1Gibbon (1972) 365 (marginalia), alluding to Voltaire (1786) 38.271 (article ‘Bien, souverain bien’ from Dictionnaire philosophique).
2Wallace (2016), however, argues that Croesus’ reign started in the 580s.
3For general orientation see Bowie (1970) and Whitmarsh (2001); on Charon, Favreau-Linder (2015). See further pp. 212–16 on Lucian’s Dialogues of the Dead.
4See p. 98.
5See e.g. Callimachus’ first Iamb, with Kerkhecker (1999) 11–48; Diogenes Laertius 1.27–33, 82. Andron of Ephesus (FGrH Cont. 1005; fourth century BC) wrote a whole book on the Seven Sages entitled The Tripod.
6Thales is the only sage whom Diogenes makes the founder of a philosophical tradition (1.122). Plutarch similarly introduces a minor rupture into the synchronous Seven when he claims that Solon is ‘too simple and archaic’ in his handling of physics, while Thales alone of the sages ‘carried his speculations beyond necessity’ (Solon 3.6–8).
7E.g. Moles (1996).
1Wilde ([1890] 2000) 252.
2Dinshaw (2007) 107, 108.
3Dinshaw (2012) 105.
4Carroll (2014) 2, 273.
5Clark (2015) 62.
6Miller (2010).
7Didi-Huberman ([1990] 2005) xxiii.
8Nagel and Wood (2010) 13.
9See Chapter 7.
10Lowenthal (1985) title of chapter 7; Greene (1986) 221.
11Robertson (1996) 142 (on camp); Bal (2016) 290.
12Bal (2016) 292.
13Kalter (2012) 53.
14Luzzi (2009) 71 n. 6; Nagel and Wood (2010) 13.
15Nagel and Wood (2010) 13.
16Rancière ([1996] 2015) 22–3.
17See Chapter 4 n. 36.
18Now joined by a previously unattested noun anachronia in a new edition of the scholia to Euripides’ Hippolytus (Cavarzeran (2016), scholion on 231). The ancient terms are surveyed by Stemplinger (1956).
19An eighteenth-century successor dismissed the anachronism: ‘as the remark is no less obvious than true, we need not be surprised to find it quoted as proverbial, even in the earliest ages’ (Francklin (1758–9) 2.95).
20Messeri and Pintaudi (2002) 232–7 (Ostraca Medinet Madi 272). Thanks to Amin Benaissa for discussion.
21Boak, Husselman and Edgerton (1933–44) 2.287–8.
22Luzzi (2009) 71 n. 6.
23Burke (2001) 173.
24Grazia (2010) 20, 15.
25Ibid. 20–1, 30–1.
26Burke (2001) 173; Luzzi (2009) 71 n. 6.
27Wilson ([1992] 2017) 30–1.
28Ricchieri (1542) 423.
29For his sources see pp. 72, 81.
30Castelvetro ([1570] 1978–9) 2.198, 260 ((1984) 262, 292). The ana- prefix has lost its force in these coinages; Castelvetro himself offers the gloss trastemporaneamento for anachronismos.
31Mazzoni (1587) 515–25, citing (516) Valerius Maximus 9.8.ext.1, Pomponius Mela 2.116 and Servius on Aeneid 3.411 for the cape’s naming after Hannibal’s steersman, hence later than the First Punic War context of Polybius 1.11.6.
32Heller (2014) 282.
33Fielding (1766) 9.263 n.; Barthélemy ([1787] 1793–4) 5.210.
34Gregory (1649) 174 (from De Æris & Epochis).
35Lisle (1623) 15.
36Hales (1617) 36–7.
37Blount (1656) n.p.
38Ralegh (1614) n.p. We have found no other seventeenth-century instances of the form.
39See p. 94. Ebeling 1937 suggests that Scaliger introduced the word itself and that it first appeared in the posthumous 1629 edition; both claims have been frequently repeated.
40Ralegh (1614) n.p. For the Julian Period see further p. 103.
41See pp. 94–5.
42Blasco (1578) 59.
43Heinsius (1639) 869; (1623) 147 (trans. from Gale (1669) 371).
44Grazia (2010) 19.
45Grey (1754) 2.112. This remark was quoted a century later by the historian George Grote with the dismissive comment that ‘such a supposed chronological discrepancy would hardly be pointed out in any commentary now written’ – that is, now that the scholarly field had been transformed by the separation of legend and history (Grote ([1846–56] 1888) 1.432 n. 2).
46See e.g. Martindale and Martindale (1990) 121; Ruthven (2004) 354.
47Bolingbroke (1752) 1.9.
48P. 238 n.23.
49E.g. Lucian 45.80, where it is used with metachronos of the errors of a mime-dancer.
50Gregory (1649) 174.
51Drayton (1612) A2.
52E.g. Athenaeus 5.216c; scholia on Euripides, Hecuba 573, Andromache 734. Some dictionaries from the eighteenth century onwards define ‘parachronism’ (by contrast with ‘anachronism’) as placement too late (Petit (1985) 32–3); this definition is not justified by earlier usages or etymology.
53Montagu (1642) 3.186.
54See Torzi (2000) 61–117 for the word’s use by grammarians and exegetes; Lacombe (1930) 50 (Langton); OED s.v. ‘prolepsis’ (Calvin, Holland). Anticipatio is used with a similar sense (e.g. Servius on Aeneid 6.359). Other terms applied to anachronism are kakoplastos ‘flawed in invention’ (Hermogenes, On Issues 1.1; scholion on Lycophron 592; Heath (1995) 254) and para tēn historian ‘against history’ (Athenaeus 5.218e).
55Rancière ([1996] 2015) 22–3.
56Bentley (1697) 32.
57Robertson (1788) 160, 168 (prochronism); 166, 167 (parachronism). See Fig. 6.
58Vico ([1744] 1999) 333. The first edition lists five kinds of anachronism (Vico ([1725] 2002) 128–30). On the Varro passage see p. 107.
59Coleridge (1969–2002) 6.43.
60De Quincey (1862–83) 9.202 n.
61Hegel ([1835] 1975) 1.278.
62Grumach (1949) 212.
63Pope (1871–89) 6.115; cf. OED s.v. ‘high’ 18.
