The Cult of Saints in Late Antiquity

Life of Daniel the Stylite (BHG 489)

Summary:

(1.) Introduction

Origins and monastic life in Syria
(2.) Daniel is born in Meratha near Samosata (Roman Mesopotamia), after a prayer of his mother, Martha. (3.) At the age of five, his parents take him to a monastery and name him Daniel. (4.) At the age of twelve he joins a monastery near his village. (5.) He is soon tonsured. (6.) He follows his abbot to a council at Antioch. (7.) They visit the monastery of Telanissai and Symeon the Stylite (8.) who gives his blessing to Daniel. (9.) They return to the monastery, and Daniel is about to become abbot. Yet he leaves his monastery, visits Symeon again, and sets off for Jerusalem. (10.) A Samaritans revolt renders Palestine dangerous. Daniel encounters an old monk who advises him to go to Constantinople where he will find a new Jerusalem full of shrines of martyrs. (11.) They arrive at a monastery which Daniel enters, but the old monk does not.

(12. Digression) The sources of the author of this text are oral traditions from the saint’s disciples. While Daniel was still alive, a disciple of his had his image painted at a chapel in Constantinople and started writing his life. Yet Daniel ordered the destruction of both the painting and the manuscript.

(13.) At the monastery, Daniel is offered food, but the old monk seems to have disappeared. Daniel has a dream of him repeating his advice. He arrives at Byzantium and stays for one week at the shrine (εὐκτήριον) of *Michael the Archangel (S00181) at Anaplous.

Asceticism as a recluse
(14.) Daniel hears about a temple further away from Anaplous, at a site called Philemporin/Philemporos, which is haunted by demons who cause boats to sink and passers-by to be injured. (15.) He shuts himself up in the temple and cleanses it from the demons. (16.) His fame develops and people visit him. The pass becomes safe. (17.) The clergy of the church of Michael at Anaplous slander Daniel to the archbishop of Constantinople Anatolios (449-458), but the latter dismisses them. (18.) Another demonic attack is repelled. (19.) The priests complain again to Anatolios who summons Daniel to his palace and interrogates him. He appreciates his orthodoxy and allows him to continue his asceticism. (20.) Daniel’s prayers help Anatolios to recover from a severe illness. He returns to his hermitage and lives as a recluse.

Daniel becomes a stylite
(21.) Nine years later, Daniel has a vision of Symeon the Stylite inviting him to his position on the pillar. Daniel is taken up to the pillar by two angels, Symeon kisses him and departs for heaven. (22.) Some days later, a monk called Sergios comes to Constantinople carrying the leather tunic of Symeon the Stylite (S00343) who has just died (AD 459), as a blessing for the emperor Leo I (457-474).

(22) Μετ’ οὐ πολλὰς δὲ ἡμέρας παραγίνεταί τις μοναχὸς ἀπὸ τῆς ἀνατολῆς ὀνόματι Σέργιος, μαθητὴς τοῦ ἁγίου Συμεῶνος, ἀπαγγέλλων τὸ χρηστὸν τέλος τοῦ ἁγίου, ἔχων ἐν χερσὶ δερμοκούκουλλον τοῦ ἁγίου Συμεῶνος πρὸς τὸ δοῦναι αὐτὸ τῷ μακαρίῳ Λέοντι λόγῳ εὐλογίας.

'Not many days later, a certain monk from the East, called Sergios, disciple of Saint Symeon, arrived and announced the good end of the holy man, carrying in his hands the leather hood cloak of Saint Symeon, in order to give it to Leo, of blessed memory, as a blessing.'

