A-H 322 Byzantine Art
and Civilization
Spring, 1999
Analysis of a Saint's Life for Insights into Art
St. Daniel the Stylite:
your analyses
Saint Daniel the Stylite was born in 409 A.D. and lived to be eighty-four years old, spending the last thirty-three years of his life standing on a pillar in an amazing display of endurance and belief in God almighty. He was an avid follower of Saint Simeon who, in previous years, stood on a column for three decades before passing on to the afterlife. The original idea of standing high above was to escape the throngs of people who came for healing in both the physical and spiritual sense.
In order to understand Daniel's fame it is important to understand what saints meant to the public. Christ was the Pantokrater, all powerful, and was, thus displayed as such. This led to a pervasive feeling of remoteness for the average worshipper. Therefore, the idea of a mediator between the public and the Pantokrater was born. The typical worshipper looked to a saint to be the mediator rather than a priest, and thus the popularity of Daniel and other saints like him.
Other than being known for standing upon a column for over thirty years, Daniel also spent nine years in a pagan temple exorcising demons that threatened the public passing by the structure on foot and aboard ships. He locked himself in, as being alone was the way for a saint to reflect upon themselves and their spirituality at that time. However, Daniel realized that people would come to witness the miracle that he was working within the temple, thus he left a small window open through which he could converse with the public. His fame grew.
After nine years Daniel has a vision. He saw Saint Simeon up on his column flanked by two men clad in white. Simeon spoke and was then borne up to heaven leaving Daniel on his column with the two men. Daniel realized that this was a vision of his future and decided to follow Simeon's lead and take up a stance high above the ground.
In considering a spot for Daniel's column, a servant witnessed a white dove fluttering and then settling in a way such that would attract attention. This was viewed as a sign from God. The thirty-three years that Daniel spent on the column were a time of helping and healing the lost of God's flock. He performed many exorcists and lots of healings. Daniel also became a vehicle through which God made certain future events known. For example, God let Daniel know that a great wrath from heaven would descend upon the city of Constantinople. Daniel, in turn, told the Archbishop and the Emperor so that they could warn the people. However, they neglected to let the people of the city in on the warning. A fire overtook the city and its inhabitants. Daniel spent much of his time after the disaster helping people to heal both mentally and physically.
During the course of time Saint Simeon passed on. When Daniel learned of the beloved saint's passing he implored the Emperor to send men to retrieve his body. He agreed, but only if he was allowed to build a chapel for Simeon's rest and a monastery for monks and visitors near Daniel's column. Thus, plans were made for a martyr-chapel built with piers and vaults, but no columns and a monastery not described. And Saint Simeon's remains were brought.
Later in his life, in an effort to keep peace in the lands, Daniel was faced with perhaps having to descend from his perch. He began to pray and in the middle of the night a voice spoke to him from the heavens. He heard, "Go down with the fathers and do not hesitate; and afterwards fulfill your course in peace!" Daniel therefore instructed his servants to place the ladder against the column and he descended. This did not reflect upon a change of heart or soul within Daniel. It was permitted for a saint to abandon his post in the interest of threatened orthodoxy as was the case in this situation. When the threat was eliminated the saint would resume his original position such as Daniel.
Upon Daniel's death, December 11, 493, the people demanded to see him before his burial. Thus, Daniel was placed on a plank and affixed so as not to fall in an upright position. Then he was stood up as an icon for all the people to see. And in the sky for all to witness three crosses appeared with white doves encircling them above Daniel's corpse.
As far as the importance of Daniel's life, I believe that, as with any saint, he provided a way for religion to be brought down to the people. This is seen in many churches throughout the period before Iconoclasm. Icons of saints were either painted or displayed in some way down closer to the floor where the worshippers would be while the images of the Pantokrater were higher with the angels closer to heaven. Daniel on his column symbolized great belief in the works of God, but he was not unreachable to the public - one could climb the ladder to receive his blessing, but only after he bade them up. I believe that the status hierarchy of religion gave the people something to aspire to. And some thought that in order to reach heaven in the afterlife that art was the way to achieve it.
- Danielle Cornett
A barren mother throws her hands to the heavens and pleads with her Lord to grant her a child, so desperate is she that she even v owes to devote the child to God. Upon returning home she has a vision of "two great circular lights coming down from heaven and resting near her" (Dawes & Baynes, 8). She conceives a child, a son, and thus begins the life of St. Daniel the Stylite.
When he was five, his parents took him to a monastery, and the abbot asked what his name was. He didn't think the name said was suitable, and asked the boy to get a book from the table, and he took the book of Daniel. And so he was called Daniel. Daniel continued to live with his parents until he was twelve, and upon finding out he was "dedicated to God", he left and traveled to a monastery. He beseeched to the the abbot to take him into the monastery though he was young and stayed at the monastery for 25 years. He visited St. Simeon the Stylite and impressed the man, and Daniel was dedicated to following in his footsteps.
Daniel traveled when he was allowed to do so, and on his road to Palestine he came across a man haggard in appearance, who advised him to go not to Palestine, but to Byzantium, "and you will see a second Jerusalem, namely Constantinople; there you can enjoy the martyr's shrines and the great houses of prayer" (Dawes & Baynes, 13). Daniel took this as a sign of God.
He came upon a demon-ridden church and stayed there, exercising the evil spirits after closing himself within the confines of the church. He stayed nine years, speaking through only a window to the people outside. He gained much reverence and respect for this, and stayed until the Lord told him otherwise, practicing his asceticism for his future.
Daniel became much respected by the royalty in Mesopotamia, and became a confidant and adviser to them. And when he had a vision of Simeon on a column, Daniel made arrangements for his ascent to his own column.
For 33 year and 3 months, Daniel stood on that column. His religious devotion shone through his wise words and his calloused and inflamed feet. He healed the faithful, the demon ridden and sick by the Hand of God, and advised the royalty. He became St. Daniel the Stylite, people came from all around to see him and touch the column upon which he stood in rain, bitter cold, and harsh sunshine. He died a great man, a saint who fulfilled his great faith.
As Daniel the Stylite was guided by visions, his actions were the expressions of his great faith. People who came to pray to him and be healed by him experienced his selfless faith. The experience led these followers to a greater understanding of faith and of God. So to, is the artwork of Byzantium, the "second Jerusalem", works of great faith that are to be experienced to lead to a better understanding of their time.
One work of artwork described in St. Daniel the Stylite's story is the column he stood on itself. Upon it are inscribed words that tell who Daniel was and that he was a selfless proclaimer of the Word of God. Not much goes in the way of description of the column. There were apparently two columns, with a little iron shelter that was built by the Emperor after awhile to protect Daniel from the elements.
A second is the martyr chapel of St. Simeon the Stylite, built with piers and vaults. No columns were added, most likely due to the singular presence of Daniel's column. It was built to the north of Daniel's column. Daniel was persuaded to have this built in honor of St. Simeon and had a monastery and shelter for the visitors.
A silver icon is also noted, a gift from a "disbelieving heretic" who tried to make a scandal by saying he found a dead fish lying on the step. Eventually the man contracted a demon and ran around the town exposing his lie, and upon drinking the oil of the Saints, he was cured. To offer thanksgiving, he dedicated a ten pound silver icon with the holy man and saints with the words "'Oh father, beseech God to pardon us our sins against thee'" on it. It is present near the altar even today.
