1. Cyril Mango, “The Pilgrimage Centre of St. Michael at Germia,” Jahrbuch der ö sterreichischen Byzantinistik 36 (1986): 117–119, 124 [117–132]. The ruins of Germia are today found at the village of Yürme.
2. Peter Brown, The Rise of Western Christendom, second ed. (Malden, MA: Blackwell, 2007), p. 181.
3. Anthropology of pilgrimage proves helpful here. See the various articles in Sharing Sacred Spaces in the Mediterranean, edited by Dionigi Albera and Maria Couroucli (Bloomington, IN: Indiana University Press, 2012), particularly Maria Couroucli, “Sharing Sacred Places—A Mediterranean Tradition,” pp. 7–9 [pp. 1–9]; and Glenn Bowman, “Identification and Identity Formations around Shared Shrines in West Bank Palestine and Western Macedonia,” pp. 10–13 [pp. 10–28]. Bowman also speaks to the problem of the term “syncretism” and its quality of permanency as opposed to a momentary sharing of practices more characteristic of the mixed space. Mixed sites are well-documented during the later Ottoman period and are found today from the Balkans to the Mahgrib. F. W. Hasluck remains fundamental, Christianity and Islam under the Sultans, edited by Margaret M. Hasluck (Mansfield Centre, CT: Martino, 2006 reprint). Dionigi Albera catalogues contemporary sites: “‘Why Are You Mixing What Cannot be Mixed?’ Shared Devotions in the Monotheisms,” History and Anthropology 19 (2008): 37–59; and “Pèlerinages mixtes et sanctuaires <> en Méditerranée,” in Les Pèlerinages au Maghreb au Moyen-Orient: Espaces publics, espaces du public, edited by Sylvia Chiffoleau and Anna Madoeuf (Beirut: Institut français du Proche-Orient, 2005), pp. 347–378. Other recent studies remind as to the necessity of contextualizing sites and practices: Robert M. Hayden, “Antagonistic Tolerance: Competitive Sharing of Religious Sites in South Asia and the Balkans,” Current Anthropology 43 (2002): 205–231; and “The Byzantine Mosque at Trilye: a Processual Analysis of Dominance, Sharing, Transformation and Tolerance,” History and Anthropology 22 (2011): 1–17,
4. along with Glenn Bowman, “Pilgrim Narratives of Jerusalem and the Holy Land: A Study in Ideological Distortion,” Sacred Journeys: The Anthropology of Pilgrimage, edited by Alan Morinis (Westport, CT: Greenwood Press, 1992), pp. 149–168; and “’In Dubious Battle on the Plains of Heav’n’: The Politics of Possession in Jerusalem’s Holy Sepulchre,” History and Anthropology 22 (2011): 371–399. Bernhard Kötting discusses ancient pagan and Jewish pilgrimage as a background to the Christian phenomenon, Peregrinatio Religiosa, Wallfahrten in der Antike und das Pilgerwesen in der alten Kirche (Münster: Regensberg, 1950), pp. 12–68; while Hagith Sivan speaks to the “gentle communal interaction” of religions in fourth-century Palestine, one that gave way to tension and antagonistic confrontation at the beginning of the fifth: Palestine in Late Antiquity (Oxford: Oxford University Press, 2008), pp. 23, 16–50.
5. Michael McCormick provides the basic English-language study: Eternal Victory: Triumphal Rulership in Late Antiquity, Byzantium and the Early Medieval West (Cambridge: Cambridge University Press, 1990). Now see the exhaustive study of Johannes Wienand, Der Kaiser als Sieger, Metamorphosen triumphaler Herrschaft unter Constantin I (Berlin: Akademie Verlag GmbH, 2012), which I only obtained as I finished this manuscript. Wienand’s conclusions appear to support my own here in this chapter, although I have only been able to skim his work.