The world of the late antique Mediterranean is characterized by its saints’ shrines—structures that housed the tombs, relics, and other objects associated with holy entities. These shrines—these distinct places—differed in size, status, and degree of ecclesiastical and bureaucratic recognition, but together formed a widespread network of pilgrimage destinations, arenas of miraculous healings, and gathering points for bodies both human and divine, alive and dead, afflicted and non-afflicted. In facilitating such mingling, the shrines served as earthly, localized sites of holiness and saintly intervention, and yet were also involved in broader social, theological, and economic affairs. This dissertation focuses on one late antique shrine—that of Saints Cyrus and John, which likely reached its height of usage and popularity in the sixth and seventh centuries CE. Once located at Menouthis (modern Abuqir) near the Canopic mouth of the Nile (just outside of Alexandria), the shrine is now characterized by its near-absolute lack of material remains. For that reason, it has not been subjected to the types of material analyses performed on comparative sites with extant remains. Moreover, the only literary accounts of the shrine are attributed to a single author: Sophronios, the patriarch of Jerusalem (c. 560-638 CE). Sophronios’ writing is vivid, however, and he depicts the shrine as a vibrant, visceral space of material, bodily, and faunal entanglements. Blood gushes, tumors burst, and figs appear. Snakes call to one another, attendants hasten, crowds gather, and camel feces are revealed as a saint-sanctioned cure for leprosy. A center for sensory encounters of every kind, the shrine literally overflows with human, animal, and material occupants. Sophronios’ texts therefore invite a material, synesthetic analysis of the space, context, and participants of the shrine. This dissertation utilizes methods from studies in the materiality of religion (including so-called “new materialisms”) in order to: 1) build a material analysis of the shrine of Saints Cyrus and John based on its literary sources, and 2) model how scholars might better grapple with late antique pilgrimage sites (both extant and non-extant) and the materia of divine healing. Individually, the dissertation chapters offer separate ways of reassessing and reconstructing the shrine of Saints Cyrus and John. Taken together, they constitute a methodological intervention in the broader study of late antique saints’ shrines.