Time in Eusebius’s Ecclesiastical History

Eusebius’s Ecclesiastical History, a seminal late-antique historical narrative, features three periodizations of the church’s past. First, a soteriological periodization divides God’s relationship with humanity at Christ’s Incarnation, an event that Eusebius marks in Book 1 with detailed commentary on the gospels rather than narrative. Second, an ecclesiastical periodization divides pristine, heroic apostolic times from post-apostolic times. The divide between apostolic times and the post-apostolic periods is illustrated through a comparison of History 2.13–17, about Simon Magus, Peter, and Mark, and 6.12, on Serapion of Antioch. And third, an epistemological periodization distinguished earlier times from Eusebius’s lifetime, the latter marked by frequent references to “our time.” Eusebius changed numerous narrative features with his changes of period, including alternating between commentary, diachronic, and synchronic format for different time periods; changing protagonists’ fallibility, individuality, composition of texts, and citation of scripture; and providing notices of episcopal successions and quotation of sources. Moreover, Eusebius’s History changed periods not with the sharp breaks of many modern histories but with gradual transitions. He also underscored key continuities, including God’s intervention in human events and alternation between persecuting and protecting rulers—a continuity within which, contrary to scholarly assumptions, the History never inaugurates a new era with the emergence of Constantine. The case study of Eusebius’s periodization suggests an important limitation of the analytic usefulness of periodizations such as “Late Antiquity” for organizing intellectual history.

Environmental Change, the Acts of John, and Shifting Cultic Landscapes in Late Antique Ephesus

The city of Ephesus experienced a marked civic transformation in Late Antiquity. After having centered its settlements and economic fortunes on its proximity to a deep-water harbor for over a millenium, late antique Ephesus gradually shifted to an inland, fortified settlement on Ayasoluk Hill. While several factors undoubtedly informed this civic reorientation, the most commonly cited impetus for Ephesus’s late antique reorientation was the infilling of its deep-water harbor. This article argues that, in addition to this environmental cause, an important cultural shift correspondingly informed Ephesus’s late antique reconfigurations. Namely, the emergence and development of the tomb of John on Ayasoluk Hill, informed by an array of literary legends associating the apostle with the city, increasingly positioned this site as a cultic and economic focal point in Late Antiquity. This article argues that an important early strand in this cultural fabric was the Acts of John, a collection of apocryphal tales that narrate John’s exploits in Ephesus. Significantly, the Acts of John articulates a “counter-cartography” that disassociates Christian identity from prominent Ephesian cultic sites and accentuates the importance of spaces “outside the city” of Ephesus, including and especially the tomb of John. Through its own circulation as well as its influence on later Johannine narratives, the early Acts of John helped inform a shift in the cultural cartographies of Ephesus, where Greco-Roman polytheistic spaces were gradually devalued in favor of Christian sites, the tomb of John on Ayasoluk chief among them.

A Roman Military Prison at Lambaesis

This article identifies a military prison (carcer castrensis) in the Roman legionary fortress at Lambaesis (Tazoult, Algeria) and contextualizes the space among North African carceral practices evidenced in epigraphic, papyrological, and literary sources of the first through fourth centuries CE. The identification is made on the basis of architectural comparanda and previously unnoticed inscriptional evidence which demonstrate that the space under the Sanctuary of the Standards in the principia was both built as a prison and used that way in antiquity. The broader discussion highlights the ubiquity of carceral spaces and practices in the ancient and late ancient Mediterranean, and elucidates some of the underlying practices and ideologies of ancient incarceration.

Transforming Textuality

Late Antiquity witnessed a revolution in textuality. Numerous new technologies transformed the practices through which readers accessed written knowledge. Editors reconfigured existing works in order to facilitate new modes of access and new possibilities of knowledge. Despite recent investigations of late ancient knowing, tables of contents have been neglected. Addressing this lacuna, I analyze two examples from the early fourth century: Porphyry of Tyre’s outline of the Enneads in his Life of Plotinus and Eusebius of Caesarea’s Gospel canons. Using tables of contents, Porphyry and Eusebius reconfigured inherited corpora; their creative interventions generate and constrain possibilities of reading—sometimes in ways which run against the grain of the assembled material. I thus argue that Porphyry and Eusebius employed tables of contents to structure textual knowledge—and readers’ access to it—by embracing the dual possibilities of order and creativity in order to offer new texts to their readers. This dual function—of affording structure and inviting creative use—was significant in the construction of composite works which characterized much late ancient intellectual production. The examples of Porphyry and Eusebius illuminate broader late ancient practices of collecting and cataloguing textual knowledge.