Gold, Piss Prophecy, Religion, Silver, Twins
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Saints Cosmas and Damian are regarded as the patrons of physicians, surgeons, pharmacists and twins

Cosmas and Damian (Arabic: قُزما ودميان, romanized: Qozma wa Demyaan; Greek: Κοσμᾶς καὶ Δαμιανός; Latin: Cosmas et Damianus; c.  3rd century – c.  287 or 303 AD) were two Arab physicians and early Christian martyrs. They practised their profession in the seaport of Aegeae, then in the Roman province of Syria.

Cosmas and Damian were third century Arabian-born twin brothers who embraced Christianity and practised medicine and surgery without a fee. This led them to being named anargyroi (from the Greek Ἀνάργυροι, ‘the silverless’ or ‘unmercenaries‘); by this, they attracted many to the Christian faith. They reputedly cured blindness, fever, paralysis and reportedly expelled a breast serpent. They were arrested by Lysias, governor of Cilicia (modern day Çukurova, Turkey) during the Diocletian persecution because of their faith and fame as healers. Emperor Diocletian was a religious fanatic and favoured the pantheism of the Olympian Gods. He issued a series of edicts that condemned the Christians in his attempt to wipe out Christianity from his empire.

Lives

Nothing is known of their lives except that they suffered martyrdom in Syria during the persecution of the Emperor Diocletian. According to Christian traditions, the twin brothers were born in Arabia and became skilled doctors.

That’s from the English Wikipedia page. Another Wikipedia page is roughly translated as:

Life, Work, Legend and Cult

According to the Arabic version of legend, which appeared in Aleppo at the end of the fourth century and in Constantinople at the beginning of the fifth century , Kosmas and Damian were children of a Christian mother named Theodota, whose other three sons, like the twins, also died as martyrs. Kosmas and Damian are said to have worked as doctors in Aigeai in Cilicia (in the south of today’s Turkey), in particular in the “Son of God Hospital” of Pheremma. They even reportedly managed a leg transplant , namely the replacement of a rotten leg of a white person with that of a deceased black person. 

  • Gerhard Fichtner : The transplanted Mohrenbein. On the Interpretation of the Kosmas and Damian Legend. In: Medical History Journal. Volume 3, 1968, pp. 87-100. Reprint in: Gerhard Baader , Gundolf Keil (eds.): Medicine in the medieval Occident. Darmstadt 1982 (= paths of research. Volume 363), pp. 324-343.

They survived unscathed all attempts by the Roman prefect Lysias, a notorious figure in legendary literature, on whose orders 22 martyrs are said to have died over the years,  to drown them, burn them and use stones as part of the persecution of Christians under Emperor Diocletian and arrows, and only suffered martyrdom in the subsequent beheading.

  • Ludwig Deubner: Kosmas and Damian: texts and introduction. Teubner, Leipzig/Berlin 1907, p. 62.

Various other, but later and less likely regional variants of their lives are handed down. According to an Asian legend, the mother of Kosmas and Damian Theodota, who was known in medieval German manuscripts as the inventor of the ointment of the twelve messengers or the ointment of the apostles ( unguentum apostolicum , briefly also apostolicum ). According to this tradition, both Damian and later Kosmas died of natural causes. Even according to a Syrian variant, according to which the brothers had converted Emperor Carinus , no martyrdom took place. On the other hand, a Roman tradition tells of martyrdom through stoning as a result of an intrigue by a competitor.

  • Ulrike Ott-Voigtländer: The St. Georgen Receptor. An Alemannic pharmacopoeia of the 14th century from the Karlsruhe Codex St. Georgen 73. Part I: Text and glossary. Würzburg 1979 (= Würzburg Medical History Research , 17), p. 24

Her first places of worship were her burial place at Pheremma near Kyrrhos in Syria and Aegea, the place of her death, from where the cult spread further to Palestine, Egypt and Constantinople, then to Rome, Sicily and across the Alps to German-speaking areas. 

  • Elfriede Würl: Kosmas and Damian. Their history of impact in Franconia. In: Würzburg specialist prose studies. 1995, pp. 134-155; here: p. 134 f.

Saladino d’Ascoli, a 15th century Italian physician, claims that the medieval electuary, a pasty mass consisting of a drug mixed with sugar and water or honey suitable for oral administration, known as opopira, a complex compound medicine used to treat diverse maladies including paralysis, was invented by Cosmas and Damian.

  • “Electuary”. Archived from the original on 2017-10-12. Retrieved 2017-07-09.
  • Opopira magna, a pharmaceutical preparation from the Antidotarius magnus NCBI PubMed, in German, Daems WF, Ledermann F. Archived 2018-01-26 at the Wayback Machine
  • Saladino d’Ascoli, “Compendium Aromatariorum”, In: Mesue cum expositione mondini super canones vniuersales. ac etiam cum expositione Christophori de honestis in antidotarium eiusdem… Venecia, per Bonetum Locatellum Bergomensem. 1 abril 1495, fol. 323v: “Oppopira dicitur a succo & igne. oppo enim grece latine succus & pir grece latine ignis: inde oppopira idest succus ignitus & hoc electuarium compositum est a sanctissimis medicis cosmas & damiano.”

During the persecution under Diocletian, Cosmas and Damian were arrested by order of the Prefect of Cilicia, one Lysias who is otherwise unknown, who ordered them under torture to recant. However, according to legend they stayed true to their faith, enduring being hung on a cross, stoned and shot by arrows and finally suffered execution by beheading. Anthimus, Leontius and Euprepius, their younger brothers, who were inseparable from them throughout life, shared in their martyrdom.

