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,4US B A N D 57,1964
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'L'he spiritual edification of the reader was the chief aini of those pious
men who wrntc anc compiled the Vitae, Miracula and Narrationes of the
Saints. What, however, was only incidental to the hagiographer in his
narration of the miracles performed by and through the saints is exactly
that which proves most rewarding to the student of the social and economic
history of th(s Byzantine Empire. In fact, were it not for the narratives of
thc hagiographers, little or nothing would be known about those areas
oi soci;ll and economic activity about which the history and the chronicle
are silent, or at best, tenebrous.
The purpose of this paper is to demonstrate the importance of hagio-
graphic texts for thc study of medicine in the Byzantine Empire during
the sixth and seventh centuries. It is thanks to hagiography that we can.
bcst understand tlle psychological make-up and religious attitudes which
motivated humanity in Byzanlium. This brings us to the problem of the
miraclc which, for the nlodern rational mind, is a stunlbling block. Pro-
copius is an excellent historinn, and yet he records the miraculous healing
of Justinian thr-ough the relics of the Forty Saints of MeIitenC as historical
fact.1 To understand the Byzantine mind and soul or " Thought-World"
to use Yorman IT. RaynesJ wordsJ2we must accept the miracula, accounts
of magic, belief in drmons, etc., as history -- simply because the Byzan-
tines did so - and the Byzantine historian, chronicler and hagiographer
were no exception to this rulc. 3Iiraclcs were an essential part of a saint's
activity, and a saint's Life without miracles would be an impossibility.
Through the csercisc: of historical criticism, ho\wver, we can discard the
erubeIlishments of certain hagiographic accounts with no loss to the
historical value of the composition.
It is in the hagiographic materials describing miraculous healings and
cures that we gain profound insights into what illness and disease m~:ant
to individuals of all classes of Byzantine society. "lie church then was not
relegated to the periphcrp of social iifc, but was actively involved in insti-
tuting philanthropic and social-welfare programs to care for such necds
Physicians
Despite the arlccdotal character of some of the hagiographic materials
pertaining to miraculous healings, certain texts are worth citing in detail
I~ecauseof their importance in delineating the physicians' methods and
their status in the Byzantine community, as wei! as in showing what were
the capabilities and limitations of medical science in those days.
Churchmen and saints acquired great skill and knowledge in the prac-
tice of medicine. The Persian king TCawad greatly esteemed Roazanes,
the Bishop of the Christians in Persia, because he was an "e:Lcc,llent
p h y ~ i c i a n " .St.
~ Theodore of Sykeon was remarkable in that he was an
excellent practitioner of medicine.'' Like a trained physician he would send
thosc patients, for whom surgery was the require'd treatment, to the most
capable surgeons; others he would dissuade from surgery, sending them
to specific hot-springs, and still others he would send to specificaliy
designated physicians for medicines. Resides all this, the saint was also
capable of recommending certain plasters for wounds and abscesses.
St. Theodore, however, was exceptional in that he was not hostile to the
rneclical profession of his day. By and large the medical-saints were
antagonistic to the physicians and looked upon them as inferior compe-
titors with their miraculous powers.
There is one itnportant reference in the Miracula of SS. Cosmas and
Plarnian to the organization of the medical guild in C ~ n s t a n t i n o p l e . ~
h dcncon of the Church of Hagia Sophia, suffering from an obstruction
in his intcstinal tract summoned the most experienced of physicians who
is called "Count of the Physicians" (x6yq5 8i iazpCjv O ~ T O S ) . The medical
guilt1 in the capital was headed by an oipxiu--po~,~ but this was a gencric
term for the elite corps of physicians who were ranked according to a
h i ~ r a r c h yof sltill and e ~ p e r i e n c e This
. ~ account is especially important
- - - - -- -
I'hcnpli:tnc.;, Clironographia, ed. C, de Roor (Leipzig, 1883 -85), I 70 (A.M. 6015).
Lit'? 0:' Sr. Theodorc oi Sykeon, Mvqy~Tx' A - ~ ~ o A ( ~ y ~ed
x c TI].
i, I o ; r ~ ~ t ~(Venetia,
ou
1884), caps. i ~ j 146,, 491-492: trans. Ily E. Dawr5 and Norman I-I. Bapnes, Three
Dyznl~tineSaints (Oxford, 1948), 182-183.
Mil-aculn SS. Cosrilae et Darniani, ed. L. Dellbncr, Kosmas und Darnian (Lcipzig
r ~ n dBerlin, 1907), rnir. 2 3 , 160 I ( , I .
S e e : I>. BrChier, Les Ir~stitutionscle I'Ernpire Byzantin (Paris, 1949). 134.
Ph. Koukouli.s, BubvrivGv Btoq xul I T o X L T L O(Athens,
~~~ 1957), vol. VI, 13.
