Thecla is one of the most prominent figures of early Christianity, and her tale, the Acts of Paul and Thecla, one of the most popular. She has been widely celebrated as the apostle Paul’s disciple and heralded as an apostle in her own right, as a preeminent saint, model of chastity, charismatic confessor, teacher, leader, intercessor, and proto-martyr. Thecla and her tale have been studied from multiple angles (ancient romance, church history, cult, gender, women’s story-telling). However, the tremendous impact Thecla and her tale had on shaping the Lives of saints and their storyworlds remains little studied. This volume offers, for the first time, a collection of papers that explores the reception of Thecla and her tale in medieval (broadly defined) hagiographical texts composed in a variety of languages across Eurasia and North and East Africa. The introduction, thus, sets the stage for analyses by offering a synopsis of the tale, its more famous aspects for medieval readers and modern scholars, and its impact on a broad range of hagiographical tales. It also highlights the most prominent techniques that hagiographers deployed to model their protagonists on Thecla and the methodologies (intertextuality, reception) used across the volume that call them forth.

In the first half of the fifth century, at the origins of Armenian literature, an anonymous author translated the apocryphal Acts of Thecla from the Syriac version of the Greek text (second century). The translation rapidly furthered the spread of the legend across Armenia. In that same century, three works written directly in Armenian presuppose the legend of Thecla. This article focuses on the narrative patterns and the ways in which the paradigms of holiness embodied by Thecla have influenced the representation of holy women who, in the Armenian tradition, are associated with the fundamental stages of the Christianization of Armenia. Thecla, indeed, served as a model of female sanctity along three important lines, namely as holy virgin, teacher and apostle, and martyr. As the venerated proto-martyr, she served as a model for the first female martyrs in the history of Armenian Christianity, respectively, in the apostolic age (Sanduxt) and at the time of the foundation of the Church of Armenia (Hṙip‘simē). The model of holy female apostle is found in the Armenian Martyrdom of Photine too. The Armenian tradition also contributed to the development of the legend and helped to make of Thecla a holy protector of Nicene orthodoxy.

The second chapter provides an analysis of the Ionian Koinon, the association of the thirteen cities of Ionia, as one of the most direct and explicit channels for expressing Ionian cultural identity. Its festivals and ritual gatherings served both internally and externally as the most important means for making Ionianness visible. By discharging a koinon office, the civic elites of the koinon’s member cities were able to showcase their loyalty to a shared cultural affiliation and at the same time to engage in an inner-Ionian competition for euergetic prestige. This chapter also includes the first prosopographical study of all attested officials of the Ionian Koinon. It is concluded by a comparison with Hadrian’s Panhellenion as another institutionalised confederation which united Greek cities and fostered an ethno-cultural definition of Greekness in the 2nd c. AD.

The first chapter provides a brief historical overview of Ionia as a region, discusses its geographical extent as represented in the works of the authors Strabo and Pliny from the Roman Imperial period, and analyses its place in relation to the superimposed administrative units of the conventus districts and, on a larger scale, within the framework of the province of Asia: both of these transcended the traditional boundaries of Ionia and thus potentially challenged its perceived coherence. The use of city-titles making explicit reference to Ionia is highlighted at the end of the chapter as part of the intercity rivalries consciously imitating references to the larger frame of the province of Asia.

We cannot be sure when Ionianness ceased to be employed as a form of cultural capital altogether. The last extant testimonies from the period covered by this monograph stem roughly from the mid 3rd c. ad: I.Priene2 61 refers to the city as ἡ λαμπροτάτη Πριηνέων Ἰώνων πόλις (‘the most splendid city of the Ionian Prieneans’), while coins from Teos bear the inscription ΤΗΙΩΝ ΙΩΝΩΝ on the reverse (‘Of the Ionian Teians’, under Severus Alexander and Valerian II), and coins from Samos the inscription ΠΡΩΤΩΝ ΙΩΝΙΑΣ (‘first of Ionia’, under Decius). The last attestation of the Ionian Koinon is the coin series issued in its name at Kolophon (under Trebonianus Gallus and Valerian, discussed in Chapter 3.1.2). The lack of later similar testimonies must certainly also be ascribed to the general decline of the epigraphic habit and of civic coinage in this period, which can be seen as symptoms of the profound changes in Greek civic culture occurring from the mid 3rd c. ad onwards.2