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Jacques Fontaine, SC 510 [Paris: Éditions du Cerf, 2006] 311–13). ”18 Such performances were not unusual in early Byzantine Constantinople, it seems, for the seventh-century Miracles of St. Artemios depicts a time when “there were a very large number of possessed [HEMQSRM[DRXEb] in many churches” in the city to whom one might go for oracles. In one story a man robbed of his clothes is advised to head to the St. Panteleemon shrine where “someone [XMRE] was there dispensing information [INTMZWXEWMRHMHSZRXE]” who might reveal the robber.
J. M. Bartelink; SC 400; Paris: Éditions du Cerf, 2004) 200. ) the abbot Shenoute of Atripe echoes some of these complaints about the popular relic cult, but he aims his sermon at those illegitimately establishing topoi (places) for relics, in or by churches, where people claim to have seen lights appear. After detailing how people “sleep in the tombs to gain visions and . . ”13 While in the biblical account the medium of Endor was supposed to have channelled the spirit of a dead Samuel, Christian writers of the second and third centuries debated whether such a voice would have to be intrinsically demonic, and Shenoute would certainly be commenting on the ambiguity of possession by spirits in his time: Are they dead martyrs or demons?
25–33 (The Poems of St. Paulinus of Nola [trans. P. G. Walsh; Ancient Christian Writers 40; New York: Newman Press, 1975] 78), with edition of Andrea Ruggiero, Paolino di Nola. ; Naples: LER, 1996) 1:222. On the St. Callixtus cult, see: Passio S. Callisti 3: “a temple virgin [or Bacchante apud Mombritius edition] named Juliana was seized by a demon and shouted out, ‘The God of Callixtus is himself the living and true God’ ” (ed. AASS, 440B–C). I am indebted to Kristina Sessa for this reference.