Veneration

Pope Felix IV presents Saints Cosmas and Damian with the basilica he rededicated to them.

The veneration of Cosmas and Damian quickly spread beyond Constantinople; accounts of their martyrdom were rewritten by various authors such as Andrew of Crete, Peter of Argos, Theodore II Laskaris, and a certain Maximus around 1300. The legends are preserved also in Syriac, Coptic, Georgian, Armenian, and Latin.

As early as the 4th century, churches dedicated to the twin saints were established at Jerusalem, in Egypt and in Mesopotamia. Devotion to the two saints spread rapidly in both East and West. Theodoret records the division of their reputed relics. Their relics, deemed miraculous, were buried in the city of Cyrrhus in Syria. Churches were built in their honor by Archbishop Proclus and by Emperor Justinian I (527–565), who sumptuously restored the city of Cyrrhus and dedicated it to the twins, but brought their purported relics to Constantinople; there, following his cure, ascribed to the intercession of Cosmas and Damian, Justinian, in gratitude also built and adorned their church at Constantinople, and it became a celebrated place of pilgrimage. At Rome, Pope Felix IV (526–530) rededicated the Library of Peace (Bibliotheca Pacis) as a basilica of Santi Cosma e Damiano in the Forum of Vespasian in their honour. The church is much rebuilt but still famed for its sixth-century mosaics illustrating the saints.

What are said to be their skulls are venerated in the Convent of Las Descalzas Reales of the Clares in Madrid, where they have been since 1581, the gift of Maria, daughter of Emperor Charles V. They had previously been removed from Rome to Bremen in the tenth century, and thence to Bamberg. Other skulls said to be theirs were discovered in 1334 by Burchard Grelle, Archbishop of Bremen. He “personally ‘miraculously’ retrieved the relics of the holy physicians Cosmas and Damian, which were allegedly immured and forgotten in the choir of the Bremen Cathedral. In celebration of the retrieval Archbishop and Chapter arranged a feast at Pentecost 1335, when the relics were translated from the wall to a more dignified place. Grelle claimed the relics were those Archbishop Adaldag brought from Rome in 965. The cathedral master-builder Johann Hemeling made a shrine for the relics, which was finished around 1420. The shrine, made from carved oak wood covered with gilt and rolled silver is considered an important mediaeval gold work. In 1649 Bremen’s Chapter, Lutheran by this time, sold the shrine without the heads to Maximilian I of Bavaria. The two heads remained in Bremen and came into the possession of the small Roman Catholic community. They were shown from 1934 to 1968 in the Church of St. Johann and in 1994 they were buried in the crypt. The shrine is now shown in the Jesuit church of St Michael in Munich. At least since 1413 another supposed pair of skulls of the saints has been stored in St Stephens’s Cathedral in Vienna. Other relics are claimed by the Church of San Giorgio Maggiore in Venice.

  • Cf. “Bremer Chronik von Gerhard Rinesberch und Herbord Schene”, In: Bremen, Hermann Meinert (ed.) on behalf of the Historische Kommission bei der Bayerischen Akademie der Wissenschaften, Bremen: Schünemann, 1968, (Chroniken der deutschen Städte vom 14. bis ins 16. Jahrhundert; vol. 37: Die Chroniken der niedersächsischen Städte), p. 112; Regesten der Erzbischöfe von Bremen, Joseph König and Otto Heinrich May (compilators), Hanover: Selbstverlag der Historischen Kommission, 1971, (Veröffentlichungen der Historischen Kommission für Hannover, Oldenburg, Braunschweig, Schaumburg-Lippe und Bremen; vol. 11,2,2), vol. 2, Lfg. 2: 1327–1344, No. 508; Joseph König, “Zur Biographie des Burchard Grelle, Erzbischof von Bremen und der Geschichte seines Pontifikats (1327–1344)”, In: Stader Jahrbuch; vol. 76 (1986), p. 42; Herbert Schwarzwälder, Geschichte der Freien Hansestadt Bremen: 5 vols., ext. and impr. ed., Bremen: Edition Temmen [de], 1995, vol. 1: Von den Anfängen bis zur Franzosenzeit: (1810), p. 70; Alfred Löhr, “Kult und Herrschaft, Erzstift und Domkapitel”, In: Der Bremer Dom. Baugeschichte, Ausgrabungen, Kunstschätze. Handbuch u. Katalog zur Sonderausstellung vom 17.6. bis 30.9.1979 im Bremer Landesmuseum – Focke-Museum –, Karl Heinz Brandt (ed.), Bremen: Bremer Landesmuseum, 1979, (Focke-Museum, Bremen. Hefte; No. 49, vielm.: 52), pp. 102seq. and 128 as well as Catalogue No. 31, Urkunden und Siegel des Erzbischofs Burchard Grelle; Bodo Heyne, “Die Arztheiligen Kosmas und Damian und der Bremer Dom”, In: Hospitium Ecclesiae: Forschungen zur Bremischen Kirchengeschichte; vol. 9 (1975), pp. 7–21; Johannes Focke, “Die Heiligen Cosmas und Damian und ihr Reliquienschrein im Dom zu Bremen”, In: Bremisches Jahrbuch, Bd. 17 (1895), pp. 128–161.
  • “Ostern 1334 hatte Burchard persönlich im Chor des Bremer Doms die … dort angeblich eingemauerten und vergessenen Reliquien der heiligen Ärzte Cosmas und Damian auf ‘wunderbare Weise’ wiederaufgefunden. Erzbischof und Kapitel veranstalteten aus diesem Anlaß zu Pfingsten 1335 ein Fest, bei dem die Reliquien aus der Mauer an einen würdigeren Platz überführt wurden.” Konrad Elmshäuser, “Der werdende Territorialstaat der Erzbischöfe von Bremen (1236–1511): I. Die Erzbischöfe als Landesherren”, In: Geschichte des Landes zwischen Elbe und Weser: 3 parts, Hans-Eckhard Dannenberg and Heinz-Joachim Schulze (eds.) on behalf of the Landschaftsverband der ehemaligen Herzogtümer Bremen und Verden, Stade: Landschaftsverband der ehem. Herzogtümer Bremen und Verden, 1995 and 2008, (Schriftenreihe des Landschaftsverbandes der ehem. Herzogtümer Bremen und Verden; No. 7), part II: Mittelalter (1995), pp. 159–189, here p. 177. Original emphasis. Omission not in the original. ISBN 978-3-9801919-8-2
  • Konrad Elmshäuser, “Der werdende Territorialstaat der Erzbischöfe von Bremen (1236–1511): I. Die Erzbischöfe als Landesherren”, In: Geschichte des Landes zwischen Elbe und Weser: 3 parts, Hans-Eckhard Dannenberg and Heinz-Joachim Schulze (eds.) on behalf of the Landschaftsverband der ehemaligen Herzogtümer Bremen und Verden, Stade: Landschaftsverband der ehem. Herzogtümer Bremen und Verden, 1995 and 2008, (Schriftenreihe des Landschaftsverbandes der ehem. Herzogtümer Bremen und Verden; No. 7), Part II: Mittelalter (1995), pp. 159–189, here p. 178. ISBN 978-3-9801919-8-2
  • (Wilhelm Tacke: St. Johann in Bremen – erine 600jährige Geschichte – von den Bettelbrüdern bis zu den Pröpsten, Bremen 2006, S. 172ff.)

