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According to the archdeacon Theodosius De situ terrae sanctae 32: CCL 175, 125 their tomb at Cyrrhus was a pilgrimage destination in the 6th c. And was located on the site where they were killed, probably that which the tradition calls Phereman. The emperor Justinian, healed by the two saints, had an outstanding devotion to them. Procopius describes more than once the sovereign's gratitude toward his healers, in honor of whom he enlarged and fortified Cyrrhus, site of the sanctuary De aedificiis I,VI, 5 for the miracle regarding the emperor; II,XI, 2-4 for the history of the city, which flourished also for political-military reasons.
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The two thaumaturges' fame is attested at Edessa, where in 457 Bishop Nonno had a martyrion built in their honor in the city's hospital Chronicon Edessenum 68. Parallel to the above was the historical-legendary spread of their relics. Procopius says that in his day the remains were at Cyrrhus. In Edessa, the bodies of Cosmas and Damian were said to lie separately in two churches, with a division between groups, the creation of two different seats of the cult and of thaumaturgy, and significant economic benefits Chronicon of Rahmani; see Luongo 38 n. 18.
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The language and culture of the Yamasee have been the source of much controversy about their identity. London Map ince they drew on populations throughout the Southeast, they spoke their own indigenous languages; however, they also communicated with each other and the outside world using a trading language, or lingua franca. This should hardly be surprising, since recent scholarship about the Creek, Choctaw, and Catawba suggests that these groups were essentially multiethnic as well. The Yamasee first appear in written historical records in 1663, when a Franciscan friar operating north of St. Augustine noted their arrival, though not their area of origin. They seem to have been able to understand the language of the Creek, itself a hodge-podge of Muskogean tongues.