At Aur. Vict. Caes. 10.5, the reading lautus should be retained; -que is a dittography and should be deleted. At 13.3, satis should be emended into sagatis. This article also provides a brief analysis of Victor's references to clothing and attempts to explain why he comments on the Dacian costume at 13.3, the only ethnographic reference to clothing in the entire work.

This paper addresses the role of archaeologists in informing the public about a fundamental component of contemporary Romanian identity: the Dacian heritage. I start by exploring how the Dacians and Romanians came to be connected, a process that resulted from a combination of nationalistic zeal on behalf of archaeologists and the nationalist propaganda of the Ceauşescu regime during the 1970s and 1980s. I then move to the present-day situation, where I argue that archaeologists have reduced themselves to having a minor role in the public sphere, while discussions about the Dacians are dominated by two main players: pseudoarchaeologists and re-enactors. This state of affairs delegitimizes Romanian archaeology and places self-declared specialists and enthusiasts in the position of experts. Some of the Dacian narratives produced in this environment are infused with strong nationalist messages and have the potential to fuel extreme right-wing and even xenophobic movements. Consequently, in the final part of the paper, I recommend that Romanian archaeologists should challenge the representations and interpretations of pseudoarchaeologists and re-enactors. Moreover, academics should make it a priority to re-engage with the public and disseminate their work to a broad audience in a convincing manner.