Again, that is from the English Wikipedia page. Another Wikipedia page says:

Relics

Kosmas and Damian are the city patrons of Essen , where some of their relics lie. However, the sword of the saint in a magnificent gold-mounted scabbard shown in the Essen cathedral treasury dates from the Ottonian period. During the Renaissance, Cosmas and Damian were the patron saints of the Medici family, which is why the name Cosimo appears frequently in this family.

At Easter 1334 Burchard Grelle , Prince-Archbishop of Bremen, “in person in the chancel of Bremen Cathedral […] had found in a ‘miraculous manner’ the allegedly forgotten relics of the holy physicians Kosmas and Damian that had allegedly been walled up there. Archbishop and chapter held a festival on this occasion at Pentecost 1335, at which the relics were transferred from the wall to a more dignified place.” Grelle claimed that the bones he presented were from Archbishop Adaldag of Hamburg-Bremen Brought from Rome in 965. Cathedral builder Johann Hemelingcommissioned a shrine for the bones around 1400, which was completed after 1420. The shrine, made of carved oak wood covered with gilded silver sheets, is an important testimony to the medieval goldsmith’s art. 

  • Cf. Bremen Chronicle by Gerd Rinesberch and Herbord Schene . In: Bremen . Historical Commission at the Bavarian Academy of Sciences by Hermann Meinert (ed.), Schünemann Verlag, Bremen 1968, (chronicles of the German cities from the 14th to the 16th century; Volume 37: The chronicles of the Lower Saxon cities), p. 112; Regesta of the Archbishops of Bremen , Joseph König and Otto Heinrich May (edit.), Hanover: self-publishing of the historical commission, 1971, (publications of the historical commission for Hanover, Oldenburg, Braunschweig, Schaumburg-Lippe and Bremen; Volume 11,2,2 ), Volume 2, Delivery 2: 1327–1344, No. 508; Joseph King:On the biography of Burchard Grelle, Archbishop of Bremen and the history of his pontificate (1327-1344) . In: Stader Yearbook . Vol. 76 (1986), p. 42; Herbert Black Forest : History of the Free Hanseatic City of Bremen . 5 volumes, expanded and improved edition. Bremen: Ed. Temmen, 1995, Volume 1: From the beginnings to the French period: (1810) . p. 70; Alfred Löhr: Cult and Rule, Archbishopric and Cathedral Chapter . In: Bremen Cathedral. Architectural history, excavations, art treasures. Manual and catalog for the special exhibition from June 17 to September 30, 1979 in the Bremen State Museum – Focke Museum. Karl Heinz Brandt (collaborator), Bremen: Bremer Landesmuseum, 1979, (Focke-Museum, Bremen. Issues; No. 49, mostly: 52), pp. 102 and 128 as well as Catalog No. 31, documents and seal of the archbishop Burchard Grelle ; Bodo Heyne: The doctor saints Kosmas and Damian and the Bremen Cathedral . In: Hospitium Ecclesiae: Research on Bremen church history . Vol. 9 (1975), pp. 7-21; Johannes Focke: Saints Cosmas and Damian and their reliquary in Bremen Cathedral . In: Bremen yearbook . Volume 17 (1895), pp. 128-161.
  • Konrad Elmshäuser : The emerging territorial state of the archbishops of Bremen (1236-1511): I. The archbishops as sovereigns . In: History of the country between the Elbe and the Weser . 3 volumes. Hans-Eckhard Dannenberg and Heinz-Joachim Schulze (editors) on behalf of the regional association of the former duchies of Bremen and Verden , regional association of the former duchies of Bremen and Verden, Stade 1995 and 2008 (series of publications by the regional association of the former duchies of Bremen and Verden; No. 7), Vol. II: Medieval (1995), pp. 159–189, here p. 177. Emphasis in original, omission not in original, ISBN 978-3-9801919-8-2 .
  • Konrad Elmshäuser: The emerging territorial state of the archbishops of Bremen (1236-1511): I. The archbishops as sovereigns . In: History of the country between Elbe and Weser : 3 volumes. Hans-Eckhard Dannenberg and Heinz-Joachim Schulze (editors) on behalf of the regional association of the former duchies of Bremen and Verden , regional association of the former duchies of Bremen and Verden, Stade 1995 and 2008 (series of publications by the regional association of the former duchies of Bremen and Verden; No. 7), Volume 2: Middle Ages (1995), pp. 159–189, here p. 178, ISBN 978-3-9801919-8-2 .