1LL. J. Magoulias : The Lives of the Saints as Sources j29
because it informs us that the chief physician in charge of the medical
guild was officially styled "Count of the Physicians". In the Miracula of
S S . Cyrus and John, the court physician is distinguished from the com-
mon d o c t ~ rThe
. ~ E~npressSophia, suing Chosroes I1 for peace, reminded
him that he owed his life to the c%:;cellentByzantine court physicians, who
had been sent to him when he had fallen gravely ill.9
Thc following anecdote portrays dramatically the sometimes belligerent ..
attitude of the religious in Byzantium to the professional physician.
George, a Cypriot, possessed by a fearful demon, came to the Church of
SS. Cyrus and John whose cultus was centred in Canope outside of
Alexandria in the hope of being cured.1° But the demon continued to
torture the poor man, even while trying to sleep in the church. Inside the
church building a long-eared owl had made its nest along the ceiling.
Sitting ilirectly above tlie spot where George was resting, the owl dischar-
ged its offal which struck George and soiled his entire mattress. The
church attendants moved George to another spot, but the owl struck again
with bull's eye accuracy. Ten times George moved, and ten times the
bird hit the mark. Realizing that this was the work of G(,orge's dcmo~l,
the church attendants gave up in disgust and let George lie. Completely
distraught, Grorgc grabbed a knife and slit his own throat, itloving the
blade back and forth, and fell to the floor writhing. Immediately the
church porters and clerics ran to the neighbouring towns looking for a
doctor to close the wound with sutures. Finally, a physician was located
on the estate of FIeraclius and was persuaded to make the trip only after
many appeals. When the physician, however, saw the ostensibly fatal
magnitude of the wound through which the dying George was breathing,
he refused to perform the surgery and departed. That night, SS. Cyrus
and John visited Christodoros, the oikonomos, that is, the church treasurer
or financial administrator of the church, in his sleep, and instructed him
to pour wine and oil on George's wound. Then the mcdical-saints fashioned
a whip out of ropp and flogged Kaloet?~,the doorkeeper of the church,
because it was hc who had brought the physician from the estate of
Heraclius to their church. As they laid the whip to KaloetEs, they admoni-
shed him in these words: "Do you not know that our Church has become
the hospital of the woric!.? Do you not know that Christ has appointed us
physicians of the faithful ? . . . Why did you bring to us, in our own Church,
another physician sceking our healing ?"
The leper Elias revilcd the physicians who couId not cure him in the
following terms: "Hippocrates and Calen and Democritus, the bastard
brother of nature, and together with them, all those who boast in their
--
healing powers, they asked the patient: "Tell us where Hippocrates set
down -:he medications for your infirmity? Where does Democritus
prcsc-ribe anything ?"
One of the main reasons for the hostility against the physicians was the
exorbitant payments which they demanded for their services. In the
Miracula S. Artrmii the physicians are sorely taken to task for their
"profit-malting".14 T h e medical-saints, on the other hand, were called
Anargyroi because they wrought their miraculous cures gratis.
A certain monk from the Pachomian order of Takennisi lost his eye-
sight and, coming to the Church of SS. Cyrus and John to solicit their
help, he coinplained :lP'I, however, was poor from the beginning, and
presently am even poorer, and whatever I owned before my infirmity I
have spent on physicians. . . ." In the Church of St. Theodore i n the
Egyptian city of Diolcus, St. h'icholas Sionites met Antonios, a blirtd
rnan.lW'll'hree years have passed since I have seen the sun", Antonios
complained bitterly, "anc! I have spent much money on physicians, so
that they might restore my sight, and they were unable to help me, but I
have spent everything I had on them." Physicians were costly, and it wls
not difficult to go through one's life-savings in paying :licir fees. SL.
Nicholas Sionites reproaches Antonios for placing his trust in physicians
rather than in God. "And why did you not believe in the saints ?", he
asks. "You would have been cured without money." "What shall I do
since I was found unfaithful ?", inquires Antonios sheepishly. "Do you
believe now that the saints can heal you ?", queried the holy man. "I be-
lieve in God and in your holy prayers, that you can entreat God to have
mercy on me", declares the blind man. Taking oil from the vigil lamp of
St. Theodore, and anointing Antonios' eyes with the sign of the cross,
St. Nicholas said: "I believe in God that tomorrow you will see the glory
of God with your own eyes." The following morning, when Antonios
opened his eyes, he could see.
The avarice of the physician in seventh century Byzantium is clearIy
demonstrated in an anecdote from the Miracula S. Artemii.17 Sophia, a
heartbroken mother whose nine year old son, Alexander, was suffering
from a hernia, was approached by a Constantinopolitan physician who
asked: "How much will you givc ille to restore your son to health ?" The
mother answered: "I am poor but I will give you whatever I can";
whereupon the physician demanded twelve nomismatal8 or goId coins.
- - -
l4 Rliracula S. Arternji, op. cit., mir. 25, 36.
" Miracula SS. Cyri et Iohannis, op. cit., mir. 46, 490-494.
