The Miracles of *Artemios (33) recount how *Artemios (martyr of Antioch under Julian, S01128), at his shrine in Constantinople, healed the hernia of the son of one Theodore, and the diseased chest of the latter’s friend Theognios. Written in Greek in Constantinople, 582/668; assembled as a collection, 658/668.
E04249
Literary - Hagiographical - Collections of miracles
Miracles of Artemios (BHG 173), 33
There was a certain man named Theodore who had a son who suffered severely from a hernia. Theodore had a friend named Theognios who lived near the church of the Forerunner. He thus asked his friend to lead to him to the church, to the martyr Artemios, and so the latter did.
ἀπέρχονται ἀμφότεροι ἐν τῷ ῥηθέντι ναῷ ἅμα τῷ ἀσθενοῦντι παιδίῳ. ποιοῦσι τὰ ἐν ἔθει γινόμενα ἐν ὀνόματι τοῦ παιδίου.
'Together they went off to the aforementioned church with the afflicted child. They performed the customary rites in the name of the child.'
They were both waiting in the church: Theodore with his son, and Theognios. The latter had a disease in his chest and asked himself if Artemios who heals hernias can also heal his chest.
καὶ ἅμα τῷ λογίσασθαι αὐτὸν ταῦτα, ῥίπτει ἑαυτὸν ἐν τῇ ἁγίᾳ αὐτοῦ σορῷ, τῇ μολιβδίνῃ, ἔνθα τὸ ζῶν αὐτοῦ λείψανον τεθησαύρισται, ἔνθα ἡ τῶν ἰαμάτων ἀναβλύζει χάρις, ἔνθα ἐναπόκεινται τὰ τῶν νοσούντων ἰατρεῖα τοῦ ἁγίου μεγαλομάρτυρος Ἀρτεμίου, σὺν δάκρυσιν εἰπών· “Ἅγιε Ἀρτέμιε, ἴασαί με τῆς συνεχούσης με τοῦ θώρακος νόσου καὶ
τῆς τοῦ βηχίου φονιώδους ἐπιμονῆς.” ἦν δὲ Σάββατον, Κυριακῆς ἐπιφωσκούσης, τῆς πνευματικῆς παννυχίδος ἐπιτελουμένης, καὶ γενομένου τοῦ καθίσματος, μετὰ τὰ τρία ἀντίφωνα τὰ ἑσπερινά, ἀναστὰς ἀνέπεσεν ἐν τῇ στρωμνῇ μετὰ τοῦ παιδίου τοῦ καταβαροῦς ὄντος καὶ αὐτοῦ τοῦ πατρὸς τοῦ παιδός.
'And as soon as Theognios thought this, he threw himself on the saint’s coffin of lead, where his living relics are stored, where the gifts of cures bubble up, where patients’ thank-offerings for cures effected by the saintly megalomartyr are stored and he said tearfully: "St. Artemios, cure me of the disease that grips my chest and of my murderous persistent cough." It was a Saturday, the eve of the Lord’s day and the holy night vigil was being celebrated; after the troparion had occurred and the three evening antiphons, [Theognios] stood up and fell back on the bed with the herniated child and the child's father himself.'
Theognios fell asleep and in a dream saw Artemios urging him to get up and anoint his chest with the wax-salve and eat some of it, as well as to anoint the child's testicles.
Εὐθὺς σὺν τῷ λόγῳ τοῦ ἁγίου διυπνίσθην. ἦν δὲ ἡ ὥρα λοιπὸν τοῦ πληρωθῆναι τὰ μεσονυκτικὰ καὶ ὁ καιρὸς τοῦ δίδοσθαι τὴν ἁγίαν κηρωτὴν τῇ προσκυνήσει τοῦ τιμίου καὶ ζωοποιοῦ σταυροῦ. ἠγέρθην οὖν εὐθέως τῇ χαρᾷ τῆς ὀπτασίας, καὶ τῆς ἐπαγγελίας τοῦ θεοτιμήτου ἁγίου Ἀρτεμίου συνωθούσης με. ἐξήγειρα δὲ καὶ τοὺς μετ’ ἐμοῦ ἀνακειμένους, καὶ προσκυνήσαντες τὸν ζωοποιὸν σταυρὸν καὶ λαβόντες ἀμφότεροι τῆς ἁγίας κηρωτῆς ἤλειψα τὸ ἴδιόν μου στῆθος καὶ ἔφαγον ἐξ αὐτῆς κατὰ τὴν κέλευσιν τοῦ ἁγίου· ἤλειψα δέ, ὡς ἐπετράπην, καὶ τοὺς διδύμους τοῦ παιδὸς καὶ ἀμφότεροι ὑγιεῖς ἀπεκατέστημεν.
