A few words about Saint Mamanta
The martyr Mamant (now often called Mamas, in the Greek way) is an ancient Christian saint who lived and suffered in the third century under the emperor Aurelian. He is a beautiful young man who became a hermit and suffered for his faith. His place of birth is Paphlagonia, the northern part of modern Turkey, the southern coast of the Black Sea. Life says that Mamant was the son of rich and noble parents, Theodotus and Rufina. The saint's parents were Christians, for which Theodotus ended up in prison, and his wife Rufina, who was soon to give birth, followed her husband. Both of them died, but the boy survived: he was taken in by a rich childless widow, also a Christian, named Ammia. She raised me in accordance with her beliefs.
Prayers
Troparion, tone 4
, from the Greek Menaion, translation by Natalia Bakhareva [15]
Like the divine vegetation of God-like sufferers, / the feats of suffering of courage are sacred to the fortress of faith. / Feats more than nature and many miracles, / Mamante the Great Martyr, the Savior's glory vishi.// Oh, we pray, we pray, for our souls.
Kontakion, tone 3
(similar to: Virgo today:) [16]
With the rod, holy, given to you by God,/ save your people in life-giving pastures,/ and the invisible and untamable beasts/ crush under your feet those who sing,/ like all who are in troubles,// appear The body is warm, Mamante, they have it.
Strange name
Until the age of four, the boy did not speak, and when this happened, the benefactor named the pupil by the first word he uttered, which was “Mama” (that is, μάμμα, which means mother, as well as breasts, nipples. Maybe he wanted to say something - something about food?). That's what they started calling him. Even if Ammiya knew the boy's real name, he chose to hide it.
Along with the story of long muteness, the Life also says that Mamant-Mamas was a capable young man, learned quickly and easily, and already at a young age began to preach Christianity. He was captured and tortured, but an angel miraculously carried Mamanth to a high mountain in the desert near Caesarea Cappadocia (modern Kayseri in Turkey), the capital of the Roman province of Cappadocia. There the saint began to live, spending time in prayers and ascetic deeds. He found a common language with wild animals, and they shared with the young man the best they had: wild goats allowed him to milk themselves, the hermit made cheese from milk, sold it in Caesarea, and distributed the proceeds to the city poor. Soon the city governor was informed that some strange guy was coming to the city and selling cheese, but not paying taxes. The governor decided to investigate and bring the offender for conversation. The hermit kindly received the soldiers who came after him, even treated him to cheese, but when they saw the lion, they quickly got ready to go home. The saint invited them to go right now, telling them to go ahead, and he would follow. And he set off, riding on a lion. On the way, the lion got hungry and wanted to eat a lamb that had strayed from the herd, but Mamant forbade him, took the lamb away and took it in his arms. The Roman governor was so impressed by the hermit's courage that he freed him from all possible taxes and taxes. And in response, according to one version, Mamant gave him a lamb. The next time Mamant was summoned to Caesarea for a completely different reason, not because of taxes, but because of religion, and this ended in martyrdom for him. Of course, Mamant is not the only hermit who tamed a lion. There were many of these, the most famous being Saint Jerome (in the Orthodox tradition Gerasim). In Rus', hermits were friends with bears (Sergius of Radonezh, Seraphim of Sarov).
| The Life and Suffering of the Holy Martyr Mamant |
The Holy Martyr of Christ Mamant was born in Paphlagonia 1. His parents - Theodotus and Ruffina - were noble people: both of them came from a family of patricians 2, were in honor, rich and shone with piety. They could not hide their faith in Christ and ardent love for Him for long; they openly confessed their piety before everyone and converted many to Christ. Therefore, they were reported to Alexander, the governor of the city of Gangra 3. This governor was given a command from the king to use all possible measures to spread and establish the veneration of the pagan gods, and to torture and kill Christians and everyone who does not obey this royal command.
