106 Chapter 2 hesychia reveals a tension between immobility and mobility in the narratives, and that hesychia as travel motivation propels the narrative forward. Additionally, the findings in this chapter demonstrate that hesychia functioned as a spiritually significant term and was specifically relevant in a monastic context in the middle-Byzantine period. That is, hesychia was represented as an ideal that monks strived for and therefore the term and related concept are important elements in the representation of ascetic monasticism in these hagiographies. Having established that hesychia is a relevant term to study in its narrative context, the question remains whether this investigation has disclosed some aspects of Eastern Roman perceptions of monastic mobility and immobility. A semantic analysis of the term identified various layers of meaning of the term. The subsequent analysis of the usage of hesychia in the Lives of Gregory of Decapolis and Euthymius the Younger showed that hesychia was closely associated with specific types of spaces: enclosed interior spaces or specific geographic landmarks (heights or islands). This connection to space has implications for the relation between hesychia, mobility and immobility. Attaining hesychia in these Lives implies a degree of immobility, by staying in these types of spaces. On the other hand this close connection to space leads to mobility. Both the search for hesychia or the inability to find the right circumstances inspire mobility. The qualities of the spaces that are considered suitable for hesychia have in common that they involve a degree of physical separation and a degree of social isolation. Attaining hesychia thus involves (a degree of) seclusion. Consequently, the passages in the narratives on hesychia are essential for communicating a monastic ideal, namely that of withdrawal from society. The search or desire for hesychia of Gregory and Euthymius thus also plays a part in the construction of these men as saints: an exemplary life is one of the aspects of in the representation of sainthood.341 For ascetic monks, an exemplary life essentially is a life completely dedicated to the divine, rejecting any earthly concern and in extension, earthy society. Withdrawing from society, as a monastic ideal with a long tradition, is one of the ways to represent such ideal ascetic life. Particular spaces that offer a degree of seclusion allow hesychia. The spaces themselves, however, do not guarantee it. Because the boundaries between the interior and exterior, between wilderness and civilisation, can be breached, these spaces never provide perfect seclusion. This is why, in the narratives, the desire for hesychia can continue to inspire mobility and the saints do not stop after just one journey to a place of seclusion.342 The continuous search for hesychia in the saints’ Lives thus suggests that reaching hesychia is hard, which reflects positively on the saints: they were so dedicated to spiritual progress 341 Following Klaniczay (2014). 342 E.g., whenever the conditions considered required for hesychia are not met anymore in a particular place. In addition, Gregory and Euthymius also have other motivations to travel, besides hesychia; so the search for hesychia is alternated also with different motivations to go to particular places. Chapter 3 will discuss these motivations in more detail.
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