LITMIR.BIZ

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Mount Cassius and the olive groves of Syria; to the north, the hot, flat, plains of Cilicia. Immediately below us, through the heat haze, we could see the meandering course of the sluggish Orontes, and on either side lines of dark green cypresses.

      When John Moschos came here, all the peaks within view were crowned by stylites, and competition between them was rife: if one was struck by lightning – something that clearly happened with a fair degree of frequency – the electrocuted hermit’s rivals would take this as a definitive sign of divine displeasure, probably indicating that the dead stylite was a secret heretic. Judging by what Moschos has to say in The Spiritual Meadow, visiting these pillar saints was a popular afternoon’s outing for the pious ladies of Antioch’s more fashionable suburbs. The most chic stylite of all was undoubtedly Symeon, whose pillar lay a convenient palanquin’s ride from the waterfalls of Daphne, the resort where Antony took Cleopatra for their honeymoon.

      Today it seems that no one comes to Symeon’s shrine. There are only a handful of Christians left in Antioch, and they have better things to worry about than the ruins of a forgotten hermit. The broken pillar is surrounded now by the ruins of the churches, monasteries, pilgrims’ hostels and oratories that sprang up around it, a crumbling panorama of collapsed walls and fallen vaults. The only intruders are shepherds looking for somewhere to shelter their flocks during storms. Even the dirt track no longer reaches the pillar. I left Ismail bobbing up and down on his prayer carpet at the end of the path, and climbed up to the summit on my own.

      Rising to the crest of a hogsback ridge, I could see above me the lines of honey-coloured masonry that marked the exterior wall of the stylite’s complex. But it was only as I got much nearer to the ruin that I began to take in the true scale and splendour of the building: high on that empty hilltop with the wind howling over the summit lay a vast cathedral, constructed with great skill out of prisms of finely dressed stone. It was built with deliberate extravagance and ostentation: the basket capitals of solid Proconessian marble were lace-like and deeply cut; the pilasters and architraves were sculpted with an imperial extravagance. It was strange: a ragged, illiterate hermit being fawned over by the rich and highly educated Greco-Roman aristocracy; yet odder still was the idea of a hermit famed for his ascetic simplicity punishing himself in the finest setting money could buy. It was like holding a hunger strike in the Ritz.

      I clambered into the basilica over a pile of fallen pillars and upended capitals; as I did so a thin black snake slithered from a marble impost, through a patch of poppies, down into the unseen dark of an underground cistern. I sat down where it had been lying, and opened up The Spiritual Meadow to read Moschos’s description of the teeming crowds that once thronged the site to look at Symeon, to hear his pronouncements and, possibly, even to be healed. Once the road between Antioch and the coast was jammed solid with devotees and pilgrims coming from all over the Mediterranean world. Now it was just the snake and me.

      The complex was based on that of the original St Symeon Stylites, St Symeon Stylites the Elder, who first ascended his pillar near Aleppo a century earlier in an effort to escape the press of pilgrims around him. His pillar was originally just a refuge from the faithful; only by accident did it become a method of voluntary self-punishment and a symbol in itself. The building around the original St Symeon’s pillar was erected by the Emperor after the stylite died, so that his pillar became a relic and the church which enclosed it a huge reliquary. But here on Mons Mirabilis there was a crucial difference: the church was built around a living saint. In one of the most unlikely manifestations of Christian piety ever witnessed, it was a living man – a layman, not even a priest – who was the principal object of reverence in the church.

