The problem of Claudius' temple at Camulodunum is one of those hardy perennials where insufficient evidence makes a final solution in practice hardly possible; anyone laying the law down on the subject does so at his peril'. 1 Meagre archaeological data that add up to few hard facts, a sneer by Seneca on which a whole case has been built, obscure terminology in a solitary half-sentence of Tacitus-all the familiar knots in the problem are brought into play by C.J. Simpson in his recent reappraisal of the enigmatic temple. 2 That there are enough loose ends to justify continuing debate is hardly in contention. Whether Simpson succeeds in demonstrating that a temple dedicated to the living emperor Claudius was already in existence at the colony by that emperor's death in A.D. 54 is another matter. A rejoinder provides in any event a welcome opportunity to consolidate a thesis that has been the focus of vigorous discussion for well over twenty years. The argument can best be structured on the same lines as Simpson's paper, with some modifications where he has placed relevant material elsewhere. SENECA, APOCOLOCYNTOSIS VIII.3 'Deus fieri vult: parum est quod templum in Britannia habet, quod (huncj nunc barbari colunt et ut(!) deum orant MOROU EUILATOU TUCHEIN.' Simpson begins by stating that the simple reading of Seneca is what is of greatest significance. On his interpretation Seneca's plain meaning is that Claudius was already the recipient of cult at the temple by 'the time of the mise-en-scene of Seneca's jibe'. The view is affirmed rather than argued but Simpson adds that, to be topical, Seneca's ludus will probably have been composed before, and presented on, the Saturnalia of 17 December A.D. 54. 3 The dramatic date of the composition would clearly not have allowed sufficient interval for news of the emperor's death (at first kept secret) to have reached Britain or for the barbarians to have been 'persuaded to pay cult to Claudius in the short