8 For a keenly quellenkritisch approach seeLa Bua, V., Filino-Polibio Sileno-Diodoro (Palermo 1966) 23–174, 253–54Google Scholar and indeed passim, breaking down the narratives of Diodorus and especially Polybius to determine which original source is being followed at any point. He discovers qualities of impartiality and ‘prammaticita’ in Philinus as a result, far superior to Polybius’ (esp. 255–75); cf. also La Bua, in Lidia Gasperini (ed), Scritti sul Mondo Antico in onore diFulvio Grosso (Roma 1981) 241–71;Google Scholar but see Badian, E., Riv. Istr. eFilol. Class. 96 (1968) 203–11,Google Scholar and Walbank, F.W., CQ 17 (1967) 299–302.Google Scholar Again, Pol.’s varying terms for the ex-Campanian Mamertines at 1.10.3 ff. — here ‘the barbarians’, there ‘the Mamertines’ — have been used to source the former passages or sentences to the Greek Philinus and the latter to the Roman Fabius (R. Laqueur, RE 19 [1938] 2181–82; Giovannade Sensi Sestito, Gerone : un monarca ellenistico in Sicilia [Palermo 1977] 210–11). E Ruschenbusch, TAΛANTA 12–13 (1980–81) 55–76, argues that Polybius, Diodorus and Zonaras all narrate the same version of events in 264, merely with differences in emphasis and selection; and (RhM 127 [1984] 263–65) that Pol. 1.10.5–9 on the Punic peril, in echoing Thuc. 6.90.2 ff. on the Athenian peril to Sicily, reveals that Timaeus — the presumed source for Fabius whom Polybius in turn copied — was responsible for the echo. With other arguments Rizzo, F.P., in ΦIΛIAΣ XAPIN:: Miscellanea di Studi Classici in onore di Eugenio Manni (Roma 1980) 6. 1899–1920Google Scholar, holds that Timaeus and not Philinus was Diod.’s source for events to 263.