64Gough (1786–96) 1.7 (inspired by Warton (1778–81) 2.97 on Lydgate’s ‘anachronistic improprieties’). The title page captures a sense of period style by moving down from Gothic to Roman fonts.
65Waugh (1962) 9.
66Eastman (1926) 22–3.
67Robinson (1912) 265.
68Stern (1970) 187; Coulanges ([1864] 1980) 3–4.
69Sorel (1891) 8.
70Febvre ([1942] 1985) 5.
71Blaas (1978) 244–5.
72Butterfield ([1931] 1973) 30.
73Skinner (1969) 40.
74Blaas (1978) 280.
75Rancière ([1996] 2015).
76Loraux (1993).
77Loraux ([1997] 2001) 136–7.
78See further https://anachronismandantiquity.wordpress.com/
79‘Anachronistic’ has often carried a stronger sense of periodicity than words such as ‘obsolete’ (dated by the OED to 1579), ‘outdated’ (1616), ‘antiquated’ (1623) and ‘stale’ (1550 for the metaphor).
1Borges ([1939] 1970) 69–71.
2Koselleck ([1979] 2004) 10, 11, 22; also 255–75 on experience and expectation.
3Levy (1967) ix, 7–8.
4E.g. Panofsky ([1960] 1970) 227 n.
5Ibid. 262.
6Hay (1977) 196 n. 10.
7Panofsky ([1960] 1970) 262–3, ([1955] 1970) 205.
8Ritter (1986) 12.
9Bury (1909) 240, 248–9.
10Finley (1959) 18.
11Pocock ([1957] 1987) 1, 150.
12Haddock (1980) 2.
13Burke (1969) 138–41. Cf. Bury (1920) 10; Collingwood (1946) 20–1.
14See Momigliano (1966); Möller and Luraghi (1995).
15Schiffman (2011) 3–4, 71, 5, 6, 273.
16Cervantes ([1605–15] 1992) 77.
17Ibid. 536.
18Ibid. 376–81. Cf. Hale (1994) 99–100.
19Burke (1969) 21.
20Grazia (2007).
21Fantham (2017) 2.470–4 (text and translation).
22Greene (1982) 8.
23E.g. Burke (1969) 50; Ritter (1986) 11; Kelley (1998) 132.
24Nota and Dotti (2002–13) 5.71–83 (text); Bernardo et al. (1992) 621–5 (translation).
25Borchardt (1975) 423.
26Petrarch is nonetheless right: Pinkster (2015) 1120 notes that ‘the first instances of the use of the so-called plural of majesty … by dignitaries to underline their authority are found in the third century AD. This … becomes quite common in the fifth century.’ Caesar does in his surviving works use first-person plural forms in his role as historian, in phrases such as ‘as we have shown’.
27Fantham (2007) 2.498–9. A similar anachronism at Ovid, Heroic Women 2.83.
28Bernardo et al. (1992) 625.
29In the twelfth century Pope Innocent III had drawn up five prescriptions for detecting forgery, but placed more emphasis on seals as a means of authentication than on composition or script (Hiatt (2004) 26).
30Kelley (1998) 132.
31Bowersock (2007) for text and translation.
32Wilamowitz’s suggestion that Valla wrote the treatise once he had been schooled in historical method by his translation of Thucydides is disproved by the chronology (Wilson ([1992] 2017) 86–7).
33Delph (1996).
34Compare Valla’s commenticiam fictamque with Cicero’s fictam et commenticiam.
35Hiatt (2004) 164–7.
36Kalter (2012) 53.
37Grazia (2010) 22–3.
38Black (1995).
39Valla (1511) 16 verso, praising as a ‘beautiful prolepsis’ the use of the cognomen ‘Creticus’, which Sallust applies to Quintus Metellus even prior to his capture of Crete.
40Bowersock (2007) 183.
41Bowersock (2007) 198 n. 21.
42Fussner (1969) 376 complains that Levy (1967) ‘thinks of “the concept of anachronism” as a commodity, which can be imported and exported like cheese, wine, or cigars’: ‘If we are told that Pericles used a wrist watch to time his funeral oration, we dismiss this statement as an anachronism – not because we have a “concept of anachronism”, but because we have the facts.’
43Borchardt (1975) 423.
44Schlegel ([1805] 1959) 118–20 ((1988) 67–72).
45Koselleck (1979) 17–18 ((2004) 9–10).
46Pocock (1999–2016) 3.98–150.
47Koselleck (1979) 18–19 ((2004) 10).
48Cary (1956) Plate VI; Hale (1990) 186.
49Pfeiffer (1993).
50Ronen (1993).
51E.g. Curtius Rufus, History of Alexander 3.3.19.
52Goldberg (1994) 253–62; West (2007).
53Nagel and Wood (2010) 14.
54Eschenburg (1979); on Aventinus, see Strauss (1963).
55West (2007) 207.
56Noll (2016).
57Schlegel ([1805] 1959) 118 ((1988) 68). Partly owing to the misleading English translation, Koselleck has often been taken as suggesting that Schlegel sees Altdorfer himself, not the battle as he depicts it, as chivalrous.
58Schlegel ([1815] 1818) 1.326.
59Schlegel ([1805] 1959) 119.
60Strauss (1963) 128.
61Schlegel ([1805] 1959) 120 ((1988) 69).
62Schlegel ([1805] 1959) 123 ((1988) 72), with n. 8 for the re-working of the passage for Schlegel’s 1823 collected works.
63Ruehl (2015) 138–49.
64Schlegel ([1805] 1959) 119 ((1988) 68–9).
65See Koselleck (2018). While his theoretical model resists periodization, Koselleck re-inscribes it through his readings of the origins of the separate strata (for instance, in discussing the differences between Herodotus and Thucydides).
66Rudolf similarly adopted an ancient Roman gem in his seal (Grzęda (2016) 132–3).
67Hiatt (2004) 53.
68Schiffman (2011) 6, 111, 140–1, 261; Montesquieu ([1734] 1999) 23.
69Guynn and Stahuljak (2013) 14.
70Veyne ([1971] 1984) 5.
71Ibid. 6.
72Ibid. 129, 141.
73Gilmore (1963) 7.
74E.g. Plato, Protagoras 322b1; Diodorus, Historical Library 3.56.3.
1Sandbach (1965–6) 33; cf. Horsfall (2016) 135–44.
2Mastronarde (2002) 210.
