The prominent place of women in accounts of national conversions is certainly not unique to the east Roman frontiers in late antiquity.
None of these exegetical motifs explain the peculiar apostolic role of captive women evangelists or the distinctive theological assumptions that underlay accounts of their missionary activity on the east Roman frontiers.
47) This episode is absent from other Armenian histories that concentrate on the Pahlavian background of the ecclesiastical hierarchy--all descendants of Gregory's noble family of Parthian Iranian origin--and maintain a definite distance from the structures of east Roman political and ecclesiastical power, though Constantinople maintains its allure for culture and learning.
Yemen had no significant diplomatic relations with the west, and it was situated ecclesiastically and politically between the Axumite kingdom of Ethiopia and the east Roman emperor in Constantinople.
In concluding, then, I would like to offer some reflections on the genre of these conversion narratives, the rhetoric of female evangelists, and the evidence of real women and captives as forces of Christian expansion on the east Roman frontiers.
Unfortunately the motif of the female captive who converts others tells us frustratingly little about the actual activities of Christian women, whether the powerful or the lowly, as missionaries on the east Roman frontiers.
Both approaches sought to marginalize the East Roman Empire and subsume it under a united Roman Empire headed by the Frankish ruler in Aix-la-Chappelle.
It would be unreasonable to suppose that scholars could simply cease to refer to the Byzantine Empire (although the term East Roman is also now used).