See David Frankfurter, “Voices, Books, and Dreams: The Diversification of Divination Media in Late Antique Egypt,” Mantikē: Studies in Ancient Divination, rgrw 155, edd. Sarah Iles Johnston and Peter Struck (Leiden: Brill, 2005), 233-54; and “Beyond Magic and Superstition,” The People’s History of Christianity, 2: Late Ancient Christianity, ed. Virginia Burrus (Minneapolis: Fortress, 2005), pp. 255-83. Christian Nile cult: Danielle Bonneau, La crue du Nil, divinité égyptienne, à travers mille ans d’histoire, Études et commentaires 52 (Paris: Klincksieck, 1964), 421-39. Figurines: László Török, Coptic Antiquities I, Bibliotheca Archaeologica 11 (Rome: Bretschneider, 1993), 30-48.

See David Frankfurter, “Voices, Books, and Dreams: The Diversification of Divination Media in Late Antique Egypt,” Mantikē: Studies in Ancient Divination, rgrw 155, edd. Sarah Iles Johnston and Peter Struck (Leiden: Brill, 2005), 233-54; and “Beyond Magic and Superstition,” The People’s History of Christianity, 2: Late Ancient Christianity, ed. Virginia Burrus (Minneapolis: Fortress, 2005), pp. 255-83. Christian Nile cult: Danielle Bonneau, La crue du Nil, divinité égyptienne, à travers mille ans d’histoire, Études et commentaires 52 (Paris: Klincksieck, 1964), 421-39. Figurines: László Török, Coptic Antiquities I, Bibliotheca Archaeologica 11 (Rome: Bretschneider, 1993), 30-48.)| false
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See, e.g., Aline Rousselle, Croire et guérir: La foi en Gaule dans l’Antiquité tardive (Paris: Fayard, 1990); Valerie I. J. Flint, The Rise of Magic in Early Medieval Europe (Princeton: Princeton University Press, 1991); Ramsay MacMullen, Christianity and Pagamism in the Fourth to Eighth Centuries (New Haven: Yale University Press, 1997); and Eberhard Sauer, “Religious Rituals at Springs in the Late Antique and Early Medieval World,” and Peter Talloen, “From Pagan to Christian: Religious Iconography in Material Culture from Sagalassos,” The Archaeology of Late Antique ‘Paganism’, Late Antique Archaeology 7, ed. Luke Lavan and Michael Mulryan (Leiden: Brill, 2011), 505-550, 575-607.

See, e.g., Aline Rousselle, Croire et guérir: La foi en Gaule dans l’Antiquité tardive (Paris: Fayard, 1990); Valerie I. J. Flint, The Rise of Magic in Early Medieval Europe (Princeton: Princeton University Press, 1991); Ramsay MacMullen, Christianity and Pagamism in the Fourth to Eighth Centuries (New Haven: Yale University Press, 1997); and Eberhard Sauer, “Religious Rituals at Springs in the Late Antique and Early Medieval World,” and Peter Talloen, “From Pagan to Christian: Religious Iconography in Material Culture from Sagalassos,” The Archaeology of Late Antique ‘Paganism’, Late Antique Archaeology 7, ed. Luke Lavan and Michael Mulryan (Leiden: Brill, 2011), 505-550, 575-607.)| false
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C. Guignebert, “Les demi-chrétiens et leur place dans l’Église antique,” RHR 88 (1923): 65-102.

C. Guignebert, “Les demi-chrétiens et leur place dans l’Église antique,” RHR 88 (1923): 65-102.)| false
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Roger Bagnall, “Combat ou vide: christianisme et paganisme dans l’Égypte romaine tardive,” Ktema 13 (1988): 285-96; and idem, Egypt in Late Antiquity (Princeton: Princeton University Press, 1993), 261-75.

Roger Bagnall, “Combat ou vide: christianisme et paganisme dans l’Égypte romaine tardive,” Ktema 13 (1988): 285-96; and idem, Egypt in Late Antiquity (Princeton: Princeton University Press, 1993), 261-75.)| false
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See also Arietta Papaconstantinou, Le culte des saints en Égypte des Byzantins aux Abbassides. L’apport des sources papyrologiques et épigraphiques grecques et coptes (Paris: CNRS, 2001), 364-67; and Stephen J. Davis, The Cult of St. Thecla: A Tradition of Women’s Piety in Late Antiquity (Oxford: Oxford university Press, 2001), 201-8. On names following local gods’ oracular pronouncements or, conceivably, appearances in dreams following a festival, see Jan Quaegebeur, “Tithoes, dieu oraculaire?” Enchoria 7 (1977): 103-8.

See also Arietta Papaconstantinou, Le culte des saints en Égypte des Byzantins aux Abbassides. L’apport des sources papyrologiques et épigraphiques grecques et coptes (Paris: CNRS, 2001), 364-67; and Stephen J. Davis, The Cult of St. Thecla: A Tradition of Women’s Piety in Late Antiquity (Oxford: Oxford university Press, 2001), 201-8. On names following local gods’ oracular pronouncements or, conceivably, appearances in dreams following a festival, see Jan Quaegebeur, “Tithoes, dieu oraculaire?” Enchoria 7 (1977): 103-8.)| false
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Bagnall, “Religious Conversion,” 109; Carrié, “Christianisation du monde antique,” 150, and Depauw/Clarysse, “How Christian was Fourth-Century Egypt?” 426-28, offer speculations on this topic, as well as G. H. R. Horsley, “Name Change as an Indication of Religious Conversion in Antiquity,” Numen 34 (1987): 10-11.

Bagnall, “Religious Conversion,” 109; Carrié, “Christianisation du monde antique,” 150, and Depauw/Clarysse, “How Christian was Fourth-Century Egypt?” 426-28, offer speculations on this topic, as well as G. H. R. Horsley, “Name Change as an Indication of Religious Conversion in Antiquity,” Numen 34 (1987): 10-11.)| false
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