Chapter 1 • Ennius and the Italic Tradition 1. Twain, Following the Equator, 241. This book itself is a “classic” by Twain’s definition. 2. All translations are my own unless otherwise indicated. 3. Albrecht, Silius Italicus, 164, suggests that the influence of Ennius on Silius is more general (“im Allgemeinen”) than specific (“im Einzelnen”). Although such “general influences” could be filtered through secondary sources, I am not unconvinced that some of the verbal parallels adduced by Woodruff, Reminisces of Ennius , 365–93, are the result of direct acquaintance with the Annals. 4. Casali, “The Poet at War,” 575–91, elaborates on parallels between the passage in Silius and Vergil suggesting that it is a nod to several passages from the Aeneid. The suggestion of Spaltenstein, Commentaire des “Punica,” Vol. 2, 179, that the episode was at least inspired by Ennius, however, cannot be verified, since the claim that Ennius was a descendant of Messapus, the one verifiable connection between this passage and the Annals, could have been filtered through a commentary on the Aeneid. 5. Skutsch, The “Annals” of Quintus Ennius, 29. 6. Goldberg, Constructing Literature in the Roman Republic, 24–28, cautions that, although the centrality of epic “seems natural, even self-evident,” there is no reason to assume that the Annals would have survived without the work of scholars such as Q. Vargunteius in the second half of the second century. 7. Zetzel, “Influence of Cicero on Ennius,” 2, observes, “Without Cicero’s interest . . . we would have a great deal less to say about a great deal less of Ennius.” 8. The two editions are Skutsch, Annals (in English) and a text and translation into Italian: Flores, Annali, Vol. I, and Flores, Annali, Vol. III. The text is accompanied by three volumes of commentary: Flores et al., Annali, Vol. II, Flores et al., Annali, Vol. IV, and Jackson and Tomasco, Vol. V. Both of these texts and commentaries owe much to previous editions, especially Vahlen, Ennianae Poesis Reliquiae. The first volume on Ennius is a special issue of Arethusa edited by Rossi and Breed (Vol. 39, no. 3, Fall 2006). The second is a supplementary volume of the Proceedings N o t e s 170 Notes to Pages 2–5 of the Cambridge Philological Society edited by William Fitzgerald and Emily Gowers and published in 2007. 9. Kleve, “Ennius in Herculaneum,” 5–16, identifies the papyrus—formerly thought to be from a comedy—as a hexameter poem, cross-references the fragments with fragments of book 6 of the Annals, and on that basis suggests that the roll once contained book 6, including the two previously unassigned fragments. 10. Zetzel, “Influence of Cicero on Ennius,” 1–16. Elliott, “The Voices of Ennius’ Annals,” 40–46, constructs an extremely useful typology of motivations for preservation that may skew modern interpretations. 11. Zetzel, “Influence of Cicero on Ennius,” 6. 12. I am not the first to suggest that Alexandrian or Callimachean poetry influenced the Annals. Jocelyn, “Poems of Quintus Ennius,” 1015–17, Brink, “Ennius and the Hellenistic Worship of Homer,” 547–67, Gratwick, “Ennius’ Annales,” 66–75, and Albrecht, Roman Epic, 63–73, have all made similar claims about different aspects of the Annals. 13. Halliday et al., Lexicology and Corpus Linguistics, 168. 14. Ibid., 93. I exclude the translations of phrases in the OLD as “dictionary senses” because those translations are, in fact, irreducible meanings of collocations. 15. Parry, The Making of Homeric Verse, 272. 16. Wolfgang Teubert, “Units of Meaning,” 171. 17. Although others (e.g., Pallottino, Genti e culture, 44) have noted the existence of an Italian material cultural koinê, Campanile, “L’uso storico della linguistica italica,” 36–45, is the first, to my knowledge, to discuss the cultural koinê in central Italy as a linguistic phenomenon that is separate from the Mediterranean cultural koinê and that postdates Proto-Italic. 18. Clackson and Horrocks, Blackwell History of the Latin Language, 41–48, identifies these common characteristics. including the common use of a personal praenomen and a family name or nomen not to mention that forms of the name “Titus” are found in Etruscan, Umbrian, Oscan, and Latin; the name “Aulus” in Etruscan, Oscan, and Latin and “Numerius” in Etruscan, Oscan, Umbrian, and Latin. The different linguistic communities of the koinê also appear to have worshipped similar gods, including some borrowed from the Greeks such as Apollo and Heracles. Schultz, Women’s Religious Activity in the Roman Republic, 11, notes the existence of “similar (but not necessarily identical) priesthoods...