3Knox (1957) 61.
4Taplin (1986) 171–2. ‘Newfangled’ is from D’Angour (2011) 147. The Anaxagorean link is picked up in the scholia and in Satyrus, Life of Euripides (fr. 37 col. 3 Schorn).
5Stricker (1880) 125; Schwenk (1895) 3.
6Easterling (1985) 5–6, 9.
7Easterling (1985) 9. On tragic temporality see also Vernant and Vidal-Naquet ([1972] 1988) 23–8; Pelling (1997), (2000) 164–7; Sourvinou-Inwood (2003) 15–25.
8Schironi (2018). On ancient scholarship see Montanari et al. (2015), Zetzel (2018).
9Including dowries: see Schmidt (1976) 240–6 on how the Homeric scholia bring out complexities better than the Medea scholia cited above.
10For context see Braund and Wilkins (2000), Holford-Strevens ([1988] 2003), König and Woolf (2013).
11Cf. pp. 184–5 on Theseus.
12See on this topic Nünlist (2012).
13Parker (1998) argues that turannos is Phrygian in origin.
14Conversely a choral passage in Aeschylus’ Agamemnon evoking the return from Troy of ashes in exchange for men (433–44) is seen as a deliberate anachronistic allusion to a new Athenian practice (e.g. Jacoby (1944) 44).
15For further use of anachronism in textual arguments, see scholion T on Iliad 23.825 (Aristarchan emendation, cf. scholion AT on Iliad 7.304); scholion T on Iliad 24.476 (interpolation); and (on the same passage) Athenaeus 1.12b (emendation). Similar arguments were used to dismiss physical relics from the heroic period: see Pausanias 8.14.7–8, 9.41.1, 10.38.5–7 (on bronze statues); Pliny, Natural History 13.88 (on a papyrus letter); Higbie (2017); also https://anachronismandantiquity.wordpress.com/
16For arguments from anachronistic allusions to historical events, see Diogenes Laertius 2.39 (citing Favorinus) on Polycrates’ defence speech for Socrates; Athenaeus 3.116d, on a poem On Saltfish attributed to Hesiod; Dionysius of Halicarnassus, Dinarchus 11, 13, Lysias 12; and the scholia on Aristophanes, Wealth 173, 179 and 1146, which suggest that anachronisms were inserted from Aristophanes’ second version of the play (392 BC), under the mistaken impression that they were commenting on his first version (408 BC). For lexical or etymological arguments, see Galen’s commentary (Kühn 15.172–3) on the Hippocratic On the Nature of the Human Being, and Macrobius, Saturnalia 1.12.13 (citing Varro). Cf. arguments from dialect at Diogenes Laertius 1.112 and from letter-forms at Theopompus FGrH 115 F154; Plutarch, Aristides 1.6; and in general Grafton (1990).
17E.g. in a famous law suit at Athens in 330 BC (Aeschines 2.89–92; Demosthenes 18.225), or in Cicero’s attacks on Antony’s supposed forgery of documents after Caesar’s assassination (Philippics 2.97; cf. Cassius Dio 45.32.4).
18Logue (2015) 126; Oswald (2011) 36, 72.
19Oswald (2015).
20The reference to ‘Achaemenes’ (ancestor of the Persian royal line) reflects the common assimilation of Parthians and Persians (they were separate Iranian peoples).
21More on anachronistic trumpets at scholia on Aeschylus, Eumenides 556–9; Euripides, Phoenician Women 1377 (trumpet taken as a simile, with ‘misplaced pedantry about the chronology of the use of trumpets’, according to Mastronarde (1994) 534); and Lycophron 250 (on Lycophron’s misplaced pedantry in avoiding mention of trumpets), both with reference to Iliad 18.219 (also cross-referenced in scholion T on Iliad 24.480–2).
22Horse-riding is elsewhere mentioned in a simile at Odyssey 5.371 and exceptionally in the night-time Doloneia (Iliad 10, often suspected as a later insertion), where the scholiasts comment that the riding is ‘out of necessity’, i.e. for a swift escape (scholion bT on Iliad 10.513; also scholion PQT on Odyssey 5.371).
23See also scholion T on Iliad 24.480–2. The late Byzantine astronomer Theodorus Meliteniotis marked a simile at Iliad 5.5 as an instance of metachronismos.
24Taplin (2007) 182.
25Easterling (1985) 9.
26See further Nünlist (2009) 122–4, 282–98.
27Now Gaeta, where Cy Twombly had a studio.
28Hinds (1998) 109 n. 14.
29Overly accurate prophecies could come under suspicion as forgeries after the event: cf. Strabo 13.1.53, arguing against an emendation of Iliad 20.307–8 which created an allusion to the Roman empire; Lucian 42.28 on ‘metachronic’ oracles; and Porphyry of Tyre, Against the Christians fr. 43 von Harnack on the prophecies in the Book of Daniel as written in the reign of Antiochus Epiphanes.
30Stok (2016) 426–7.
31See Nünlist (2009) 117. Ancient critics identified at least four different cities called Ephyre (Strabo 8.3.5).
32Fr. 819 TrGF, with notes ad loc. on the interpretative problems.
33Easterling (1985) 8–9.
34A mistake for ‘Spartan’.
35Hesychius kappa 4343 Latte comments on anachronistic references to the lot in Sophocles’ (lost) Meleager and Inachus.
36The comparison would be exact only if the scholiasts were suggesting that Hippolytus’ horses came from the area later inhabited by the Enetians; but this does not seem to be the case. Support for Easterling can be found in a scholion on Sophocles, Electra 62: ‘he guarded against naming the man’ (à propos a supposed allusion to Pythagoras).
37Eustathius’ citation of Stephanus alludes to ‘Enetian mares’, evidently among the Paphlagonian Enetians. He explains, too, that the Enetians moved from Paphlagonia to the Adriatic, stopping off in Thrace on the way.
38Van der Valk ad loc.
39E.g. the Hellenistic paradoxographer Antigonus of Carystus (Leigh (2013) 187).
40Idion is used in the discussion of turannos in the hypothesis to Oedipus the King (see above), but there it refers to a linguistic feature shared among several different poets.
41For plasma in the scholia see Papadopoulou (1999).
42Burkert (1972) 125–32, 180–3.
43Lefkowitz ([1981] 2012) 87–103.
