Simeon Stylites

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Simeon Sty·li·tes

 (stī-lī′tēz), Saint ad 390?-459.
Syrian Christian ascetic. The first of the "pillar-dwelling" ascetics, he spent 36 years atop a column.
American Heritage® Dictionary of the English Language, Fifth Edition. Copyright © 2016 by Houghton Mifflin Harcourt Publishing Company. Published by Houghton Mifflin Harcourt Publishing Company. All rights reserved.

Simeon Stylites

(Biography) Saint. ?390–459 ad, Syrian monk, first of the ascetics who lived on pillars. Feast day: Jan 5 or Sept 1
Collins English Dictionary – Complete and Unabridged, 12th Edition 2014 © HarperCollins Publishers 1991, 1994, 1998, 2000, 2003, 2006, 2007, 2009, 2011, 2014

Sim′eon Sty•li′tes

(staɪˈlaɪ tiz)
Saint, A.D. 390?–459, Syrian monk and stylite.
Random House Kernerman Webster's College Dictionary, © 2010 K Dictionaries Ltd. Copyright 2005, 1997, 1991 by Random House, Inc. All rights reserved.
References in periodicals archive ?
(49.) George Lamb, "St. Simeon Stylites," in Saints for Now, ed.
Drawing upon the rhetorical theory of Paul Ricoeur, Fisher approaches "St. Simeon Stylites" less in terms of Simeon's subjectivity than a poem exploring how a fixed character (for example, of a saint) becomes permanently impressed upon cultural memory.
Simeon was part of the international Syrian culture.He added that late Spanish film director Luis Bunuel presented the life of Simeon Stylites in his famous film "Simeon Stylites in the Desert".Morion considered that the deeply-rooted cultural heritage on a solid natural ground always exists, because of its cultural importance, a monument that preserves its ability to revive a new fruit.For his part, Director of the Center Mohammed Kattan pointed out that St. Simeon Stylites is of a Syrian origin, internationally-famed, who preached the Christ's teachings in the whole world.Simeon, who was born in Sisan village in northern Syria, was the son of a shepherd.
Platizky considers "St. Simeon Stylites" to be a great dramatic monologue for its complex analysis of religious hypocrisy and egoism intermixed with painful doubt, Stylites sometimes aggressive but sometimes beseeching, confessing, and questioning.
Tennyson wrote a poem, " St. Simeon Stylites " (1842).
Tennyson's St. Simeon Stylites has, in common parlance, gotten a bad rap.
To interpret "St. Simeon Stylites" as a record of the failure of the self to achieve wholeness, however, is to acknowledge only one of the ways in which the poem, as James W.
Roger Platizky, in his book on Tennyson and madness and in an article on Tennyson's "St. Simeon Stylites," which draw on the work of Victorian psychiatrists and recent research, has summarized the historical situation.
How he learned to deal with such a momentous shift in explaining reality is fundamental to his "peculiar mode of dramatic-psychological poetry"; for example, his treatment of hallucinations in The Lover's Tale, In Memoriam, "St. Simeon Stylites," "Lucretius," Maud, The Princess, and other poems.
Press), by Cornelia Pearsall, focuses on four dramatic monologues Tennyson wrote shortly after Arthur Henry Hallam's death: "St. Simeon Stylites," "Ulysses," "Tithon" (later "Tithonus"), and "Tiresias." Pearsall's multilayered investigation spans a range of theological, political, sexological, oratorical, classical, and aesthetic cruxes while presenting a new rhetorical model of the dramatic monologue itself.
Blaine claimed to be following in the footsteps, or footprints, of St. Simeon Stylites, the speaker in Tennyson's dramatic monologue that stages among other things the self-consciously sadistic demonstration of martyrdom by a certain strain of religious zealotry.