Symeon and His Followers: Stylitism as a Cultural Trend between Syria and Georgia

One key piece of evidence a number of Georgian Historians and Art Historians contend proves a tangible link between Syria and Georgia in Late Antiquity is the popularity of the cult of Symeon Stylites in the country. It is not always entirely clear whether this devotion is directed towards Symeon the Elder of Qalʿat Semʿan or his successor Symeon the Younger of the so-called ‘Miraculous Mountain’ in the environs of Antioch, but there is clearly a deeply rooted veneration of these saints across Georgia. However, as highlighted in the previous chapter, this issue requires further exploration and cannot be accepted simply on the basis of contemporary beliefs about the past. Therefore there are a series of questions that we must consider in order to examine the veracity of these beliefs: When did the cult of Symeon Stylites enter Georgia? What evidence is there for the veneration of the saint(s)? Is there any archaeological or architectural evidence still extant to support Georgian assertions that stylitism becamean accepted ascetic practice amongstGeorgianmonks in late antiquity through to the Middle Ages? With the notable exception of themedallion discussed in chapter three, the first figural representations of Symeon Stylites in Georgian art still extant date from the eleventh century and originate in very different regions of the country. Perhaps the most famous Georgian depiction of Symeon is the metal icon currently on display in the Treasury of the Shalva Amiranashvili Museum of Fine Arts in Tbilisi. It was originally part of the liturgical treasure of a church in Laghami village, part of the Mestia Community in Svaneti, and comprises a silver-gilt image mounted on a wooden board measuring 35.5cm × 23cm.1 Symeon2 is shown in half-bust format nimbed and wearing a monastic hood