Simeon Stylites Influence on Later Ascetic Practices free essay sample

James Lanbro Religion 204 April 10th, 2013 Saint Simeon Stylites Influence on Later Ascetic Practices Saint Simeon Stylite the Elder was a pioneer of early Christian monasticism. He is noted today as the man who sat atop a pillar, braving the cold, heat, sleet and rain, day and night, for 37 years. Living mostly in the fifth century, he was highly influential in convincing Pagans and Jews to convert to Christianity (1). After his death, he became a prime example influencing Monk’s in the practice of asceticism. His extreme examples of fasting, self-torture and prayer were all examples of how to become closer to the Biblical Lord. Simeon was born approximately 389 CE to a middle class family in a small village in northern Syria. His family owned a flock of sheep to which he tended in his youth. At the age of 13, while herding his sheep, he stumbled upon a Christian Church on a Sunday. We will write a custom essay sample on Simeon Stylites Influence on Later Ascetic Practices or any similar topic specifically for you Do Not WasteYour Time HIRE WRITER Only 13.90 / page There he heard a sermon that influenced him to become a Christian. By the age of 18 he left his family to live in a nearby monastery to become a monk. As a monk he practiced extreme forms of ascetics including hermitage, fasting and self-torture (2). â€Å"Behold, my servant shall prosper, he shall be exalted and lifted up, and shall be very high. As many were astonished at him – his appearance was so marred, beyond human semblance, and his form beyond that of the sons of men- so shall he startle many nations; kings shall shut their mouths because of him; for that which has not been told them they shall see, and that which they have not heard they shall understand. † Isaiah 53. 13 – 15 John the Baptist, Jesus and his disciples and Saint Paul practiced ascetics and were Simeon’s major influences. Both John and Jesus practiced a 40 day fast, and both suffered a greatly terrible tortured death. Ascetics were a giant part of Simeon’s methods of operation. From the time he discovered the Gospel as an adolescent he began fasting as a form of worship. When he was in his physical prime, he only ate a small amount, once a week, on Sundays. On two occasions, he celebrated Lent without any food for 40 days (2). Simeon practiced many forms of self torture. He kept a wound open on his leg and encouraged infection to live in constant pain. He experienced sleep deprivation, creating devices that would awaken him if he were to fall asleep. He also vowed to remain standing and did so, for over 50 years. In his early career, he tied a rope around his mid-section and left it there for three years. When it was removed, his flesh had grown around the rope. The smell was noted as being so horrendous that he was asked to leave the monastery. Another reason for being asked to leave the monastery was that his ascetic practices were too extreme and the other monks were jealous of him (3). In the medieval era, hermit living and isolating oneself from society was considered an effective way for a monk to become closer to God. Society was considered full of mistruths and temptations. Simeon took hermitage very seriously. He locked himself away into a hut for ten years to pray and repent. He was fed by other monks who passed food through a gap in the wall. Simeon tied himself to a post for a year and a half, as to help quell the temptation of returning to society comforts (4). Being so extreme is his ascetics, people began to talk about Simeon. His fame grew and he began having difficulties with pilgrims who would insist on begging Simeon for a miracle. They would often want to rip a piece of his clothing for a relic souvenir. This attention led Simeon to sit atop his first of three pillars, high above the physical grasp of the public (2). Simeon’s pillar living was designed as a means to an end. His fame was growing across Christendom and he needed to somehow further isolate himself from his followers. He located his pillar on top of a small mountain where he could be closer to the heavens. He dwelled just outside of the city of Allepo, in Syria. Simeon remained atop a pillar for 37 years. He came down twice only to ascend a higher pillar built by thankful wealthy pilgrims. His final pillar was 20 meter’s high, making his public sermons