I6 Vita Nicolai Sionitae, ed. G. Anrich, Hagios \Tikolaos (Leipzig, 19:3), vol. I, cap.
33, 28-29.
l7 Miracula S. Arteinii, op. cit., ~ n i r 46,
. 57-59.
Is The nomisma or solidus was a gold coin and there were seventy-two n o m i s m n t ~
to a pound of gold: twenty-four keratia or twelve silver miliaresia to a nomislna:
a srmissis was a coin worth half a nomisrna, and a tremissis was valued at one third
a nonlislna: finally there were approximately 180 copper folles t o tile nomisma.
Unable to pay such a n exorbitant fee, Sophia was forced to dismiss the
doctor. A second physician approached the distraught mother and asked
for cight nomismata to cure her son; this time Sophia swore frightful oaths
that she did not have a single gold piece ( ~ p u a ~ x eix6va)lg
tv nor any silver
coins to give him. Friends advised her to take her son to the Church of
St. John the Baptist in the quarter of the capital called Oxeia where
were deposited the relics of St. Artemios, the patron saint of the hernia.
One night St. Artemios appeared to Sophia in her sleep and asked: "The
physicians demanded twelve and eight nomismata to heal your son; what
will you give me to restore your son to health ?" Sophia pleaded her
poverty: "I have some small things of little worth; I will sell these and
whatever I can I will give you ; only heal him for he is an only child and I
am a widow." The saint magnanimously repliccl: "I want nothing from
you except that you frequent the all-night vigil which is celebrated here."
Sophia promised as long as she lived never to be absent from the festival
of St. John the Baptist for it was in this church that St. Artemios' remains
were located. St. Arecmios then proceeded to touch Aic :ander on his
infirmity, saying: "The Father of orphans and Judge of widows, Christ
our God, heals him; take him, he is given to you." Thus the physician-
saints were most formidable adversaries of the professional doctor.
Further information on doctors' fees is given in the following illustra-
tions. During the reign of Constans I1 (641-668 A. D.) a seriously ill
presbyter in ConstantinopIe was taken by friends to a rcnowned Persian
physician.20'The priest later complained: "I have paid you a semissis
and a tremissis and four lteratia." John, by birth a Libyan, who came
to reside in the rcgion of Lake Mareotis to the west of Alexandria, fell
seriously ill with kidney trouble." A physician charged him three nomis-
mata for medicine to ciire his sickness, but the medical saints, Cyrus and
John, nppeare? to the sick man in his sleep, and reprimanded him for
not ti-usting in their healing powers. They ordered him to make an offering
of three nomismata to the treasury of their church, and in return John was
cured. This last anecdote is interesting because it is one of those rare
instances where even the Anargyroi, that is, the unmercenaries, ask for
a fee.
It must be understood, however, that what we have been describing is
the conscience of the people, an attitude of the religious-minded Byzan-
tine, and not the official stand of the Byzantine Church. The Church did
not combat the physician - with one exception. The Church refused to
allow Christians to be doctored by Jews.22 One of the reasons given for
Emperor Justin 11's insanity was that the Jewish physician Timotheos was
called in to treat him.23
Philoponoi
One of the most intcxsting social phenomena of the sixth and seventh
centuries was the society of devout Christians, semi-monastic in their
discipline, known as philoponoi or spoudaioi, the friends of the suffering
or zealots. The spoud;:loi were originally organized in Constantinople by
St. John Chrysostom who employed them in his struggle against Plrianism,
a fourth century heresy which originated in A l e ~ a n d r i a .Zacharias
~~
Scholasticus states that it was especially in Alexandria that they were
called philoponoi whereas in other places they were called "zealots" and
11
~ o m ~ a n i o n s " . ~ Vsame
h e author also informs us that in Antioch the
philoponoi chanted all-night vigils in the Church of St. Stephen the
First Martyr. 'They were devoted to "practical philosophy", and ceded
nothire to the monks in their religious f e r v ~ u r .In~ ~A41exandria the
philoponoi rose up in a bocly, and, together with the clcrgy, attacked the
ncip~Spoq,the Prefects' assistant judge, because he was a pagan.27
In Jerusalem, the spoudaioi followed a different evolution. When Elias
became Patriarch of Jerusalem (494-j13), he erected a rnonastcry near
the patriarchal residence; he then brought together all. the spoudaioi who
were connected with the Church of the Resurrection, but scatterec.8 about
the Tower of David, and gave them each a cell well-provisioned for their
physical needs.28 It is interesting to observe how easy it was for the Pa-
triarch to organize the spoudaioi into a monastic community. The monas-
tery which Elias built was thus called the Spoudaion, and was Iocated
just outsiclc the Church of the Anastasis.
In the Miracula S.Artemii we see that in early seventh century Constant-
inople the philoponoi, who were attached to the Church of St. John the
to protect him from all diseases. S t . Nilus replied; "A Jew a m o n g you told us, ' I t is
better to trust in t h e Lord t h a n to put confidence in mnu' (Psalm 117. 8: K J , 118. 8).