Having called Theodotus to his trial, Alexander began to force him to sacrifice to idols. But Theodotus did not even want to hear what the governor was telling him. Alexander, although he was ready to immediately betray the disobedient man to torture, however, refrained from doing so due to Theodotus’s noble origin; for he did not have the right to dishonor and torture the descendants of the patricians, without special royal permission. Therefore, Alexander sent Theodotus to Caesarea Cappadocia 4, to the ruler Faustus. This ruler, as zealous as he was in his godless wickedness, was so cruel towards Christians. Seeing Theodotus, Faustus immediately imprisoned him. Theodota’s wife, blessed Ruffina, also followed her husband, although she was pregnant at that time: she went with him to prison and here she endured suffering for Christ. Theodotus knew the weakness of his body and saw the cruel cruelty of his tormentor, but he wanted to die rather than sin in anything against piety. Fearing that he did not have enough strength to endure the coming severe torment, he turned to the Lord with earnest prayer.
“Lord, God of hosts,” Theodotus prayed, “Father of your beloved Son!” I bless and glorify You for making me worthy to be thrown into this prison for Your name. But I pray to You, Lord: You know my weakness, accept my soul in this prison, so that my enemy does not boast about me.
God, Who “created the hearts of all... and considers all matters” (Ps. 33:15), heard His faithful servant and soon sent him a blessed death; having brought his soul out of the prison of his body, He infused it into the bright abodes of heaven. Theodotus’s wife, blessed Ruffina, enduring need and suffering in prison and overwhelmed with great sorrow for her husband, gave birth to a son prematurely. Looking at the newborn and the lifeless body of her husband, she prayed to God with contrition and tears:
- God, who created man and created a wife from his rib, commanded that I too should go the same way that my husband went, and, having released me from this short-term life, accept me into Your eternal abodes! You yourself raise the born baby as you know! Be his father and mother and guardian of his life!
Thus crying out to God in her sorrow, this honest and holy wife was heard by Him and released from the bonds of the body, and departed to eternal freedom, betraying her soul into the hands of the Lord. The baby remained alive among the dead of his parents.
Then “the Lord protect the little ones” (Ps. 114:5) deigned to reveal what had happened to one noble and pious woman named Ammia, who lived in Caesarea. In a dream vision, He, through His Angel, commanded her to ask the governor for the bodies of the saints who had died in prison and to bury them with honor; take the baby to yourself and raise him instead of a son. Waking up, Ammiya hastened to do what the Lord commanded her, and began to ask the ruler for permission to take the bodies of the dead prisoners from the prison. God bowed to the mercy of the cruel heart of the ruler and he did not interfere with the desire of the respectable woman. And so Ammiya, entering the dungeon, found the bodies of both prisoners lying side by side, and in the middle of them - a beautiful and joyful baby. Having taken the bodies of the saints, she buried them with honor in her garden, and took the baby to her. She was a childless widow and spent her life chastely. Having loved the baby as her son, she raised him as a Christian.
The baby grew, but did not say anything until he was five years old. The very first word he said to Ammia, who became like a second mother for him, was “mamma” (Greek: nipples or mother), and from this word he was named Mamant. Ammiya sent him to learn to read and write, and he soon surpassed his peers so much that everyone marveled at his intelligence.
Then the wicked Aurelian 5 reigned in Rome. He forced everyone to worship idols, and not only adult husbands and wives, but also young children, and even paid special attention to children, hoping that they, as minors and foolish, could easily be seduced and are directed towards every evil deed. In addition, the wicked king thought that children, having become accustomed to eating sacrificial meat from a young age, would become more zealous idolaters in their old age. Therefore, with various caresses, he led them to his wickedness. Many of the youths and even young men really succumbed to seduction and obeyed the will of the king. But those who were Mamant’s schoolmates, following his instructions, did not fulfill the royal commands. For Mamant, in his youth having “wisdom”, which “is gray hair for people, and an immaculate life is the age of old age” (Wisdom Sol. 4:9), proved to his comrades the insignificance of the pagan gods, soulless and powerless, and taught them to know The only true God - Whom He Himself revered - and to offer Him a spiritual sacrifice - a contrite spirit and a humble heart (Ps. 50:19).
