After [the Persian Emperor] Kavadh, his son Khusro reigned. His mother, during the life of her husband Kavadh, was possessed by a demon, and all the magi, sorcerers, and enchanters who were called by her husband Kavadh, who very much loved her, did not profit her at all, but truth be told, they added demons upon demons to her. She was sent in the fourth [indiction year] in the days of the dux Liberarius to the blessed Moses who had a monastery above Dara, some two parasangs from the region. He was famous, and she was with him a few days and was purified, and returned to her land, having taken from this holy Moses of the monastery called Tarmel the blessing of the bones of Cyriacus the martyr so that she could take refuge in it for her protection, so that the [evil] spirit would not return upon her; and she built for him in a secret [place] a house of prayer in her land in order to honour [him], and he was venerated there. When she remembered the grace that had happened to her through this blessed Moses of Tarmel, she aided the country of the Romans with a purpose and reason that are described below. (Trans Robert R. Phenix & Cornelia B. Horn in the TTH trans, ed. Geoffrey Greatrex)
According to n. 95, p. 328, Christian literature abounds with stories of Persian monarchs being cured by saints, and according to the Armenian version of Michael the Syrian’s Chronicle, Khusro’s mother was actually baptised.
This story reminds me of a biblical parallel (and no doubt on purpose), the story of Na’aman in 2 Kings 5. Na’aman was a Syrian general who was afflicted with leprosy. Like the Persian Queen Mother in Pseudo-Zachariah, he went to the man of God, in this case the Prophet Elisha (successor to Elijah). To make a long story short, Na’aman was cured by washing in the River Jordan and returned healthy and hale to his people. He vowed that he would worship YHWH in secret — whenever his master bowed to the god Rimmon, he would bow as well, but secretly incline his heart to the God of Elisha. Khusro’s mother also worshipped in secret according to Pseudo-Zachariah, building a shrine to St. Cyriacus (apparently a popular martyr’s name).
Yet unlike Na’aman, the Persian Queen does not convert. She does not offer prayers to Christ our God. Instead, she takes back with her some sort of relic — I imagine the “oil of the saints’, oil that has made contact with a relic and is used for the purposes of healing the sick and casting out demons. The tomb of St. Euthymius in the Judean Desert has a hole through which to pour the oil, and it comes out a little drain at the bottom for you to gather it; such oil recurs frequently throughout the Life of Daniel the Stylite (saint of the week here), and Cyril of Scythopolis often speaks of the “oil of the holy Cross”, which is probably a similar idea.
Her reverence is for the holy man and the saint who cured her, not, to use the popular Byzantine turn of phrase, “Christ our God.” This is too bad, really. The Church should certainly be seeking to heal those who are sick, be it with demonic possession or physical ailments, but what about the ultimate, deepest sickness, the fallenness of the human soul? Should not Moses have introduced this Persian aristocrat to Christ the Physician? Perhaps he tried, and she would have none of it.
Alas, then, that this woman was cured of a temporal sickness but refused the medicine of the eternal sickness, taking away superstition rather than true religion! No doubt the history of the Church is full of such stories.