Notes
Notes Introduction 1. Brown, ‘‘Thing Theory,’’ 9. 2. See Petroski, The Pencil; Cranz, The Chair; Jenkins, Bananas; Zuckerman, The Potato. I owe these references to Brown, ‘‘Thing Theory,’’ 2, n. 4. 3. What follows is a representative list of studies whose bibliographies will yield further sources. On amulets, see Maguire, The Icons of Their Bodies; on ampullae, see the work of Vikan, especially Byzantine Pilgrimage Art, and Davis, The Cult of St. Thecla; on relics, Crook, The Architectural Setting of the Cult of the Saints; on statues, Bassett, The Urban Image of Late Antique Constantinople; on shrines and mosaics, Wharton, Refiguring the Post Classical City, and Mathews, The Clash of Gods; on pilgrimage, Wilken, The Land Called Holy, and Bitton-Ashkelony, Encountering the Sacred. 4. Merleau-Ponty, ‘‘Eye and Mind,’’ 163. 5. Brown, ‘‘Thing Theory,’’ 4. 6. Ibid. 7. Ibid., 5. 8. Ibid. 9. Ibid. (emphasis in original). 10. Laudatio S. Theodori, PG 46.737C–D. 11. Laudatio S. Theodori, PG 46.740A. 12. Laudatio S. Theodori, PG 46.740B: 5ς +λοκλρ0ω κα φαινομ%ν0ω. 13. Laudatio S. Theodori, PG 46.740A. 14. Laudatio S. Theodori, PG 46.737D. 15. Gregory’s encomium is in effect a martyrology since its central portion details the martyr’s bravery in the face of torture. Relevant here is David Frankfurter ’s observation that the purpose of martyrologies ‘‘as narrative is not only to dramatize the brave saints’ struggles against heathen powers, but even more to transform imaginatively a pious human being into sacred stuff for the populace .’’ See ‘‘On Sacrifice and Residues: Processing the Potent Body,’’ 518. 16. Harvey, Scenting Salvation, 122. 17. Ibid., 44. 18. Ibid. 19. Ibid., 122. 20. Ibid., 46, 58. 21. On the concept of Palestine as holy land, see Wilken, The Land Called Holy, and Bitton-Ashkelony, Encountering the Sacred; on the activities of Damasus (bishop of Rome, 366–84), see Trout, ‘‘Damasus and the Invention of Early Christian Rome,’’ 298–315; on liturgy, see Harvey, Scenting Salvation, esp. 57–98, 134–47, 181–85. 186 Notes to Pages 4–8 22. Harvey, Scenting Salvation, 46. 23. Cyril of Jerusalem, Cat. Hom. 4.22, The Works of Saint Cyril of Jerusalem, 1: 130. On Cyril’s view of the body, see Georgia Frank, ‘‘‘Taste and See,’’’ 626, on Cyril’s use of scriptural passages in order to map ‘‘a new body capable of perceiving suprasensory realities. Such senses began at the body, but perceived what was beyond it.’’ For Ephrem, Hymns on Virginity 35.12, trans. McVey, Ephrem the Syrian, 419. 24. Taylor, Hiding, 89. See also the following: Cameron, Christianity and the Rhetoric of Empire, 68: ‘‘The theme of the incarnation imposed the language of the body, and with it bodily symbolism, on Christian writing. All the central elements in orthodox Christianity—the Incarnation, the Resurrection, the Trinity, the Virgin Birth, and the Eucharist—focus on the body as symbolic of higher truth’’; Frank, ‘‘Pilgrim’s Gaze,’’ 102: ‘‘According to fourth-century theologians, such as Cyril of Jerusalem, the sanctifying effect of God’s incarnation extended to the physical world; in this broader understanding of incarnation, God was revealed not only in Jesus and humanity but also throughout creation’’; Harvey, Scenting Salvation, 59: The trinitarian and Christological controversies of the fourth and fifth centuries developed ‘‘the teaching that at the incarnation the divine itself had entered into matter, sanctifying and renewing the whole of material existence.’’ 25. For desert fathers with shining faces, see Apophthegmata Patrum, Pambo, 12; Sisoes, 14, Silvanus, 12; Arsenius, 27; for discussion, see Miller, ‘‘Desert Asceticism and ‘The Body from Nowhere,’’’ 137–53. Good examples of mosaic portraits of saints against gold backgrounds are the images in this volume of Saint Victor in the Chapel of San Vittore in Ciel d’Oro at Sant’Ambrogio in Milan and of Saint Agnes in Sant’Agnese fuori le Mura in Rome. For a discussion of gold as a signifier of divinity, see Janes, God and Gold in Late Antiquity, 94–152. 26. For examples and discussion, see Miller, Dreams in Late Antiquity, 234–35, 238–39. 27. Or. 38.11 (PG 36.321–24). For the same cosmological positioning of the human, see Gregory of Nyssa, De hom. opif. 16.9 (PG 44.181B–C). He placed his sister Macrina similarly on the boundary (μεθριος) between human life and bodiless nature; see Vita sanctae Macrinae 11.3435 (PG 46.972A). 28. Gregory of Nazianzus, Or. 38.11 (PG 36.324A); Gregory of Nyssa, De hom. opif. 14.2...
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