There is also made mention of a tomb made of precious stone and intricate metal work for Daniel near the time of his death. But he insisted to be buried beneath martyrs (and he was, under the remains of Ananias, Azarias, and Misael, martyrs).
All of these works described by the recorders of Daniel's life have relevance upon his existence. If not, they would not have bothered to mention them. Art was of an extreme religious and reverent respect to the people of Byzantium. By not using very much of it during the time of Daniel, it made the works all the more important and rare. Daniel's faith led many people of his time to experience in their own ways the profound relevance of faith. When they saw or heard this saint working his miracles of healing and speaking the Word of God and sacrificing his life for God, they could experience and see God in a whole new light of understanding. The faith and life of St. Daniel the Stylite is recorded and useful in understanding not only his life and the lives of the emperors and people of his time, but a greater understanding of faith. In studying the vita of Daniel, one gets a sense of the importance of religion and faith to all people equally, from Emperors to prostitutes. And this leads to a better understanding of Byzantine art and Byzantium as a culture.
- Julie Kasper
Born in 409 AD Daniel was not unusual in that he followed a similar calling to that of another saint, Simeon. He left his parents when he was young to live in a monastery. While with the monastery he visited many important people and places of his day. He also met Simeon while he was with the monastery. Simeon was standing on top of a column as part of his mission to serve God. After twenty five years, Daniel left the monastery. He then found a church and locked himself inside. He lived there for several years until he had a vision (and a few other “signs”) that prompted him to stand on the top of a column for the rest of his life. From his column he prayed and healed the people who came to see him. He is called a stylite saint because he stood on a column. He died in 493.
After seeing Simeon standing on the column he felt that he was destined to follow his path. He saw a vision that confirmed his belief, “a huge pillar of cloud standing opposite him and the holy and blessed Simeon standing above the head of the column and two men of goodly appearance, clad in white standing near him in the heights. And he heard the voice of the holy and the blessed Simeon saying to him, ‘Come here to me, Daniel’.” (Dawes & Baynes p.18) In this vision he was lifted up to the top of the column and Simeon was lifted to heaven and as he was lifted, he said to Daniel, “‘Stand firm and play the man.’” (Dawes & Baynes p.19). This convinced Daniel that it was his mission to stand on top of a column as Simeon had.
The column played a key role in this story. Simeon originally chose a column to keep him out of the crowds of people that gathered around him. The column stood as a symbol of the unyielding faith of both Simeon and Daniel. The people that would come to Daniel to be healed would first throw themselves at the base of the column. Then upon being healed they would immediately hug the column as the only physical connection between Daniel and themselves. The column was too high for people to see him if they were standing at the base of it. Daniel’s friend put an inscription in it to thank him for what he had done.
There were a series of columns on which Daniel stood. The first was just fine for him but he was urged to let the people put up another one that would give him more room. Then, after a particularly harsh storm, the Emperor insisted that he be allowed to build a shelter for him. Reluctantly he agreed.
Daniel was viewed to be “Standing twixt earth and heaven,” (Dawes & Baynes p.28) on his column. The first column itself was “about the height of two men.” (Dawes & Baynes p.22). The second column was bigger but how much bigger was not specified.
Daniel performed many healing miracles. The author of the piece on him says that there are countless accounts of his miracles. A few of the ones mentioned in the book include, surviving on that column for years, healing the deaf, healing the sick and dying, and many other healing miracles.
In the Lowden book there is mention of the ruins of the church that was erected around the column that Simeon stood on. There was a basilica and baptistery among other buildings. The saint’s remains no longer reside at the site. The column, “provided the central focus at the meeting of the four basilica arms.” (Lowden p. 72). The book also mentions other small relics that relate to St. Simeon that were transported by pilgrims to other countries.
The practice of religion at the time of Daniel had a lot to do with pilgrimages. People crossing long distances to be healed by prophets like Daniel and Simeon. There were churches that people worshipped in also but part of the faith involved making these pilgrimages. Religion was a foundation on which people based their entire lives. This is rarely seen in today’s society except in the orthodox factions of certain religions, Jewish, Greek, Russian and even some devout Christians that are Catholic or Protestant. Religion was a way of living in the time of Simeon and Daniel.
- Kelly Myers
St. Daniel was a Syrian by birth but established himself near Constantinople. At the age of five he was taken to a monastery by his parents. They had already promised his life to serving God, and were fulfilling their duty. At this young age, he got his namesake by retrieving the book of the prophet Daniel amidst many other books before him. Thus, his name was given. Through the years of his life (409-493 AD) he gained higher status in the church. He went from brother to monk to abbot to pillar saint. The high points of his life occurred during his sainthood. For the last 33 years (and 3 months) of his life, he stood atop a column. This is where he gets the epithet of "the Stylite". Stylites were pillar saints in Medieval times. They stood atop a pillar and prayed all day and night. This form of self-crucifixion was done in order to make up for that which Christ could not suffer for. Pillar saints were to endure extreme hardships. Their suffering was in direct proportion to the healing that they gave the masses.
One of the extreme ways in which St. Daniel showed his devotion to God was when he endured intense winds and storms atop his pillar. He nearly froze to death because his tunic had been blown away and he was left bare skinned. Followers found his body to look like a pillar of salt. His face was hidden by ice and his beard was growing icicles. He was unable to speak or move until the disciples de thawed him. When he awoke, he didn’t remember being in pain. He felt as if he were asleep during the violent storm. This is just one example of what he went through in order to show his faith in God. Obviously, he was protected by God himself in order to remain alive after such an encounter with the elements of nature. Many saints lived long lives even while enduring these forms of self-crucifixion.
One instance in particular that sets St. Daniel apart from some of the other Stylite saints, is that he had to leave his post in order to protect Christianity. This was the only circumstance in which pillar saints were to abandon their column.
St. Daniel was a disciple of the revered St. Simeon. His mentor gave him strength. After St. Simeon had died, Daniel had a vision of an eagle’s nest and a hawk that later turned into an eagle. It was thought to be St. Simeon checking in on St. Daniel from the afterlife. Later, St. Simeon’s remains were brought to were St. Daniel was in order to protect the village and give St. Daniel greater closeness to God.
Religion at the time of St. Daniel was open and abundant. Many made long journeys just to get a glimpse of him or to stand in his shadow or to have his oil rubbed upon them for healing purposes. Even the Emperors Leo and Zeno frequented his pillar. The alliance between the imperial court and the religious court, was one that went hand in hand. Often the Emperors would give their thanks to St. Daniel in return for his blessings on the town. However, such lavish gifts (silver plates and jewelry) weren’t to be accepted. The saints lived meager lives and had no need for such material wealth. Yet, still St. Daniel would warn the Emperor of attacks that were headed in his direction and what to do in order to keep the peace of the land. Also, St. Daniel would tell of his visions of death to the Emperor. For example, he foresaw the death of Emperor Zeno and warned him of it. The imperial court in turn, looked after the saint which made their town so popular. For example, huts were erected in order to shield St. Daniel from some of the elements of nature. Also, new tunics were given to him after others had eroded.
