desniza

Jul. 30th, 2007

Michael Sikidit's persuasion that the communion is corruptible and incorruptible simultaneously

Concerning the question about peacock as the symbol of resurrection in close connection with the tradition about incorruptibility of peacock’s meat it must be remember the theological dispute on the same theme. In XII c. Byzantine monk Michael Sikidit in his «Theological chapters to the unintelligible pages of Holy Scripture» expressed persuasion that the communion is corruptible and incorruptible simultaneously: it is corruptible after sacring before eucharist, and it is incorruptible immediately after the eucharist. Before priest or layman tasted the Holy Sacrament, it is as passive and mortal, as it was subjected to suffering and death, when Eucharist was established on by the Lord’s Supper. It is truly divided, it is crushed and eats up by the teeth of communicats. But as it rose in incorruptibility, impassivity and glory after death on the cross and burial, so it occurs also in the Liturgy, when having been buried in communicat it rises immediately in the glory, being connected with the essence of the soul of communicat, granting it to its incorruptibility and renew it to the eternal life.

This impious person - monk Michael Sikidit - taught together with other absurdities that the Holy Sacrament and Lord’s blood given to us in the communion are corruptible and it forms only the victim, deprived of reason and of soul, and that in the sacrament of communion we do not assume entire Christ, but only His part, and which therefore- that expanded in communion is material, it is mortal, it is subjected to a touch and a feeling of sight.

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Tags: Lord’s Supper, byzantine, christian, communicat, communion, constantinople, eternity, eucharist, holy sacrament, immortality, incorruptibility, michael sikidit, middle ages, resurrection, roman, sacrament of communion, sacrifice, the symbolism, victim

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Jul. 29th, 2007

The symbolism of peacock

Peacock (pavum, ὁ ταώς).

The symbolism of peacock belongs to the antiquity, where it equally expressed immortality. Ancient established the symbolic value of this bird on the tradition about incorruptibility of its meat. That is why Pythagoras moves the soul of immortal writers, as, for instance, Homer, into the peacock. In this selection of bird for the migration of souls, some writers saw hint to the immortality of soul. Tertullian expressed it very clearly and definitely: «Platon’s students assert that the souls immediately enter into bodies, but not into the previous and frequently not into the human as Evforb, which is converted into Pythagoras, but into the bird, and Homer is converted into the peacock. Despite to this, they proclaim, that the soul accurately returns again to the earth for the residence in the flesh, preferring to better assume of the condition of immortality, than to completely deny its, and to knock the door of truth». - «Nimirum magna merces bonis in animalia quaecunque restitui. Pavum se meminit Homerus Ennio somniante... Damnatus est igitur Homerus in pavum, non honoratus» (Tertullianus. De resurrect. Carnis. Cap. I. - De anima. Cap. 33).
But some scientists do not recognize popular belief about incorruptibility of meat for the sole, and they assume that the circle, formed by peacock’s tail, had to this influence because and circle, and the snake, circularly located, indicated immortality. Even form of tail is assigned the very origin of the Greek name ταώς (peacock). Ancient Greeks likened the figure of peacock’s tail to stars or to eyes; its golden circles on blue background of remaining feathers easily could direct to such comparison, which brought Greeks to the dedication of this bird to Juno, the goddes of sky and the goddes of stars, why Ovidius is called the peacock: «Junonis volucrum quae cauda sidera portat» (Metamorph. XV, 385).
As a result of the same understanding, with deification (consecratio) of Roman empresses allowed peacockes to raise their souls to the bosom of Juno as the goddes of stars. That is why on the medals in the honor of these rites empress is depicted as that sitting on the peacock, that raises her to sky. The inscription – «sideribus recepta» - completely corresponding to this value. With deification of emperors the eagle, dedicated to Jupiter, substituted peacock. Emperor Adrian place gold peacock with precious stone in temple Juno (Pausanias 1. II. Cap. 17).
All researchers of the Christian antiquities consider peacock in the Christian symbolism for the symbol of the resurrection: «Sunt qui (pavonem) resurrectionis symbolum esse arbitrentur. Quorum sane etsi veteruin patrum auctoritate non constet, tamen nulla satis gravi ratione reprobari potest, sententia» (Origenis III. Р. 98). Furthermore, Christians focused special attention on legend about incorruptibility of peacock’s meat. To this perhaps were directed their words of Apostle Paul (1 Kor.15, 53). This legend was so positively accepted that St. Augustin said: «Deus creator omnium dedit carni pavonis mortui ne putresceret» (De civit. Dei. Lib. XXI).
We already above noted how the circular shape of peacock’s tail gave to this bird the value of immortality and eternity. The same can be noted, also, on the Christian monuments. Meanwhile the peacock is placed also in the relationship with four times of the year, whose symbolic value is known. As the symbol of resurrection peacock was depicted with those symbols, which related to the paradise in its different symbolic nuances. We see that constantly the symbols indicate the relationship of the sacrament of communion to the resurrection and to the paradise. In the identical value and the peacocks, as the symbols of resurrection, are depicted on the mural paintings and on the inscriptions with the symbols of this sacrament.
This formula «in pace», as we frequently saw, embraces all values, which are contained in the images, which seemingly they supplement by its words – «in pace fidei resurrecturm». Peacock on the branch make the same sense – «in pace fidei resurrecturm» as one can see in the votive crown of Emperor Leo VI (886-912).

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desniza

Jul. 30th, 2007

Michael Sikidit's persuasion that the communion is corruptible and incorruptible simultaneously

Jul. 29th, 2007

The symbolism of peacock

July 2008

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