Since we trust in our physician, our God and Lord Jesus Christ, we have no nced of
medicines prepared by you. Moreover, you will not be able to deceive the guileless
Christ~allsby boasting that you gave medicines to Nilus." (d. 1004).
23 Vita S . Symeonis Stylitae Iunioris, ed. H . Delehaye, Les saints stylites (Bruxelles,
1923),c a p . 208, 266-267.
24 S . Petrides, Spoudaei et Philopones, kchos d'Orient 7 (igoq),341-342.
e 7 Ibid., p. 26.
2s ,,Leben des Sxbas", Kyrillos von Skythopolis, ed. E. Schwartz, T e x t e und Unter-
suchungen 49, z (Lcipzig, 1939), p. 116. See: F.Van der Meer a n d C. Mohrrnann,
4tlas of t h e Early Christian World, tr. and ed. M. F. Hedlund a n d H . H. Rowley
( n e w York, iggg), m a p 39 for t h e location of t h e Church of t h e Anastasis or Resur-
rection, the Tower of David, a n d the Spoudaion Monastery.
Baptist, chanted at religious services, attended all-night vigils, marched
in lit~urgicalprocessions, and made financial contributions to a common
treasury for charitable purposes.29 In Alexandria, the philoponoi were
probably also responsible for the interment of those d ~ s t i t u t ewho died
in their car(- and had no relatives to look after them. The Patriarch of
Alexandria, St. John the Compassionate (610--619), ordered his tomb to
be consi ructed with the reservation that it should not be completed until
his death. Grl certain feast days, in the presence of all the clergy, he
instructed the philoponoi to approach him and say: "Your tomb, master,
is unfinished; permit us, therefore, to complete it, for you know not the
hour ill which the thief c ~ m e t h . " " ~
The major contribution which the philoponoi made to Byzantine society
was their voluntary but organized participation in the care of the sick,
and it is with this aspect of their activities that we are now concerned. One
of the most complete descriptions of the philoponoi and their work with
the sick is given by John of Ephesus." Isaac, a defensor or honorary body-
guard from Dara, came to Constantinople and became a philoponos.
First he entered "the ministering office of those who bathe sick at night.. .".
Nrxt "he secretly went to one of the hospitals that was a little way frorn
the city and tired himsclf out in it as a sick-attendant". John of Ephesus
also recounts the accomplishments of Paul of Xntioch who organized the
philoponoi societies both in his native city and also in many urban centres
of the Empire; his organizational activities spread to ConstantinopIe and
its suburbs, as well as to Chalcedon, Nicomedia, Cyzicus, Prusia, Fleraclea,
"and as far as the Sea of P ~ n t u s . "The ~ ~ object of Paul's zeal, we are
told, "was to carry poor and old and sick persons by night, and he w o ~ ~ l d
take them and bathe and anoint them, and mend and change the clothes
of those who were in need, and take them and give them to drink each
one according to what was suited for him, and he would give small coins
as was suited for each of them. And thus before day-break i n company
with others who shared his enthusiasm with him he would carry him, and
would go and lay him in his place (and he used to do this not to men only
but also to women) for a long time . . ." Paul was so successful in his
phiianthropic work that he inspired ". . . many of the great and eminent
nicn of the city, having put off their apparel and clothed themselves in
poor m m ' s apparel and hoods that concealed their heads and faccs,
Hospitals
It1 the Byzantine Empire hospitals were either built and maintained by
the Church or they were clrcted and endowed by the Christian emperor -
the latter l m n g an example of the elaborate budding programs under-
taken by the rmperors as a part of their official duties. The Byzantine
33 T h e T h i r d P a r t of the Eccles~astical
History of J o h n Bishop of Ephcsus, Translatud
from the Original Syriac b y R. Payne Smith (Oxford, 1860), Liber 11, p. i i I , i 13-
114.
34 Vie et rlcits d e I'abbC Daniel, ed. L . Clugnet, Revue d e I'Orient chrCtien 5 (1900)
370-371. In the hot climate of the Near East t h e therapeutic value of baths was greatly
appreciated. Not only were baths a necessity for maintaining cleanliness, but they
were also probably the most effective means of avoiding a n d healing skin diseases.
S c c : G . Downey, "Libanius' Oration on Antioch", Proceedings of the Americ. Philos.
Soc., vol. 103, No. 5 (Philadelphia, P a . , 1959)~ caps. 236 A, 237, p. 678. Speaking in
praisc of the three baths in i)aphn&, the s u b u r b of Antloch, Libanius says; " N o rnntter
what bath you choose before the others to bathe in, you will overlook a more delightful
one. 237. T h e place is s o helpful to t h e body that, if you leave after even a brief stay,
you \vill go abbny healthier than when you c a m e . . . No suffering is so powerful o r so
unconqucrxble or so long-standing that Daphne cannot drive it out, b u t as soon as
you cornr to thc place, the pain clisappcars."