As stated earlier, many made long journeys just to breathe the same air as the saint. One such traveler nearly lost his life when he was robbed and mutilated on his way to see St. Daniel. Upon hearing of this poor mans woes, the saint miraculously healed the poor man.
Many miracles took place. Another such miraculous recovery was that of a young boy who was left by his mother because he was dumb. The 12 year old boy couldn’t speak, yet after being anointed by the holy oil of the saint, he was able to speak scriptures and sing praises to God. St. Daniel healed many children and adults. Another such example was when a young 3 year old girl was placed before him unable to walk. The girl could only crawl. Upon healing her, she leaped up into a dance while a crowd gathered to witness the miracle. In short, he endured many assaults from demons, worked awesome miracles, and spread the word of the scripture while atop his pillar. Such spiritual discipline (ascesis) was not popular until his time. It was the pillar saints who made such sacrifices in the name of the Trinity.
The Trinity and the number three in general are quite important in the life of the saint. For example, when St. Daniel had died, onlookers could see three crosses and white doves in the sky. The doves are symbolic of Christ and the three crosses are symbolic of the Father, the Son, and the Holy Ghost. Such a reference to three distinct higher powers is often made in Byzantine art. One example would be the Encaustic relief of St. Peter (6th c.). Pictured above his holy head are the clipei of Christ, the Pantokrator, Mary, Theotokos, and the apostle John. In the way art was depicted, the symbolic significance of the number three is also referenced in the saints vita. For, it is made clear that St. Daniel died after 33 years and 3 months of service to his post. In his last three months he saw and prepared for his own death. Other numbers play an important role in depicting Christianity. The number eight seems to be the amount of time needed to heal the sick. The eight days refer to Christ’s resurrection from the tomb. Also, St. Daniel’s mother had seen a vision of two circular lights after praying for conception of him. St. Daniel also saw these two lights upon praying for the safety of the city later in his life. These two balls of light could easily be interpreted as being the Father and the Son. Or, perhaps, his mother was seeing St. Daniel and God while St. Daniel was seeing his mother and God?. In either case, we are to interpret that the balls of light represent His Holiness and reflect the good of Christ. Often in art, we see the use of the nimbus, or halo, to key us in to the status of the person. If holy, then the nimbus would surround the head and emit a glow. Such a display of light is referred to in these visions by the saint himself and by his mother.
It should be stated that the religion of the Byzantine world established the saint as a go between, a mediator of sorts. The saint was the citizens link to God. In order for a miracle to be achieved, the citizen must pray to the saint. In turn, the saint would take up the request with God through constant prayer. This was due to the fact that the saint was closest to God, intellectually. And perhaps, the pillar saints achieved this visually through the height of their columns.
For the many who came to see firsthand the hand of God at work, they needed a shelter in which to worship. So, the Emperor summoned that a chapel be built. And the remains of St. Simeon were to be placed "to the north of the column and be built with piers and vaults but no columns." The monastery that formed in the cities, were built to be named after the saint that protected them/their city. From this vita, we learn that the practice of religion was commonly done. Emperors practiced it openly and citizens were free to do so as well. The hope of the city seemed to come directly from the saint. His visions and image of self-crucifixion atop the pillar were inspirational to the masses. This is in sharp contrast to the period before the Edict of Tolerance nearly 150 years prior. Then, even the imperial ruler was to keep silent in their beliefs or face persecution.
- Ginna Fleming
St. Daniel the Stylite was of Syrian birth and lived from 409 A.D. to 493 A.D. When St. Daniel was born and for most of his life Theodosius was the ruler of the Empire. The Council at Ehpesus was in 431 A.D. This is where Mary was declared the "Mother of God". This was beneficial to St. Daniel because people could understand what he was trying to teach and more of the public was educated about Mary, God and Jesus. During St. Daniel's life many Christian churches and basilicas were erected. We know that St. Daniel lived during these years because a young man, younger than the saint did, worked by him as a deciple and was an eyewitness to the works of St. Daniel, he recorded all of these events. He used his eyewitness accounts and he also seeked and spoke with people who knew him from the time he came on shore at Bosphorus.
St Daniel's epithet is, the Stylite, this means "of the pillar". The word is from the Greek word stylos. This hold significance to St Daniel because he stood on a pillar and prayed to God for thirty-three years. On this pillar he would often fast and would never come down all the way to the ground. On some occasions he would descend from the pillar a few rungs of a ladder in order to heal or bless a visitor of his pillar.
Some events in the life of St. Daniel the Stylite are very intriguing and interesting. For example, how he became a man to serve God in the beginning. His mother, Martha, wanted a child desperately. She made a promise to God that if he allowed her to bear a child she would give the child to serve God. She prayed to God, "Thou Who didst in the beginning create women to increase the race of men, do Thou Thyself take my reproach from me and grant me fruit of my womb that I may dedicate him to thee, the Lord of All" (Baynes 8). After St. Daniel was born he lived with his parents for a about fifteen years and then when he overheard his mother talking about how she had promised his life to God he decided to go to a Monastery to live. When St. Simeon, also a saint who withstood his faith on a pillar, died St. Daniel was present. When St. Daniel witnessed the accession of St. Simeon he heard the strong voice of Simeon, "Stand firm and play the man" (Baynes 19). Daniel approached the people around him and told them of the voice that he had heard. They stated too that he must climb the pillar and replace St. Simeon. For the next thirty-three years of his life, until his death, he devoted his life to the pillar and God. He was taken down from the pillar when he died and never touched the ground. He was a truly hold man.
St. Daniel the Stylite is noted for many miracles. For example, when Daniel climbed the pillar of St. Simeon it was not tall enough, so he resided there until a new taller pillar could be built to support Daniel. On the day that he was to be moved from the old pillar to the new, Gelanius, who was the owner of the neighboring field and at the time was a steward of the sacred table, brought many people to help him move Daniel. One of the men was Sergius, a monk from the East that was a deciple of St. Simeon. The devil inside the son of Sergius became angry because it was being forced out and therefore the son cried out with a loud voice. This voice said that Daniel was a magician and what he taught and did were not examples of true faith. Daniel forced the demon out of the son and when this occurred there was a foul smell. After the demon left the body lye lifeless. Daniel told Sergius to sit up the boy and feed him the oil of the saints'. When this occurred the son coughed up a clot of dried blood and then was healed. The boy ran and embraced the pillar to show his gratitude.
Embracing the pillar is a theme throughout St. Daniel's miracles. A goldsmith came to the holy man and brought his child that was seven and had never walked. The man wanted Daniel to heal the child. After seven days of prayer and the annointment of the child's feet it was able to walk. The first thing the child did was jump up and embraced the pillar (Baynes 60). Another account of embracing the pillar after the occurrence of a miracle, is when St. Daniel healed the man who had been robbed and mutilated. This man was taken to the pillar by two men and after several days of prayer and annointment of the oil of the saints' the man leapt up and was healed and then embraced the pillar on which his healer stood. (Baynes 61). Embracing the pillar was the common man's way of touching the saint. Many time the people would journey for days just to breathe the same air as St. Daniel.
When St. Daniel was sick for the first time it was believed that he was going to die. He stated that he wanted to be buried very deep in the ground. He wanted the remains of hold martyrs to be buried on top of him. His reasoning for this action was that when one came to visit his resting place they would pay reverence to the martyrs and then free them from condemnation. These wishes were carried out when the saint died and the relics of three hold children, Ananias, Azarias, and Misel are buried above him (Baynes 65).
