Dietary honey bee royal jelly increases insect growth rates and adult body size. Royal jelly as a dietary supplement could enhance mass insect production by increasing the body size of mass-reared model species. To determine the effect of royal jelly on a cricket species, Gryllodes sigillatus Walker (Orthoptera: Gryllidae), farmed for human consumption, we ran two experiments. We tested the dose-dependent response of G. sigillatus to royal jelly using a range of diets across 0–30% w/w royal jelly. We also measured the individual-level life history responses to royal jelly over time by individually rearing G. sigillatus nymphs on two separate diets: half were fed a commercial cricket diet, and half were fed the same diet mixed with 15% w/w fresh royal jelly. We found sex-dependent effects: females fed the royal jelly diet were 30% heavier, and this effect was driven by significantly longer abdomens containing 67% more eggs compared to those fed the standard diet. Female mass was optimised at approximately 17% w/w royal jelly. Our results reveal that although a royal jelly dietary supplement can increase the yield of mass-reared insects, the life history responses are species and sex specific.

In his letters to Lucius Papirius Paetus from 46 bc Cicero provides striking reports on his thoughts and activities as he seeks to accommodate himself to the new political realities following Caesar's decisive victory over the republican forces in Africa. In these letters Cicero also engages in a kind of performative role-playing: he casts himself variously as a teacher of oratory to two of Caesar's close associates (Hirtius and Dolabella), as a bon vivant immersed in the Caesarian social scene, and as a man of moral principle who measures himself against the model of the wise man. Philosophical jokes, allusions, and arguments all figure prominently: Cicero is evidently drawing on a rich range of philosophical material to frame his actions and how he should be judged. This paper brings out the full significance of these underlying philosophical frameworks and makes clear the ways in which Cicero exploits the resources of the Greek philosophical tradition in his self-fashioning in the letters to Paetus.

This paper outlines the full details of Lucretius’ treatment of parental love. It shows that Lucretius is faithful to Epicurus’ notorious claim that parental love is not natural: in addition to orthodox Epicurean hedonist concerns, Lucretius asserts that children do not ‘belong to’ their parents by nature; as such, even though parental love is now ubiquitous and indeed a cultural norm, there is no basis for the naturalness of parental love. This model of the relationship between parents and children does not, however, apply in the case of certain animals, who do have natural parental love for their offspring. Focussing on two famous scenes, the sacrifice of Iphigenia and the forlorn heifer seeking her sacrificed calf, the paper argues that, by highlighting the fragility of human parental love in comparison to that of the animals, Lucretius brings to his Roman readers’ attention the relative weakness of the familial ties that bond human beings together. At the same time, he emphasises the need to maintain these ties, if social and political concord, with all its benefits, is to continue. It transpires that unlocking the details of Lucretius’ treatment of parental love brings a key lesson of the poem into clearer focus.

Epicurus denies that human beings have natural parental love for their children, and his account of the development of justice and human political community does not involve any natural affinity between human beings in general but rather a form of social contract. The Stoics to the contrary assert that parental love is natural; and, moreover, they maintain that natural parental love is the first principle of social οἰκείωσις, which provides the basis for the naturalness of justice and human political community. The Stoics are, therefore, obliged to refute Epicurus’ denial of the naturalness of parental love in order to support their own theory of social οἰκείωσις; and we have good evidence for the arguments that they employed against the Epicureans on this account. Likewise, the Epicureans are obliged not only to defend their own position but also to undermine the competing Stoic theory of social οἰκείωσις; and the foundational premise of a natural bond between parent and child is an obvious target. However, beyond dogmatically restating Epicurus’ denial of natural parental love, the evidence for the Epicurean line of attack against the Stoics is currently unclear. In this paper I argue that we can go some way towards uncovering it via an analysis of some fragmentary passages from an unidentified work of the Epicurean Demetrius of Laconia (c.150–75 b.c.) that contain a puzzling discussion of Epicurus’ stance on parental love.