβλιδίου…ντίγραφον πέταξα of a.d. 157–9, P. Oslo. iii, 80.21 ο νέτιναν βιβλιδί[ου…written sometime after March 7, a.d. 161, Sammelbuch iv 7472.3 'Ανέτεινά [σοι, κύριε πίτροπε, βιβλείδιον of a.d. 164, Sammelbuch vi.3 9339.24–7 13.5–7) ο νετείναμεν τ [κρατίσ τρχιερε O]λπί Σερηνιαν βιβλιδίου…[…] ντίγραφον πετάξαμεν from a.d. 178 or a little later, P. Mich. xii 616.13–14 τ δίκαιά μου βιβλειδί νγράψασ νέτεινα Νεμεσιαν πωσ τα[]τα διαπέμψηται[τ ]πιτρόπ from ca. a.d. 182, P. Cornell 14.2–4 ο νέτει[να τ κρατίστ πιστρ]ατηγ Κλαυδί [Ξενοφντι βιβλδίο]υ from a.d. 180–92, Wilcken, Chrestomathie 461.3–5 О[ νέ]τεινα τ λαμπροτάτ [γεμόνΚ]υίντω[ι] Μαικίωι λαιτίωι βιβλιδίου…ντίγραφον [ποτάξασ] from the beginning of the third century, and Sammelbuch v, 8246.3–4 α συνηγερούμεναι λιβέλλον νέτιναν π τν παρχον ξουσίαν from a.d. 340. (shrink)

In his exemplary edition of the papyrus fragments of Callimachus' Victoria Berenices, P. J. Parsons briefly considered the spelling of the name of Hercules' host, who played such a major role in Callimachus' ατιον on the founding of the Nemean games. At B iii 2 the papyrus has M[λ]ορκοϲ. On this Professor Parsons noted ‘elsewhere Mλορχοϲ: the unusual spelling, which no doubt comes from the text, reappears in Apollodorus, Bibl. 2.5.1, Nonnus, Dion. 17.52 and Stephanus of Byzantium s.v. Mολορκα ’.