Emperor Leo came to Daniel and asked if it would be alright to build a place of shelter for the people traveling to be blessed by him. At first Daniel refused him stating that Simeon never had a shelter and the people still came. After some discussion Daniel decided that he would give his approval to build the shelter. One of the request of Daniel was for the Emperor to send men to obtain the body of St. Simeon in Antioch. He wanted the body to be placed in the building that was going to be erected. Henceforth came the planning and building of the martyr-chapel of Saint Simeon. It was built on the North of the column and the monastery for monks and strangers was built behind the column. The martyr-chapel was built with piers and vaults but no columns were used in the construction. This was in order not to discredit what St. Daniel and St. Simeon were demonstrating (Baynes 40-41).
The vita tells us that the practice of worship at the time was very different than it is now. The Saints during Byzantium were known as the go-between. Commoners were not allowed to talk directly to God, therefore the Saint would speak for someone. This is similar to how the Catholic faith is today. It is not correct in their faith to confess one's sins directly to God through prayer. Attending confession regularly to confess sins is the only way to repent and be forgiven. Where as in other Christian religions they have faith in the Priesthood of the Believer. This is a practice where the sinner communicates their sins to God directly. They believe that if one truly believes in God that talking directly to him is the only way to repent and be forgiven. It is very interesting to me to see how religions evolved from all of the happenings during the Byzantine Era.
- Allison West
A man named Elias and his wife Martha, lived in a small village in Mesopotamia. One night the woman prayed to the Lord Jesus Christ that he might grant her a son. If he were to grant her wish, she would dedicate him to the Lord. In 409 A.D. the Lord made her wish a reality and a son was born.
When the boy was five years old, his parents took him to the nearest monastery. There the abbot asked the parents what the boys name was, then told them to disregard that name and let the Lord choose it. The boy was told to take a book off the table and bring it to the archimandrite. The archimandrite looked at the book the boy had chosen it was the book of the prophet Daniel. That is how he received his name. The parents of Daniel wanted to leave him with the monastery, but the monastery refused him because he was too young.
When Daniel turned twelve he returned to the same monastery that his parents had taken him to. Daniel fell at the abbots' feet begging them to let him be apart of their monastery. At first, they turned him down, but Daniel had some convincing words, "Father, I should prefer to die in these hardships than to quit the shelter of your flock!" (Pg. 9 of Three Byzantine Saints (TBS)). With those words they granted his request and Daniel remained in the brotherhood.
Some time pasted and Daniel went to the abbot and told them of his plans to go to the Holy City, Jerusalem, where the holy Saint Simeon lived his life for Christ on a pillar, and Daniel wanted to follow in his footsteps. The monastery was not persuaded and Daniel was unable to go until one day the Archbishop of the time sent several monasteries to meet in the capital city of Antioch. The monks of that monastery persuaded Daniel and some other men to visit Simeon and see the hardships he was enduring for the Lord. When they got to the place where the saint was, Simeon blessed several men. Simeon blessed Daniel before he made his way to the holy places by saying, "The Lord of glory will accompany you."(Pg. 12 of TBS)
On the way to the holy places, Daniel met an old man who advised him not to go. After supper one night that same old man came to Daniel in a vision and without delay he was on his way to Byzantium. Daniel stopped in a place called Anaplus where an oratory was dedicated to an archangel Michael. Daniel spent seven days there. While Daniel was at the oratory, he heard about a church that was taken over by demons. Daniel went there at once and locked himself inside. He said prayers and sang songs from the book of Psalms while holding a cross. The demons did not like Daniel being there but eventually after time, they left. Men, women, and children fled to see this holy man in the once demon infested church. People began to think he was an imposter, but then the Bishop was very ill he begged for the holy man, Daniel, to pray for him and through Daniel's prayers the Bishop was cured. People rejoiced given thanks to God and the saint.
Nine years had gone by and Daniel had another vision while he was in the church. In this vision, he saw Saint Simeon on a pillar asking the two men standing next to him to go and bring Daniel to him. Days later one of Simeon's disciples, Sergius, went to the Emperor Leo with Saint Simeon's leather tunic. Sergius was impatient and went to the monastery of the Akoimetoi. Sergius heard about Daniel and went to him to be blessed. Sergius gave the leather tunic to Daniel and with tears in his eyes, he took it, as it was an answer to his vision.
An imperial guardsman, by the name of Mark, was a very good friend of Daniel's from the beginning. He requested that he provide the column that Daniel would stand upon and show his endurance for God. Sergius went to find the spot where the column would be placed. As he looked around, he saw a dove fly above the land and settle on the ground. Sergius decided the place where the dove landed, must be the place where the column was to be built. The owner of the property was a man named Gelanius. Gelanius was very angry that Daniel did not ask permission and confronted Daniel by asking him to pretend to come down but not touch the ground. Daniel did as the man asked and while Daniel was making his way down the ladder Gelanius saw Daniel's feet were full of sores and were swollen. Gelanius told Daniel to go back to the top of the column and pray for him.
Not many days had pasted when Gelanius went to the holy man and persuaded Daniel to let him build a larger column. After the column was built, a man named Cyrus brought his daughter who was possessed by an evil spirit to beg Daniel to heal her. Seven days later the Lord freed the demon from her. The following Saturday Gelanius ordered a large group of people to move Daniel to the larger column. During the move, Sergius' son was afflicted by a demon and Daniel prayed that through the power of God might the demon come out. Daniel gave order to Sergius to give his son a drink from the oil of the saints. Immediately after that the boy ran up to the column, hugged it, and gave thanks to God and the saint.
Cyrus came back to Daniel to give thanks to God as well as Daniel and asked if an inscription could be put on the column. Daniel allowed him to do it. The words that were written are still inscribed on the column preserved for the memory of Daniel in whom they were honoring.
The Emperor Leo wrote to Daniel asking him to pray that he and his wife may have a son. Through the Lords good pleasure his wife conceived and begot a son. The Emperor Leo quickly had the foundations laid for a third column. The Emperor Leo finally visited the place where Daniel was. "He glorified God and begged the holy man that he might set up a double column and that Daniel would take his stand upon it."(Pg. 32-33 of TBS). Daniel walked across to the double column and healed many people that day.
There was a terrible storm and the column was not secured properly so it began to be torn from its supports by the violent winds. The only thing holding the two columns together were iron bars in the middle of the columns. Daniel was nearly killed in the storm. When Emperor Leo found out about what happened he proposed that the builder be put to death. Daniel would not allow it. The column was fixed securely and they went on with their days.
The following year Daniel went through another terrible storm where he nearly froze to death. After the storm his disciples went up the column and awoke Daniel from his slumber. Daniel told them that the Great Lord had protected him and put him to sleep. After this dangerous experience a shelter was made to protect Daniel from those horrible storms.
Daniel healed another man from an unclean spirit, and in return the man offered Daniel a silver icon, which weighted ten pounds and read, "'Oh father, beseech God to pardon us our sins against thee'. This memorial is preserved to the present day near the altar."(Pg. 42 of TBS).