indiscernible. When people of high rank needed correspondence, they would climb a latter to speak to him (5). He ate through the support of a nearby monastery. They would bring his a bag of food, including goat’s milk and bread on a weekly basis. They would lift the bag using a pulley and rope. Simeon never finished his weekly ration. Because of the lack of nutrients ingested, he rarely defecated and when he did it was quite minimal (4). Prayer was very important to Simeon and he was known to have completed 1244 postulations during his nightly prayer. Simeon prayed early in the day and gave sermons in the late morning, and he would address his audience in the early afternoon (6). Simeons fame was reluctant. The more righteous he became with his ascetics, the more society gained interest in his plight. His close relationship with God gave him the ability to perform amazing miracles of healing. His fame grew around Syria and the surrounding countries, and people from far and wide began to visit him looking for advice. As he performed more and more miracles and spectacular events, his fame spilt across Europe as far as the British Isles and into the Far East. He eventually felt required to live on higher and higher pillars to better concentrate on his prayers and ascetics (3). It is quite ironic that the more Simeon isolated himself from society, the more society sought his advice, prayer and blessing. He was influential in politics of both the state and the church. Emperor Theodosius II would send for his advice on ruling the Byzantine Empire. Upon his death, Constantine argued to have his body moved to Constantinople (3). There are three writings from the fifth century that report the biography of Saint Simeon Stylite the Elder. The first was written by Theodoret during Simeons lifetime, when he was already living atop the third and highest pillar. Theodoret, who was also sainted, wrote a book to record the practices of ascetic monks in the Middle East. His writing gave a very detailed account of Simeon’s life and accomplishments (3). The second writing was written just after Simeon’s death. His pillar was used as a relic for a monastery around which it was built. It was so well built that its ruins remain well intact today. Unfortunately, the pillar itself is nothing more than a stump, as pilgrims have removed small pieces as souvenirs over the years. The monks in Saint Simeons monastery wrote a slightly different account of Simeons life. This account is considered to be slightly exaggerated and some of the details have been skewed for ease of storytelling (7). A third account of Simeons life has been found in various translations in various ancient libraries across the Middle East. It is estimated that it is mostly an account based on both the Theodoret and the Syrian monks’ writings. Each translation is slightly different from the other. The writings also offer new information that is unavailable in the first two writings (4). Other famous ascetic monks followed Saint Simeon’s examples including Saint David of Whales and Francis of Assini. Saint David of Whales lived in the sixth century and started an order of monks practicing strict asceticism. They avoided meats and beers, eating only water, bread, salts and herbs. They punished themselves further by plowing the fields without the help of animals. They denounced themselves of all earthly belongings to the point that they even had to borrow Bibles to study. Francis of Assini was famous for his vows of poverty. He and eleven followers lived as able bodied beggars, while preaching the Gospel (8). These writings became a framework for future ascetic monks. Stylites become quite popular in the sixth and seventh century. Wealthy towns took pride in having a stylite monk looking over them. Famous stylites would include two more Simeons. Simeon The Younger would gain a great bit of notoriety and influence. Simeon III was actually struck by lightning. Daniel the Stylite was Simeon’s disciple and continued his tradition for 33 years on a pillar near Constantinople after Simeon’s death. Monks followed the practices of Saint Simeon Stylite the elder until the mid nineteenth century (8). St. Luke the Elder lived on a Pillar atop Mount Olympus in the ninth century. Roger Collins, an expert on medieval studies claims that some medieval towns would have more than one Stylite and they would tend to argue