The emperor is busy, and Sergios visits Daniel. The latter relates to him his vision and Sergios decides to stay with him as a disciple. (23-34.) Sergios has a vision which confirms Daniel’s decision to become a stylite. An imperial guardsman called Markos provides a pillar, which is set up near the estate of the imperial steward Gelanios. The latter initially opposes Daniel. Yet the holy man exorcises the possessed son of a lawyer called Sergios, and the daughters of the patrician Kyros (Cyrus of Panopolis). After another miracle, Gelanios recognises Daniel’s holiness, allows him to stay on his estate, and sets up a higher pillar for him. An ascetic community is created near the pillar. (34.) Daniel is visited by Licinia Eudoxia, empress of the West, after her ransom from Vandal Africa (AD 462). (36.) He cures the second daughter of Kyros, and the latter writes an epigram which he has inscribed onto the saint’s column. The epigram, which is quoted, is also known from the Greek Anthology (see E00566) (37.) Daniel heals the possessed son of a priest from Pontus. (38.) His prayers help the emperor Leo I to have a son. (39-40.) Some heretics pay a harlot to cause a scandal at Daniel’s ascetic community. She fails, and, possessed by a demon, reveals the plot in public. She is delivered from the demon by Daniel.

Reign of Leo I (457-474)
(41.) Daniel warns the emperor Leo I and archbishop Gennadios (458-471) that a great calamity is about to occur, but his warnings are forgotten. (42-43.) At Leo’s request, Gennadios visits him to ask for his blessing. Against Daniel’s will, Gennadios ordains him as priest by reciting the prayers of ordination from below the column. (44.) The emperor Leo visits Daniel and builds for him a new, double column to stand on. (45-46.) A great fire breaks out and destroys a great part of the city, killing many. People and the emperor seek Daniel’s prayers and blessing. (47-49.) A great storm causes the column to sway, threatening Daniel’s life. The emperor is enraged against the architect, and visits Daniel who asks that the man be pardoned. During a visit to the saint, the emperor falls off his horse. He interprets this as a sign that he should dismount in the holy man’s presence. (50.) Leo builds a palace by the church of Michael at Anaplous, and spends most of his time there, in order to be near the saint. (51.) The emperor is visited by Goubazios, king of the Lazi, and brings him to Daniel. (52.) A great snowstorm removes Daniel’s leather tunic and causes him to freeze. (53.) His disciples thaw him, on the verge of death. He describes a dream vision he had of the old man who had once encouraged him to come to Constantinople. He also saw a hawk flying from the east to the Forum of Leo and being transformed into an eagle. The disciples interpret this as meaning that the relics of Symeon the Stylite must be brought to Constantinople. (54.) The emperor proposes to build an iron shelter on the pillar for Daniel, but the latter replies that Symeon the Stylite, although older, had no protection of that kind. (55.) The future emperor Zeno arrives at Constantinople, revealing a plot of the Gothic general Ardaburius, son of Aspar, against the empire. Leo appoints Zeno as comes domesticorum and brings him to Daniel. (56.) Daniel predicts the failure of an attack on Alexandria, prepared by the Vandal king Genseric. (57-58.) Leo visits Daniel to thank him. He asks Daniel to allow him to build a monastery and hostel for pilgrims by the column. Daniel reluctantly gives his consent and requests that the relic (τὸ λείψανον) of Symeon the Stylite be brought from Antioch. The relic arrives from Antioch and is festally deposited at the church of the newly built monastery. (59.) A heretical priest with his family visits Daniel and starts to blame him. They are possessed by demons and healed after using holy oil. In thanksgiving, they dedicate a silver icon depicting them and Daniel, and bearing an inscription asking for Daniel's prayers and forgiveness. It is still kept at the sanctuary of the church.

59. Ὑπὲρ δὲ εὐχαριστίας ἀνέθηκεν εἰκόνα ἀργυρῆν λιτρῶν δέκα, ἐκτυπώσας ἐν αὐτῇ τὸν ἅγιον ἄνδρα καὶ ἑαυτοὺς ὑπογράψαντας τάδε· «Συγχώρησιν αἴτησαι ἡμῖν παρὰ Θεοῦ τῶν ἡμαρτημένων εἰς σέ, πάτερ.» Ὅπερ ἕως τοῦ νῦν ἀνατέθειται ἐν τῷ θυσιαστηρίῳ.

‘In thanksgiving, he dedicated a silver icon of ten pounds, on which he had the holy man and themselves depicted, with the following subscript: “Request our forgiveness by God for the sins we have committed against you, father.” That piece has been dedicated at the sanctuary down to the present.'

