OUP (2012; paperback issued 2015) p/b 1247pp £38.99 (ISBN 9780190277536)
Late antiquity is what people used to call the later Roman Empire. It spans the fourth to seventh centuries. The period starts with Diocletian or Constantine, depending on your point of view. It ends with Muhammad and the rise of Islam. On any view, this was an eventful period. Byzantium became capital of the Roman Empire, while Rome progressively declined. Christianity, once seen as a subversive sect, became the official religion of the state. Churches sprang up across Europe and Asia Minor. The traditional gods were unceremoniously dumped and their ‘pagan’ temples destroyed. Migrants from the east forced their way into the former provinces of the west. They established new ‘kingdoms’, based on the existing Roman cities. The Sasanian Empire emerged in Persia and took its place on the world stage alongside the Byzantine Empire. Trade with China expanded and flourished along the Silk Road. The Coptic version of Christianity (and the Coptic alphabet) developed in Egypt. Arabia and Ethiopia developed close commercial and cultural links. Finally, the teachings of Muhammad inspired a new religion and massive political upheavals.
The handbook covers this huge swathe of history in 36 chapters, each written by different authors. Part I (chapters 1 to 9), ‘Geographies and peoples’, tells the story, so far as possible, in chronological order. Chapter 2 tackles the tricky topic of who were ‘barbarians’ and how that concept evolved. When the Goths and others converted to Christianity, they lost their alien character. Part II (chapters 10 to 17), entitled ‘Literary and philosophical cultures’, gives the reader a rapid tour of late Roman and Greek poetry, historiography and education. An important chapter deals with the role of monasteries in both preserving and generating literature. A separate chapter on travel and cartography takes account of the expanding world knowledge. Part III (chapters 18 to 25), ‘Law, state and social structure’, includes, inevitably, an account of Roman law and Justinian’s monumental legacy. It also deals with economic patterns, means of communication, social structures and the invention of hospitals. In ‘Religions and religious identity’ (Part IV, chapters 26-33) the rise of Christianity, the decline of paganism, the role of bishops, heresy and the rise of Islam are covered. Chapter 32 demonstrates how neatly Islam fits with other late antique religions. It is monotheistic and envisages an after-life. Islam proposes a teleological view of history and reveres ‘holy’ men or places. Chapter 33 deals with seventh century sources and demonstrates how little we actually know about Muhammad’s life. Part V (chapters 34 to 36), ‘Late antiquity in perspective’, provides a fairly cerebral account of how states are formed. It also gives us a glimpse of later Byzantine history and the Renaissance.
Overall the standard of clarity is high. Nevertheless, as with any multi-author work, some chapters are more readable than others. The handbook as a whole is well structured. It is comprehensive and avoids repetition; it deals with its truly vast subject matter in an orderly way and in a logical sequence. The professional historian will use this book as a handy source of reference. The general reader will enjoy it as providing a fascinating account of a period of history which is not well known. This reviewer found The Oxford Handbook of Late Antiquity to be the ideal companion on a recent twelve-hour flight.
Rupert Jackson