theology from atop their pillars (8). Simeon died atop the pillar in 483 CE. He was left dead on the pillar for three days because his followers believed him to be in deep meditation. St. Simeon’s fame grew so large that by his death, the nearby city of Antioch and the Empire Capital of Constantinople fought for possession of his remains. The preference was given to Antioch, and his relics were left there as a protection of the unwalled city (3). In 1833, Alfred Tennyson wrote a famous poem about St. Simeon where he has Simeon describe himself (9): Let this avail, just, dreadful, mighty God, This not be all in vain, that thrice ten years, Thrice multiplied by superhuman pangs, In hungers and in thirsts, fevers and cold, In coughs, aches, stitches, ulcerous throes and cramps, A sign betwixt the meadow and the cloud, Patient on this tall pillar I have borne Rain, wind, frost, heat, hail, damp, and sleet, and snow; (lines 9–16) In Constantine P. Cavafys 1917 poem, â€Å"Simeon,† Cavafy write’s a dialogue thought out by a young aesthetic (10). Ah, don—t smile; for thirty-five years, think of it— winter, summer, daytime, night, for thirty-five years hes been living, martyring himself, atop a pillar. Before we were born—I—m twenty-nine years old, you are, I think, younger than I am— before we were born, imagine it, Simeon climbed up that pillar. And since that time he has stayed there facing God. In 1965, Luis Bunuel made a short film called Simon del Desierto, that is based on the life of St. Simeon. For maximum juxtaposition, the movie ends with Satin banishing the Saint to a modern 1960’s night club. In today’s modern world there have been two pillar dwellers of fame in North America. In 1998, Julia Butterfly climbed a 500 year old tree in California when it was slated to be cut down. She stayed in the tree for eighteen months until an agreement was made with authorities and the lumber company to save said tree (11). In 2002, magician David Blaine spent 35 hours standing atop a 30 meter pillar in New York City. In preparation for his stunt, he fasted for one week, so he wouldn’t have to defecate while atop the pillar (12). Of course, it is always a popular fund raiser to have a radio DJ live atop a billboard for a week to raise awareness about some sort of charity. Simeon Stylite The Elder was a pioneer of early Christian ascetic practices. By his examples, monks of future generations became closer to their God. His life is exemplary of the greatest of great Saints, sacrificing so much for his God. His contributions to Christianity are immeasurable, and his imprint is undeniable. Simeon Stylite The Elder will continue to be an icon of religious ascetism for generations to come. Works Cited 1) Gibbon, Alfred â€Å"Decline and Fall of the Roman Empire† 1781, Sacred-texts. com, accesses April 4th, 2013, http://www. sacred-texts. com/cla/gibbon/03/daf03041. htm 2) Lent, Frederick â€Å"The Life of St. Simeon Stylites: A Translation of the Syriac Text in Bedjan’s Acta Martyrumet Sanctorum, Vol. IV† American Oriental Society, 1915. 3) Brock, S. P â€Å"Early Syrian Asceticism†, Cambridge, England, Brill Publishing, Numen, Vol. 20, Fasc. 1 (Apr. , 1973), pp. 1-19 4) Doran, Robert The Lives of Simeon Stylites† Journal of Roman Studies, 1971. 5) Visser, Margeret â€Å"St. Simeon the Stylite† Compass, Volume 14, #2, 6) Lamb, George â€Å"Saints for Now† edited by Clare Boothe Luce (Sheed and Ward, Inc. 1952) 7) Henri Stierlin â€Å"Encyclopedia of World Architecture† Art amp; Design Centre, Valletta, 1977 8) Harvey , S. Ashbrook â€Å"The Sense of a Stylite: Perspectives on Simeon the Elder†, Brill Publishing, Vigiliae Christianae, Vol. 42, No. 4 (Dec. , 1988), pp. 376-394 9) Tennyson, Alfred â€Å"St. Simeon Stylites† 1842, accessed April 4th, 2013, http://www. online-literature. om/donne/728/ 10) Jeffreys, Peter â€Å"Cavafy, Forster amp; The Eastern Question†, Journal Of Modern Greek Studies, Volume 19, Number 1, May 2001 11) Fitzgerald, Dawn â€Å"Julia Butterfly Hill: Saving the Redwoods. † Millbrook, Connecticut: Millbrook Press 2002 12) Blaine, David â€Å"Vertigo† www. davidblaine. com Accessed April 9th, 2013 13) Charles C. Torry (and Saint Simeon) â€Å"The Letters of Simeon the Stylite†, American Oriental Society, Volume 20, 1899 14) Miller, Patricia Cox â€Å"Desert Asceticism and The Body from Nowhere Journal of Early Christian Studies, Volume 2, Number 2, Summer 1994