• From the Editor
• Andy Cain

The nine articles in this issue form an eclectic East-West blend and run the disciplinary gamut of historical, archaeological, literary, theological, and reception studies. The first two highlight the late antique reinvigoration of classical Latin poetics. Bélanger cogently argues that Avienus appropriates Vergilian themes in his Descriptio orbis terrae to undergird his own idiosyncratic vision of how Roman rule brings prosperity and culture to the world. Kirsch demonstrates how Prudentius subtly reinterprets traditional epic tropes in depicting the personified vices in his Psychomachia as monstrous entities. Wheaton focuses on another late Latin poet, Venantius Fortunatus, probing his two relatively neglected sermons for compelling evidence of their latent theological influences. Turning to the shifty world of ecclesiastical politics, Eisenberg critically re-examines the Council of Carthage of 525 as an organ that its convener Boniface of Carthage used to consolidate power over North Africa's Nicene bishops.

With the remaining five studies we move eastward. Marinis percipiently reads Asterius of Amaseia's Ekphrasis on the Holy Martyr Euphemia as a sophisticated statement on how the written word, when duly formed by Christian paideia, is able to surmount the visual arts as an epistemic medium. Leone and Sarantis offer a wealth of new and ground-breaking insight into the storied history of the fortified citadel of Dibsi Faraj on the Euphrates River during the late Roman and early Byzantine periods. Grasso, drawing from an impressive array of epigraphic and other evidence, makes the case that the fourth-century kings of Ḥimyar strategically steered their kingdom through a gradual conversion to monotheism (under the influence of South Arabian Jewish communities) to galvanize their political power in the name of a translocal deity. Rounding out this issue are two fascinating case studies in the legacy of Greek Christian authors in Syriac. Doerfler convincingly argues that a Syriac-language sermon, supposedly preached (originally in Greek) by Basil at the funeral of the emperor Valens's son, is in fact not a genuine Basilian work but came to be transmitted under his name, a nominal association that significantly increased its changes of survival. Salés revisits the debate about Maximus the Confessor's origins and compellingly proposes, after a scrutiny of the literary and linguistic features of his Syriac Life, that Maximus had African and perhaps Alexandrian origins.

The Shifting Frontiers in Late Antiquity XIV conference "Scale and the Study of Late Antiquity," organized and hosted by The Ohio State [End Page 191] University, will take place virtually via Zoom on June 3–5, 2021. Here is the call for papers:

For the Fourteenth Meeting of the Society for Late Antiquity, we invite papers that investigate scale, which can be defined as a graduated range of values or measurements, whether, for example, of time, space, social organization, cosmology, or agency. Participants are encouraged to explore scale either as a methodological framework used by modern historians to interpret the past and/or as a type of late Roman analytic category, developed and employed by late ancient persons for their own heuristic purposes. Questions papers might ask include: To what extent does the world of Late Antiquity look different if we approach its events, institutions, and processes (whether political, economic, social, or religious) from a micro scale rather than a macro scale, and vice versa? How can we better understand the late Roman Empire through the examination of macro- and micro-scalar environmental phenomena, such as volcanic eruptions and mutating plague DNA, which were only partially (if at all) perceptible to the late Romans themselves? Alternatively, what graduated categories of measurement and values did late ancient thinkers deploy in their philosophical, scientific (including astrological), and religious works to make sense of metaphysical, ethical, or even physical quandaries? And what did scale mean to individuals on an everyday level, for agriculturalists or merchants whose livelihoods were embedded within multi-scalar economic, environmental, legal, social, and religious networks? Other papers might consider the fractal replication of structures and relationships across the Empire, for example in conciliar operations (Senate, local curia, church councils), patterns of deference across the social scale, or in the provincial extensions of imperial authority.Comparativists are encouraged to consider how...

• 来自编辑
• 安迪·凯恩（Andy Cain）

The nine articles in this issue form an eclectic East-West blend and run the disciplinary gamut of historical, archaeological, literary, theological, and reception studies. The first two highlight the late antique reinvigoration of classical Latin poetics. Bélanger cogently argues that Avienus appropriates Vergilian themes in his Descriptio orbis terrae to undergird his own idiosyncratic vision of how Roman rule brings prosperity and culture to the world. Kirsch demonstrates how Prudentius subtly reinterprets traditional epic tropes in depicting the personified vices in his Psychomachia作为可怕的实体。惠顿专注于另一位已故的拉丁诗人维纳蒂纽斯·福图纳图斯（Venantius Fortunatus），探究他的两个相对被忽视的布道，以为其有潜在神学影响的有力证据。转向瞬息万变的教会政治世界，艾森伯格批判性地重新审查了525迦太基理事会，作为其召集人迦太基博尼法斯用来巩固对北非尼西亚主教的权力的机构。

在剩下的五项研究中，我们向东移动。马里尼斯敏锐地阅读了《圣火烈士Euphemia》中Amaseia的《Ekphrasis的星号》作为一个复杂的陈述，说明当书面单词由基督教的佩代亚（Christian payeia）适当地形成时，如何能够超越视觉艺术作为一种认知媒介。塞拉尼斯（Leone and Sarantis）为罗马晚期和拜占庭初期的幼发拉底河上的狄布斯·法拉杰（Dibsi Faraj）筑城要塞的悠久历史提供了崭新的开创性见识。格拉索（Grasso）从大量的人口学资料和其他证据中得出的结论是，西米亚（Imyar）的四世纪国王通过逐步转变为一神教（在南阿拉伯犹太社区的影响下），战略性地指导了他们的王国，以激发他们的政治权力。跨地方神的名字。围绕这个问题，有两个关于希腊基督教作家在叙利亚的遗产的有趣的案例研究。Doerfler令人信服地指出，据推测是由罗勒（Basil）在瓦伦斯皇帝的葬礼上宣讲的叙利亚语布道，实际上不是真正的罗勒作品，而是以他的名字传播的，这是一个名义上的协会，增加了其生存的变化。萨勒斯（Salés）仔细审查了悔者马克西姆斯（Maximus the Confessor）的起源，并在仔细审查了叙利亚叙事者的文学和语言特征之后提出了令人信服的提议。马克西姆斯（Maximus）的生活，起源于非洲，也许是亚历山大时代。

在近古十四转移前沿会议“规模和近古的研究，”组织，由美国俄亥俄州立托管[尾页191]大学，将于实际上通过放大在6月3-5日2021年这里是电话对于论文：

在上古晚期学会第十四次会议上，我们邀请研究规模的论文，规模可以定义为值的范围或度量的范围，例如时间，空间，社会组织，宇宙论或代理机构。鼓励参与者探索规模，作为现代历史学家用来解释过去的方法框架，和/或作为晚期罗马人为自己的启发式目的而开发和使用的一种晚期罗马分析类别。论文可能会提出的问题包括：如果我们从微观而不是宏观的角度来研究古代，古代和古代的事件，机构和过程（无论是政治，经济，社会还是宗教），那么古代世界的外观在多大程度上有所不同，反之亦然？我们如何通过宏观和微观的环境现象（例如火山爆发和鼠疫DNA突变）的研究来更好地理解罗马帝国晚期？或者，晚期的古代思想家在其哲学，科学（包括占星术）和宗教著作中运用了哪些分级的测量和价值类别来理解形而上学，伦理学乃至物理难题？对于在生计中嵌入多种层面的经济，环境，法律，社会和宗教网络的农业或商人来说，规模对于个人而言在日常水平上意味着什么？其他论文可能会考虑整个帝国的结构和关系的分形复制，