Much time pasted and there was trouble with who was in power and trouble with the church. Daniel began to pray about what should be done. Daniel heard a voice distinctly telling him to get down from the pillar and fulfil his course in peace. Daniel woke up his servants and they put the ladder in place so that Daniel could make his way down. They sailed to the City and entered the church before the day had begun. While in the church he healed a leper, healed a woman's daughter with an unknown disease, granted a woman named Herais a son who was to be called Zeno. Daniel also had Basiliscus and the Archbishop Acacius to seek peace and refrain from enmity towards each other. After the peoples' minds were at rest, he returned to his column.
When he returned to his column the holy man had several people waiting on him. A child who could not walk was brought to Daniel. With Daniel's prayers, some oil from the saints, and seven days he was able to walk. Daniel healed a man that was hurt by robbers; he healed a boy that was left by his mother because she thought he was dumb. The boy ended up being able to speak and serve in their monastery that was built behind the column. Daniel began to get sick shortly after these healing occurred.
During Daniel's first illness, which he was expected to die from, they built a very large tomb of precious stone and metal- work. This tomb can still be seen to this day in the consecrated enclosure. Daniel did not want to be put in the tomb, he wanted to be buried under the earth according to God's command, "Dust thou art and unto dust shalt thou return."(Pg. 65 of TBS). Seven days before his death he spoke to the whole brotherhood. He talked about how much God loves them and how much he loves them and at the end asked them to mention him in their prayers. Daniel died on Saturday, December 11th, 493 A.D. Even in the time of his death, he worked a miracle in a man and his unclean spirit was healed. The Archbishop Euphemius came and had Daniel mounted on a plank so that all could see him. "When this had been done, behold, all the people suddenly saw clearly with the naked eye three crosses in the sky above the corpse and white doves flying round it."(Pg. 69 of TBS). Daniel was laid to rest underneath the holy martyrs as he had wished.
Analysis
I believe this source can be useful to our understanding of what kinds of
art existed by looking back at the columns that were built for Saint Daniel.
There were three columns built in his honor along with an inscription on one
column and a memorial, which is near an altar, made out of silver. The tomb
that was built for Saint Daniel is also another form of art they we can use
to help us understand art that existed back when Daniel was alive.
This art was used to honor a saint and show how loved he was. People made this art happen, in a time when relatively little art was made, by showing their gratitude towards the saints. It was a way of thanking him for all that he had done for them.
I believe, in the time that this took place, worship was very important. I see this by looking at how they thanked God and the saint for healing so many people. We talked about in class, when people prayed they raised their hands towards the heaven, in the reading, it was the same thing. People were not afraid to go to the holy man and ask him to pray for them or someone they know. These things lead me to believe that worship was big. I am strong in my faith with our Lord Jesus Christ, so I believe that there is definitely power in prayer. Saint Daniel must have known this, for he say throughout the book that he too was a sinner, it was God that made the miracles happen. God used Daniel to heal many and for that I think makes him a saint, a servant of God, along with the doves flying over his corpse.
- Sara Stoutenburg
Saint Daniel the Stylite was given his first name by the book he chose as a young child when his parents tried to place him in a monastery. The second part of his name comes from the unusual and cruel type of penitance the saint endured. A stylite spends a great deal of his life standing atop a column, enclosed by a balustrade. He must stand in devotion to God despite the scorching heat or freezing snow.
St. Daniel entered the life of a holy man early on. He was finally accepted in the monastery at the age of twelve. He received much criticism from the abbot and brethren at the monastery who could not believe the intense piety of one so young. Members of the brethren sought out another stylite, Saint Simeon. The saint invited the elders to ascend his column to receive his blessing. Of the men, only Daniel went up the ladder. Later visions of St. Simeon influenced Daniel to go to Constantinople and endure hardships.
Daniel began his duty in a way similar to that of St. Antony. He occupied a church supposedly possessed by demons. Like St. Antony, Daniel was physically assaulted by the evil spirits. Many times he would be asleep and see visions of their plans to do him harm. The demons even stirred up trouble with the clergy. They insinuated evil thoughts into the minds of these men who tried to have Daniel ordered out of the church. However the Bishop would not hear of it. In fact, when the Bishop became ill, Daniel's prayers caused him to be healed.
Again the vision of St. Simeon seemed to lead Daniel. He saw a vision of Simeon on his column with two other beings. These beings then descended and lifted Daniel upon the column. A friend of Daniel, Sergius, also had a vision that further urged Daniel to mount a column in devotion to God.
Daniel first mounted a modest column. Again, demon spirits could not stand the righteousness of Daniel's actions. They were the force behind the landowner becoming furious over the fact that Daniel erected the column without permission. However, the dispute was soon settled through Daniel's prayer and patience. Then with each succeeding miracle performed, larger columns were erected for the holy man.
Daniel performed many miracles from atop his column. He drove spirits out of children of his friends. He stayed atop the column unharmed when a fierce storm caused the column to sway. During an intense snowstorm his disciples found him almost frozen solid. Again a vision of St. Simeon helped Daniel to rest even as the storm almost killed him. Daniel maintained imperial favor through the reign of Leo. By the strength of Daniel's prayers the empress Verina bore an heir. Even as he died he worked a miracle.
Daniel's life was followed closely by many, and even by those in power. A disciple trying to venerate the saint painted a portrait above the entryway (as we have seen in imperial art) and to attempt to write a vita himself. However, Daniel's obstinance concerning self-promotion caused the portrait to be removed and the writings destroyed. Perhaps during his lifetime, few images could have been made of Daniel. However, the martyr chapel of St. Simeon was built due to a vision that required the earlier saint's remains to be brought to Constantinople. So we could have some example of architecture of the time. The idea also gives the modern scholar clues as to how the people of Byzantium at this time worshipped. The cult of the saint seemed to occupy a great deal of the community's consciousness as far as religion was concerned. Simply the descriptions of those who flocked to Daniel demonstrate how easily they believed and how little skepticism was applied to the works supposedly performed by this man.
One image that may have remained in the mind of the crowds who attended Daniel was the display of his body after being brought down from the column upon his death. He was said to have been attatched to a plank and held up for all to see "like an icon" (Ch. 99). Surely this vision affected many, and if we have images of Daniel today it probably derives from this dramatic moment. It would solve the problem of representing the piety of one so fervently dedicated to a life of serving God.
More than anything this piece describes how important the saints were in the lives of fifth century Christians in the area of Byzantium. The idea of the pilgrimage is also treated when Daniel makes his journey to the Church of the Resurrection. The way is already dangerous for Christians in the fifth century, and yet Daniel continues. The power of these types of people and places makes a distinct impression upon the modern viewer. At a time when war was breaking out in Jerusalem, not to mention in many other parts of Europe, the faithful needed comfort. They found it apparently in the sites where saints lived or carried out their penitance. Surely their acknowledgement of the miraculous events in the lives of the saints must have been manifested in imagery. However, perhaps because of iconoclasm we have little today. Of course, according to this document, Daniel himself prohibited images and texts made to celebrate his deeds. Maybe, out of reverence for one they respected so much, his followers refrained from recording his image, at least until after his death.
- Tanya Whitehouse
St. Daniel the Stylite, so called because of his "stand" of over thirty years atop columns of varying heights, lived from 409 to 493 C. E. His fascinating Life, recorded for posterity by one of his followers, gives modern readers valuable insight into early Byzantine life and religious customs, including their beliefs and practices concerning art.
