Tag Archives: late antique latin

Teaching Later Latin

Nothing says ‘Later Roman Empire’ like giving the Tetrarchs a hug

Before I get going on this post, I feel obliged to state that I have loved teaching the “core” canon of Classics this year — in Latin: Horace and Ovid, in Greek: Theocritus, in English translation: Virgil, Ovid, Lucan, and a variety of Greek authors for Greek and Roman Myth (Hesiod, the tragedians, Homer, the Homeric Hymns, Apollodorus, et al, et al.). Nevertheless, teaching one’s own narrower focus brings with it a special pleasure all its own.

Last term, I got to teach, as literature, a selection of Ausonius’ verse epistles to Paulinus in Latin class, and Claudian’s De Raptu Proserpinae in English in Latin Epic. For one week, all I taught was “later” Latin literature. I put “later” in quotation marks because very often, what we mean by “later Latin literature” ends in the Early Middle Ages, at which point Latin was still really only in middle age (ha). Anyway, it was an exciting week.

First of all, Late Antiquity is where I have been most thoroughly invested for many years now. My research may range as late as the 1400s, and my background has certainly prepared me for teaching Aeschylus or the world of Augustan Rome, but the world, history, culture, and authors of Late Antiquity are where I am most comfortable. It is a pleasure to teach from a position of being comfortable with the context and the material in a deep way.

Second, I can bring my research to bear on the texts. I can say that ‘such and such’ is a feature of later Latin without recourse to grammars or histories of Latin. I know it is because I have seen it with frequency in a number of different authors from the fourth through sixth centuries. I can comment on the piling up of superlatives, for example, as being part of contemporary courtesy. Amongst bishops, even your worst enemy is dilectissimus frater — ‘most beloved brother’.

The third point is likewise related: I got to share with people the things I have learned, and that itself is a great delight. So I talked about how the quotation from Paulinus in Ausonius, about the names of different kings, is itself an example of the jewelled style (and pointed them to Michael Roberts, The Jeweled Style). I talked about how allusion works in these authors, and the kind of learned game they are playing with their readers, especially Ausonius (referencing Aaron Pelttari, The Space that Remains). Teaching Claudian, I got to talk about the prefaces and what they mean poetically and metapoetically, and this was great. There was a certain amount of allusion and intertextuality throughout it all (says my wife, ‘Don’t you lecture on that all the time?).

The fourth point is pedagogical: I got to expand their idea of Latin literature. For the Latin students, they saw that grammar and vocabulary can remain ‘classical’ while style goes in new directions. They were thus given a window in both the difference and similarity of later Latin with its classical forebears. Most Latin students never read much of anything later than Apuleius (if that). Thus, they were exposed to a greater breadth of Latin than is usually on offer, and I think this will only help them, even if the rest of their lives they read nothing but ‘classical’ Latin authors.

For the epic students, it was much the same. They got to see that Latin literature doesn’t just suddenly stop. Indeed, one  of my wider aims throughout the course was tying together disparate strands of Latin and world literature. Not only did they read Virgil, Ovid, Lucan, and Claudian, they also had lectures talking about Livius Andronicus, Ennius, Statius, et al., and I tied in not only Latin epic’s relationship with Greek epic but also with themes in Gilgamesh and Mahabharata. In terms of reception, I brought Virgil to the early moderns. So Claudian was actually central to part of my wider pedagogy, which is: (although) Virgil is amazing (and you should know him), and these other epics area part of the same poetic tradition or human experience.

The back of my Oxford Classical Text of Ausonius boasts that there are over 100 volumes in the series. Later Latin literature, even when restricted to the later 100s to 800s, encompasses far more Literature than that. It’s worth introducing students to it.


Languages of Late Antiquity

A job was recently posted advertising a ‘Professional Specialist in Languages of Late Antiquity.‘ Being a Latinist and Late Roman Historian, I took a look at it. It seems that Latin and Classical Greek are not languages of Late Antiquity:

Mastery of Syriac is a prerequisite, and facility in one or more of the other languages of late antiquity, especially Coptic, Ethiopic, Armenian, or classical Arabic, is also expected.

Now, I have nothing against Syriac specialists, especially the likes of Sebastian Brock or my friend Crystal Lubinsky. And I even spent a few sessions with Crystal studying Coptic. Moreover, I appreciate the expanded world of Late Antiquity that takes note of the cultural, politcal, and economic influences between the Graeco-Roman Mediterranean world and its neighbours, or between Greek and Latin culture and the local cultures it co-exists alongside.

There is a non-Greek/Latin-speaking world within the Roman Empire, most notably with Coptic in Egypt and Syriac in Syria-Mesopotamia, but undoubtedly some Armenians and Arabic-speakers in the Eastern mix as well. And, of course, the world beyond the frontiers is mostly non-classical (but there is a Hellenic Asian world out there, too!).

But Greek and Latin are languages of Late Antiquity as well. The fourth century sees what Peter Brown calls a ‘second golden age’ of Latin literature, for example. And Latin remains the administrative language of the Roman Empire for a long time. The great Late Antique hymns of Romanos the Melodist were composed in Greek. And even if we go for a ‘long Late Antiquity’, John of Damascus, living under the Caliphate in Damascus in the 700s, wrote in Greek. Greek and Latin are major languages of Late Antiquity.

Furthermore, the East is not the only place one can go hunting for non-classical ‘languages of Late Antiquity’. What of Gothic, not only beyond the Roman Empire, but within? We have Gothic Bibles, lectionaries, liturgical texts. Some people think one of our purple codices, a Latin Bible with a Gothic gloss, was the property of Theoderic. Gothic is as much a language of Late Antiquity as the languages of the East. And, frankly, Ethiopic literature really gets going around the same time as Anglo-Saxon (although our earliest texts in Ge’ez are older), so … how many worms can come out of this can?

In the end, what this job actually wants is a professional specialist in Afro-Semitic and Near Eastern languages and literatures in Late Antiquity. Which is totally fine, and well worth their time. But it’s much more specific than a professional specialist in languages of Late Antiquity and admits more clearly of the diversity of the Late Antique world, from Syriac, Coptic, and Greek in the East to Gothic, Anglo-Saxon, and Latin in the West.