The late sixth-century treaty (Hdt. 5.73) reflected Alcmeonid interests, which continued in Pericles’ attitude to Persia; a treaty of friendship (Andoc. 3.29), short-lived, can be dated to soon before 415 B.C.

The phases of construction of the temple (Peisistratid, Seleucid, Hadrianic) and its state in between them can be partly reconstructed from the fragmentary literary and archeological evidence; the other Athenian cults of Zeus are also surveyed.

Callimachus’ influence on the Latin new poets reflected their aesthetic and ethical rejection of the epic manner in favor of the focused and personal.

Aristotelian/Peripatetic ethical and literary theory is reflected in the terminology and thought of Longinus’ account of stylistic extremes, which addressed an on-going debate among the rhetoricians.

The papyri and inscriptions of Dura show the linguistic diversity of the inhabitants, notably Aramaic inscriptions and a Hebrew liturgical text from the synagogue, while the Diatessaron fragment, in the original Greek, supports the Greek origin of the Christian community.

The mythic genealogy and history of Ceos that was given by the historian Xenomedes (V B.C.) can be partly reconstructed from Callimachus fr.75.

Scribal errors are classified and tabulated; those reflecting uncials are comparatively few, while aural confusions are common, and several types of omission.

The epithets of Artemis in lines 37ff, multiple and ambivalent, signal the overall theme of the ode, animal madness versus cultivation.

In Aristotle’s definition of tragedy as distinct from comedy, σπουδαῖος as elsewhere in the Poetics should apply to character and mean not ‘serious’ but ‘noble’: tragedy is an action that reveals the nobility of the character.

A late Hellenistic inscription on the cult of Isis in Athens is reedited; its probable date is soon after 37, reflecting the influence of Cleopatra.