Bremen’s Lutheran cathedral chapter sold the shrine without the two heads in 1649 to the Osnabrück Prince-Bishop Franz Wilhelm von Wartenberg , a Wittelsbacher, who gave the shrine to his relative, the Elector Maximilian of Bavaria. In 1649 he had it transferred to the St. Michael’s Church in Munich, where it can still be seen today in the Catholic Jesuit Church of St. Michael . The heads stayed in Bremen because the elector already owned two heads from Kosmas and Damian from the Bamberg cathedral treasury.

The Bremen heads came into the possession of the Bremen Catholics, who after the Peace of Westphalia were cared for pastorally by two Jesuits as court chaplains to the Imperial Resident – fortunately on the part of the Bremen Council . The heads were exhibited again in 1934 by the then dean Friedrich Hardinghaus in the former Franciscan church and later provost church of St. Johann and were withdrawn from circulation under provost August Sandtel in 1968 as presumably fake. Provost Klaus Plate then buried them in 1994 under the floor of the newly built crypt under the central nave. 

  • Wilhelm Tacke: St. Johann in Bremen a history of more than 600 years – from the mendicant monks to the provosts , Bremen 2006 p. 172 ff.

Patronages

Kosmas and Damian belong – like Cyrus and like Pantaleon – to a group of saints who are called “holy despisers of money”, Greek: Agioi Anárgyroi (Άγιοι Ανάργυροι),  because they are treated by their (poor) patients for their services as Doctors or pharmacists did not get paid. 

  • Singular anárgyros (ανάργυρος), literally: “moneyless”, derived from Greek árgyros (άργυρος) = silver, money.
  • Richard Zacharuk (ed.): Icons / Icons. Icon Museum Frankfurt a. M. Legat-Verlag, Tübingen 2005, ISBN 3-932942-20-5 , including the chapter Icons and Medicine , pp. 298-323.

The saints are patron saints of the cities of Essen , Florence , Bödefeld , Gau-Algesheim , Igarassu , El Prat de Llobregat , Gondomar S. Cosme , of medical faculties , of a variety of medical professions (e.g. barbers , wet nurses , doctors , pharmacists ) as well as the sick , hairdressers and confectioners. They are invoked in distress, ulcers, plague and horse diseases. Derived from their name, which derives from the Italian medici (doctors), the saints are also the patron saints of the Medici.

  • Wilhelm R. Dietrich: Doctor and pharmacist in the mirror of their old patrons Kosmas and Damian: cult base – cult path – cult signs – cult sites in Baden-Württemberg. Lindenberg in the Allgäu – Warthausen 2005.

Both are among the canon saints whose names are mentioned in the first Eucharistic Prayer of the Roman Catholic Church. Kosmas and Damian are also mentioned in the Litany of All Saints .

The martyr twins are invoked in the Canon of the Mass in the prayer known as the Communicantes (from the first Latin word of the prayer): “In communion with the whole Church, they venerate above all others the memory of the glorious ever-virgin Mary, Mother of our God and Lord, Jesus Christ, then of blessed Joseph, husband of the Virgin, your blessed Apostles and Martyrs, Peter and Paul, Andrew, James, …John and Paul, Cosmas and Damian and all your Saints: grant through their merits and prayers that in all things we may be defended by the help of your protection.” They are also invoked in the Litany of the Saints, and in the older form of the Roman rite, in the Collect for Thursday in the Third Week of Lent, as the station church for this day is Santi Cosma e Damiano.

Memorial Day

Their feast day in the General Roman Calendar, which had been on 27 September,  and probably arose in connection with the consecration of the church of the two saints in Rome which is handed down as September 27, was moved in 1969 to 26 September because 27 September is the dies natalis (“day of birth” into Heaven) of Vincent de Paul, now more widely venerated in the Latin Church.[original research?] In Canada it has been moved to 25 September (as 26 September is the Feast of the Canadian Martyrs in Canada). In the Orthodox Churches it falls on July 1st and November 1st .  Other feast days are October 17th and November 18th.  Furthermore, “of the holy and miraculous anargyrs Kosmas and Damian […] and of all holy unselfish ones” in the proscomidy of the Divine Liturgy of the Byzantine Rite.

The peasant rule corresponding to the name day is: St. Kosmas and St. Damian begins to color the foliage.

Cosmas and Damian are regarded as the patrons of physicians, surgeons, and pharmacists and are sometimes represented with medical emblems. They are also regarded as the patron saints of twins.

