In Prudentius, the bodily resurrection becomes a figure for poetic immortality. Just as the author believes that his God will one day raise him from the dead, he expects and invokes a Christian reader to authenticate and authorise the fragile verbal records of a poetry that is insistently human and fallen. In other words, Prudentius’ metapoetics are perfectly in sync with his theology. After (I) presenting Prudentius’ transformation at the end of hisPraefatioand setting out the terms and scope of the argument, this article (II) shows how the author puts himself at the mercy of his readers and patrons in thePeristefanonpoems and then (III) considers the body and the resurrection in theLiber Cathemerinon. A short section (IV) on fictionality and belief opens up the argument, and a conclusion (V) advances it through a reading of the end ofDe opusculis suis. This metapoetic reading of Prudentius reveals that the author's hopes for an afterlife are expressed in and through the creative imagining of poetic and fictional scenes.

中文翻译：

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普鲁登修斯的读者与复活

在普鲁登修斯中，身体复活成为诗意不朽的形象。正如作者相信他的上帝有一天会使他从死里复活一样，他期待并呼吁一位基督徒读者来验证和授权一首坚持人性和堕落的诗歌的脆弱口头记录。换言之，普鲁登修斯的元诗学与他的神学完全一致。（一）在他的结尾呈现普鲁登蒂乌斯的转变之后前言并列出论点的条款和范围，这篇文章（II）展示了作者如何让自己在佩里斯特法农诗，然后（III）考虑身体和复活自由女神像. 关于虚构性和信念的简短部分（IV）打开了论证，结论（V）通过阅读结尾来推进它猪瘟. 这种对普鲁登修斯的元诗解读揭示了作者对来世的希望通过对诗意和虚构场景的创造性想象来表达。