And having illuminated his soul with the grace of true faith, he gained the goodwill of the saints for the future.” See also the extra text of Sophronius, Miracles 39.5, preserved in Latin at PG 89:3, 3574A (with Gascou [2006] 146f.), referring to the eucharist in the context of the heretic Peter’s conversion.
171. Sophronius, Miracles 38.11 [Marcos 335].
172. Sophronius, Miracles 31.1 [Marcos 306].
173. Sophronius, Miracles 31.2–3 [Marcos 306f.]. On paganism in the text see also Sophronius, Miracles 54.6 (a woman who refuses to eat pork “because of the death of Adonis”), with Marcos (1975) 142 n. 101, and cf. the Miracles of Cosmas and Damian 2, in which the saints force a Jewish woman to eat pork.
174. Sophronius, Miracles 31.3 [Marcos 307]. On this phenomenon see Gascou (2006) 108 n. 618. For Sophronius’s concern for ritual purity cf. the Hellenophile Gesius’s baptism at Sophronius, Miracles 30.2 [Marcos 302; cf. Odyssey 4.511]: “And when he rose out of the divine bath he impiously pronounced that line of Homer, ‘Ajax perished when he tasted the bitter water.’”
175. Sophronius, Miracles 32.1–2 [Marcos 308].
176. Sophronius, Miracles 32.5–6 [Marcos 309f.].
177. Sophronius, Miracles 32.9 [Marcos 311].
178. Sophronius, Miracles 32.10 [Marcos 311]. On ritual purity see also Egyptian Miracles of Cosmas and Damian 32, in which a supplicant prepares for the eucharist through fasting.
179. Cf. however Sophronius, Miracles 56.3–4, in which the saints offer a “blessing” (perhaps the eucharist) to a patient in the shrine’s toilets.
180. On the similarity of the eucharist to baptism in Sophronius’s Miracles see Déroche (2002) 171 n. 16; Csepregi (2006) 107.
181. See Sophronius, Miracles 11.8 (John the Deacon acts as interpreter). On the problem of dream interpretation in the various miracle collections see Déroche (2000) 160–62.
182. See Sophronius, Miracles 12.7, 32.7, 36.13, 37.3, 37.9. For the saints as clerics cf. Miracles of Cosmas and Damian 18. On the Miracles of Artemius, however, see Woods (2000).
183. See also the saints’ performance of a quasi baptism in the shrine’s bath complex at Sophronius, Miracles 52.3–4; cf. ibid. 8.15. For the appropriation of liturgical acts by other saints cf. Miracles of Cosmas and Damian 21; Miracles of Artemius 32, 41.
184. For the date see Dagron (1978) 17–19. It should be noted, however, that not all the miracles within the Miracles of Thecla concern incubation.
185. For the dates of the first three collections (Miracles of Cosmas and Damian 1–26), see Booth (2011a).
186. For the text’s date and composition (which still requires further examination) see Haldon (1997) 33–35; pace Nesbitt (1997) 7f.
187. For the date see Lemerle (1979–81) vol. 2, 79f. Like the Miracles of Thecla, however, not all miracles contained within John of Thessalonica’s Miracles of Demetrius concern incubation. For further miracle collections of the period see Déroche (1993) n. 1, to which we can perhaps add at least some of the miracles associated with St. George; see Festugière (1971) 259–67; Hoyland (1997) 89–91.
188. Miracles of Thecla 4 [Dagron 296].
189. Miracles of Cosmas and Damian 16 [Deubner 141]. Cf. for similar statements Miracles of Cosmas and Damian 6 [Deubner 111] and 26 [Deubner 167f.].
190. See the words of patients at Miracles of Artemius 5 (Crisafulli and Nesbitt 86: “I was diseased in the testicles and waited upon saint Artemius in the Church of Saint John the Baptist at Oxeia, and my sin prevented me from being healed”) and 35 (Crisafulli and Nesbitt 184–86: “My children, my sins are impeding me; I am not worthy to obtain a cure on account of my deeds.”).
191. Miracles of Thecla 6 [Dagron 300].
192. See Miracles of Thecla 7, 9, 32; Dagron (1978) 75; Davis (2001) 55f.
193. Miracles of Cosmas and Damian 5 [Deubner 108f.]. For the eucharist within this collection cf. also Miracles of Cosmas and Damian 10, with Csepregi (2006) 103f. Elsewhere in the collection conversion is guaranteed not by the eucharist but by baptism; see Miracles of Cosmas and Damian 2, 9.
194. See ibid. 10, 26. The vigil is also mentioned during the preface to the third collection as the context for healed supplicants to recount how they had been healed [Deubner 154].
195. Miracles of Cosmas and Damian 7 [Deubner 112]. See also, on the importance within the text of prayer (though not preparatory rituals), Csepregi (2002) 96.
196. See Miracles of Thecla 33 [esp. Dagron 376–78]. The same miracle also contains a reference to the objective effect of the eucharist, in which attendees at the saint’s annual festival are said to come “to participate in the mysteries, to be sanctified in both body and soul like a new initiate” [Dagron 376]. See also Miracles of Thecla 26, which describes the celebration of an annual vigil for the saint at Dalisandus, and 41, which again concerns the saint’s feast.
197. Ibid. 29 [Dagron 368]. Cf. also Miracles of Thecla 19 [Dagron 340–42]. On such acts in the Miracles of Thecla see Dagron (1978) 103.
198. For this absence see Csepregi (2006) 118, who links it to the simultaneous absence of pagans and heretics from the collection.
199. On the importance of prayer see esp. Sophronius, Miracles 40.4.
200. See, e.g., Miracles of Artemius 4 [Crisafulli and Nesbitt 84]: “And when he reached the Church of the Forerunner he made a votive lamp according to the prevailing custom with wine and oil.” Cf. Miracles of Artemius 12, 21, 38, 45. On votive lamps see Nesbitt (1997) 22.
201. Miracles of Artemius 34 [Crisafulli and Nesbitt 180]. Cf. also Miracles of Cosmas and Damian 3.
202. Miracles of Artemius 33 [Crisafulli and Nesbitt 174].
203. Miracles of Artemius [Crisafulli and Nesbitt 176].
204. For further references to ritual context see Miracles of Artemius 29, set during the vigil; 37 [Crisafulli and Nesbitt 194], in which a patient is said to have completed “the night office” (tēn pannuchon humnōidian); 39 [Crisafulli and Nesbitt 204], which refers to “the doxology of the lamplight service” (tēn epiluchnion doxologian). The lamplight service is also mentioned in Miracles of Cosmas and Damian 7.
205. Miracles of Artemius 15 [Crisafulli and Nesbitt 102]. The position ep’ eleutherikēi huporgiai is no doubt equivalent to that of philoponos within Sophronius, Miracles.
206. Miracles of Artemius 18 [Crisafulli and Nesbitt 114–20]. On this society see also Nesbitt (1997) 24.
207. Miracles of Artemius 36 [Crisafulli and Nesbitt 190].
208. Miracles of Artemius [Crisafulli and Nesbitt 192]. See also Miracles of Artemius 23, the subject of which is a “certain priest” of the saint’s church; 30, in which the subject becomes a warden of the church (prosmonarios); and 38, concerning George, who became a reader (anagnōstēs). For the clergy at the shrine see also Déroche (1993) 100.
209. See Montserrat (2005) 234, who claims that only two miracles occur outside the shrine (Sophronius, Miracles 8, which occurs en route to Mareotis, and 14, which occurs at the entrance to