Attributes

Among the attributes of the frequently depicted saints are medical instruments and medicinal containers, with Kosmas mostly as a studied doctor with a urine glass (Matula) and Damian as a skilled surgeon and from the 13th century mainly as a pharmacist with an ointment jar or a “travel pharmacy”. (usually with an ointment spatula).  The brothers are rarely depicted with their martyrdom symbols of sword and palm branch. They are often depicted in the clothes of medieval doctors in red cloaks and red round hats.

  • Wolfgang-Hagen Hein , Dirk Arnold Wittop Koning (ed.): Picture catalog on the history of pharmacy (= publications of the International Society for the History of Pharmacy. New episode, volume 33). Stuttgart 1969, pp. 116 and 165-169.
  • Frederick V. Zglinicki : Uroscopy in the fine arts. An art- and medical-historical study of urinalysis. Ernst Giebeler, Darmstadt 1982, pp. 135–146 ( In an emergency only heaven can help. The phenomenon of Cosmas and Damian. ).

In Brazil, the twin saints are regarded as protectors of children, and 27 September is commemorated, especially in Rio de Janeiro, by giving children bags of candy with the saints’ effigy printed on them and throughout the entire state of Bahia where Catholics and adepts of Candomblé religion offer typical food such as caruru. The ritual consists of first offering the food to seven children that are no older than seven years old and then having them feast while sitting on the floor and eating with their hands. The Church of Saints Cosmas and Damian, in Igarassu, Pernambuco is Brazil’s oldest church, built in 1535.

In the UK Damian is the dexter side supporter in the coat of arms of the British Dental Association.

Cosmas and Damian are venerated every year in Utica, New York at St. Anthony’s Parish during the annual pilgrimage which takes place on the last weekend of September (close to the 27 September feast day). There are thousands of pilgrims who come to honor the saints. Over 80 busloads come from Canada and other destinations. The 2-day festival includes music (La Banda Rosa), much Italian food, masses and processions through the streets of East Utica. It is one of the largest festivals honoring saints in the northeast USA.

Eastern Christianity

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In the Eastern Orthodox Church, Eastern Catholic Churches, and the Oriental Orthodox Churches, Cosmas and Damian are venerated as a type of saint known as Unmercenary Physicians (Greek: ἀνάργυροι, anargyroi, “without money”). This classification of saints is unique to the Eastern Church and refers to those who heal purely out of love for God and man, strictly observing the command of Jesus: “Freely have you received, freely give.” («Δωρεὰν ἐλάβετε, δωρεὰν δότε…» Matthew 10:8) While each of the Unmercenaries has his own feast days, all are commemorated together on the first Sunday in November, in a feast known as the Synaxis of the Unmercenary Physicians.

The Orthodox celebrate no less than three different sets of saints by the name of Cosmas and Damian, each with their own distinct feast day:

  • Saints Cosmas and Damian of Cilicia (Arabia) (17 October) Brothers, according to Christian legend they were beaten and beheaded together with three other Christians: Leontius, Anthimus, and Eutropius.
  • Saints Cosmas and Damian of Asia Minor — alternately, of Mesopotamia (1 November) Twin sons of Theodota of Philippi. Died peacefully and were buried together at Thereman in Mesopotamia.
  • Saints Cosmas and Damian of Rome (1 July) Brothers, according to Christian tradition they were martyred outside Rome by a jealous pagan physician during the reign of the Roman Emperor Carinus (283–284).

Orthodox icons of the saints depict them vested as laymen holding medicine boxes. Often each will also hold a spoon with which to dispense medicine. The handle of the spoon is normally shaped like a cross to indicate the importance of spiritual as well as physical healing, and that all cures come from God.

Churches

Australia

Brazil

Bulgaria

Canada

Croatia

England

France

Germany

Goa

Greece

  • 10th century chapel of Agioi Anargyroi in the town of Servia.
  • 11th century church in the city of Kastoria.

Hungary

Italy

  • Basilica of Santi Cosma e Damiano, I Santi Medici, Bitonto, Bari, Italy
  • Sanctuary of San Cosimo alla Macchia in Oria, Apulia, Italy
  • Santi Cosma e Damiano
  • Chiesa Matrice-Basilica minore Pontificia dal venerdì 18 febbraio 2000-Santuario dal lunedì 12 settembre 1938-Parrocchia dal mercoledì 16 marzo e martedì 19 aprile 1814 dei Santi Medici e Martiri Cosma e Damiano; Alberobello, Puglia, Italy

Kenya

  • Orthodox Cathedral of Saints Anargyroi, Nairobi

North Macedonia

  • Sv. Kuzman i Damjan Ohrid
  • Sv. Kuzman i Damjan Jedoarce, Tetovo
  • Sv. Kuzman i Damjan Govrlevo, Skopje
  • Sv. Kuzman i Damjan Triangla, Skopje
  • Sv. Kuzman i Damjan Bolnicka Crkva, Veles (Sveti Besrebrenici Kozma i Damjan)

Mexico

Paraguay

Russia

Serbia

Slovakia

United States

  • Chapel of San Cosme y Damián, Tucson, Arizona
  • Ss. Cosmas & Damian Church, Punxsutawney, Pennsylvania
  • Chapel of Saint Cosmas & Damiano; Utica, NY
  • Chapel of Saint Cosmas & Damian; Flushing, NY
  • Saints Cosmas and Damian Society, Cambridge, MA
  • Saint Cosmas & Damiano Society of St. Anthony & St. Agnes Church, Utica N.Y.
  • Saint Damian, Oak Forest, IL
  • Ss. Cosmas & Damian Church, Twinsburg, Ohio
  • Ss. Cosmas & Damian Church, Conshohocken, PA (closed 2014)
  • Sts. Anargyroi Greek Orthodox Church, Marlborough, MA