Two notable disciples: Titos and Anatolios
(60-64.) Titos, leader of a private garrison of soldiers from Gaul, comes to Constantinople and joins the imperial guards of Leo I, but quits the military in order to join Daniel’s monastery. He excels in extreme asceticism. When he dies, Daniel orders that he be buried ‘in the tomb of the elders’ (ἐν τῷ μνήματι τῶν πρεσβυτέρων). His follower, Anatolios, also becomes a notable ascetic and, with Daniel’s blessing, settles at the shrine of *Zacharias the Prophet at the nearby estate of the general Idoubingos (location unknown), where he establishes a small monastery.

Death of Leo I and rise of Zeno to power (AD 474)
(65-67.) Leo marries his daughter, Ariadne, to Zeno and requests Daniel’s blessing, before appointing him as general in Thrace. The holy man predicts that Zeno will not be harmed, and he indeed escapes a conspiracy against his life and settles at Chalcedon. Ariadne gives birth to Leo II, who is crowned co-emperor. Leo I dies, and the Senate appoints Zeno as co-emperor to Leo II who is still an infant and soon dies. Zeno becomes sole emperor (AD 474).

Reign of Basiliscus (475-476)
(68-71.) Daniel predicts Zeno’s temporary dethronement and eventual restoration, after many hardships. During Basiliscus’ reign (475-476), the new emperor clashes with Archbishop Akakios (472-489) who calls upon Daniel for help. During these troubled times, the empress Verina seeks sanctuary at the oratory of *Mary [mother of Christ, S00033] (72.) Beseeched by ambassadors from the Patriarch Akakios, amongst whom was the abbot of the monastery of *Kyrikos [child martyr of Tarsus, S00007], and encouraged by a voice from heaven, Daniel comes down from his pillar and joins Akakios at Saint Sophia in Constantinople. A great crowd gathers, and Basiliscus, fearing a riot, goes to Hebdomon. (74.) Daniel leads a procession of protest against Basiliscus. As they pass near the shrine of the Prophet *Samuel (S01429), Daniel heals a leper. (75.) At the palace, a Goth who laughs at Daniel falls out of a window and dies. The saint and people reproach the emperor, and are joined by many of the imperial guards. (76.) Basiliscus attempts to apologise and reconcile himself with Daniel, but the latter dismisses him. Daniel and the crowd return to the city. (77.) At the Golden Gate, he heals two possessed men. (78-79.) Next, he stops and prays at the monastery of *John the Baptist (S00020) of the Stoudios quarter, where he heals the ill daughter of a woman. (80-81.) Near the Forum of the Ox, Daniel stops to rest at the house of the patrician Dagalaiphos who helps him to reach Saint Sophia where he meets the archbishop, Akakios. While resting at the secretum of the cathedral, a snake appears and winds itself around Daniel’s feet, but he removes it and it immediately dies. (82.) The noble woman Herais visits him and asks to be granted to have a child. She takes a string that has touched Daniel’s inflamed foot. She has a son whom she names Zenon, as instructed by Daniel. (83-84.) Basiliscus returns to the city and meets Daniel and Akakios at Saint Sophia, where he reconciles himself with them. A confession of Orthodoxy is publicly proclaimed and Daniel returns to his pillar. Yet he confides in his associates that Basiliscus is not sincere. Soon Zeno and his wife return and are restored to power.

Miracles during Zeno’s reign (476-491)
(86.) Daniel heals the disabled son of a goldsmith. (87.) He also heals a man beaten by brigands near Ankyra. (88.) The centurion Hippasios performs cures, using letters of Daniel. (89.) Daniel heals a mute boy who becomes a priest at a shrine of *Michael the Archangel at Parthenopolis. (90.) Daniel performs many other miracles, which cannot be included in the narrative. During a period of ecclesiastical unrest, he urges many priests to abstain from schism. (91.) He predicts Zeno’s death and the marriage of Ariadne to a righteous man who will be an excellent emperor. The prophecy is fulfilled in the person of Anastasius I (491-518).