At that time, another ruler named Democritus was sent from the king to Caesarea to replace Faustus. He was a great zealot for his wicked and godless faith and seemed to breathe persecution and murder of Christians. He was informed about Mamanta that not only did he not bow to the gods himself, but he also corrupted and taught the Christian faith to other youths who studied with him. Mamantu was fifteen years old at the time. He was already an orphan again, since his second mother, Ammia, left her adopted son, St. Mamantu, as the only heir, a large property, went to heavenly wealth, prepared for those who love God.
Democritus, hearing about Mamantes, sent for him and, when they brought him, first of all asked if he was a Christian, and was it true that he not only did not worship the gods himself, but also corrupted his comrades, teaching them not to obey the royal command?
Young Mamant, like a perfect and mature husband, fearlessly answered:
“I am the one who considers your wisdom to be nothing.” You have turned aside from the right path and are wandering in such darkness that you cannot even look at the light of truth; Having left the true and living God, you have approached demons and bow to soulless and deaf idols. I will never depart from my Christ and try to turn everyone I can to Him.
Amazed by such a daring answer from Mamant, Democritus became angry and ordered to immediately take him to the temple of their nasty god Serapis 6 and there forcefully force him to sacrifice to the idol. Mamant, not at all afraid of the ruler’s anger, calmly objected to him:
“You shouldn’t insult me: I am the son of parents who came from a noble senatorial family.”
Then Democritus asked those present about the origin of Mamantes and, having learned that he was descended from ancient Roman dignitaries, and that Ammia, a noble and rich woman, raised him and made him the heir of her rich property, he did not dare to betray him to torment, for in fact he did not have that's right. Therefore, having placed iron shackles on him, he sent him to King Aurelian, who was then in the city of Aegah 7 and in a letter explained to him everything that concerns Mamant. The king, having received Democritus’ letter and read it, immediately ordered young Mamant to be brought to him. When the martyr appeared before him, the king began to persuade him in every possible way to his wickedness, now with threats, now with affection, promising gifts and honors, and said:
“Wonderful young man, if you approach the great Serapis and make a sacrifice to him, you will live with us in the palace, you will be raised like a king, and everyone will honor and praise you, and you will be truly happy; if you do not listen to me, you will die cruelly.
But young Mamant courageously answered him:
- Oh, king! May I not bow down to the soulless idols that you worship as gods. How crazy you are, bowing to wood and insensitive stone, and not to the Living God! Stop seducing me with flattering words, for when you think that you are doing me good, you are actually torturing me, and when you are torturing, you are doing me good. Know that all the benefits, gifts and honors you promised me would have become grievous torments for me if I had loved them instead of Christ, and the grievous torments with which you promise to betray me for the sake of the name of Christ will be a great blessing for me, for death is for My Christ is dearer to me than all honors and acquisitions.
This is how St. spoke fearlessly before the king. Mamant, in a youthful body, having the mind and heart of an older husband: for the power of God and a small child can reveal the insurmountable Goliath 8, “from the mouth of babes and nursing children You have created praise” (Ps. 8: 3) and a young child will become so wise that he will understand better than the elders. All this was fulfilled for young Mamanta: the words of the lawless king did not convince him, the gifts did not seduce him, and the torment did not frighten him, which he accepted with greater joy than great honors.
The angry tormentor immediately ordered that he be killed without mercy. But St. Mamant endured the torment with such patience, as if he did not feel any pain.
The king told him:
“Just promise that you will make a sacrifice to the gods, and you will immediately be freed from torment.”
The martyr answered:
- Neither with my heart nor with my lips will I renounce God and my King - Jesus Christ, even if they inflict ten thousand times more wounds on me; These wounds unite me with my beloved Lord, and I wish that the hands of my tormentors would not get tired, for the more they beat me, the more benefits they bring me from the hero of Christ.