44Cf. Aulus Gellius 15.20.8, citing Alexander of Aetolia (fr. 19 Lightfoot). The counter-claim could have been based on scenes such as Heracles’ appearance in the Alcestis, which is denounced in the scholia (on 780) as a breach of probability (ouk eulogōs) on the curious grounds that Euripides presents him philosophizing while drunk.
45Robortello (1555) 250; Castelvestro ([1570] 1978–9) 2.193–8 ((1984) 260–2).
46Similarly Suda s.v. proschēma (pi 2853 Adler).
47Cf. the use of the cognate noun alogia of an anachronism at scholion V on Aristophanes, Wealth 1146.
48Thus Easterling (1985) 8. See Christesen (2007) 179–202 on traditions about the games.
49Hornblower (1991–2008) 1.521–2.
50Stricker (1880) 124–5.
51Dover (1978) 197.
52See pp. 195–8.
53Seneca in Suasoriae 2.22 points out the anachronism. The Spartan’s goal was to ensure that Xerxes could not utter those words.
1Scott ([1823] 2007) 4, 11.
2Scott ([1814] 1985) 96; ([1820] 1996) 505.
3Scott ([1818] 2008) 3.
4This version is found e.g. in Timaeus and Jerome, Against Jovinian 1.43. The story may have appeared earlier in Naevius’ historical epic Bellum Punicum (Horsfall ([1973] 1990)).
5Hearne (1705) 8, defining anachronism as ‘a civil Expression of an Error’ by contrast with ‘the rude Charge of Falshood’; Button (1740) xv.
6Diderot (1751–72) 1.395; Johnson (1755) 1.129.
7Mazzoni (1587) 518.
8Tasso ([1594] 1964) 118, (1973) 58–9. These debates are echoed in the novelist Manzoni’s discussion of historical fiction (([1850] 1996) 53).
9A glance at Lucian’s Dialogues of the Dead, where this trio does converse – in the underworld (p. 216).
10Segrais (1668) 27–35.
11Todd and Bowden (1998) 146–59.
12Verdicts of the Learned ([1697] 1814) 8.
13Dryden (1697) n.p.
14Kalter (2012) 62.
15Womersley (1997) 213.
16Ibid. 245.
17Chateaubriand (1811) 3.129–30.
18Cf. Anthologia Graeca 16.151, an epigram in Dido’s voice denouncing Virgil’s falsehood, and its Latin adaptation, Ps.-Ausonius, Epigrams 118.
19Fantham (2017) 1.405–7 for text and translation.
20Desmond (1994).
21Mazzoni (1587) 518.
22Tasso ([1594] 1973) 58; contrast the Discourses on the Poetic Art (written 1560s, published 1587), where Tasso discusses the episode without the term ‘anachronism’ ((1964) 17–18). A 1721 French dictionary does use Dido to illustrate anachronisme by contrast with parachronisme (Petit (1985) 32; cf. Chapter 1 n. 52).
23Examples of anachronismos and related phrases in the scholia occasionally indicate the extent of the anachronism by years (scholion on Sophocles, Electra 47) or generations (scholion on Euripides, Phoenician Women 854), but mostly use phrases such as ‘not yet’ (e.g. scholia on Aeschylus, Seven against Thebes 277, Prometheus Bound 411, 669; Euripides, Phoenician Women 6) or ‘later’ (e.g. scholia on Pindar, Nemean 7.56; Euripides, Rhesus 502; Apollonius of Rhodes, Argonautica 4.552–6).
24Marolles (1662) 25–36.
25Newton (1728) 32.
26Gibbon: Buchwald and Feingold (2012) 418–19. Monstrous: Sale et al. (1736–44) 6.659.
27Scaliger (1598) ‘Prolegomena’ ε1 recto; Ralegh (1614) 1.466; Helvicus ([1609] 1629) 48–9; Hearne (1698) 8.
28Hardie (2012) 109–10.
29Giusti (2018) 170–4.
1Bickerman ([1968] 1980) 88; cf. Mosshammer (1979) 38.
2Pattison ([1860] 1889) 1.132.
3See Grafton (1983–93); Nothaft (2012) 1–9, 271–6; Hardy (2018) esp. 131–41.
4Botley and van Miert (2012) 2.161.
5Scaliger (1598) ‘Prolegomena’ γ6 recto (cf. γ3 verso, γ4 verso), ‘Notae’ ix.
6Scaliger (1606) Isagogici chronologiae canones 117 (‘depravatio tituli temporis, vel luxatio Epochae’; ‘parastrophē epochēs kata aphairesin, quando minus dicitur’; ‘parastrophē epochēs kata prosthesin, quum plus dicitur’); see p. 22 for John Gregory’s inversion of the terms. For the metaphor, cf. Hamlet’s (more or less synchronous) ‘Time is out of joint’.
7Grafton and Williams (2006) 133–77.
8Scaliger (1606) Animadversiones in Chronologica Eusebii 100. Editions of Eusebius/Jerome often differ slightly over the precise year to which each historical entry should be attached.
9Nothaft (2012) 263 (explaining how Apianus opted for the wrong eclipse).
10Scaliger also aligns kata aphairesin with George Syncellus’ phrase (198.1 Mosshammer) kata elattōsin (‘through lessening’).
11Shaw (2003) 25. Cf. Wilcox (1987), discussed at https://anachronismandantiquity.wordpress.com/
12On which see also Livy 1.18.1–4; Dionysius of Halicarnassus, Roman Antiquities 2.59.1–4; n. 69 below.
13For the Greco-Roman tradition see Christesen (2007), Clarke (2008); for Near Eastern and Christian traditions, Adler (1989), Dillery (2015); on time-reckoning generally, Samuel (1972), Hannah (2009).
14Scaliger (1583) 1.
15Scaliger (1583) 1. For their fragments see FGrH 256, 250, 257 and 241.
16Scaliger (1583) 1, 2. For this metaphorical use of eruere cf. Varro, On the Latin language 6.2; Ovid, Fasti 1.7, 4.11.
17Scaliger (1606) Historiōn sunagōgē 317–54; Scheibel (1852), with Grafton (1983–93) 2.548–59.
18Glareanus (1531) a2 verso (= Erasmus (1974–) 17.231). The labyrinth metaphor is developed from Jerome (Chronicle 5.10 Helm) and echoed by Bodin ([1566] 1945) 303.
