93 Mobility, immobility and sainthood 2.3.2.4 Shared spatial characteristics: permeable boundaries In the discussion above, various ‘permeable’ qualities of boundaries of spaces associated with hesychia and their associated conditions have emerged. People (and demons) can enter cells and towers, for example. The proximity of columns and mountains to cities and trade routes increases the chances of (undesirable) interaction with people. The isolation desired by the monks is only relative and the boundaries of separation are permeable. Moreover, as discussed in the example of Mount Athos, places constructed as wilderness can change into places considered like a city. The imperfect isolation of monastic cells, towers, caves, mountains, islands and columns as represented in the narrative may reflect a reality that the audience would have been familiar with, namely of permeable boundaries between spaces of seclusion and the spaces of ‘the world’, facilitating interactions between monks and other people in society. In addition, the representation of the permeability of secluded spaces has multiple narrative functions. Firstly, the narratives show that the possibility of distraction makes reaching hesychia hard. The continuous attempts of the monks to find it and their success at it enhances the idea that they are extraordinary and zealous monks. Secondly, the permeability of secluded spaces allows to represent these monks to be able to combine multiple functions of holy men, that is to flee from (earthly) civilisation, while also being of practical benefit for it (by performing exorcisms, perform healings, providing counselling). 2.3.3 Space, hesychia and the representation of sainthood In the hagiographies, spaces of relative isolation function as places for monks to search for hesychia, and thereby the authors emphasise the special status of ascetics. In their search for hesychia at isolated places these ascetic monks are represented as denouncing the ‘world’. Ascetical life and devotion to God contribute to their representation as saints. That is, the celebrated monks are represented as perfect Christians, devoting their lives to God, living their lives without sin and possessing every virtue. Such exemplary life is one the key elements in the construction of sainthood in hagiographical narratives. Spaces of (relative) isolation that are associated with hesychia are essential in the narratives for the representation of sainthood in yet another way. The narratives represent these spaces as opportunities for the monk to be closer to God or even facilitate a union with the divine. For example, Euthymius is described as desiring to move to Athos so he might communicate directly to God through undisturbed contemplation; the ascetics at the anchoritic cells at Brastamon are described as ‘angel-like’ because of their lifestyle and virtue; and only after fighting demons alone in a cave, is Gregory described as becoming radiating with light, which is explained as divine light.306 As the settings for moments of communication and (near) union with God, these spaces are therefore represented as 306 Life of Euthymius the Younger 27; Life of Gregory of Decapolis 7-16. 2
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