" Aliracula S. Cyri et Iohannis, op. cit., mir. 35, 365-379.
Church was keenly aware of its responsibility to care for the sick, and as a
result hospitals were often attached to church buildings. We have seen
that the one particular attribute which is emphasized in the Vitae of the
saints is their miraculous healing power. :.'he church building itself, in the
practice of incubation becomes a hospital, and the sick lie about in the
confines of the church awaiting a visitation from the physician-saints in
the hope of being healrd of their infirmities. ''Do you not know that our
church has become the hospital (iurpcYov) of the whole world ?", ask the
medical-saints, Cyrus and John.36
I n the Miracula S . Artemii we are told how the Hospital of ChristodotC
in Constantinople was staffed and o r g a n i ~ e d . ~Chief ' physicians rotated
on a basis (.roc zbv p y v a XOLOGVTO~ 6 p ~ ~ a ~ p oand
G ) were expected to
make daily rounds of the wards ( r i j q x a p 6 S o u yevopkv.~,:); male nurses
(Snoupyoi) attended to the needs of the patients according to the instruc-
tions of the doctors, and lastly, there were the S x q p i r a ~or servants who
\irere responsible for the menial tasks about the hospital, comparable to
orderlies. On special feast days, such as Christmas, the physicians were
not requirctl to make their usual afternoon rounds.gs
The Christian Emperor, as God's representative on earth, was also
obligated to perform works of mercy for his suffering subjects. In 11. D.
529, the Samaritans rose up against the Christians and pillaged and put
to the torch the Christian churches and villages around Seapolis (Kab-
Peter, Patriarch of Jerusalem (524-544)) sent St. Sabas on a mis-
sion to Constantinople to request aid from Justinian. Besides remission of
public taxes, the erection of a fortrcss to protect the monasteries, and
financial aid to rebuild the desecrated and gutted churches, St. Sabas also
made the following requcst: "\Ve ask that a hospital be constructed for
the care of the sick from abroad." Justinian complied by ordering a
3G Ibid., mir. 67, 626. When the Emporer Maurice fled Constantinople with his fa-
rnlly, a s t o r m at sea forced him to seek refuge in theChurc11 of St.Auionomos.That night
the infirm, suffering from arthritic diseases such a s t h e g o u t of the feet a n d hands, were
brought into the church building i n the hope of being cured through the ~niraculous
intel-vention of the saint. Theophanes, op. cit., 238 (A. M . 6094).
3 7 Miracula S . Arternii, op. cit., mir. 22, 28-31.
3S A hospital was also attached to the Church of SS. Cosrnas and Uamian in the
capital. Miracula SS. Cosrnae et Damiani, op. cit., mir. 30, 173-176. T h e famous
kIospital of Sampson for the indigent sick was attached to the monastery of t h e s a m e
name in Constantinople. Miracula S . Artemii, op. cit., mir. 21, 25-26. See Procopius,
Buildings, op. cit., Bk. I , ii, 14-16, pp. 36/37. Justinian established two other hospices
oppositr to this one in the buildings called respectively t h e House of Isidorus a n d t h e
House of Arcadius, ibid., Bk. I, ii, 17, 36/37. T h e aged monk Auxanon, suffering
from a colic condition, was talcen from his laura a t Pharon to the patriarchal hospital
in Jerusalem. J o h n Moschos, Praturn Spirituale, P G 87 (3), cap. 42, col. 2896. T h e r e
was also a hospital in Jericho. Ibid., cap. 6, col. 2857. Thomas, a monk from Corle-
Syria died i l l a hospital a t !)aphne, a s u b u r b of Antioch. Evagrius, op. cit., Liber IV,
c a p . 35, 184-185.
39 Schwartz, ,,Leben des Sabas", Kyrillos von Skythopolis; op. cit., r7.z-181.
(i. 1,iMagoulias: The Lives of Zhe Saints as Sources 137
hospital to be built in the centre of Jerusalem capable of holding one
hundred beds; an annual subsidy of one thousand eight hundred and
fifty nomismata was also granted for maintenance. Later, the Emperor
increased the size of the hospital to two hundred beds, and the annuaI
subsidy was comparably augmented.
In the contemporary state of sanitation and public health practices epi-
demics were common and exercised a marked effect on social and economic
life. The total resources of a stricken city were diverted to the major task
of caring for the diseased. Church, municipal powers and even the soldiery
joined forces. During the plague and famine of A. D. 500-501 in Edessa,
the city was so congested with the sick and dying that extraordinary
measures had to be taken to care for them.40 T h e oikonomoi of the great
church of Edessa, M$r Tew2th-"i and M$r Stratonicus, future Bishop of
Iiarran, set u p an infirmary among the buildings attached to the church.