See also

References

  1. Great Synaxaristes: (in Greek) Οἱ Ἅγιοι Κοσμᾶς καὶ Δαμιανός οἱ Ἀνάργυροι καὶ Θαυματουργοί Archived 2011-11-03 at the Wayback Machine. 1 Νοεμβρίου. ΜΕΓΑΣ ΣΥΝΑΞΑΡΙΣΤΗΣ.
  2. Wonderworker and Unmercenary Cosmas of Asia Minor Archived 2007-11-16 at the Wayback Machine. OCA – Feasts and Saints.
  3. Byzantium and the Arabs in the sixth century Irfan Shahid
  4. Cyril Elgood (31 October 2010). A Medical History of Persia and the Eastern Caliphate: From the Earliest Times Until the Year A.D. 1932. Cambridge University Press. p. 207. ISBN 978-1-108-01588-2.
  5. Richard Stracke. “Saints Cosmas and Damian: Art, Iconography, Legends”. www.christianiconography.info. Archived from the original on 2019-03-29. Retrieved 2019-09-26.
  6. “Catholic Encyclopedia: “Sts. Cosmas and Damian””. Archived from the original on 2005-08-27. Retrieved 2005-08-20.
  7. Wong, Szu Shen. “Saint Cosmas and Damian: the patron saints of pharmacy and medicine”. The Pharmaceutical Journal. Retrieved 2022-07-30.
  8. “Foley OFM, Leonard. “Sts. Cosmas and Damian”, Saint of the Day, (revised by Pat McCloskey OFM), Franciscan Media”. Archived from the original on 2015-03-15. Retrieved 2015-03-14.
  9. “Electuary”. Archived from the original on 2017-10-12. Retrieved 2017-07-09.
  10. Opopira magna, a pharmaceutical preparation from the Antidotarius magnus NCBI PubMed, in German, Daems WF, Ledermann F. Archived 2018-01-26 at the Wayback Machine
  11. Saladino d’Ascoli, “Compendium Aromatariorum”, In: Mesue cum expositione mondini super canones vniuersales. ac etiam cum expositione Christophori de honestis in antidotarium eiusdem… Venecia, per Bonetum Locatellum Bergomensem. 1 abril 1495, fol. 323v: “Oppopira dicitur a succo & igne. oppo enim grece latine succus & pir grece latine ignis: inde oppopira idest succus ignitus & hoc electuarium compositum est a sanctissimis medicis cosmas & damiano.”
  12. Kazhdan, Alexander; Ševčenko, Nancy Patterson (1991). “Kosmas and Damianos”. In Kazhdan, Alexander (ed.). The Oxford Dictionary of Byzantium. Oxford and New York: Oxford University Press. p. 1156. ISBN 0-19-504652-8.
  13. Cf. “Bremer Chronik von Gerhard Rinesberch und Herbord Schene”, In: Bremen, Hermann Meinert (ed.) on behalf of the Historische Kommission bei der Bayerischen Akademie der Wissenschaften, Bremen: Schünemann, 1968, (Chroniken der deutschen Städte vom 14. bis ins 16. Jahrhundert; vol. 37: Die Chroniken der niedersächsischen Städte), p. 112; Regesten der Erzbischöfe von Bremen, Joseph König and Otto Heinrich May (compilators), Hanover: Selbstverlag der Historischen Kommission, 1971, (Veröffentlichungen der Historischen Kommission für Hannover, Oldenburg, Braunschweig, Schaumburg-Lippe und Bremen; vol. 11,2,2), vol. 2, Lfg. 2: 1327–1344, No. 508; Joseph König, “Zur Biographie des Burchard Grelle, Erzbischof von Bremen und der Geschichte seines Pontifikats (1327–1344)”, In: Stader Jahrbuch; vol. 76 (1986), p. 42; Herbert Schwarzwälder, Geschichte der Freien Hansestadt Bremen: 5 vols., ext. and impr. ed., Bremen: Edition Temmen [de], 1995, vol. 1: Von den Anfängen bis zur Franzosenzeit: (1810), p. 70; Alfred Löhr, “Kult und Herrschaft, Erzstift und Domkapitel”, In: Der Bremer Dom. Baugeschichte, Ausgrabungen, Kunstschätze. Handbuch u. Katalog zur Sonderausstellung vom 17.6. bis 30.9.1979 im Bremer Landesmuseum – Focke-Museum –, Karl Heinz Brandt (ed.), Bremen: Bremer Landesmuseum, 1979, (Focke-Museum, Bremen. Hefte; No. 49, vielm.: 52), pp. 102seq. and 128 as well as Catalogue No. 31, Urkunden und Siegel des Erzbischofs Burchard Grelle; Bodo Heyne, “Die Arztheiligen Kosmas und Damian und der Bremer Dom”, In: Hospitium Ecclesiae: Forschungen zur Bremischen Kirchengeschichte; vol. 9 (1975), pp. 7–21; Johannes Focke, “Die Heiligen Cosmas und Damian und ihr Reliquienschrein im Dom zu Bremen”, In: Bremisches Jahrbuch, Bd. 17 (1895), pp. 128–161.
  14. “Ostern 1334 hatte Burchard persönlich im Chor des Bremer Doms die … dort angeblich eingemauerten und vergessenen Reliquien der heiligen Ärzte Cosmas und Damian auf ‘wunderbare Weise’ wiederaufgefunden. Erzbischof und Kapitel veranstalteten aus diesem Anlaß zu Pfingsten 1335 ein Fest, bei dem die Reliquien aus der Mauer an einen würdigeren Platz überführt wurden.” Konrad Elmshäuser, “Der werdende Territorialstaat der Erzbischöfe von Bremen (1236–1511): I. Die Erzbischöfe als Landesherren”, In: Geschichte des Landes zwischen Elbe und Weser: 3 parts, Hans-Eckhard Dannenberg and Heinz-Joachim Schulze (eds.) on behalf of the Landschaftsverband der ehemaligen Herzogtümer Bremen und Verden, Stade: Landschaftsverband der ehem. Herzogtümer Bremen und Verden, 1995 and 2008, (Schriftenreihe des Landschaftsverbandes der ehem. Herzogtümer Bremen und Verden; No. 7), part II: Mittelalter (1995), pp. 159–189, here p. 177. Original emphasis. Omission not in the original. ISBN 978-3-9801919-8-2
  15. Konrad Elmshäuser, “Der werdende Territorialstaat der Erzbischöfe von Bremen (1236–1511): I. Die Erzbischöfe als Landesherren”, In: Geschichte des Landes zwischen Elbe und Weser: 3 parts, Hans-Eckhard Dannenberg and Heinz-Joachim Schulze (eds.) on behalf of the Landschaftsverband der ehemaligen Herzogtümer Bremen und Verden, Stade: Landschaftsverband der ehem. Herzogtümer Bremen und Verden, 1995 and 2008, (Schriftenreihe des Landschaftsverbandes der ehem. Herzogtümer Bremen und Verden; No. 7), Part II: Mittelalter (1995), pp. 159–189, here p. 178. ISBN 978-3-9801919-8-2
  16. (Wilhelm Tacke: St. Johann in Bremen – erine 600jährige Geschichte – von den Bettelbrüdern bis zu den Pröpsten, Bremen 2006, S. 172ff.)
