at a king’s court (Boedeker 1987, 191–92). The typical monarch, for his part, repeatedly pursues inquiry for his own purposes, in a role that both by analogy and opposition meta‐historically throws light on the activity of Herodotus himself (Christ 1994).
Synchronic analogy in Herodotus is less dependent on the reader’s interpretation and very much on the surface of the text. In a geographical and ethnographic context, where difference is expected and often underlined (see e.g., 2.35.2), similarity needs explicit advertisement (Hartog 1988, 225–50; Munson 2001, 82–110). Statements that establish that something is like something else in certain respects are frequent and varied. The narrator explains foreign objects by “putting them together” (verb συμβάλλειν, 2.10.1, 4.99.5) with familiar realities, just as he “conjecture[s] on the things that are not known on the basis of those that are apparent” (verb συμβάλλεσθαι, 2.33.2, 34; cf. Anaxagoras DK 59 B21a, with Lloyd 1966, 337–44; Thomas 2000, 200–11). The NILE is unique but also similar to other RIVERS, since they all conform to the same physis (Corcella 1984, 74–84; Thomas 2000, 135–38). Faraway sites reproduce the outlines of Greek landmarks (4.99.4–5, 156.3, 182, 183.1); exotic animals, fruit, and plants each combine aspects of different domestic species (e.g., 2.71, 92.2–4; 3.102.2). Foreign foods, fabrics, clothing, buildings, and utensils resemble products from one region or another of the Greek world (1.195.1; 4.61.1). Comparisons of this kind make the exotic familiar (Hartog 1988, 225–30; Corcella 1984, 69), but are also a manifestation of Herodotus’ ideology of a patterned unitarian world.
In the sphere of customs, the frequent similarities Herodotus points out between different ethnic groups result from common origin or mutual contact and diffusion (2.104.2–4), or emerge as unexplained "wonders" (2.79). They all represent additional signs that, in humankind as in the environment, opportunities for variation, although great, are nevertheless limited. Even radical divergences can be analogized in terms of equivalence, as when the text indicates that burning, embalming, or eating the dead all constitute a funeral (3.38.3–4). Like the far less numerous glosses of similarity in the history, metanarrative comparisons in the ethnographic sections cooperate with the effects of implicit analogy Herodotus achieves by narrative means, as when he plants familiar Greek–like features in his descriptions of alien customs (2.158.5). Greeks, Persians, Egyptians, Scythians, Babylonians, and other ethnea, hard or soft, are grouped in shifting clusters, distinct as well as mutually same when each is considered in relation to different others. The analogies Herodotus establishes among peoples’ practices and beliefs explain the actual or projected similarities in their diachronic development and historical outcomes. In both history and ETHNOGRAPHY analogy makes it possible to infer what is not known from what is apparent.
SEE ALSO: Extremes; Geography; Historical Method; Philosophy; Science; Symbols and Signs
REFERENCES
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25 Thomas, Rosalind. 2000. Herodotus in Context: Ethnography, Science and the Art of Persuasion. Cambridge: Cambridge University Press.
ANAPHES (Ἀνάϕης, ὁ)
CHRISTOPHER BARON
University of Notre Dame
In his CATALOGUE of XERXES’ invasion force of 480 BCE, Herodotus names Anaphes, son of OTANES (5), as commander of the Cissian units (7.62.2). The name probably derives ultimately from Old Iranian *Vana‐farna, “he who wins glory” (Schmitt, IPGL 75 (no. 24)).
SEE ALSO: Cissians
ANAPHLYSTUS (Ἀνάϕλυστος)
CHRISTOPHER BARON
University of Notre Dame
A DEME (district, precinct) of
