The word dona is an embarrassment here. If Agricola was appointed to ‘check the gifts of the temples’, that is, gifts which temples had received, it seems an odd restriction in a phrase which one would expect to refer to temple possessions in general. What the context, especially in the word sacrilegium, makes clear, as commentators have duly noted, is that the temples suffered losses through the plunder of their works of art by Nero and also by others, although the (...) result tended to obliterate the guilt of others. This was after the fire at Rome in A.D. 64. See H. Furneaux rev. J. G. C. Anderson , pp.55 f.; R. Till , p.62; I. Forni , p.108; R. M. Ogilvie and Ian Richmond , p.152. (shrink)

THE book which Eudoxus of Cnidos was stated by some to have translated from the Egyptian is entitled in the manuscripts of Diog. Laert. 8. 89, a reading which R. D. Hicks retains in his Loeb edition. It was retained also in the edition of C. Gabr. Cobet and in the Tauchnitz edition ; so also H. S. Long in O.C.T.. Egyptian religion was richly theriolatrous. But does it proffer a suggestion of ‘Dialogues of Dogs’? The contrary belief is suggested (...) by the proposal of various emendations. (shrink)

The Hellenistic poet Lycophron, who wrote tragedies and assembled the texts of comedy under Ptolemy Philadelphus for the Library at Alexandria, was probably also the author of the long poem Alexandra, which deals mainly with the theme of Troy. Recent studies by Stephanie West have appreciably advanced our understanding of this rather difficult poet. For the passages where Lycophron surprisingly presents phases of Roman history she cogently adduces a later poet, a ‘Deutero-Lycophron, …to be sought among the artists of Dionysus (...) in southern Italy’. A theme in Graeco-Egyptian mythology is the subject of the present paper; and one of my main points is that recent Egyptological research has a clear bearing on one of the problems. (shrink)