The bathhouse near the Church of tho Apostles and next ot the Great Gate
was also converted into a hospital. The governor Demosthenes blocked u p
the gates of the porticoes attached to the public bath and made provisions
for the sick to sleep there on straw and mats. The grandees of the city
also joined in the work of mercy by establishing their own infirmaries for
the sick. The most surprising display of compassionate concern for the
suffering, however, came from the Byzantine soldiers who "set u p places
in which the sick slept, and charged themselves withthe expenses."
Without the intervention of the Church and the saints, the impoverished
sick had very little hope of being accepted into a hospital. John of Ephesus
tells us that in the streets ofAmida one could find the crippled, the blind
and the aged lying about ~ n a t t e n d e d .I~t ~was the saintly Piuphernia,
however, who took an active interest in the alleviation of their misery. Of
these "some she took into her house, and some she carried to superinten-
dants of hospit;?.ls, and gave charge concerning them, and it was chiefly
on her account that they were received and tended." Thus, in Amida,
hospitals were not for the poor; only those who could pay their way had
access to them, and it was only because of Euphemia's reputation and
influence that she was able to get some of the poor into them.
Elsewhere in the Empire hospitals were being built through the initiat-
ive of wealthy Christians and active churchmen. Philcntolos, who had
amassed a hugc fortune on the island of Cyprus during the first half of
the seventh century, built a hospital to care for the island's destitute sick.42
In Alexandria, St. John the Compassionate had seven lying-in hospitals
Surgery
Byzantine physicians practised surgery, and very delicate and skilful
surgery indccd! But at a time when there were no anaesthetics and the
dangcr of infection was ever-present, many patients died under the knife.
In the case of surgery bring performed on the person of the emperor, it
was customary for the operating physicians to rcceive the scapel from
the hand of the monarch before proceeding, an action which signified
consent as well as assurance that if the operation was unsuccessful the
surgeons would not be held responsible and punished. I t is to John of
Ephesus that we owe this valuable piece of i n f ~ r m a t i o n :"And
~ ~ when
afterwards the pain of strangury increased, and he [Justin 111 was tortured
by stones which obstructed the bladder, and physicians came to cut
them away, they requested him, after the usually cowardly manner of
physicians, to take the lancet into his hand, and give it them: and
he . . . said, 'Fear not: even if I die, no harm shall happen to you.' A
deep incision was then made in both his groins, and the whole operation
so barbarously performed, that he was put to extreme torture. . . ."
Byzantine patients shuddercd at the thought of surgery because it led
to excruciating pain and often death. A certain George, suffering from an
infirmity of the testicles, remained a very long period of time before the
relics of St. Artemios in anticipation of a healing visitation by the saint,
but with no result.46Finally, several of his friends adviscd him to undergo
surgery, but George was distressed by the thought: "Many who h ~ v e
deliveredthemselves overtosurgery have been most unfortunate, dying at the
time of the incision. But I have delivered myself over to God and to His
martyr; let them do with me, the wretch, whatever they please." That
very night St. Artemios visited Gcorge in his sleep, dressed as a butcher,
- - - . - - - -
" Une Vie inCdite cle S. Jean I'Aumonies, ed. H . Delehaye, Anal. Boll. 45 ( 1 9 2 j ) ,
cap. 7, p. 2 2 : Dawes a n d Baynes, op. cit., 2 9 2 .
"' Gelzcr, St. J o h n the Compassionate, op. cit., cap. 7, 13-15: Dawes a n d Baynes,
213-214.
.I5T h c T b ~ r dPart of the Ecclesiastical History of John of Ephesus, op. cit., Liber
1 f 1, p. 177.
4G Miracula S . Artemii, op. cit., tnir. 2 5 , 35-36.
H.j. rbfagoulias: The Lzves of the Saints as Sources 139
holding meat-cutting instruments and a cup ofwater. Taking a butcher's
knife, he made an incision ftelow the navel, and pulling out his intestines,
he proceedcd to wash them, and when he had finished, he pushed them
back into place with a rod. 24s George observed St. Artemios gathering
in th;. intestines like strings on a lyre, he cried out: "Woe is me ! I would not
tolerate ~nyselfto be delivered over to a physician, and what are you
doing, sir ? Since you have removed all my insides I cannot survive. . . . . .
\:-ho brought you here, sir, to kill me ?" When St. Artemios had completed
the operation, George awoke and found himself cured. In a triumphant
apostrophe the author disparages the surgeons of his day: "These things
did the divine physician perform; what have you to say to me, swaggering
surgeon ?. . . Who of the ancients prescribes butcher's cutlery to heal the
sick and where is it dccreed that their intestines should be taken out and
put back i n ? But your profit-making is diminished, your scapels are
being consumed by rust, your two-seater chairs (8~L8pra)and your blunt-
hooked surgical instruments (~ucp),&yx~aspa) are of no use."