19Scaliger (1583) 47, 133; cf. Grafton (1983–93) 2.145–67.
20Scaliger (1598) 57–8.
21Evans and Berggren (2006) 180 n. 17.
22Wilson ([1992] 2017) 89–94; Botley (2006).
23For ataxia, ‘disorder’, as a feature in such accounts see e.g. Critias DK 88 B25; Diodorus 1.8.1.
24Cf. Censorinus 19.5 (the Arcadians ‘established the year before it was matched in Greece to the moon’s course’); another explanation was that the Arcadian Endymion discovered the moon’s periods (scholion on Apollonius of Rhodes 4.264).
25The month length is similarly not indicated in Herodotus’ reference to the Greek calendar at 2.4.1 (where he stresses the superiority of the Egyptian system).
26Scaliger (1583) 50.
27Aligned by some with a ten-month Homeric year, according to Aulus Gellius 3.16.16.
28Scaliger (1583) 117, 126.
29Ovid draws on Varro (cited by Censorinus 22.11); cf. also Plutarch, Roman Questions 268b.
30Cf. Plutarch, Caesar 59 with Pelling (2011).
31Scaliger (1583) 157.
32See Chapter 5.
33Feeney (2007) 194.
34Stern (2012).
35Feeney (2007), 198–201, 156–7. To put it another way: Roman precision about measurement (where have all the hours gone?) created a sense of Greek imprecision (wrong time passing).
36Cf. Stern (2003) 91–8. For time as river, cf. Horace, Odes 2.14.1–2, 3.29.33–40; Ovid, Metamorphoses 15.179–80.
37Scaliger (1606) Animadversiones 99; similarly Casaubon (1600) 238.
38Scheibel (1852) 73.
39Scaliger (1583) 50, (1606) Animadversiones 99 (Thucydides’ ‘two months’ are compressed into ‘a few days’).
40This decision helps Scaliger claim a prochronism in Eusebius’ Macedonian king-list, albeit on the basis of a passage of Athenaeus (5.217e) where, as Casaubon (1600) 244 had recognized, a sentence has dropped out.
41Cf. his criticism of Hellanicus for being ‘inaccurate in his dates’ (1.97.2).
42As Scaliger (1583) 46 noted, selectively citing the second pair of dates to support an argument that the two cities started their calendar cycles at different lunar positions.
43Cf. (from the Second Punic War) 21.15 (with Levene (2010) 52–61) and 25.11.20.
44E.g. Livy 6.1.2; Plutarch, Fortune of the Romans 323e, 326a; Censorinus 20.1.
45Similarly Strabo 8.6.2.
46Scaliger (1583) 208.
47Scaliger (1606) ICC 339, 273.
48The symbol H, which originally indicated aspiration, was anachronistically preserved for ‘hundred’ (hekaton) even though it indicated the letter eta in the Ionic alphabet adopted at Athens in 403 BC (cf. Scaliger (1606) Animadversiones 105).
49Rotstein (2016).
50Feeney (2007) 29–32.
51Rood (2007) 173–4.
52Scaliger (1606) Animadversiones 119, 133. Dates in this section are in relation to the birth of Abraham unless otherwise indicated.
53Ibid. 47, cf. 44, 273.
54Ibid. 35, 98.
55Ibid. 229.
56Ibid. 77.
57Grafton (1983–93) 2.134.
58Livy’s protest may reflect his use of the Roman year: the deaths could have fallen in the same Olympic year (Walbank (1957–79) 3.235–9).
59Scaliger (1606) Animadversiones 44.
60Scaliger here had Eusebius’ Greek as cited by Syncellus (297.23 Mosshammer); he noted an identical report in Diodorus (12.31.1) for the third year of the eighty-fifth Olympiad.
61Vico ([1744] 1999) 477.
62Cf. p. 67.
63Scaliger (1606) Animadversiones 95.
64For the variants on Terpander and Lycurgus see Mosshammer (1979) 173–92, 227–32; Shaw (2003) 71–3, 85–6.
65Scaliger (1606) Animadversiones 129.
66For old age as a criterion for rejecting a military chronology cf. Dionysius of Halicarnassus, Roman Antiquities 6.11.
67Cf. Aristotle Politics 1274a25–31 (on claims that the lawgivers Lycurgus and Zaleucus were pupils of Thales, and Charondas of Zaleucus); Suetonius, On Grammarians 7. Conversely a teacher–pupil relationship could be cited against a chronology (Pliny, Natural History 35.61).
68Scaliger (1606) Animadversiones 25.
69Similar issues of cultural influence are at work in the Numa–Pythagoras synchronism (p. 95): Cicero’s rejection of this tradition (Republic 2.28–9) supports his thesis of the internal development of the Roman constitution.
70For a second Hercules, cf. Herodorus FGrH 31 F14. Positing duplicates was a popular way to avoid anachronism: other instances include Pythagoras (Plutarch, Numa 1.4), Telamon (Pausanias 8.15.7), Lycurgus (Timaeus FGrH 566 F127), Orpheus (Herodorus FGrH 31 F42), Ariadne (Plutarch, Theseus 20.8–9) and Homer (Hesiod T2 Most (Tzetzes)). Other doublets were seemingly invented to fill chronological gaps (the second Cecrops and Pandion in the Athenian king-list; the second Kainan inserted by the Septuagint between Arphaxad and Sela).
71For the Greek habit of placing events in Egypt too late, cf. Herodotus 2.134 (rejecting a claim that a pyramid had been built by a Greek hetaera, Rhodopis).
72Scaliger (1606) Animadversiones 1.
73Ibid. 3.
74See Vannicelli (2001) on Egypt’s importance in Herodotus’ chronology.
1Michaud ([1998] 2007) 301.
2Warburg (1995); Gombrich ([1970] 1986) 88–92, 216–27; Michaud ([1998] 2007) 171–228; Didi-Huberman ([2002] 2017) 231–9.
3Warburg (1995) 38.
4Ibid. 17.
5Ibid. 51–4.
6Farago ([2002] 2009) 212.
7Farago (2006).
8Fabian (1983) 31–2.
9Pagden ([1982] 1986); Hartog (2005).
10Teng (2004) 78.
11Meek (1976); Pocock (1999–2016) 2.258–365.