'I woke up immediately at the saint’s words. It was already the hour for accomplishing the midnight rites and the occasion for the holy wax-salve to be dispensed at the adoration of the precious and life-giving cross. So I rose immediately out of joy at the vision and because the promise of the divinely honoured St. Artemios was urging me on. I also roused those reclining with me and after both of us genuflected before the life-generating cross and took some of the holy salve, I anointed my own chest and I ate some of it in accordance with the saint’s command. But, as bidden, I also anointed the child’s testicles and both of us were restored to health.'
Text: Papadopoulos-Kerameus 1909.
Translation: Crisafulli and Nesbitt 1997, 174-77.
Summary: J. Doroszewska.
Cult building - independent (church)
Burial site of a saint - tomb/grave
Burial site of a saint - sarcophagus/coffin
Burial site of a saint - crypt/ crypt with relics
Non Liturgical ActivitySaint as patron - of a community
Incubation
Visiting graves and shrines
MiraclesMiracle after death
Healing diseases and disabilities
Apparition, vision, dream, revelation
RelicsContact relic - wax
Protagonists in Cult and NarrativesChildren
Other lay individuals/ people
Source
The Miracles of Artemios is a collection of 45 miracle-stories, effected by the saint at and around his burial and cult site in the church of St. John the Baptist in the Oxeia quarter of Constantinople. Artemios was an Alexandrian dux and martyr of the reign of Julian, who has an independent Martyrdom (E06781). The Miracles does not include this passio, although the stories on occasion show some acquaintance with it. Nothing is known of the cult before the period described in the Miracles.The Miracles’ vignettes stretch from (at least) the reign of Maurice (582-602) to that of Constans II (641-668). The current text was compiled in the period 658-668: the terminus post quem is provided by the last datable event mentioned within the text (Mir. 41: 4 October 658) and the terminus ante quem by the fact that Constans is there described as still alive (as he is too in Mir. 23).
The text is not, however, the product of a single pen, but seems instead to be a compilation of several parts. Those narratives at the beginning and end of the collection (Mir. 1-14, 42-45) are short, somewhat unembellished, healing narratives of a more-or-less standardised kind; while those of the central section are far more elaborate and varied, and seem to fall into rough thematic doublets or groups. One such group is conspicuous because all of its miracles (24-31) conclude with some sermonettes on secular medicine. The most obvious explanation for this basic dissonance is that the collection as we have it has been composed from at least three different parts: first, an earlier, more simple collection which opens the text; second, an original composition in the central section (where the addition of the sermonettes to some miracles perhaps indicates the exploitation of another, pre-existent collection of miracles); and third, a final addition of the four concluding miracles.
Besides pre-existent collections of written material preserved within the shrine itself, the text also draws, no doubt, on the oral traditions then circulating amongst the shrine’s clientele. The text itself describes in vivid terms the community of clerics and lay devotees who gathered around the shrine, in particular for its weekend vigil, and several such persons are the protagonists of individual miracles. One such person is an anonymous devotee of the saint’s vigil who features in two long and detailed miracles (Mir. 18, 22); another is George, a cleric and devotee of Artemios, who features as protagonist in three different miracles (Mir. 38-40). It seems clear, then, that the compiler draws from the oral accounts, or perhaps even written records, which the saint’s clerics and devotees produced, and which provide these central miracles with their vivid detail and insight. Indeed, although the compiler of the collection is anonymous, it is reasonable to suppose that he is also a lay devotee of the saint, and perhaps even one of those persons who feature prominently in the text.
Through descriptions of this vigil, and other scattered details, we are offered an unparalleled perspective both on the layout of the church of St. John—which can be reconstructed in some detail—and on the practices of Artemios’s devotees. The saint’s cult was an incubatory healing cult, in which the sick came to the shrine and slept overnight, in the hope of a miraculous cure. The collection underlines the importance of performing ‘the customary rites’ in advance of a cure, which seems to mean the dedication of a votive lamp and other offerings. The weekly vigil is also presented as especially efficacious, for on this night it was possible to sleep in and around the crypt where the tomb which contained the saint’s relics was sited (see e.g. Mir. 17).
Almost all of the cures occur within the church of St John itself, or else upon those who have spent some time there and then withdrawn. The principal mode of healing is a miraculous dream, sometimes in combination with the application of holy oil taken from the tomb’s lamps, or a wax-salve imprinted with the image of the saint. Almost all of the miracles concern healing, but also of a particular kind. For Artemios was a specialist in diseases of the male genitals and groin, which dominate the entire collection. Sick women at the shrine could expect a vision of the martyr *Phebronia, who appears in several places as Artemios’ female equivalent (Mir. 6, 23, 24, 38, 45).