  17. “Calendarium Romanum” (Libreria Editrice Vaticana, 1969), p. 140
  18. “Archived copy” (PDF). Archived from the original (PDF) on 2019-12-20. Retrieved 2016-09-26.
  19. “Saintanargyre”. Archived from the original on 2017-11-16. Retrieved 2018-01-08.
  20. Gerhard Fichtner : The transplanted Mohrenbein. On the Interpretation of the Kosmas and Damian Legend. In: Medical History Journal. Volume 3, 1968, pp. 87-100. Reprint in: Gerhard Baader , Gundolf Keil (eds.): Medicine in the medieval Occident. Darmstadt 1982 (= paths of research. Volume 363), pp. 324-343.
  21. Ludwig Deubner: Kosmas and Damian: texts and introduction. Teubner, Leipzig/Berlin 1907, p. 62.
  22. Ulrike Ott-Voigtländer: The St. Georgen Receptor. An Alemannic pharmacopoeia of the 14th century from the Karlsruhe Codex St. Georgen 73. Part I: Text and glossary. Würzburg 1979 (= Würzburg Medical History Research , 17), p. 24.
  23. Elfriede Würl: Kosmas and Damian. Their history of impact in Franconia. In: Würzburg specialist prose studies. 1995, pp. 134-155; here: p. 134 f.
  24. Cf. Bremen Chronicle by Gerd Rinesberch and Herbord Schene . In: Bremen . Historical Commission at the Bavarian Academy of Sciences by Hermann Meinert (ed.), Schünemann Verlag, Bremen 1968, (chronicles of the German cities from the 14th to the 16th century; Volume 37: The chronicles of the Lower Saxon cities), p. 112; Regesta of the Archbishops of Bremen , Joseph König and Otto Heinrich May (edit.), Hanover: self-publishing of the historical commission, 1971, (publications of the historical commission for Hanover, Oldenburg, Braunschweig, Schaumburg-Lippe and Bremen; Volume 11,2,2 ), Volume 2, Delivery 2: 1327–1344, No. 508; Joseph King:On the biography of Burchard Grelle, Archbishop of Bremen and the history of his pontificate (1327-1344) . In: Stader Yearbook . Vol. 76 (1986), p. 42; Herbert Black Forest : History of the Free Hanseatic City of Bremen . 5 volumes, expanded and improved edition. Bremen: Ed. Temmen, 1995, Volume 1: From the beginnings to the French period: (1810) . p. 70; Alfred Löhr: Cult and Rule, Archbishopric and Cathedral Chapter . In: Bremen Cathedral. Architectural history, excavations, art treasures. Manual and catalog for the special exhibition from June 17 to September 30, 1979 in the Bremen State Museum – Focke Museum. Karl Heinz Brandt (collaborator), Bremen: Bremer Landesmuseum, 1979, (Focke-Museum, Bremen. Issues; No. 49, mostly: 52), pp. 102 and 128 as well as Catalog No. 31, documents and seal of the archbishop Burchard Grelle ; Bodo Heyne: The doctor saints Kosmas and Damian and the Bremen Cathedral . In: Hospitium Ecclesiae: Research on Bremen church history . Vol. 9 (1975), pp. 7-21; Johannes Focke: Saints Cosmas and Damian and their reliquary in Bremen Cathedral . In: Bremen yearbook . Volume 17 (1895), pp. 128-161.
  25. Konrad Elmshäuser : The emerging territorial state of the archbishops of Bremen (1236-1511): I. The archbishops as sovereigns . In: History of the country between the Elbe and the Weser . 3 volumes. Hans-Eckhard Dannenberg and Heinz-Joachim Schulze (editors) on behalf of the regional association of the former duchies of Bremen and Verden , regional association of the former duchies of Bremen and Verden, Stade 1995 and 2008 (series of publications by the regional association of the former duchies of Bremen and Verden; No. 7), Vol. II: Medieval (1995), pp. 159–189, here p. 177. Emphasis in original, omission not in original, ISBN 978-3-9801919-8-2 .
  26. Konrad Elmshäuser: The emerging territorial state of the archbishops of Bremen (1236-1511): I. The archbishops as sovereigns . In: History of the country between Elbe and Weser : 3 volumes. Hans-Eckhard Dannenberg and Heinz-Joachim Schulze (editors) on behalf of the regional association of the former duchies of Bremen and Verden , regional association of the former duchies of Bremen and Verden, Stade 1995 and 2008 (series of publications by the regional association of the former duchies of Bremen and Verden; No. 7), Volume 2: Middle Ages (1995), pp. 159–189, here p. 178, ISBN 978-3-9801919-8-2 .
  27. Wilhelm Tacke: St. Johann in Bremen a history of more than 600 years – from the mendicant monks to the provosts , Bremen 2006 p. 172 ff.
  28. Singular anárgyros (ανάργυρος), literally: “moneyless”, derived from Greek árgyros (άργυρος) = silver, money.
  29. Richard Zacharuk (ed.): Icons / Icons. Icon Museum Frankfurt a. M. Legat-Verlag, Tübingen 2005, ISBN 3-932942-20-5 , including the chapter Icons and Medicine , pp. 298-323.
  30. Wilhelm R. Dietrich: Doctor and pharmacist in the mirror of their old patrons Kosmas and Damian: cult base – cult path – cult signs – cult sites in Baden-Württemberg. Lindenberg in the Allgäu – Warthausen 2005.
  31. Wolfgang-Hagen Hein , Dirk Arnold Wittop Koning (ed.): Picture catalog on the history of pharmacy (= publications of the International Society for the History of Pharmacy. New episode, volume 33). Stuttgart 1969, pp. 116 and 165-169.
  32. Frederick V. Zglinicki : Uroscopy in the fine arts. An art- and medical-historical study of urinalysis. Ernst Giebeler, Darmstadt 1982, pp. 135–146 ( In an emergency only heaven can help. The phenomenon of Cosmas and Damian. ).
  33. ↑ Kosmas in the Ecumenical Lexicon of Saints
  34. Bernhard D. Haage, Wolfgang Wegner: Kosmas and Damian. In: Werner E. Gerabek , Bernhard D. Haage, Gundolf Keil , Wolfgang Wegner (eds.): Encyclopedia of Medical History. Walter de Gruyter, Berlin and New York 2005, ISBN 3-11-015714-4 , p. 784.

