Sophronius of Jerusalem, in his Miracles of Saints Cyrus and John (68), recounts how *Kyros and Ioannes/Cyrus and John (physician and soldier, martyrs of Egypt, S00406) healed from poisoning Ioannia, an aristocratic woman from Caesarea of Palestine, at their sanctuary at Menouthis (near Alexandria, Lower Egypt). Written in Greek in Alexandria, 610/615.
Evidence ID
E07825
Type of Evidence
Literary - Hagiographical - Collections of miracles
Sophronius of Jerusalem, The Miracles of Saints Cyrus and John, 68
Summary:
There was a certain beautiful woman Ioannia who was originally from Hierapolis in Syria. She was from a noble and rich family. She married Theodoros, who was a public auditor [diskoursop] and was called a proconsul [anthymos] of Ceasarea. Her husband was in fact from Caesarea (formerly called the Tower of Straton), she thus settled with him there. His sisters got jealous of her, as they considered her to surpass them. They tried to get rid of her, having handed her a cup filled with poison. Ioannia, being unaware, drank it, but avoided an immediate death. She began to suffer terribly in her intestines instead. Even though she was examined by innumerable physicians, no-one could cure her. Someone told her about Cyrus and John and their miracles. She thus went to Alexandria and visited their shrine. The martyrs appeared to her in a dream and prescribed her a remedy against her suffering. She was to eat some boiled lentils (phakos to ospreon) and then to apply them again in a bath on her sick belly.
When the woman woke up, she executed the order and applied the lentils inside and outside of her stomach. She immediately vomited the poison and the pains ceased a little bit. The martyrs reappeared and gave her cake (pastillos) to eat in order to obtain complete healing. They also gave her a chant (psalmos) written as on a tablet and told her to chant it incessantly. Ioannia ate the cake and immediately regained health. She chanted the hymn and promised to the martyrs to chant it every day. Then she returned home to Caesarea.
Text: Fernández Marcos 1976, lightly modified in the light of Gascou 2007
Summary: J. Doroszewska
Liturgical ActivitiesMiracle after death
Protagonists in Cult and Narratives
Chant and religious singing
Cult PlacesMartyr shrine (martyrion, bet sāhedwātā, etc.)
Non Liturgical ActivityIncubation
MiraclesMiracle after death
Healing diseases and disabilities
Apparition, vision, dream, revelation
Protagonists in Cult and NarrativesWomen
Source
Sophronius (c. 560-c. 637) was born to a Chalcedonian family in Damascus, and was probably familiar with both Greek and Syriac culture. He was educated as a teacher of rhetoric, but in c. 580 became an ascetic while in Egypt, and entered the monastery of St. Theodosios near Bethlehem. He travelled widely to monastic centres in Egypt, the Near East, Aegean, and North Africa, accompanying his friend, the monk and writer John Moschus, who dedicated to him his treatise on the religious life, the Spiritual Meadow (Leimon pneumatikos). In 633-634, Sophronius travelled to Alexandria and to Constantinople in order to persuade the patriarchs to renounce Monoenergism. In 634, he was elected patriarch of Jerusalem. He is venerated as a saint in the catholic and orthodox churches; in the Byzantine rite he shares with John Moschus a feast day on 11 March. He died in Jerusalem in about 637.His extant doctrinal writings include a Letter to Arcadius of Cyprus and the Synodical Letter against Monenergism. Other works have also been preserved, such as an encomium on the Alexandrian martyrs Cyrus and John (in gratitude for healing his vision), The Miracles of the Saints Cyrus and John, a collection of 23 Anacreontic poems, and several patriarchal sermons on such themes as the Muslim siege of Jerusalem and on various liturgical celebrations.
The Miracles of the Saints Cyrus and John comprise 70 stories; this number, as explained by the author in the Preface to the Encomium on the saints Cyrus and John, consists either of 7 decades or 10 heptades, both of which refer to biblical and pagan (Pythagorean) arithmetic, where 7 is a mystic number and 10 is a perfect number. References to the number 7 and its multiple (14) recurs in the work several times (Miracles 5, 15, 23, 39, 43; Gascou 2006: 11 with notes). The significance of other numbers has also been noted: for the number 3, see Fernández Marcos 1975: 42, n. 15; for the number 67 (Miracle 1), see Nissen 1939: 377, n. 2.
