By Martin Wallraff (Editor)
Iulius Africanus has rightly been referred to as the 'Father of Christian Chronography'. His global chronicle is without doubt one of the few works of Christian literature pioneering a brand new style. past due Antiquity and the center a while more often than not articulated their mirrored image on historical past within the type of the area chronicle. The paintings has now not been preserved in its entirety; the extant fragments must be laboriously pieced jointly from the works of later authors. up to now, there has now not been a severe version of this fabric, and the version in use this present day dates again approximately two hundred years (J.M. Routh 1814).
This re-creation within the GCS sequence closes an previous hole within the programme of this series—and even as marks a brand new starting, simply because this can be the 1st version ever during this sequence to be released with an English translation. The variation establishes a totally new starting place for our wisdom of Early Christian old considering, and likewise presents a huge part in our realizing of a tremendous epoch, the 'Imperial drawback' of the third century, within which the recent global of overdue Antiquity started to increase out of the Hellenic-Roman historical past.
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Extra resources for Iulius Africanus: Chronographiae: The Extant Fragments
Goes further back than the 10th century. 121 Although the author draws heavily upon Africanus, very little of the material concerns explicitly attributed quotations (only F24, F53, F97). In the majority of cases, the origin can be ascertained only on the basis of parallel texts preserved elsewhere (mostly Syncellus). In such cases, the text of Symeon Logothete is placed in the third apparatus of the main (attributed) text. Obviously, with such extensive, but unattributed use of Africanus, one cannot help but conjecture that much more material exists than has actually been identified through parallels with external sources.
If the man hadn't inspired and fascinated him to some extent, it would be hard to explain why, in the wake of Africanus' Chronographiae, he began his activity with a similar monumental historical work. Already in the first few lines, Eusebius associates himself with the Christian chroniclers, mentioning by name Clement of Alexandria, Africanus, and Tatian,72 of whom the second is doubtlessly the most important. The literary genre chosen by Eusebius is that of Africanus. Eusebius also copied his basic chronological structure, attempting to bind together the various historiographical traditions of the Hellenistic and Semitic world and place them in a Christian perspective.
Both dates are well-attested and both dates fail to correspond with Africanus' system. Although in both cases no AM date is given, there is sufficient evidence to calculate with a high degree of certainty what must have been Africanus' dates: AM 4942 and AM 5057 (corresponding to Ol. 54,4 and Ol. 83,3). However, in two important and well-attested fragments, Africanus' calculations are clearly based on the AM dates and not on those of the Olympiads. Curiously, however, he omits the AM dates, even while citing those of the Olympiads (F34, see note 6, and F93, see note 6).