Born in 409 to long-childless parents in the Mesopotamian town of Meratha, the saint was given the name Daniel at the age of five, and joined a local monastery at age twelve. Spending many years with the monks, Daniel had the opportunity to meet St. Simeon, the famous stylite saint in whose footsteps he was to follow, as well as travel, and his travels brought him to a small church outside Constantinople, said to be possessed with demons. After driving out the demons, St. Daniel remained sequestered in this church for nine years, attracting a local following, until a vision prompted him to follow in St. Simeon's footsteps.
At this point Daniel began his 33-year stand atop columns of increasing heights. Throughout these years, Daniel performed many miracles, especially healing the sick and expelling demons, and gained renown throughout the Byzantine Empire. Likewise, his proximity to Constantinople, with each of his successive columns located in the outlying countryside, enabled him to be involved frequently in the politics of his time. A confidante of Emperor Leo and Augusta Eudoxia among others, Daniel is well known for his involvement with the rise, fall and reinstatement of Emperor Zeno. In fact, the period of religious persecution during Zeno's exile and Basiliscus' reign marks the only time in those 33 years that Daniel came down from his column. After the persecution was resolved and Zeno was reinstated as Emperor, Daniel returned to his column and remained there, continuing to perform miracles of healing, until his death early in the morning on December 11, 493.
Visions play a large role in the life of St. Daniel the stylite. His mother received a waking vision of two bright lights on the night he was conceived, which foreshadowed his prophecy of a great fire in Constantinople. Also, both visions of his own and others led Daniel to many of the turning points in his life. He had a powerful vision of St. Simeon along with two young men that told him to follow in Simeon's footsteps, just days before he received word of Simeon's death. Sergius, the bearer of this news to Daniel, likewise had a vision of three young men telling him to lead Daniel to his stand upon the column. These visions featuring three holy messengers are reminiscent of the three visitors to Abraham and Sarah, a popular subject in early Byzantine church decoration. Other visions of Daniel's involved political or domestic affairs, such as the vision of the fires in Constantinople, visions of Zeno's fall from and return to power, and visions of outcomes of military quests such as Emperor Leo's struggle with the Vandal Genseric.
The relics of saints, while not a driving force in the life of St. Daniel, do play a minor role. It is Daniel's receipt of Simeon's tunic from Sergius that in part leads him to embark on his 'stand,' serving as a kind of passing of the flame. Also, Daniel at one point bargains with Emperor Leo to have Simeon's relics brought from Antioch in exchange for Daniel allowing a lodging for his followers and visitors to be erected. Relics play a part in the ritual surrounding Daniel's death as well. Before he dies, great pains are taken to ensure his body's safe removal from the column-top to prevent onlookers from trying to snatch a relic. Also, the way in which early Byzantines interacted with relics and with art can be evidenced in that after his death, Daniel's body is tied to a plank and held up before the crowd "and thus, like an icon, the holy man was displayed to all on every side; and for many hours the people...besought him to be an advocate with God on behalf of them all." (p.69) Likewise, visitors to his grave will be able to pay homage not only to Daniel himself, but also to other saints.
Though he is given a beautiful sarcophagus from a wealthy follower, he desires only "to be buried deep down in the earth and have the remains of holy martyrs laid above me." (p. 65) Though Daniel leads an uncluttered life atop the column, references to objects and places from the everyday world make their way into his life. Take his column itself. The first was simply ordered from town and brought up in a matter of days, most likely a piece of stock building supply. Through his deal with Emperor Leo, Daniel is partially responsible for the founding of a monastery for his followers, and a martyr-chapel for St. Simeon's relics brought from Antioch "built with piers and vaults but no columns" (p. 41), in the same clearing as his column. As mentioned above, the last chapters concerning Daniel's final days and burial preparations are rich with references to art and funerary practice. He is given a "very large tomb of precious stone and splendid metal-work" (p. 64), and is likewise supplied with all other 'superfluous' items needed for the funeral, including "an abundance of candles and oil beyond measure and gold for distribution to the poor and a great quantity of wood." (p. 66) Lastly, though no specific icons or church decorations are discussed in the life, the description of Daniel's body used as an icon gives valuable insight into how icons functioned in religious practice as intercessors between God and the people.
- Juliette Bezold
St. Daniel the Stylite lived most of his life in Constantinople standing atop a column, in accordance with a divine message he received when he was young. His biographer never gives us exact dates for his life, but because we know he lived during Emperor Leo's reign and, after Leo's death, on into the reigns of Zeno and Anastasius, we can place St. Daniel securely in the fifth century CE His biographer tells us he died at age eighty-four, terminus post quem 491, the year Anastasius became emperor.
Daniel was an ascetic, a monk dedicated to giving up all worldly comforts in favor of strict bodily discipline and a life of prayer and devotion to God. By the fifth century, asceticism was quite common and practiced in many forms, having been started by St. Anthony, "the first monk," in the third century. St. Daniel's particular kind of asceticism, however, was newer: he modeled his life after the widely revered St. Simeon (389-459), the first stylite saint. "Stylite" comes from the Greek word for column—stylos—and refers to one who spends his life standing on top of a column, never descending or, in some cases, even sitting down. Simeon spent his last 36 years on his column in Syria, attracting an enormous cult following. After he died a basilica, baptistery, and other church buildings were constructed around the site (pictured in Lowden) and other saints all over the empire took to living on columns as well. Our St. Daniel spent 33 years standing on several columns in Constantinople; hence his epithet, St. Daniel "the Stylite."
At the end of St. Daniel's vita, his biographer summarizes the main points of St. Daniel's life: he left his parents at age 12 to join a monastery near his village in Mesopotamia, where he stayed for 25 years. For five years after leaving the monastery, Daniel studied with various teachers, and at age 42 he finally went to Constantinople, as we have said, under God's guidance. He lived on columns for the rest of his life—three of them, actually, one after the other in roughly the same location. Far from being isolated from the world like some ascetic monks, Daniel became a very influential man up on top of his column. Because of his perceived piety, his ability to prophesy, and his miracles of healing and demon-casting, he collected enormous numbers of pilgrims and disciples, many of who settled permanently around the base of his column. He also commanded the respect of all the area's bishops and archbishops, and became a close advisor to the emperors, especially Leo. Daniel's biographer relates stories about Daniel's acts in each of these roles, and the stories tell us quite a lot about Byzantine society in the fifth century—its images, politics, and world view.
For the thirty three years that Daniel stood on his column, his biography consists mainly of stories about two things: the miracles he achieved for his pilgrims and disciples, and the ways he helped out the emperor in various political crises. This is interesting because while we might expect that saints' jobs involved performing miracles, it seems surprising that a religious man such as Daniel would play such a prominent political role in advising the emperor. But he does. The emperors seek Daniel's prayers and prophesy on everything from the great fire in Constantinople in 465 (45), to how to best deal with Germanic invaders (56), to who should lead the armies (65). Those are just the big issues, too. Countless times the emperors ask Daniel's advice on everyday issues like how to deal with dissenters (76 one example of many).