All 70 stories concern miraculous healings performed by the two martyrs, considered saints of the first rank by Sophronius (Miracle 29), in their sanctuary at Menouthis, near Alexandria. The first 35 miracles concern Alexandrians, the next 15 Egyptians and Libyans, mostly of the Alexandrian region, and the last 20 foreigners of whom some were settled in Alexandria. Sophronius wanted to flatter in this way the self-esteem of the Alexandrians who were the possessors of the saints' relics. He also argued that the miracles of Alexandria were particularly credible, since they delivered plenty of verifiable facts. For the same reason, the miracles selected by him were limited to those of his own times and concerned persons who were still alive and could testify to the events. Sophronius seems also to have had at his disposal earlier and parallel collections. A powerful feature of the miracle stories is a disdain for secular doctors, but not medicine per se, who are seen as ineffective in comparison to the power of the saintly healing of Cyrus and John. The collection is also notable for Sophronius’ polemic against Miaphysites, who evidently attended the shrine.
The most recent edition of Sophronius' text is Fernandez Marcos 1976, but Gascou in his translation of 2007 includes several textual emendations which we have followed when they occur.
Discussion
Hierapolis in Syria - is the city of Manbij in modern Syria.The city of Caesarea Maritima was built under Herod the Great near the site of a former Phoenician naval station known as Stratonos pyrgos (Στράτωνος πύργος, "Straton's Tower"), probably named after the 4th century BCE king of Sidon, Strato I.
On Theodoros as the proconsul of Caesarea, see the Prosopography of Later Roman Empire III B (Cambridge 1992), 1283-4, 'Theodorus 168'.
The form diskoursor (public auditor delegated by the praetorian prefecture) is a deformation of the word diskoussor (Gascou 2006: 214, n. 1269).
Bibliography
Text:Fernández Marcos, N., Los thaumata de Sofronio. Contribución al estudio de la "Incubatio" cristiana, Manuales y anejos de "Emérita" 31 (Madrid, 1975), 243-400.
Translation:
Sophrone de Jérusalem, Miracles des saints Cyr et Jean (BHGI 477-479), trans. and comm. J. Gascou (Paris, 2006).
Collections grecques de Miracles, sainte Thècle, saints Côme et Damien, saints Cyr et Jean (extraits), saint Georges, trans. and comm. A.-J. Festugière (Paris, 1971).
Sophrone de Jérusalem, Récit des miracles des saints Cyr et Jean, trans. and comm. D. Peltier (Paris, 1978, unpublished).
Further reading:
Déroche, V., "Représentations de l'Eucharistie dans la haute époque byzantine", Mélanges Gilbert Dagron, Travaux et Mémoires 14 (2002), 167-180.
Duffy, J., “Observations on Sophronius' Miracles of Cyrus and John,” Journal of Theological Studies, 35 (1984), 71-90.
Duffy, J., “The Miracles of Cyrus and John, new old Readings from Manuscript,” Illinois Classical Studies, 12 (1987), 169-177.
Gascou, J., "Recherches de topographie alexandrine: le Grand Tétrapyle," Ktema 27 (2002), 337-343.
Gascou, J., “Religion et identité communautaire à Alexandrie à la fin de l'époque byzantine, d'après les Miracles des saints Cyr et Jean,” in J.-Y. Empereur, C. Décobert (eds.), Alexandrie médiévale, 3 (Cairo, 2008), 69-88.
Gascou, J., Les origines du culte des saints Cyr et Jean, electronic version at https://halshs.archives-ouvertes.fr/halshs-00009140/document
Le Coz, R., “Les Pères de l'Eglise grecque et la médecine,” Le Bulletin de Littérature Ecclésiastique 98 (1997), 137-154.
Maraval, P., “Fonction pédagogique de la littérature hagiographique d'un lieu de pèlerinage: l'exemple des Miracles de Cyr et Jean,” in Hagiographie, culture et sociétés (IVe-XIIe siècles), Actes du Colloque organisé à Nanterre et à Paris (2-5 mai 1979), Paris 1981, p. 383-397.
Nissen, Th., “Sophronios-Studien III, Medizin und Magie bei Sophronios,” Byzantinische Zeitschrift 39 (1939), 349–81.
Papaconstantinou, A., Le culte des saints en Égypte des Byzantins aux Abbassides. L'apport des inscriptions et des papyrus grecs et coptes (Paris, 2001).
Sansterre, J.-M., "Apparitions et miracles à Ménouthis: de l'incubation païenne à l'incubation chrétienne," in E. Dierkens (ed.), Apparitions et miracles (Bruxelles: Éditions de l'Université de Bruxelles, 1991), 69-83.
Schönborn, Ch., Sophrone de Jérusalem. Vie monastique et confession dogmatique (Paris, 1972).
Wipszycka, E., “Les confréries dans la vie religieuse de l'Egypte chrétienne,” in her Études sur le christianisme dans l'Égypte de l'antiquité tardive (Roma, 1996), 257-278.
Record Created By
Julia Doroszewska
Date of Entry
02/11/2019
| ID | Name | Name in Source | Identity | S00406 | Kyros and Ioannes/Cyrus and John, physician and soldier, martyrs of Egypt | Κῦρος καὶ Ἰωάννης | Certain |
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