Further reading

Literature

  • Ludwig Deubner : Kosmas and Damian: texts and introduction. Teubner, Leipzig/Berlin 1907 ( digital copy ; basic collection of material and historical-philological processing).
  • Ernst Rupprecht : Cosmae et Damiani sanctorum medicorum vitam et miracula e codice Londinensi (= New German research. Department of Classical Philology. Volume 1). Junker & Dünnh, Berlin 1935 (an important addition to Ludwig Deubner’s compilation of materials).
  • Walter Artelt : The patron saints of doctors and pharmacists Kosmas and Damian. Image sequence I to XII. Merck Darmstadt 1954.
  • Anneliese Wittmann: Kosmas and Damian: cult spread and popular devotion. Schmidt, Berlin 1967 (with about 800 references).
  • Franz Gräser: On the trail of Kosmas and Damian in Hesse and in the Rhön. attempt at compilation. In: Würzburger medical-historical communications. Volume 1, 1983, pp. 213-241.
  • Eckhard Reichert:  Kosmas and Damian. In: Biographical-Bibliographical Church Lexicon (BBKL). Volume 4, Bautz, Herzberg 1992, ISBN 3-88309-038-7 , cols. 539–540.
  • Elfriede Würl: Kosmas and Damian. Their history of impact in Franconia. In: Würzburg specialist prose studies. Contributions to the history of medieval medicine, pharmacy and status from the Würzburg Institute of Medical History, [commemorative publication] Michael Holler on his 60th birthday. Königshausen & Neumann, Würzburg 1995 (= Würzburg medical-historical research , 38), ISBN 3-8260-1113-9 , pp. 134-155.
  • Brigitte Bönisch-Brednich: Kosmas and Damian, St. In: Encyclopedia of Fairy Tales . Vol. 8, 1996, cols. 311-313.
  • Bernhard D. Haage, Wolfgang Wegner: Kosmas and Damian. In: Werner E. Gerabek , Bernhard D. Haage, Gundolf Keil , Wolfgang Wegner (eds.): Encyclopedia of Medical History. Walter de Gruyter, Berlin and New York 2005, ISBN 3-11-015714-4 , p. 784.
  • Agapito Bucci: I santi medici Cosma e Damiano. Armando, Rome 2016 (new overall presentation of the sources, often with Italian translations).

Web Links

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