The Miracles of *Artemios (7) recount how *Artemios (martyr of Antioch under Julian, S01128), at his shrine in Constantinople, healed a young man of a hernia, appearing to the man in a dream and curing him by treading on his stomach. Written in Greek in Constantinople, 582/668; assembled as a collection, 658/668.
E07814
Literary - Hagiographical - Collections of miracles
Miracles of Artemios (BHG 173), 7
Νεώτερός τις ὀνόματι Πλάτων, θαρρῶν εἰς τὴν οἰκείαν νεότητα, καὶ οἷα φιλοῦσι νέοι περὶ ἀρετῆς ἰσχύος ἁμιλλώμενος, συνθήκην ἐποίησεν μετεωρῆσαι τὸν λίθον τῆς ξυλοπρατικῆς τρυτάνης καὶ θεῖναι εἰς τὸν ὦμον αὐτοῦ. τῆς δὲ ποινῆς δε-
σμηθείσης, κουφίζει τὸν λίθον, καὶ ὡς βιάζεται θεῖναι εἰς τὸν ὦμον, κατασπῶνται πάντα τὰ ἐντὸς αὐτοῦ, ὥστε τῇ θέᾳ καταπλήττεσθαι τοὺς ὁρῶντας. τινὲς οὖν χρηστοὶ συνεβούλευσαν αὐτῷ λέγοντες· “Μὴ βάλῃς ἑαυτὸν εἰς ἰατρόν, ἀλλ’ ἄπελθε εἰς τὸν ἅγιον Ἰωάννην, εἰς τὴν Ὀξεῖαν, καὶ πρόσελθε τῷ ἁγίῳ Ἀρτεμίῳ, καὶ αὐτός σε ἰᾶται· θαυματουργεῖ γὰρ καθ’ ἡμέραν ἐν τούτοις”. ὑπό τινων οὖν ἀρθεὶς ἄγεται βασταγμῷ, κινδυνεύων εἰς τὴν ζωὴν αὐτοῦ· προσκαρτερήσας δὲ ὀλίγας ἡμέρας καὶ ἐν ἀφορήτοις ὀδύναις πάσχων ὁρᾷ τὸν ἅγιον Ἀρτέμιον καθ’ ὕπνους λέγοντα αὐτῷ· “Καὶ διατί φιλοσυνθηκεῖς; ἴδε, καὶ τῇ ψυχῇ σου ἐπεβούλευσας καὶ τῷ σώματι”. καὶ παρήγγειλεν αὐτῷ μηκέτι συνθήκην ποιῆσαι, καὶ ταῦτα εἰπὼν πατεῖ αὐτὸν εἰς τὴν κοιλίαν αὐτοῦ· ὁ δὲ ἀγωνιάσας διύπνισεν καὶ ἦν ἀπηλλαγμένος τῆς ὀδύνης ἅμα καὶ τῆς νόσου. ἐπὶ τούτοις εὐχαριστήσας τῷ θεῷ καὶ τῷ μάρτυρι ἀπῆλθεν εἰς τὰ ἴδια χαίρων. ὅσοι οὖν αὐτοῦ τὴν συμφορὰν ἐγνώκεισαν, ὁρῶντες αὐτὸν ὑγιῆ καθεστῶτα ἐδόξαζον τὸν θεόν, τὸν ταχύναντα τὸ ἔλεος αὐτοῦ μετ’ αὐτοῦ.
'A certain young man, Plato by name, confident in his youth and, as the young are fond of doing, making a contest over the calibre of his strength, engaged in a wager to lift up the stone of a wood-dealer's scales and to set it on his shoulder. After the size of the wager had been set, he picked up the stone and, as he was struggling to set it on his shoulder, all his intestines ruptured in a hernia so that the spectators were astounded by the sight. Now some good men counselled him saying: "Do not entrust yourself to a doctor but go to St. John's in the Oxeia and approach St. Artemios and he himself will cure you. For every day he works miracles in these cases." So after being lifted up by some of them, he was transported by litter, as he was at risk over his life. While waiting a few days and suffering unbearable pain, he saw St. Artemios in a dream who said to him: "And so, why are you so fond of wagers? See, you have plotted against both your soul and body." And he exhorted him never more to make a wager and, saying these things, he trod on his stomach. The contender awoke from sleep and was relieved of his pain along with his injury. Thanking God and the martyr for this turn of events, he departed for home rejoicing. Whoever had learned of his misfortune, seeing him restored to health, glorified God Who had sped His mercy upon him.'
Text: Papadopoulos-Kerameus 1909
Translation: Crisafulli and Nesbitt 1997.
Cult building - independent (church)
Non Liturgical ActivitySaint as patron - of a community
Visiting graves and shrines
Incubation
MiraclesMiracle after death
Specialised miracle-working
Healing diseases and disabilities
Apparition, vision, dream, revelation
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 healing miracle, a short and to some extent standarised account, belongs to the first of the several sections that make up the collection of Artemios' miracles (Mir. 1-14; 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
21/01/2020
| ID | Name | Name in Source | Identity | S01128 | Artemios, martyr of Antioch under the emperor Julian | Ἀρτέμιος | Certain |
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