By Derek Krueger
This primary English translation of Leontius of Neapolis's lifetime of Symeon the idiot brings to lifestyles probably the most colourful of early Christian saints. during this examine of an incredible hagiographer at paintings, Krueger fleshes out a vast photo of the non secular, highbrow, and social setting in which the existence used to be created and opens a window onto the Christian non secular mind's eye on the finish of past due Antiquity. He explores the concept that of holy folly through concerning Symeon's existence to the gospels, to past hagiography, and to anecdotes approximately Diogenes the Cynic. The lifestyles is likely one of the strangest works of the overdue vintage hagiography. Symeon appeared a extraordinary selection for sanctification, because it used to be via very ordinary antics that he switched over heretics and reformed sinners. Symeon acted like a idiot, walked approximately bare, ate countless numbers of beans, and defecated within the streets. while he arrived in Emesa, Symeon tied a lifeless puppy he chanced on on a dunghill to his belt and entered town gate, dragging the puppy at the back of him. Krueger provides a provocative interpretation of the way those strange antics got here to be instructive examples to daily Christians.
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Additional info for Symeon the Holy Fool: Leontius's Life and the Late Antique City (Transformation of the Classical Heritage)
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Moorhead, "Iconoclasm, the Cross, and the Imperial Image," Byzantion 55 (1985): 174-75. On the date (630, not 631) see Kaegi, Byzantium and the Early Islamic Conquests, p. 74, and also p. 210; cf. Haldon, Byzantium in the Seventh Century, p. : Dumbarton Oaks, 1990), p. 185. While the ritual of the Exaltation of the Cross in Jerusalem may be dated to the sixth century, the rite was popularized elsewhere in the early seventh century, being initiated in Constantinople in 614. 46. George of Pisidia, Heraclias, in Poemi, I: Panegirici epici, ed.
Cyprus] as evidenced, inter alia, by the prevalence there of the Monophysite heresy" (pp. 3-4). See also Marina Sacopoulo, La Theotokos à la mandorle de Lythrankomi (Paris: Maisonneuve et Larose, 1975), pp. 80-87. 25 Because of its proximity to the mainland and its separation from it, Cyprus absorbed refugees of military conflicts throughout the Levant, a role which it has played also in recent times. Despite the decline of urban populations elsewhere in the empire over the course of the late sixth and early seventh centuries, the influx of people to the island may have contributed to the sustenance of urban life on Cyprus in this period.
F. Nau, Oriens Christianus 3 (1903): 70-71; Starr, The Jews of the Byzantine Empire (641-1204) (Athens: Verlag der "Byzantinisch-Neugriechischen Jahrbucher," 1939), pp. 85-86. The attribution and historicity of these accounts is uncertain. Page 13 Cyprus's varied religious life is reflected in the population of Leontius's "Emesa" which included Monophysites and Jews. Cyprus was important in the theological debates that shook Christianity in the seventh century. 30 During the first half of the seventh century many of the major figures of the Chalcedonian church visited Cyprus.
