When does ‘late’ antiquity end?

With the purpose of keeping the wider world of Late Antiquity beyond the 21 years of Leo’s pontificate fresh in my mind as well as of becoming abreast of the literature on the field, I recently read Peter Brown’s ‘popular’ cultural history of the period The World of Late Antiquity. I also went to a very interesting day conference on Cities in the Long Late Antiquity that included papers on seventh-century Spain and eighth-century Palestine/Syria.

What this sort of thing — intrinsically interesting as it is — makes me wonder, and especially Brown’s book, is when on earth does Late Antiquity actually end? Are we still living in Late Antiquity?

The World of Late Antiquity cuts off its narrative of the cultural and political landscape of the Latin, Western Roman world in the fifth century. One must, then, assume that western Europe had by the sixth century entered that mysterious land, ‘The Middle Ages.’ Fine and well; I would probably cut off antiquity around the same place.

However, Brown follows eastern cultural and political developments well into the seventh century, into the world of the Caliphate. To be able to maintain that something of Late Antique or ‘Classical’ culture and politics has persisted as far as his book does, he takes up the thread of Sassanian Persia. If books about Late Antiquity had the world of Sassanian Persia as their centrepiece, this would be acceptable practice all around. But they do not, for Late Antiquity is the study of the last centuries of the Graeco-Roman world, the study of the Later Roman Empire (as Bury’s old but useful two-volume history terms it), the study of the later Classical world.

Me and Homer at the Kelvingrove, Glasgow

Classical Studies is consciously Mediterraneo-centric. Indeed, it is consciously Latino-Helleno-centric. It is a field of study that looks at the literature, history, culture, archaeology, languages, and so forth, of the ancient Greek and Roman world(s), conscious of the debt that our culture of the 21st-century ‘West’ owes to them, but also conscious of the intrinsic value of these ancient Classics. To be a Classicist is not to say that Graeco-Roman literature/history/culture is superior to that of Persia or the Germanic Middle Ages or classical China or Sanskrit or the Ojibwe oral tradition (although some might say as much). It is to say that these are interesting and important. We shall focus on them. You do what you like.

Now, sometimes knowledge of the cultures and histories of the surrounding, non-Graeco-Roman world can be useful to the Classicist, such as the mythologies and epics of the Near Eastern world for students of Greek mythology and epic. Or the history of the Persian Empire for the student of Herodotus. Or the world of Sassanian Persia for the student of the Eastern Roman Empire. No doubt about the usefulness of these things.

But Brown’s book spends most of its time focussed on the later Roman Empire, upon the history, culture, and literature of the empire(s) that encircled the Mediterranean Sea as its own lake. To take up the thread of Sassanian Persia to show how long and far Late Antiquity extends is to change focus. Perhaps the Persian Late Antiquity persists into the Caliphate; certainly not the Late Antiquity the book starts with, though.

Another way that Brown extends eastern Late Antiquity as far as he does is by choosing particular cultural traits and following them. This, to my mind, is as arbitrary as any other way of drawing a close to Late Antiquity. Had he chosen certain aspects of Latin literature, not only could he have extended Late Antiquity as far in the West as in the East, following sixth-century authors such as Boethius, Gregory of Tours, and Caesarius of Arles as well as Gregory the Great and the seventh-century Isidore of Seville right up to Bede in the eighth century, he could have followed certain pagan, classical traits throughout the entire Middle Ages and into the Renaissance.

But we would all know that to be foolishness, for something — many things — changed at the end of the Classical world. But when on earth is that end?

Odoacer deposes Romulus Augustulus

I think we can say 476 or 480 for the West. In 476, Romulus Augustulus was deposed by Odoacer who sent the imperial insignia East and ruled as rex — king — of Italy. In 480, Julius Nepos, Romulus’ predecessor, died in Dalmatia. Whichever of these two dates you choose, the Western Roman Empire ceased to exist as a constituted political entity. Many of the resulting changes were slow to transpire, and their velocity varied from region to region. But we no longer have a Roman Empire in Rome herself. As artificial as any other closing date for Antiquity, this one is at least consciously artificial and chooses a particular event. I note, however, that a good history of Late Antiquity should probably have a closing chapter that notes (if ever-so briefly) the continuity and change that transpired in the new ‘barbarian’ kingdoms of the West.

Justinian, mosaic from San Vitale, Ravenna

In the East, I cast a vote in favour of 565. 565 is the year Justinian died. Justinian is the last Eastern Roman Emperor to have spoken Latin as his first language. He also re-edited Theodosius II’s Code and then also produced the Digest, two monumental works of Roman Law. He built the magnificent Hagia Sophia, introducing a new architecture that would influence eastern churches and mosques to this day. He succeeded in alienating the Miaphysite community to such an extent that the Syrian Orthodox Church (‘Jacobite’) was born during his reign; he also caused a schism amongst western bishops. He reconquered North Africa and Italy, maintained the border with Persia, and kept out ‘barbarian’ peoples along the Danube. At the end of his reign, the world was different, there was no going back.

565 is, perhaps, even more arbitrary than 476/480. It is, still, consciously so. Many, many classical inheritances outlived Justinian; some of them, indeed, lasted until 1453. Many things also changed, and the Justinianic changes combined with Classical continuity helped forge the world and culture we think of as Byzantine. It still, therefore, strikes me as a safe cut-off. The Classical world of Constantine was gone by 565.

And what follows Late Antiquity? What comes after the ‘fall’ of the western Roman Empire? We’ll investigate this in my next post.

Advertisements

Leave a Reply

Fill in your details below or click an icon to log in:

WordPress.com Logo

You are commenting using your WordPress.com account. Log Out / Change )

Twitter picture

You are commenting using your Twitter account. Log Out / Change )

Facebook photo

You are commenting using your Facebook account. Log Out / Change )

Google+ photo

You are commenting using your Google+ account. Log Out / Change )

Connecting to %s