12Ferguson ([1767] 1995) 75.
13Ibid. 185–8.
14Didi-Huberman ([2002] 2017) 27–32.
15Tylor (1871) 1.21, 16.
16Ibid. 1.16, 73.
17Ibid. 2.453. See further Burrow (1966); Stocking (1987).
18Hegel ([1837] 1975) 196–208.
19Marx and Engels (1975–) 35.7–11.
20Ibid. 24.370–1 (from 1881 ‘Letter to Vera Zasulich’). Cf. Tomba (2013) 159–86.
21Bloch ([1935] 1991) 97. Cf. p. 52 on Koselleck.
22Ibid. 106.
23Burroughs (1929) 72; (1928) 102.
24Named after Arthur Conan Doyle’s The Lost World (with dinosaurs alive on a plateau in South America).
25Scott (2012) 2.394.
26Green (1979).
27Csapo (2005) 10–79; Schlesier (1994).
28Lang (1908) 44.
29Tragedy: see p. 191; Virgil: Galinski (1996) 239; Odyssey: Griffin ([1987] 2004) 90–4; strategy: Clauss (1993) on Heracles and Jason in Apollonius; strata: Seaford (1994) 144–90 on the Iliad.
30Greene (1986) 221, 225.
31See p. 101.
32The explanation follows the Euhemerist view that (some) gods were deified culture-heroes. For the game cf. Ps.-Aurelius Victor, Origin of the Roman People 3.4–5.
33Cole (1967); Blundell (1986).
34Cf. Plutarch, Pelopidas 18.1.
35Sikes (1914) 10; Hodgen (1964) 476.
36Sluiter (2016) 29.
37LSJ s.v. obolos, with Seaford (2004) 104 for reservations.
38Scholia on Hesiod, Works and Days 150, with West (1978). Cf. Aristotle’s observation (Poetics 1461a30) that iron-workers are called ‘bronzesmiths’.
39Cf. 2.132, 4.260 van der Valk (notes on Iliad 5.487–8, 18.570). For similar arguments in Plato’s Cratylus see p. 139; Sedley (2003).
40A scholion ad loc. compares the use of lithos ‘stone’ for ‘anchor’ even when metal anchors had replaced stones.
41Cf. On the Countryside 2.11.9, with the addition ‘some people pluck the wool even today’.
42Nelsestuen (2017).
43Cf. Plutarch, Publicola 11.6 on how words for money and images on coins retain the old use of animals as a form of currency; also Cicero, Republic 2.16 and Ovid, Fasti 5.280–1.
44Other linguistic examples at On the Latin Language 5.42, 43, 166; On the Countryside 2.11.5.
45Price (1986) 27 notes the lack of ‘social or political anachronisms’ in Artemidorus.
46Forrest (1975).
47Later a proverb, with ‘archaic’ glossed by ‘simple’ (euēthika) (Diogenianus, Proverbs 3.40).
48Buxton (1994) 18.
49Clackson (2015) 124–34. Crassus also links ancient language with the countryside (3.42); cf. p. 140.
50North (1976).
51See also 5.106, 122, 123, 130, 6.82. For earthenware ladles or cups as survivals of ancient practice see Pliny, Natural History 35.158; Athenaeus 11.483c.
52Cf. e.g. Dionysius of Halicarnassus, Roman Antiquities 2.25.2; Athenaeus 4.137e.
53Detienne (1979) 74–9.
54For the survival of the ancient at festivals see Diodorus 1.14.2, 1.43.2, 5.4.7; Ovid, Fasti 4.369–72, 6.169–80, 6.533–4; Plutarch, Symposium 158a; Kearns (2012).
55Atack (2010).
56See further https://anachronismandantiquity.wordpress.com/2018/01/07/dionysius/.
57Parker (2005) 187–91.
58Ferguson ([1767] 1995) 80.
59The scholia on Thucydides 1.6.5 cite Odyssey 18.30.
60Cf. Ps.-Hippocrates, On Ancient Medicine 5.7–12.
61Koselleck (2002) 222; Rood (2015), (2016).
62Cf. Strabo on the ‘Cyclopean’ life of Albanians by the Caspian Sea (11.4.3).
63Cf. ‘archaic’ chariots at 5.45.3.
64Buxton (1992).
65Rawson (1985) 250–67; Clarke (1999); Woolf (2011).
66Cf. Seneca, Epistles 90.16.
67Cf. Pliny, Natural History 7.206 (on British ships). For ‘bestial’ early life see Guthrie (1971) 80; for ‘bestial’ survivals see e.g. Polybius 6.5.9 and Pliny, Natural History 18.74.
68Gantz (1967); Wallace-Hadrill (1982); Perkell (2002).
69On aniconism see Gaifman (2012).
70For the effect of conquest cf. p. 134 (Dionysius).
71Swain (1996) 79–85; Whitmarsh (2001) 105–8.
72Cf. Maximus of Tyre 36.3 for a contrast between equal heroic exchange and post-heroic profit-driven commerce.
73Morrow (1960); Long (2013) 139–60.
74Prauscello (2017).
75The author and date of this fictional letter are unknown, but it was circulating among scholars in the late Roman Republic (Cicero, Tusculan Disputations 5.90).
76Dench (1995) 91–2.
77See e.g. Plutarch, Marius 3.1 (rustic upbringing as ‘similar to the old Roman’); Tacitus, Annals 16.5.
78Parry (1963) 68.
79Cf. Adam Parry’s unequal opposition between ‘Americans’ and ‘the American Indian’.
80Scott (1814–17) 1.ix–xi. Thompson (1911) xii compares the romantic feeling for geography in Virgil and Scott.
1Brunt (1976–83) 1.237 n. 6.
2Rood (2011) 136.
3For gendered images of death see Edwards (2007) 179–206.
4Schiffman (2011) 178.
5Lowenthal (2015) 4.
6Gelley (1995) 5, drawing on Koselleck ([1979] 2004) 26–42.
7For discussion see Rigolot (1998) and other contributions to the same issue.
8Pocock ([1957] 1987) 4; Vlassopoulos (2007) 18.
9Society of Dilettanti (1797) viii.
10Gelley (1995) 5.
11Chandler (1998) 171–4.
12For these tropes in inter-war Germany see Näf (1986), esp. 85–6 on Max Pohlenz, and Marchand (1996) 302–40.