The fear of surgery is brought out again and again in our hagiographic
sources. T h e coppersmith George, suffering terrible pains from a hernia
condition, was advised by some friends to submit to an operation. "Woe is
me!", protested George, "you are encouraging me to die; many have
suffered such a fate by submitting to ~ u r g e r y . " ~Stephanos,
' a deacon of
Hagia Sophia in Constantinople, also suffering from a hernia, was placed
in the care of the surgeons of the Hospital of S a r n p ~ o nThe . ~ ~deacon was
assigncd a bed near the door leading into the room used by the ophthalmic
surgeons; that surgcry was being performed on this delicate organ of
vision is indeed significant. ?'he treatment of Stephanos' condition is
described: for three days and nights h? was subjected to what I suppose
was an alternating application of cold and hot compresses (+u~poZ<
xauo~?pa~8~ccxau&ci<). On the fourth day surgery was performed.
What an operation q e a n t in the early seventh century is described graphi-
cally by Stephanos himself in laconic terms: "The terrible suffering I
underwent during ihe time I was bedridden, I will omit . . . the doctors
themselves despaired of my life." After suffering so much, however, the
cure was not permancr~t;not long after Stephanos' discharge from the
hospital, his former infirmity reappeared.
In this same series of Miracula we read of the following o p e r a t i ~ n : ~ ~
"Where now are the braggarts Iiippocrates and Galen and the other tens
of thousands who think they are physicians ? who as protectors in the case
of hernia of the groin, this being the only such female infirmity, are
required to cut first the overlapping skin of the infirm womb forcibly, so
that in the distension, the peritoneum will bulge out."
and Damian." 'The doctors laughed at her and remarked: "You will go
there, and you will return because your cancer will worsen." Determined,
the woman went to the Church of SS.Cosmas and Damian in the hope of
receiving a lniraculous cure; the doctor-saints appeared in a vision - not
to the sick woman, but to her regular physician - and advised him to take
the following action for her cure: "If you wish to heal the woman, go to
the holy church where she is now staying, and make incisions on her
breast at the place which we designate to you." They then proceeded to
uncover the woman's breast and to mark off the exact location where the
surgery was to take place. "When you have made the incisions," the saints
continued, "mix this with that certain medicine, and apply it to the place
on which you-wilI have made the incisions, and she will be cured." When
the doctor awoke from his sleep, he immediately left to perform the
operation according to the express command of the saints themselves.
But when he arrived at the church, much to his amazement, he discovered
that SS. Cosmas and Darnian themselves had already operated on the
woman, in the exact fashion as they had described to her physician. All
that was left for him to do was to apply the special medicine (unspecified)
which they had prescribed, and the woman's breast was completely
healed.
The breast of another woman, who had given birth for the first time,
and, therefore, was inexperienced in proper post-natal' care, caused her
great pain because the milk had clotted.52She was ashamed to show herself
to the physicians, and did not seek their help until many days later when
her breast had swollen and the pain had become unbearable. The doctors
advised surgery; the woman, however, was deathly afraid of an operation,
and hoping to avoid the knife, she came to the Church of SS. Cosmas and
Damian. That night, in the guise of physicians, the saints visited the
woman's husband in his sleep, saying: "Do you not know that your wife
will be operated on today ? " 'The husband replied: " Please do not do this,
sirs; it was to protect her from the knife that I sent her to the saints, as
you know, for she is unable to suffer it." The saints next visited the infirm
woman in her slcep and said to her: " If you wish to be rrieased from this
sickness, tnlte millet, heat it and apply it to the infected area and it will be
healed." With t i l e coming of morning, the woman ordered millet brought
to hcr, and a?plied it as instructed. Later, when she rose up to say her
prayers, she observed that her breast was discharging; squeezing out the
purulence, she cleansed the ulcer and applied a salve of blessed wax, and
soon her breast was restored to health.
A dropsical old man came to the Church of SS. Cosmas and Damian in
the hope of being cured." Several days passed by, however, and the in-
firm old man neither was granted a visitation by the saints nor was cured
G q b ~ d . mir.
, 5, 108-109.
G 6 Ibid., mir. 19a, 149--151.
66 Miracula S. Artemii, op. cit., mir. 20, 24-25. T h e sykaminos is a mulberry tree.
H. 1.
Ma~ouCiasThe Lives of the Saints as Sources 2 43
again in the season of sykaminea they will return, and thus he will fall
victim to the same disease every year." Despairing of a lasting cure from
the doctors, George came to the Church of St. John the Baptist to appeal
to St. Arternios for lic,lp. 'l'he saint visited ( k o r g e in his sleep that night,
and ridiculed the physicians for being unable to cure such an easy casc
"Order very white vinegar brought to you," instructed St. Artemios,
"and put salt in i t ; wetting a thin cloth with it, apply it to the area of the
infirmity, and you will be healed." In two days' time, George's condition
cleared up. Gcorge communicated the prescription to many others suffer-
ing from the same disease, and they were all cured.
