From the Editor

IF 0.5 0 HUMANITIES, MULTIDISCIPLINARY
Sabine R. Huebner
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Berg speculates why the early Christians made extensive modifications to bring in water from the Euphrates for their baptismal ritual instead of using an existing cistern from an earlier construction phase. The new solution was very labor intensive, although there was already a more convenient alternative source of water from the cistern in the immediate vicinity. He persuasively places this particular procedure in broader Christian practice and in the general preference for river water rather than collected standing rainwater in the early Christian baptismal rite. Sabrina Inowlocki then illuminates the relationship between the cult of saints, martyrs and their relics, and the material production of texts and manuscripts in fourth-century Caesarea, using the example of the writings of Pamphilus of Caesarea, who suffered martyrdom in the Diocletian persecution. She makes the case that autographic copies and corrections took on a new significance from the fourth century onward, and she traces a shift in the cultural and religious significance of autography in which writing with one's own hand became interwoven with concepts of martyrdom and relic. Marianna Mazzola and Peter Van Nuffelen offer the first edition of the hitherto unknown first section of the Syriac Julian Romance that narrates the death of Constantius II. By a close analysis, they are able to demonstrate that the narrative was probably composed by a single author in early seventh-century Edessa. Chance Bonar sheds further light on Christian-Jewish rivalry in late antique Syria. He compellingly argues that John Chrysostom's Homily against the Jews 8 is meant as a warning to members of his community not to seek out the help of Jewish healers who seemingly enjoyed great popularity also among Christians in late antique Antioch. James Wolfe sets out to analyze the Chronicle of Pseudo-Joshua the Stylite, written in Syriac by an anonymous author during [End Page 257] the reign of the Roman Emperor Anastasius in Edessa in the first two decades of the sixth century. The chronicle itself covers a series of misfortunes that befell Edessa and neighboring regions in the years leading up to the war with Persia and contains a history of the war itself. Wolfe cogently shows how this chronicle fits into the historiography of the late Roman Empire but also how this chronicle itself was received in a Syriac-speaking monastery sometime in the ninth or tenth century. Moving on to Africa, Hagith Sivan forges a new approach to rarely used texts and images on objects to study the inter- and intra-religious dynamics and dialogues in late antique North Africa and traces the evolution of North African anti-Judaism. She draws attention to a group of oil lamps from North Africa picturing presumably the figure of St. Stephen holding a cross and simultaneously subduing a dragon and a seven-branch candelabra. Juxtaposing this iconography, she directs the reader's attention to contemporary images on oil lamps from a Jewish background that echo the depiction of St. Stephen: instead of a saint killing a serpent and subduing an inversed menorah, the presumably Jewish lamp is picturing a rabbi hovering above an upright menorah. Her study teaches us about the forms and extent of religious violence in late antique North Africa and how rival groups expressed their respective religious identities and affiliations while mutually influencing one another. 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引用次数: 0