The death and burial of Daniel
(92.) Daniel falls ill and is expected to die. The imperial couple sends a splendid sarcophagus for his burial, which he rejects. He prefers to be buried deep in the earth under relics of martyrs, so that visitors to his tomb may be helped by them. Indeed relics of the *Three Hebrew Youths, Ananias, Azarias, and Misael (S01198), were buried over his tomb. These had been brought to Constantinople under Leo I, and deposited at Anaplous by Archbishop Euphemios (490-496). The emperors fund generously the decoration of the shrine of Anaplous for Daniel’s funeral. (93.) On the point of death, Daniel makes various prophecies and gives instructions about how his body is to be taken down from the pillar. (94.) The patrician Herais (mentioned in 82) insists on paying for all the expenses of Daniel’s funeral. She provides candles, oil, gold, and has a spiral scaffold built around the pillar, to help the removal of the body for its funeral. (95.) Seven days before his death, Daniel summons his disciples and gives them spiritual injunctions and his blessing. (96.) A crowd spontaneously gathers, and waits till Archbishop Euphemios climbs up the pillar and announces that Daniel is still alive. Daniel has a vision of all the saints, and celebrates his last Eucharist. (97.) A possessed man proclaims that joy prevails in heaven over Daniel’s imminent death, and that he himself is being tormented by the apostles, saints and martyrs in whose company Daniel is. He is healed at the moment of Daniel’s death on Saturday, 11 December 493. (98.) The railing is taken down and Daniel’s body is found with his knees drawn up to his chest, covered in the masses of his hair and beard (described in detail). The body is straightened, clad in a leather tunic, and fixed onto a plank. (99.) The archbishop and dignitaries go up to the pillar and venerate the body. The plank is set upright and the body is displayed ‘like an image/icon’ (τρόπον εἰκόνος) to the crowd for several hours. While the people pray in tears, three crosses appear in the sky and doves fly around Daniel's body. (100.) Archbishop Euphemios orders that the body be placed in a lead coffin, lest the people dismember it. He and other officials carry the coffin down the spiral scaffold which a rushing crowd causes to collapse, but no one is hurt. The body is brought to the oratory and buried underneath the relics of the martyrs as Daniel had requested.

(101-102.) Recapitulation, timeline of Daniel’s life, and epilogue.


Text: Delehaye 1923.
Translation and summary: Efthymios Rizos.

Saint’s feast

Cult building - independent (church)
Cult building - monastic
Burial site of a saint - crypt/ crypt with relics
Burial site of a saint - sarcophagus/coffin
Other (mountain, wood, tree, pillar)
Martyr shrine (martyrion, bet sāhedwātā, etc.)

Monastery

Commissioning/producing an image
Public display of an image

Prayer/supplication/invocation
Bequests, donations, gifts and offerings
Pilgrimage
Visiting graves and shrines
Composing and translating saint-related texts
Oral transmission of saint-related stories
Visiting/veneration of living saint
Ceremonies at burial of a saint

Miracle during lifetime
Miracle at martyrdom and death
Punishing miracle
Fertility- and family-related miracles (infertility, marriages)
Apparition, vision, dream, revelation
Revelation of hidden knowledge (past, present and future)
Exorcism
Miraculous power through intermediary

Bodily relic - unspecified
Bodily relic - entire body
Bodily relic - nails, hair and bodily products
Contact relic - saint’s possession and clothes
Contact relic - oil
Contact relic - cloth
Making contact relics
Transfer, translation and deposition of relics
Transfer/presence of relics from distant countries
Construction of cult building to contain relics

Women
Ecclesiastics - bishops
Ecclesiastics - lesser clergy
Ecclesiastics - abbots
Ecclesiastics - monks/nuns/hermits
Heretics
Foreigners (including Barbarians)
Relatives of the saint
Children
Monarchs and their family
Aristocrats
Soldiers
Officials
Crowds
Merchants and artisans

Precious material objects

Source

Discussion

Bibliography