Another man, who had travelled to Constantinop~cfrom Amastris of Paph-
lagonia, was .suffering from a hardened growth (xhpwpcr) on his testicle^.^'
Coming to the Church of St. John the Baptist, he asked the priests to g i ~ : .
hirn some blessed cerate from the vigil lamps of both SS. John and ..lrte-
mios to alleviate the great pain he was experiencing; receiving the blessed
wax, he applied it as a poultice. That afternoon, St. Artemios appeared
to the suffering man, and pretending that he only wished to touch the
:/iseased area, he made instead an incision with the knife. Forthwith, ill-
smelling fluid issued forth; hot water and sponges were brought, and the
incision was washed and cleaned. When he was advised to go to the
hospital, he first insisted that the blessed cerate poultice be applied; of
course, he was healed.s8
John of Ephesus tells the remarkable story of a contemporary pres-
byter-monk whose name was Aaron, an Armenian by birth, who came to
live in the Monastery of the Syrians in C o n ~ t a n t i n o p l eAaron
. ~ ~ suffered
gangrene of the loins. The disease progressed "until his loin was eaten up,
and was cut away and vanished down to the root of it, and his trouble be-
gan to pass inside him." Aaron did not reveal the nature of his terrible
disease until he was no longcr able to urinate. The physicians of the
capital Itnew enough to make "a tube of lead and place it to pass his
water, while they also appiied plasters and drugs to him.'' Not onlys
wa the technique successful, but Aaron lived on for another eighteen
years.
Prescriptions a n d Treatments
The student of the history of medicine may find the following references
to prescriptions and treatments for the cure of diverse disease andillnesses
Schwartz, ,,Lebrn des Theognios", Kyrillos von Skythopolis, op. cit., 240.
Procopius, T h e V a n d a l ~ cWars, Liber 111, xi. 6, says that Solomon was castrated
a s a result of a n accitlcnt which befell Iiim while in swaddling clothes.
62 Ev:tgrius, op. cit., Liber IV, cap. 7 , 156-158.
"Acta Sancti Tlleognii Episcopi Beteliae", ed. I . Van den Gheyn, Anal. Boll. 10
(1891) cap. 15,9;-97-
64 Elusa was the seat of a bishopric under the metropolis of Petra, and is the modern
El-Khalasn. St.c S . Vailhti, ,,RCpertoire alphabCtique des monastkres de Palestine",
Revue de I'orient chrCtien 4 (1899), 530 (34).
H j. hfagordias: The Lives of the Saints as Sources 145
of interest. When St. Theognios was living in the mountainous wilderness
of Palestine A S a disciple of St. Theodosios, an eruption of pimples ap--
pearc,d around his finger.G5Inflamed, the pimples opened, and I)led a
great deal every day. A friend of Theognios, experienced in sucll. mattrrs,
prescribed thc follouring treatment: "Since the mountainous district 1s
vcry cold, your painful infirmity has need of warmer air. Descend to the
places of the Jordan, and there you will become well in a few days."
St. Theognios heeded the advice, and betook himself to the laura of
K;llamon, where in a few days his condition cleared up.
When Dositheos, disciple of St. Dorotheos, began to spit up blood as
a rcsult of consumption, he was told that raw eggs would alleviate his
~ o n d i t i o njohn,
. ~ ~ a monk of Slteti., told John Moschos that when he was
a young man, his spleen pained him and he sought wine-vinegar to re-
lieve his condition, but none of thc monks there had any.G7
John of Ephesus describes the illness of Sergius in his old age as fol-
lows: " I found that for one year he had been laid up with disease of the
livr.1- and of the spleen and of all the internal organs, insornuch that the
breath which came up from insitlc him used to cause his tongue to dry up,
and cracks appeared on it, as on a barefooted man's T o enable him-
self to sl)ealc, Sergius would rub water over his tongue with his finger, and
thcn smear oil over it.
Threc days after St. 'l'heodore of Sylteon fell speechless and motionless
in his episcopal residcnce,'j9the Virgin Mary appeared to him, and taking
thl-c.c chickling p:*n.s ( y , o h 6 x o x ~ ufroln.
) ~ ~ her handkerchief, she handed
them to thc holy man and said: " E a t these, and henceforth you will have
no pain."
One day, Antipatrous, the headman of the village of Aiantoi in Galatia,
Aetius, the headman of the village of Alektorion, and Demetrios, the
presbyter of the village of Silindoukoniis, visited St. Theodore of Sylteon
at the Convent of St. Christophoros." The holy man invited his guests to
stay for dinnrl-; it so happened that the pot in which the greens were
boiling- had rc~naineduncovered, and by accident a poisonous green lizarcl
callctl ~AopoocrOpufell in, and was cooked with the vegetables. I t was only
with tllc second serving - of food, however, that the lizard was discovered;
irnn~cdiatelythe thrc.2 guests became panic-stricken: "Oh holy father,"
they cricd o u t , ''\hre are clcud men! What shall we do ? for this creature is