In the Greek, Latin, and Armenian traditions, there are dispersed references to a chronicle by Epiphanius of Salamis (fourth century). This is certainly a sixth-century work that probably was created in the late sixth-century controversy about the date of Christmas. It defended, like Annianus, a start of the Christian era in AM 5500.

The chronogaphy of Panodorus, composed early in the 5th c. in Alexandia, is only attested in the early ninth century. chronicle of Georgius Syncellus, who cites fragments concerning two issues: the long antediluvial chronologies found in Babylonian and Egyptian writings and the start of the Christian era in AM 5493. Panodorus’ chronography relied heavily on astronomical scholarship in Alexandria and is very similar to that of Annianus. We argue that Annianus based himself on Panodorus and not the other way round. Although older scholarship attributed an immense impact of Panodorus on late antique chronicle writing, his work only resurfaced in the ninth century.

Andreas composed an Easter table and 200-year list of Easter dates that started in 352. It was based on the work of Anatolius of Laodicea and Hippolytus. To this a chronography was added, which is attested in Syriac but mostly in Armenian. Indeed, at the end of the sixth century, the work of Andreas travelled to Armenia, where it became the basis for the Armenian calendar. Andreas is the first known author to combine computus and chronography. He is also the earliest author to defend 6 January as the date for Christmas, and he is unique in proposing AM 5600 as the start of the Christian era.

Metrodorus composed a chronography that also contained an Easter list of 532 years. His date is uncertain. If dated to the fourth century, he may be a precursor to Annianus, who is usually credited with the invention of the 532-year cycle. If dated to the sixth, he is one of many authors drawing up such an Easter list.

The chronography of Heron dates from the sixth century (before AD 555) and defended an adapted version of the chronology and computus of Annianus. In the debate about Christmas of the 560s, it supported Justinian’s position in favour of 25 December. Armenian sources offer most information on this work, although their information is very unreliable. Heron may have been responsible for recirculating Annianus and thus for the latter’s enduring popularity.