In contrast to equivalent collections, Artemios does not collaborate with secular doctors, or depend on quasi-Hippocratic cures. Indeed, one of the most striking features of the text is the series of sermonettes which punctuate the central miracles and denounce in virulent terms the inadequacies of contemporaneous Hippocratic medicine (Mir. 24-31).
The text was compiled at a moment of high drama for the eastern Roman Empire, in which its territorial holdings, and revenues, had been dramatically reduced through the Arab conquests. This context is however strikingly absent from the collection, which instead paints a picture of vivid and thriving urban life, in particular amongst the capital’s middle classes, who make up the vast majority of the saint’s devotees. Nevertheless, it has been suggested the text offers a powerful political metaphor related to the perceived disease of the body politic: that the cure for all ailments, whether derived from sin or from natural causes, is not to turn to other men, but rather to propitiate and to trust in God.
Discussion
This miracle belongs to the central section of the collection of Artemios' miracles that consists of elaborate and varied narratives (Mir. 15-41; see above, Source).Bibliography
Text:Papadopoulos-Kerameus, A., Miracula xlv sancti Artemii, in idem, Varia graeca sacra [Subsidia Byzantina 6] (St. Petersburg: Kirschbaum, 1909): 1-75.
Translation:
Crisafulli, V.S., and J.W. Nesbitt, The Miracles of St. Artemios. A Collection of Miracle Stories by an Anonymous Author of Seventh Century Byzantium (Leiden, New York, Köln: Brill, 1997).
Further reading:
Alwis, A., “Men in Pain: Masculinity, Medicine and the Miracles of St. Artemios,” Byzantine and Modern Greek Studies 36. (2012), 1–19.
Busine, A.,“The Dux and the Nun. Hagiography and the Cult of Artemios and Febronia in Constantinople,” Dumbarton Oaks Papers 72 (2018), 93–111.
Déroche, V., "Pourquoi écrivait-on des recueils de miracles? L’exemple des miracles de saint Artémios," in C. Jolivet-Lévy, M. Kaplan, J.-P. Sodini, (eds), Les saints et leur sanctuaire à Byzance: textes, images, monuments (Paris, 1993), 95-116.
Deubner, L., De incubatione capita quattuor scripsit Ludovicus Deubner. Accedit Laudatio in miracula Sancti Hieromartyris Therapontis e codice Messanensi denuo edita. (Lipsiae: Teubner, 1900).
Efthymiadis, S., "A Day and Ten Months in the Life of a Lonely Bachelor: The Other Byzantium in Miracula S. Artemii 18 and 22," Dumbarton Oaks Papers 58 (2004), 1-26.
Grosdidier de Matons, J., “Les Miracula Sancti Artemii: Note sur quelques questions de vocabulaire,” in E. Lucchesi and H.D. Saffrey (eds), Mémorial André-Jean Festugière: Antiquité, Paienne et Chrétienne (Geneva: Cramer, 1984), 263-266.
Haldon, J., “Supplementary Essay: The Miracles of Artemios and Contemporary Attitudes: Context and Significance,” in Crisafulli and Nesbitt, Miracles of Artemios 33-75.
Kaplan, M., “Une hôtesse importante de l’église Saint-Jean-Baptiste de l’Oxeia à Constantinople : Fébronie,” in D. Sullivan, E.A. Fisher, S. Papaioannou (eds), Byzantine Religious Culture: Studies in Honor of Alice-Mary Talbot (Leiden: Brill, 2011), 31–52.
Krueger, D., Writing and Holiness: The Practice of Authorship in the Early Christian East (Phildelphia, PA, 2004), 63-70.
Mango, C., “History of the Templon and the Martyrion of St. Artemios at Constantinople,” Zograf 10 (1979), 40–43.
Rydén, L. “Gaza, Emesa and Constantinople: Late Ancient Cities in the Light of Historiography”, in L. Rydén, J.O. Rosenqvist (eds), Aspects of Late Antiquity and Early Byzantium (Uppsala: Swedish Research Institute in Istanbul, 1993).
Rydén, L., “Kyrkan som sjukhus: om den helige Artemios' mirakler,” Religion och Bibel 44 (1987), 3-16.
Simon, J., “Note sur l’original de la passion de Sainte Fébronie,” Analecta Bollandiana 42 (1924), 69–76.
Philip Booth, Julia Doroszewska
29/07/2020
| ID | Name | Name in Source | Identity | S01128 | Artemios, martyr of Antioch under the emperor Julian | Ἀρτέμιος | Certain |
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