Of course, Daniel may have been an especially favored friend of Emperor Leo and been asked so much advice simply for that reason; there were after all, many more monks and priests in Constantinople than just Daniel. But the fact that Daniel figures into the emperor's political decisions so frequently does demonstrate the particular, theocratic, kind of state Byzantium was. We have remarked in class on Byzantium's inseparability of church and state when we looked at images such as the imperial ivories, on which emperors are shown connected with Christ, and on the Justinian and Theodora mosaics in SanVitale, Ravenna, which more explicitly link the earthly rulers with the divine. Daniel the "holy man's" role in the rule of Leo and his successors can help us further understand this connection between church and state.
The vita of St. Daniel helps us understand the role of the church in non-imperial aspects of early Byzantine life, as well. Another kind of story the biography often relates is about the divine visions of Daniel. He has visions at all the important stages of his life, from when he decides to go to Constantinople (10 and 21), to when he brings St. Simeon's relics to the capital (53), to when he descends from his pillar to help save the orthodox church from heresy (72). Everyone from the emperor to the Daniel's pilgrims has great faith in these visions: they interpret them and base their decisions on them, giving us a picture of a society when God was everywhere, so close at hand that he communicated directly with the people through the visions of his saints.
Yet for all that, the Church itself, as an institution, wasn't as unquestionably established as we might think, as evidenced by Daniel's many detractors and his need to convert them to the orthodox religion. He must convert many disbelievers—Bastiane, a prostitute (40); Jordanes, an Arian heretic (49); a heckler in the crowd (59), to name a few. The Church was threatened by more dangerous enemies as well—we've already mentioned the heresy so terrible that Daniel was compelled to come off his pillar to help refute it (72). Heresies like Arianism and Monophysitism (and their legacies in images such as mosaics and church buildings) have come up in class often as well, and the life of St. Daniel makes such problems a little more immediate.
But probably the most valuable thing art historians gain from text sources like the saints' vitae is evidence of the kinds of art works a period created. These texts are especially important for periods like St. Daniel's fifth century, from which not many works survive. Luckily, most vitae mention images. St. Daniel's biography is, by definition, a history of his life, not a history of art works, but we can still glean little bits of art information from what's there. We hear little anecdotes which let us infer what kinds of works were being constructed in Constantinople at the time, such as the Church of St. Michael the Archangel (17) and the attached emperor's palace (50), and even the columns for Daniel himself, some of which had honorary inscriptions engraved on their bases (36), recalling the columns of the emperors.
We also read about specific art works. Near the beginning of the biography, we hear of someone who has painted a portrait of St. Daniel over the doorway of a church he inhabited (12). Daniel is displeased with the portrait, thinking it glorifies himself too much, so he has it taken down, perhaps prefiguring iconoclastic beliefs a few centuries later. At the end of the biography, Daniel rejects another art object meant to glorify him, an elaborate tomb of precious stone and metal-work (92). Later in the biography, however, we hear of "a silver icon, ten pounds in weight, on which was represented the holy man (Daniel)" that was given to Daniel as thanksgiving for a miracle healing (59). This image apparently does not offend Daniel, since the biographer tells us it "is preserved to the present day near the altar." These stories hint at how important icons of saints were to the people and their worship of God, as does the story of St. Daniel's death. When Daniel died, a huge crowd of devout followers gathered around the column, desperately seeking a look at the saint. They could be satisfied only after the body was fixed on a plank and displayed "like an icon" for many hours.
Clearly, St. Daniel played a vital role in Constantinople's fifth century society, at least according to his biographer, an admitted disciple of the saint. But even allowing for a little hyperbole or adoration from the biographer, we can infer lots of information about Byzantium at the time, as we have seen here, looking for examples of the visual arts.
- Karyn Hinkle
St. Daniel the Stylite was not one to bestow "gifts" necessarily upon others as much as he was to rid them or heal them of unpure sins or hindrances. Because he was a saint and he was given to the monastery at such a young age, I do not know much about his life before the age of twelve. I am assuming that those years were spent preparing him for his life dedicated to God.
At the age of 5, he adopted the name Daniel by choosing the book of the prophet Daniel. This name eventually became St. Daniel the Stylite for reasons to be explained in paragraphs to come.
St. Daniel was born in A.D. 409 . His mother was barren and was only able to bear Daniel after promising to give her son to God. Her wish was granted and at the age of 12, he entered a monastery. He was considered to be too young but Daniel insisted "father, I should prefer to die in these hardships than to quit the shelter of your flock," (Elizabeth Dawes and Norman H. Baynes. Three Byzantine Saints.) Father, being the abbot of the nearest monastery in Meratha, took his request into consideration and granted it because Daniel was so sincere.
St. Daniel remained in this monastery until he was required to travel to the city of Antich. It was during this quest that St. Daniel met the holy Simeon. Simeon was maintaining his post upon a pillar when Daniel climbed the ladder and received holy Simeon's blessing.
After this, St. Daniel was raised to the position of Abbot. Daniel wished to travel to the church of the Holy Resurrection. On this trip, he was intercepted by a monk. The monk begged Daniel to go to Byzantium, Constantinople. While on trek to this location, he overheard a story about a church in Constantinople that was inhabited by demons that harmed anyone who came close to them.
Daniel proceeded to lock himself inside the church. He overcame the demons protests and the Church soon became a calm abode that people soon came to visit. Daniel bordered himself inside the church and remained there for nine years. Only a small window remained open which allowed him contact with anyone who approached the, now calm, church.
St. Daniel had a vision of St. Simeon. He was being asked to take his place upon a pillar, to take his mode of healer and be supported by the angels. St. Daniel soon received Simeon's leather tunic. This was bestowed upon him by Sergius, a disciple of Saint Simeon. Simeon arranged to have a pillar fixed upon a hill. St. Daniel was then taken from his church and he ascended up the hill and onto his lifelong post upon this column.
Posting himself upon this column earned his title of St. Daniel the Stylite. While upon this pillar, he performed many saintly deeds. He rid many people of their possessions of demons. Many children were brought to his post by their parents because they were possessed by an evil spirit. He would place his hands upon them, say a prayer and bestow them with a holy kiss. This would make them pure once again. Once a girl became possessed twice and he rid her for the second and final time. He also helped a barren woman bear a child. He removed evil spirits from people who approached him with the intentions of harm. They left him with pure hearts.
Gelanius tried to remove him from his position. In the process of this attempt, rain, lightening, thunder and hail occurred and he started to break out in bruises and blisters. They then ceased their attempts and allowed him to remain upon his post. He even endured a great storm of raging wind and snow. After this natural disaster, the Emperor insisted upon building him a shelter of iron in the shape of a little enclosure.
Titus, a young man who trained men for battle, was asked to study St. Daniel to see if he ate and what he ate if he did. St. Daniel explained that he consumed only what was necessary to survive. Titus then placed himself in an awkward, compromising position, hanging from his armpits with his feet not touching the ground. He gave himself to God to serve others for three years and died a saint.
St. Daniel the Stylite maintained his post upon the hill until A.D. 493. He had requested that he be buried under 3 holy martyrs. This wish was carried out.
