Archaeological Evidence of Christian Pilgrimage in Ephesus

Pülz, Andreas

doi:10.11116/herom.1.9

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Seleukeia and Meriamlik: The Spatial Politics Of City And Saint1

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Cited by 3 publications

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“…As such, the relationship between the two mirrored that between the city of Ephesus and the Basilica of St. John at Ayasoluk. 58 Yet in spite of their physical proximity, the rural nature of Meriamlik is emphasized when the author of the Life told his readers of Thekla's arrival at Seleukeia. Her decision to live there "like John in the desert" (Life 27) points to the secluded nature of the site, and that it was located away from the urban, settled life of Seleukeia.…”

Section: Seleukeia and Meriamlik: The Spatial Politics Of City And Saintmentioning

confidence: 99%

Landscape, Space, and Presence in the Cult of Thekla at Meriamlik

Kristensen¹

2016

Journal of Early Christian Studies

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Section: Seleukeia and Meriamlik: The Spatial Politics Of City And Saintmentioning

confidence: 99%

Landscape, Space, and Presence in the Cult of Thekla at Meriamlik

Kristensen¹

2016

Journal of Early Christian Studies

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Philip in Text andRealia: Contextualising a Biblical Figure Within Roman Hierapolis

Wilson

2022

Journal of Early Christian History

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The Cultural Biography of a Pilgrimage Token: From Hagiographical to Archaeological Evidence

Boero¹

2020

Archiv Für Religionsgeschichte

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Across the eastern Mediterranean, the personnel of late antique pilgrimage sites distributed terracotta tokens stamped with depictions of saints, scenes from the life of Christ, and related imagery. Using primarily hagiographical sources, scholars associate tokens with healing practices, the veneration of icons, and the worship of relics. Certainly, hagiographies offer valuable representations of ritual processes, but they also make claims on the proper distribution, meaning, and use of tokens amidst a diversity of intercessory activities. How, in practice, was a token produced and distributed? How did pilgrims use tokens at and away from pilgrimage complexes beyond the assertions made by hagiographers? This article answers these questions by tracing the “cultural biography” of a token. It analyzes the archaeological contexts of tokens in order to clarify select statuses that a token might occupy during its lifetime, including commodity, gift, domestic object, funerary object, relic, rubbish, and art object. This approach lays the foundation for examining hagiographical claims regarding the use of tokens as one among many assertions in the contested process of harnessing the power of saints. It illustrates the capacity of devotees to exhibit diverse practices as well as the efforts of personnel at pilgrimage sites to shape those practices.

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Archaeological Evidence of Christian Pilgrimage in Ephesus

Cited by 3 publications

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Landscape, Space, and Presence in the Cult of Thekla at Meriamlik

Landscape, Space, and Presence in the Cult of Thekla at Meriamlik

Philip in Text andRealia: Contextualising a Biblical Figure Within Roman Hierapolis

The Cultural Biography of a Pilgrimage Token: From Hagiographical to Archaeological Evidence

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