      The stump of the pillar rises still from a plinth in the middle of an octagon, around which are stacked tiers of stone benches. In a normal Byzantine episcopal church such stone benches, reserved for the senior clergy of the church and called the synthronon, would be placed around the apse and would look onto the altar. But in this church conventional worship was relegated to the flanking side chapels; here the main nave looked not towards the altar (and thus to God) but towards the saint himself. The stylite had become like the Christian version of the Delphic oracle: raised up on his pillar at the top of the highest mountain, a literal expression of his closeness to the heavens, he spoke what all assumed to be the words of God. The Byzantines were constantly haunted by the spectre of heresy, but no one in Antioch ever seems to have suggested that in behaving in this way the stylites or their followers were doing anything in the least bit uncanonical. Even when the Egyptian monks tried to excommunicate Symeon, the rest of the Byzantine Church assumed – perhaps not inaccurately – that they were just motivated by jealousy: after all, the stylites had rather stolen the desert fathers’ thunder.

      The sun was lowering in the sky, sinking towards the Mediterranean. In the distance, to the east, lightning played on the horizon. But even though it would soon be dark I lingered in the ruins, pacing through the complex in the dusk and wondering at the oddness of the world John Moschos inhabited: sophisticated enough to build this astonishing classical basilica, yet innocent enough to believe that these strange, ragged men shrieking from their pillars were able to pull aside the heavy curtain of the flesh and gaze directly on God. Standing on their pillars, they were believed to be bright beacons of transcendence, visible from afar; indeed in some cases we hear of disciples claiming to be unable to bear the effulgence of the holy man’s face, so bright had it become with the uncreated light of the divine.

      The Byzantines looked on these stylites as intermediaries, go-betweens who could transmit their deepest fears and aspirations to the distant court of Heaven, ordinary men from ordinary backgrounds who had, by dint of their heroic asceticism, gained the ear of Christ. For this reason Byzantine holy men and stylites became the focus for the most profound yearnings of half of Christendom. They were men who were thought to have crossed the boundary of reality and gained direct access to the divine. It is easy to dismiss the eccentricities of Byzantine hermits as little more than bizarre circus acts, but to do so is to miss the point that man’s deepest hopes and convictions are often quite inexplicable in narrow terms of logic or reason. At the base of a stylite’s pillar one is confronted with the awkward truth that what has most moved past generations can today sometimes be only tentatively glimpsed with the eye of faith, while remaining quite inexplicable and absurd when seen under the harsh distorting microscope of sceptical Western rationality.

      Back in Antioch, the incipient storm had not yet broken and a stuffy afternoon had turned into a heavy and swelteringly hot night. In the backstreets, many families had settled themselves outside, laying straw mats and old kilims out on the pavements. Grandmothers sat on stools at the back, knitting; women in head-scarves brought out steaming pilaffs to their cross-legged husbands. The richer families sat in a semi-circle in front of televisions, often placed on the bonnet of a conveniently parked car. The noise of televised gunshots and the murmur of Turkish soap operas mingled with the whirr of cicadas.

      I got Ismail to drop me off, and wandered in the dark through the narrow streets, under the projecting wooden balconies of the old houses and the vine trellising of the bazaars. Down alleys, through arched doorways, you could catch glimpses of the hidden life of the courtyard houses: brief impressions of bent old ladies flitting from kitchen to zenana; old men in flat caps gossiping under palms, sticks in their hands.

      After nearly an hour I found a café with a marble Ottoman fountain, and there I washed off the dust of the afternoon and settled down to drink a glass of raki. From inside came the acrid smell of Turkish tobacco and the sharp clack of backgammon. Gnarled old men with moustachless Islamic beards pushed barrows of figs and pomegranates along the cobbles. Flights of dark-skinned teenagers kicked balls amid the uncollected rubbish of unlit alleyways; smaller children pulled toys made of old crates, with wheels cannibalised from long-rusted prams or bikes. Through the dark, from another part of town, came the thump of drums from an unseen circumcision ceremony.

      Later, walking back to the hotel, I took a wrong turning and stumbled by accident across the Greek Orthodox church. It was a substantial eighteenth-century building, Italianate and flat-fronted, with a small belfry facing onto the courtyard. The whole complex lay hidden by a discreetly narrow arch, and was guarded by an old Turk in a pair of baggy shalwar trousers.

      The priest was away in Istanbul, but

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