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that can with any probability be construed as involving or alluding to it has been discovered at any earlier date. That at the time when we first hear of it, whether we fix that time by the discoveries at Pompeii or the words of Tibullus, it was a comparative innovation in the Graeco-Roman world may be safely inferred from what we know of the literature and history of that world. Whether it had long existed elsewhere is, as I have said before, a matter of mere speculation, though a few remarks suggesting the contrary will be offered later. Meanwhile, reviewing the evidence discussed above, we see that the planetary week was known in some sense in the Empire as early as the destruction of Pompeii and most people will think a century earlier. But it should not be inferred that it was then known in the same sense as in Dion's time. The evidence, as we trace it backwards, tapers downward not only in quantity, but in quality. Justin is perhaps the earliest writer who assumes that the casual reader will understand the week without explanation: Plutarch was a researcher into out-of-the-way cults and might quite well discuss a subject which was only known to the astrologically-minded. Even the remains of Pompeii hardly shew popular usage. People who cherish beliefs which are not held or understood by their neighbours may embody them in inscriptions or frescoes for their own pleasure or edification. The evidence, in fact, if it does not