13E.g. Hedrick (2007), a paraphrase of the Education of Cyrus in the voice of Cyrus, with a cover quote from the management thinker Peter Drucker.
14Freeman (2012); May (2016).
15Kraus (2005) 186.
16Langlands (2011), (2018).
17Langlands (2008) 160.
18Roller (2018) esp. 17–23, 153–63 (on Gaius Duilius), 163–97 (on Fabius).
19See e.g. Rood (2010) on the appropriation of Greek military figures in the United States.
20Flower (1996).
21E.g. by the rhapsode Ion in Plato, Ion (his beliefs are attacked by Socrates).
22E.g. Ps.-Plutarch, Life of Homer 94–111; Heraclitus, Homeric Problems 36, 43–51.
23E.g. Ps.-Plutarch, Life of Homer 161–98.
24E.g. Ps.-Herodotus, Life of Homer 26.
25He proceeds to use a Homeric example anyway.
26Tuplin (1991) 266.
27Wallace-Hadrill (2008) 231–7.
28The change was not permanent: for the revival of Persian Wars rhetoric during the third-century AD Gothic invasion, see https://anachronismandantiquity.wordpress.com/
29Cf. Hedrick (2006) 55, with the conclusion that ‘“anachronism” is a vice only to modern historians, with our concern for precise dating and contextualization’.
30For the use of Helen in Sappho 16 see https://anachronismandantiquity.wordpress.com/
31Chaplin (2000).
32There is similar distancing of exemplary Regulus in Horace, Odes 3.5, where an anachronistic simile compares his departure from Rome with a lawyer leaving for his rural retreat (Arieti (1990) 219).
33For anachronistic survivals among women see pp. 130–1.
34Beiser (2011) 2.
1Winckelmann ([1764] 2006) 351.
2Taylor (2002).
3Haskell and Penny (1981) 184–7.
4De Chirico (2008) 435.
5Winckelmann ([1764] 2006) 351.
6Kern (1983) 13, 23.
7Soby (1955) 55.
8Ibid. 247 (citing Epodes 1.1–2, ‘You, friend, will go on Liburnian galleys among the lofty superstructures of ships’).
9Ibid. 251.
10Ibid.
11Nietzsche ([1873–6] 1997) 68.
1Serres ([1977] 2000) 3–7, 158–64.
2Serres and Latour ([1992] 1995) 45, 58–60.
3Ibid. 61. Cf. Deleuze ([1968] 2014) on the synthesis of time; Clayton (2012).
4Freud (1957) 178 (letter of 1896); Fédida (1985).
5Tribble and Sutton (2012) 588.
6Most (2004) 297.
7Carr (1986), (2014).
8Pollmann (2017) 48.
9Ibid. 8–9.
10Harris (2009) 2.
11Ibid. 3–4.
12Tribble and Sutton (2012) 588.
13Grethlein (2013) 313–42; Kennedy (2013) 1–42.
14‘Tu ne quaesieris, scire nefas, quem mihi, quem tibi / finem di dederint, Leuconoe, nec Babylonios / temptaris numeros. ut melius, quidquid erit, pati, / seu pluris hiemes seu tribuit Iuppiter ultimam, / quae nunc oppositis debilitat pumicibus mare / Tyrrhenum: sapias, vina liques, et spatio brevi / spem longam reseces. dum loquimur, fugerit invida / aetas: carpe diem, quam minimum credula postero.’
15Culler (2015) 226.
16West (1995) 50–1.
17For which see e.g. Fearn (2018).
18See e.g. Kowalzig (2013).
19See e.g. Pindar fr. 140b with Steiner (2016).
20Azoulay ([2014] 2017) offers an account of the statue-group and its reception.
21Literally ‘to the city’ (p. 126), a deliberate archaism (the phrase was old-fashioned by the fourth century).
22Nagel and Wood (2010) 14–16.
23Ibid. 25.
24Ibid. 51.
25For a different reading see Gaifman (2012) 110–13.
26Fowler (2000) 213.
27In the first performance at Athens the actor playing Ajax would have been wheeled out of the stage-building on a wooded platform (ekkuklēma).
28Finglass (2011) 306–7.
29See Mueller (2016) 19–34, 134–54, and Weiberg (2018) for different emphases.
30Knox (1961).
31Gould (2001) 165–7.
32Finglass 2011 (389), citing M. Davies.
1Ekroth and Nilsson (2018) trace the narrative trope through to Byzantium. Virgil also draws on Ennius’ account of his dream of Homer and on the Dream of Scipio in Cicero’s Republic, in both of which national and cosmic themes are combined (Hardie (1986) 66–83).
2At least with the mothers and wives of Neleus (Tyro, Chloris) and Heracles (Alcmene, Megara).
3Most (1992).
4West (1985).
5Bremmer (2009).
6Hardie (2011) 396–7.
7Burke (1979).
8In the first instance, the allusion is mediated through a quotation (noted by Macrobius, Saturnalia 6.1.39) from the poem On Death by Virgil’s friend Varius Rufus as well as through echoes of Cicero’s polemics against Antony; see Hollis (1977), Berry (1992).
9Feeney (1986) 7–8.
10Hardie (2011) 390. Aeneas has been drawn into a Roman orbit when Anchises points out to him Augustus along with ‘your Romans’ (6.789: Romanosque tuos).
11Zetzel (1989) 278.
12E.g. Kennedy (2013) 70.
1Vasari ([1550] 1998) 312–17.
2Fréart de Chambray (1662) 108–16 ((1668) 111–18). For the title’s resonance, see Most (2006).
3Bellori (1695) 15 ((1997) 48–9).
4Vasari’s identification is defended by Kempers (1998) 160; for its relation to prints of the fresco see Wood (1988).
5See the frontispiece of Anderson (1974), taken from a 1703 edition of Xenophon (Luuk Huitink noted this link).
6Hall (1997) 32.
7E.g. Williams (2017) 91.
8Bellori (1695) 15 ((1997) 48); Fréart de Chambray (1662) 115 ((1668) 118).
9Bromley (1793) 2.65–6. On Bromley see Phillips (2013) 62–5.
10Barnes and Barnes (1989) 257.
11De Piles (1708) 62 ((1743) 48). Aristotle portrays a similar developmental view of the history of philosophy in Metaphysics 1.