No works of art were mentioned in this description. St. Daniel the Stylite lived a very rich giving life. His pilgrimage to find his cause lead him in the right direction and his post upon the column made him a power out of our reach. It established his hierarchy, his existence as someone to be respected, even worshiped and honored. "...he blessed all men, he prayed on behalf of all, he counseled all not to be covetous, he instructed all in the things necessary to salvation, he showed hospitality to all, yet he possessed nothing on earth beyond the confinedsof the spot on which the enclosure and religious houses had been built. And though many, amongst whom were sovereigns and very distinguished officials occupying the highest posts, wished to present him with splendid possessions he never consented, but he listened to each one's offer and then prayed that he might be recompensed by God for his pious intention" (Elizabeth Dawes and Norman H. Baynes, Three Byzantine Saints).
- Phoebe Richardson
If a fraction of the miracles which are proported to have happened in St. Daniel's life truly happened then his life is a phenomenal one. The birth itself of St. Daniel was one of divine intervention due to the fact that his mother, Martha, was considered to be barren. Only when she sought out and prayed to God did she only days later become conceived with Daniel. Daniel was born to his mother Martha and father Elias in Maretha, located in the territory of Samosata in Mesopotamia. in 409 AD At age five he was not yet named Daniel until his parents introduced him to a monastery where an abbot told the boy to choose any book. The text he chose was one written by the prophet Daniel and became his namesake. Despite being so young, Daniel beseeches the abbot at age twelve to be allowed to enter the monastery and is finally allowed to do so against the abbot's better judgment. Soon thereafter, Daniel accompanies the abbot as a disciple to the city of Antioch to visit Simeon who had placed himself on a pillar as a sign of reverence to God. Once there Simeon invites all to join him individually on the pillar to receive blessings and Daniel is the only one who takes him up on his offer. Simeon blesses and encourages Daniel to continue on his path of God, and shortly after the visit to Antioch Daniel is appointed as an abbot.
A short time passes and Daniel leaves the monastery to pay another visit to Simeon in Antioch, however on the journey Daniel encounters a monk on the road to Palestine who warns of a Samaritan revolt taking place. Daniel accompanies the monk to a dwelling for the night, but mysteriously Daniel enters and waits for the monk to enter behind him who never does. Later that night in a dream and vision Daniel is visited by the same monk who convinces Daniel to travel to Byzantium instead of Antioch. Daniel, receiving the vision as a sign, complies with the request and alters his course.
Upon arriving Daniel takes up residence in a possessed church and is confronted by demons in his sleep. Meanwhile, the demon of envy fails to remove Daniel by convincing neighboring ministers that Daniel is a heretic. Infuriated the demons step up their efforts and finally Daniel is dragged from the church but exonerated by the Archbishop Anatolius. The Archbishops affection for Daniel is heightened when Anatolius becomes ill and Daniel's prayers heal him. Finally, Daniel returns to the possessed church against the Archbishop's requests to continue his battle with the resident demons.
The ultimate turning point comes for Daniel when nine years later Simeon dies and Daniel has another vision, this one placing him on the pillar in Simeon's place. Sergius, a disciple of Simeon, hears of Daniel while on his journey to deliver Simeon's leather tunic to who he believes to be the rightful successor of Simeon. Consequently, he has a vision himself placing Daniel in Simeon's place, encourages Daniel to leave the possessed church, and locates a site for Daniel's pillar with the help of dove's landing.
After initial trouble and altercation with Gelanius, the owner of the land on which the pillar is placed, Daniel establishes himself and begins to draw a following of disciples starting with Sergius whose son is exorcised by Daniel. Seeing the miracle Gelanius erects a taller pillar on which Daniel could preside. Soon, Daniel receives and even grander double pillar from Emperor Leo himself after exorcising Leo's son. The ranks of Daniel's disciples begins to swell including Gelanius's son who insists on joining the holy man.
Daniel's popularity begins to grow immensely, and as always comes with fame comes those who wish to destroy it. During the span of the next thirty-plus years came numerous plots to annihilate Daniel's image. Harlots and traveling heretics urged on by demons of envy attempt to depose Daniel of his position. Meanwhile, numerous storms endanger Daniel, threatening to topple the columns and surely kill him. All the while Daniel relies on his strength in God to see him through the turbulence, and his example of perseverance and endurance continued to serve as catalyst for the enlightenment of hundreds resulting in the adornment of kind gifts by individuals against Daniel's wishes, such as an iron shelter built on top of the columns to help protect him.
In addition to the solidity of Daniel's presence, his numerous granting of miracles and exorcisms keep Daniel's faith in the public eye. One of Daniel's most crowing achievements is the conversion of Titus, a formidable military leader who disperses his army in order to become a disciple of Daniel. So devout is Titus, that to emulate Daniel, Titus has himself suspended by ropes living on the same plan of only enough sustenance to survive that Daniel follows. Soon Titus dies and was considered to have died in a saintly manner.
A while following the death of Emperor Leo, who had cherished Daniel, the city was sent into turmoil by the invasion of Basiliscus whose tyrannical ways resulted in persecution of the church. Priests quickly approach Daniel seeking his help. Upon the news, Daniel hears a voice informing him now is a time when he must leave the pillar after decades of residing there. Daniel threatens the power of God to Basiliscus who flees to the palace of Hebdomon. Daniel, followed by countless disciples, proceeds to the palace to confront Basiliscus who turns a deaf ear. To illustrate the wrath of God, Daniel asks the crowd to join him in shaking the dust out of their cloaks as a symbol, and as Daniel and the crowd turned their backs on the palace the tower was destroyed by God Himself.
Daniel, having finished his business with the blasphemous, begins his journey back to pillar, but finds it difficult in the hordes of followers who will not leave his side. All the while he continues to perform miracles, healing those that accept God and seek him. He finally returned to his pillar where he reclaimed his presence atop. But, Daniel has lived a long God-fearing life and the time comes when he has premonitions of his own death, and in 493 AD Daniel finally passed over into heaven at age 84 dying as he lived, perched as an example on the columns. The miracles continued to the last second as a man was exorcised of a demon at the very instant of Daniel's death. The funeral was a carefully planned one so as to prevent his body from dismemberment for the desire of relics. His body was poised standing with a plank as support to allow the grief stricken believers one last view of the St. Daniel the Stylite on the pillars.
Looking back at the story of St. Daniel it is no mystery concerning the origin of his epithet as the "stylite." Looking at the definition of a stylite according to Webster: Sty"lite n. [Gr. (Eccl. Hist.) One of a sect of anchorites in the early church, who lived on the tops of pillars for the exercise of their patience; -- called also pillarist and pillar saint.<-- predursors of the flagpole-sitters! --> there is no questioning the reason for its selection due to the majority of Daniel's life atop the pillar.
During this life on top of the columns, the story of Daniel has many historical references to help date the literature and date the events and places. The reference to such events as the Samaritan uprising in Palestine help to date the text along with the reference to famous individuals in history who lives were already known such as the Emperor Leo. In addition to these the story of Daniel also makes note of numerous monasteries throughout his life and travels and those that were constructed as a result of him such as his request for the church to be built in honor of St. Simeon.
The text of St. Daniel's life was of the makings a best seller book and a box office smash movie. There is maturity of a character, conflict, action, crash, boom, bang! It was, in all, a very interesting piece of literature. And such a work serves two purposes: 1.) to convey a story and 2.)serves as a reference guide to historical elements.
-- Matt Perry
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