Abstract: The article is devoted to the study of the tradition of stylitism, which originated in the V century in Syria. This practice is poorly studied in Western historiography and practically not studied in Russian historical science. Stylitism was an ascetic practice, which consisted in the fact that stylites spent their lives being on a high stone pillar. The tradition of stylites lasted for a long time and enjoyed great respect. The beginning of this tradition can be associated with Simeon Stylites, who climbed the pillar for the first time in 415 A.D. As a phenomenon, stylitism developed over many centuries, starting from the V century and up to the XI century, with some interruptions, especially after 900 A.D. In historical science, when studying stylitism, the emphasis is traditionally placed on the extremity of this type asceticism. At the same time, almost no attention is paid to the fact that stylites conducted their practice publicly, openly, taking an active part in the life of the society around them. This article uses the approach of considering stylitismas a social phenomenon, showing the connection of the origin and existence of stylitism with social changes. Stylitismis presented as an original phenomenon reflecting the reaction of society to social crises. Based on the existing research, an attempt is being made to show that thanks to the publicity of their harsh practices, stylites were able to perform important administrative functions so necessary for the development of a late Antique society.

Abstract:  
This article examines public practices of the Christian saints in the Eastern Mediterranean during the IV – V centuries, and leans on studying the hagiographic works. The traditional Roman public events in the period of Late Antiquity with the advent of Christianity gradually ceased their popularity, particularly die to the state and church policy. Along with church liturgies, festivities, and sermons, Christianity offered a new type of public events – ascetic pageantry. Publicity as an important aspect of ascetic practices practically is outside the scope of attention of the modern historians. The author reviews public practices as an informal act of impacting viewers with a profound cultural meanings. The conclusion is made that holy ascetics represented a new Christian pageantry that contributed to dynamic Christianization of the empire and fulfillment of important social functions. Public actions of the ascetic resembled the true faith, such as of the martyrs. The first crucial function carried out by the ascetic in performing public asceticism is the concentration of sizeable Christian population that had a need for such event. The second one consisted in teaching to discern who is a real Christian and how to become one.