Abstract

From the Editor Sabine R. Huebner This once again very well-filled edition offers an intriguing insight into the multidisciplinary study of Late Antiquity and covers a wide range of pioneering research on textual and material sources from the third to eighth centuries. The main focus of this issue is on late antique Syria: five of the seven articles examine various aspects of late antique religious history in Dura-Europos, Edessa, Caesarea, and Antioch. Hagith Sivan then turns the gaze to North Africa before Michael Herren looks at early medieval Western Europe. Finally, Mark Vessey concludes the tour with a review article of various recent new publications on Jerome in Rome. As for our cluster on late antique Syria in this issue, Karl Berg begins with a nuanced reconstruction of how the early Christians at Dura-Europos used water in their ritual of baptism. Berg speculates why the early Christians made extensive modifications to bring in water from the Euphrates for their baptismal ritual instead of using an existing cistern from an earlier construction phase. The new solution was very labor intensive, although there was already a more convenient alternative source of water from the cistern in the immediate vicinity. He persuasively places this particular procedure in broader Christian practice and in the general preference for river water rather than collected standing rainwater in the early Christian baptismal rite. Sabrina Inowlocki then illuminates the relationship between the cult of saints, martyrs and their relics, and the material production of texts and manuscripts in fourth-century Caesarea, using the example of the writings of Pamphilus of Caesarea, who suffered martyrdom in the Diocletian persecution. She makes the case that autographic copies and corrections took on a new significance from the fourth century onward, and she traces a shift in the cultural and religious significance of autography in which writing with one's own hand became interwoven with concepts of martyrdom and relic. Marianna Mazzola and Peter Van Nuffelen offer the first edition of the hitherto unknown first section of the Syriac Julian Romance that narrates the death of Constantius II. By a close analysis, they are able to demonstrate that the narrative was probably composed by a single author in early seventh-century Edessa. Chance Bonar sheds further light on Christian-Jewish rivalry in late antique Syria. He compellingly argues that John Chrysostom's Homily against the Jews 8 is meant as a warning to members of his community not to seek out the help of Jewish healers who seemingly enjoyed great popularity also among Christians in late antique Antioch. James Wolfe sets out to analyze the Chronicle of Pseudo-Joshua the Stylite, written in Syriac by an anonymous author during [End Page 257] the reign of the Roman Emperor Anastasius in Edessa in the first two decades of the sixth century. The chronicle itself covers a series of misfortunes that befell Edessa and neighboring regions in the years leading up to the war with Persia and contains a history of the war itself. Wolfe cogently shows how this chronicle fits into the historiography of the late Roman Empire but also how this chronicle itself was received in a Syriac-speaking monastery sometime in the ninth or tenth century. Moving on to Africa, Hagith Sivan forges a new approach to rarely used texts and images on objects to study the inter- and intra-religious dynamics and dialogues in late antique North Africa and traces the evolution of North African anti-Judaism. She draws attention to a group of oil lamps from North Africa picturing presumably the figure of St. Stephen holding a cross and simultaneously subduing a dragon and a seven-branch candelabra. Juxtaposing this iconography, she directs the reader's attention to contemporary images on oil lamps from a Jewish background that echo the depiction of St. Stephen: instead of a saint killing a serpent and subduing an inversed menorah, the presumably Jewish lamp is picturing a rabbi hovering above an upright menorah. Her study teaches us about the forms and extent of religious violence in late antique North Africa and how rival groups expressed their respective religious identities and affiliations while mutually influencing one another. Finally, Michael Herren invites...
来自编辑
从编辑Sabine R. Huebner这一次非常充实的版本提供了一个有趣的洞察到多学科研究的晚期古代,涵盖了广泛的开创性研究的文本和材料来源,从3世纪到8世纪。本期的主要焦点是古代晚期的叙利亚:七篇文章中的五篇研究了杜拉-欧罗巴、埃德萨、凯撒利亚和安提阿的古代晚期宗教历史的各个方面。在Michael Herren将目光转向中世纪早期的西欧之前,Hagith Sivan将目光转向了北非。最后,马克·维西以一篇关于杰罗姆在罗马的各种最新出版物的评论文章结束了这次旅行。至于我们本期关于叙利亚晚期的专题,卡尔·伯格(Karl Berg)首先细致入微地重建了Dura-Europos的早期基督徒如何在洗礼仪式中使用水。Berg推测为什么早期的基督徒做了大量的修改,从幼发拉底河引进水来进行他们的洗礼仪式,而不是使用早期建筑阶段的现有蓄水池。新的解决方案是非常劳动密集型的,尽管已经有一个更方便的替代水源从附近的蓄水池。他很有说服力地将这一特殊的过程置于更广泛的基督教实践中,并且在早期基督教洗礼仪式中普遍偏爱河水而不是收集的雨水。然后,Sabrina Inowlocki以在戴克里先迫害中殉难的凯撒利亚的Pamphilus的作品为例,阐明了对圣徒、殉道者及其遗物的崇拜与四世纪凯撒利亚文本和手稿的物质生产之间的关系。她认为,自四世纪以来,亲笔抄写和修改具有了新的意义,她还追溯了亲笔抄写在文化和宗教意义上的转变,在这种转变中,亲手书写与殉难和遗物的概念交织在一起。Marianna Mazzola和Peter Van Nuffelen提供了迄今为止未知的叙利亚朱利安罗曼史第一节的第一版,叙述了康斯坦提乌斯二世的死亡。经过仔细的分析,他们能够证明,这个故事可能是由一个作者在7世纪早期的埃德萨创作的。Chance Bonar进一步揭示了古代叙利亚晚期基督教与犹太教的对抗。他令人信服地指出,金口约翰反对犹太人的讲道是为了警告他的社区成员不要寻求犹太治疗师的帮助,这些治疗师似乎在古代晚期的安提阿基督徒中也很受欢迎。詹姆斯·沃尔夫开始分析《风格者伪约书亚编年史》,这本书是由一位匿名作者用叙利亚文写的,写于6世纪前20年罗马皇帝阿纳斯塔修斯统治埃德萨期间。编年史本身涵盖了埃德萨和邻近地区在与波斯战争之前的几年里发生的一系列不幸,并包含了战争本身的历史。沃尔夫令人信服地展示了这部编年史是如何与罗马帝国晚期的史学相吻合的,以及这部编年史本身是如何在九世纪或十世纪的某个时候被一个说叙利亚语的修道院接受的。接下来是非洲,Hagith Sivan开创了一种新的方法,用很少使用的文本和图像来研究古代北非晚期宗教间和宗教内部的动态和对话,并追溯了北非反犹太教的演变。她把人们的注意力吸引到一组来自北非的油灯上,这些油灯大概描绘的是圣斯蒂芬手持十字架,同时制服一条龙和一个七枝大烛台的形象。并置这些图像,她将读者的注意力引导到当代油灯上的犹太背景的图像上,这些图像与圣斯蒂芬的描绘相呼应:不是圣徒杀死蛇并制服一个倒置的烛台,可能是犹太灯描绘的是一个拉比在一个直立的烛台上方盘旋。她的研究告诉我们古代北非晚期宗教暴力的形式和程度,以及敌对团体如何在相互影响的同时表达各自的宗教身份和从属关系。最后,Michael Herren邀请……
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来源期刊
Journal of Late Antiquity
Journal of Late Antiquity HUMANITIES, MULTIDISCIPLINARY-
CiteScore
0.80
自引率
50.00%
发文量
18
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