The Healing Shrines of St. Phoibammon: Evidence of Cult Activity in Coptic Legal Documents
A group of 8th century Coptic child donation documents addressed to the monastery of Apa Phoibammon on the mountain of Jeme in Upper Egypt has been the subject of much discussion. The exclusively male children donated by their parents have always been understood as gifts to the monastery itself, a p...
| Main Author: | |
|---|---|
| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
De Gruyter
2016
|
| In: |
Zeitschrift für antikes Christentum
Year: 2016, Volume: 20, Issue: 3, Pages: 496-523 |
| Standardized Subjects / Keyword chains: | B
Kloster Deir el-Bahari
/ Child
/ Gift
/ Miraculous healing
|
| IxTheo Classification: | KAB Church history 30-500; early Christianity KBL Near East and North Africa KCD Hagiography; saints |
| Online Access: |
Presumably Free Access Volltext (Verlag) |
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| 520 | |a A group of 8th century Coptic child donation documents addressed to the monastery of Apa Phoibammon on the mountain of Jeme in Upper Egypt has been the subject of much discussion. The exclusively male children donated by their parents have always been understood as gifts to the monastery itself, a place where they were, however, not intended to grow up as monks, but to remain as lifelong servants. The reason stated for these donations were miracle healings granted by Apa Phoibammon, the patron saint of that monastery, in his local healing shrine. Such donations of cured former patients are a common feature especially to shrines of healing saints as demonstrated by their frequent descriptions in miracle stories circulating widely in the early Arab period. Juxtaposing phrases used in these Coptic legal texts with those from miracle stories of famous Egyptian healing saints, such as Coluthus, Menas, and Phoibammon himself, can demonstrate the impact hagiography had on daily experience and vice versa. The documentary evidence from Jeme thus forms the missing link between hagiography and reality as it emphasizes the practicalities involved when people were donated as living testimonies of a saint’s miraculous healing power. Due to the desire to legalize such donations, a written contract could only have been drawn up with the saint’s legal representative, in this case the abbot of the monastery at Jeme, who ran the healing shrine of Apa Phoibammon where the donated children would serve.Research for this article was undertaken as part of the ERC project The Cult of Saints (University of Oxford). A version of it has been presented at the After Rome seminar, hosted at Trinity College Oxford, in June 2015. | ||
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