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(2) After Clodius’s time in office expired, violence occurred in the Forum on 23 January 57 where Cicero’s brother (among others) was injured and believed to have been killed.
(3) In response, one of the tribunes prosecuted Clodius for violence, and many people began changing their minds and came from the cities surrounding Rome to join Pompey.
This argument has many different levels to it, including the inference that the gospel authors would have been as inclined as Plutarch might have been to alter the truth, which is questionable in itself.
But I question the inference at every point, and in this post I want to show how dubious the complex hypothesis about socially accepted fictionalizing literary devices is even in Plutarch.
In fact, I would go so far as to say that there is not even any apparent discrepancy between the two works as to how long all this took.In fact, I strongly encourage you to do so if you are curious about the strength of the case for these "compositional devices" in ancient authors or if you want to check on whether I have summarized accurately.I'll start with a case where Licona alleges that Plutarch "compresses and conflates" events.Licona repeatedly writes of highly specific dates in Plutarch as though they occur in the text, but they don't.
It may well be that the inference that those dates were intended or implied by Plutarch is extremely secure, historically, based on independent information.
Since this post will be long enough, I'm going to attempt not to make it still longer by explaining all the background for each of the examples.