The Every-day Book and Table Book, v. 1 (of 3): or Everlasting Calendar of Popular Amusements, Sports, Pastimes, Ceremonies, Manners, Customs and Events, Incident to Each of the Three Hundred and Sixty-five Days, in past and Present Times; Forming a Complete History of the Year, Month, and Seasons, and a Perpetual Key to the Almanac — John Shaqi
The Every-day Book and Table Book, v. 1 (of 3): or Everlasting Calendar of Popular Amusements, Sports, Pastimes, Ceremonies, Manners, Customs and Events, Incident to Each of the Three Hundred and Sixty-five Days, in past and Present Times; Forming a Complete History of the Year, Month, and Seasons, and a Perpetual Key to the AlmanacHone, William
History
The Every-day Book and Table Book, v. 1 (of 3): or Everlasting Calendar of Popular Amusements, Sports, Pastimes, Ceremonies, Manners, Customs and Events, Incident to Each of the Three Hundred and Sixty-five Days, in past and Present Times; Forming a Complete History of the Year, Month, and Seasons, and a Perpetual Key to the Almanac
Hone, William
Days; Great Britain -- Social life and customs
Alban Butler declares, that St. Simeon astonished the whole Roman empire
by his mortifications. In the monastery of Heliodorus, a man sixty-five
years of age, who had spent sixty-two years so abstracted from the
world, that he was ignorant of the most obvious things in it; the monks
ate but once a day: Simeon joined the community, and ate but once a
week. Heliodorus required Simeon to be more private in his
mortifications; “with this view,” says Butler, “judging the rough rope
of the well, made of twisted palm-tree leaves, a proper instrument of
penance, Simeon tied it close about his naked body, where it remained
unknown both to the community and his superior, till such time as it
having ate into his flesh, what he had privately done was discovered by
the effluvia proceeding from the wound.” Butler says, that it took three
days to disengage the saint’s clothes, and that “the incisions of the
physician, to cut the cord out of his body, were attended with such
anguish and pain, that he lay for some time as dead.” After this he
determined to pass the whole forty days of Lent in total abstinence, and
retired to a hermitage for that purpose. Bassus, an abbot, left with him
ten loaves and water, and coming to visit him at the end of the forty
days, found both loaves and water untouched, and the saint stretched on
the ground without signs of life. Bassus dipped a sponge in water,
moistened his lips, gave him the eucharist, and Simeon by degrees
swallowed a few lettuce leaves and other herbs. He passed twenty-six
Lents in the same manner. In the first part of a Lent he prayed
standing; growing weaker he prayed sitting; and towards the end, being
almost exhausted, he prayed lying on the ground. At the end of three
years he left his hermitage for the top of a mountain, made an enclosure
of loose stones, without a roof, and having resolved to live exposed to
the inclemencies of the weather, he fixed his resolution by fastening
his right leg to a rock with a great iron chain. Multitudes thronged to
the mountain to receive his benediction, and many of the sick recovered
their health; but as some were not satisfied unless they touched him in
his enclosure, and Simeon desired retirement from the daily concourse,
he projected a new and unprecedented manner of life. He erected a pillar
six cubits high, (each cubit being eighteen inches,) and dwelt on it
four years; on a second of twelve cubits high he lived three years; on a
third of twenty-two cubits high ten years; and on a fourth of forty
cubits, or sixty feet high, which the people built for him, he spent the
last twenty years of his life. This occasioned him to be called
_stylites_, from the Greek word _stylos_, a pillar. This pillar did not
exceed three feet in diameter at the top, so that he could not lie
extended on it: he had no seat with him; he only stooped or leaned to
take a little rest, and bowed his body in prayer so often, that a
Public-domain text, read in full here on John Shaqi.
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