12Rijser (2012) 111.
13An ‘anatopism’, in Castelvetro’s terms (p. 17).
14See https://anachronismandantiquity.wordpress.com/
15Mentioned by Brilliant (1984) 2 à propos Raphael.
16Keen (1984) 121–3.
17Gombrich (1972) 85–101; Hall (1997) 9–11; Most (1996).
18Freedman (1997) 24.
19Rowland (1997) 104.
20Rijser (2005).
21Klienbub (2011) 46–69.
22See further O’Malley (1977), who publishes a 1508 sermon according to which Julius II’s library restores Athens in Rome; Rowland (1997), (2018), who suggests Egidio and the librarian Tomasso Inghirami as influences on the design; Joost-Gaugier (2002); Taylor (2009); Rijser (2018).
23Nagel and Wood (2010) 346–65.
24Denyer (2008) 66.
25Most (1996) 164. Lloyd (1866) 20 compared the scenes without suggesting direct influence.
26Dodds (1959) 17–18.
27See Cicero, On Invention 1.51–3 for the dialogue’s discussion of themes relating to marriage and the household; given that similar themes are treated by Xenophon in works which post-date Socrates’ death, it is as much a conversation between Aeschines and Xenophon as Socratics. The scenarios in both Symposium and Aspasia are possible on the floruit date for Xenophon offered by Diogenes Laertius 2.55, but see Huitink and Rood (2019) 9.
28Kōnig (2012) 106; cf. 64 on Plutarch’s Sympotic Questions.
29Zeller (1873); Graham (2007).
30Flinterman (2000–2001) 42–4; Trapp (2000).
31Peta Fowler drew this passage to our attention.
32Cameron (2011) 239.
33McCabe (2000) 3–6.
34Although Burnyeat (2002) 51–5 argues that the brothers’ exposition of ‘how not to argue’ shows that they have ‘no philosophical beliefs at all’ and cannot be taken as representatives of any of Plato’s rivals.
35Jackson (1990) 394 n. 88.
36Nails (2002) 217, 309.
37Hermann (2010) 8–11. Plato alludes to meetings between Parmenides and Socrates also at Theaetetus 183e and Sophist 217c.
38Cf. Strabo 6.1.1; Plutarch, Reply to Colotes 1126a–b.
39Plato accords the same treatment to the mathematician Theaetetus in the dialogue of that name.
40Coventry (1989) 4; Monoson (1998) 489–95.
41Loraux ([1981] 1986) 466 n. 303.
42Dean-Jones (1995).
43Davidson (2000); Cameron (1966) 28–9.
44Cameron (2011) 231.
45The dream is largely preserved through Macrobius’ commentary on it.
46MacLeod (1991) 258–63.
47Cf. pp. 77, 83.
48Diogenes Laertius 6.102 tells the story of Menedemus, presumably a mistake for Menippus. On Menippean satire see Hall (1981) 64–105; Relihan (1993); Weinbrot (2005).
49The underworld may have appeared in Ulixes-and-a-half, which used the Odyssey as model for a narrative of Varro’s longer absence from Rome on military service; cf. Horace, Satires 2.5, where a consultation between Ulixes and Tiresias in the underworld refers to the experiences of Roman soldiers in the Civil Wars. Varro experimented with time and morality in other ways too: in Sixty-year Old a character falls asleep aged ten and awakens aged sixty to discover that morals at Rome have greatly declined during his long sleep.
50E.g. Plutarch, The Oracles at Delphi No Longer Given in Verse. Cf. Horace, Epistles 2.2.55–7, 144.
51Erasmus (1974–) 40.818–30.
52Keener (1973); Robinson (1979); Marsh (1998) 42–75, 105–10.
53Fontenelle (1683) n.p.
54King (1699). See p. 23. Cf. Hardinge (1782), a dialogue between Chatterton and his forged medieval poet Rowley, including appearances by Bentley and Pseudo-Phalaris.
55Fenelon (1700) 52–5; Lyttelton (1760) 231–40, 16–22.
56Female speakers are found in other types of dialogue, e.g. Lucian’s Dialogues of Courtesans and Methodius’ Symposium, a Christian all-female discussion of chastity.
57Fontenelle (1683) 27–38.
58Lyttelton (1760) 306–20.
59Voltaire (1765–75) 5.270–6; also attributed to Jean-Baptiste-Antoine Suard (Robinson (1979) 156).
60Traill (1884) 60.
61Kim (2010) 156–74; Ní Mheallaigh (2014) 206–60. Lucian is the inspiration for the necromantic island in Gulliver’s Travels, where Gulliver wants to see Homer conversing with the commentators Didymus and Eustathius, but finds that they are in hiding because of all their mistakes (Swift ([1726] (1940) 210); and again for the underworld scene in Fielding’s A Journey from this World to the Next ((1766) 5.235) where Homer is encountered with his French translator Madame Dacier on his lap, waiting for Pope to arrive.
62Bréchet (2015).
63Plato’s Corybantic imagery (on which see Wasmuth (2015)) is probably Dionysius’ inspiration. Cf. Bacchic language of Demosthenes at Eratosthenes FGrH 241 F32.
64Wilamowitz-Moellendorff (1908) 25.
65Kennedy (2018) 209.
66For the image, cf. the maxim ‘Descent into Hades’ by Wilamowitz’s former philological adversary Nietzsche ([1878] 1996) 299.
1Pressly (2014) 23–5.
2Barry (1809) 2.329.
3Quoted by Pressly (2014) 78.
4Barry (1809) 2.438 (from a 1793 account).
5Bromley (1793) 2.47, 63.
6Barry (1809) 2.329.
7Ibid. 2.328.
8Ibid. 2.331.
9Ibid. 2.324.
10Pressly (2014) 207–30, esp. 210–11 on Dughet’s Orpheus-like painting of St John the Baptist, 213 on the peacock as nativity symbol, 214 on the eucharist (mediated through Christian appropriations of Virgil).
11Barry (1809) 2.361.
12Barry (1803) 6. The abridgement, made by the Society’s secretary, was originally published in 1785 and subsequently re-issued; the clause cited here was added in the 1803 edition, which had new input from Barry himself (Pressly (2014) 366 n. 10).
13See Aristotle, Nicomachean Ethics 1100a10–1101a21.