Aurelian, seeing that Mamant was not at all afraid of suffering, ordered his body to be scorched with candles. But the fire, as if ashamed of the body of the martyr, did not touch him, but turned to the faces of the tormentors. And the king was inflamed with anger and inflamed with rage stronger than the martyr of Christ with material fire: for as much as he did not pay attention to the fire, so much the heart of the tormentor was inflamed. And the king ordered to beat the saint. Mamanta with stones. But this suffering for the martyr, embraced by love for Christ, was as pleasant as if someone had showered him with fragrant flowers. Then the king, seeing that he could not achieve success, condemned the martyr to death and ordered him to be thrown into the sea. Having tied heavy lead around his neck, the king's servants led him to the sea. But even here the Lord did not abandon His servant, “for He will command His angels over you to guard you” (Ps. 90:11). On the way to the sea, the Angel of the Lord appeared, shining like lightning. Seeing him, the servants left the saint. Mamanta and ran back in fear. The angel, taking the martyr, untied the lead and, bringing him to a high mountain in the desert, near Caesarea, commanded him to live there.
Life in the desert of St. Mamant began with fasting. On that mountain he fasted for forty days and forty nights and appeared as if a second Moses (Ex. 24:18), into whose hands a new law was given: for a voice and a rod came down to him from heaven. Having accepted this rod, Mamant, according to a command from above, struck the ground with it, and immediately the Gospel appeared from the depths of the earth. After this, he built a small church and prayed in it, reading the Holy Gospel. By command of God, to St. Mamantu the animals gathered from that desert, like sheep to a shepherd, and as if intelligent beings listened to him and obeyed him. His food was the milk of wild animals, from which he made cheese - and not only for himself, but also for the poor: for, having prepared a lot of cheese, he carried it to the city of Caesarea and distributed it to the poor.
Soon rumors about Mamanta spread throughout Caesarea. Then Alexander, not the one mentioned above, but another, who was appointed governor at that time in Cappadocia, a cruel and very evil man, having learned everything about Mamanta, considered him a sorcerer and sent soldiers on horses into the desert to find him and bring to yourself. Coming down from the mountain, St. Mamant himself met the riders and asked who they were looking for. Those, thinking that this was a shepherd grazing his sheep on the mountain, answered:
“We are looking for Mamant, who lives somewhere in this desert; don't you know him, where he is?
- Why are you looking for him? – Mamant asked them.
The warriors answered:
“They reported him to the governor that he was a sorcerer, and so the governor sent us to take him for torture.”
Then Mamant told them:
“I will tell you, my friends, about him, but first enter my hut and, having rested a little from labor, refresh yourself with food.”
The soldiers went with him to his home, and he offered them cheese. When they began to eat, fallow deer and wild goats arrived, which were accustomed to being milked by the holy ascetic. Mamant milked the milk and offered the soldiers something to drink, while he began to pray. And even more animals began to gather. Seeing them, the warriors were frightened and, leaving food, came to Mamant. He calmed them down, and then announced that he was the very Mamant they were looking for. Then they said to him:
“If you yourself want to go to the governor, then come with us; if you don’t want to, then let us go alone, for we don’t dare lead you. But we ask you not to let the animals touch us.
Having calmed the warriors, Mamant ordered them to go forward.
“Go,” he said, “you go first, and I will follow you alone.”
Having left there, the warriors awaited the coming of Mamant at the city gates, for they fully believed the words of such a wondrous man and could not even think anything bad about him. Mamant, taking the lion with him, followed the warriors. When he entered the city gates, the lion remained outside the city; The soldiers, having taken Mamant, presented him to the governor Alexander.
The governor, seeing the saint, immediately began to interrogate him:
“Are you the same sorcerer I heard about?” - he said.
The saint answered:
“I am a slave of Jesus Christ, who sends salvation to all who believe in Him and do His will, and consigns the wise men and sorcerers to eternal fire. Tell me: why did you call me to you?
“Then,” answered the governor, “I don’t know by what sorceries and enchantments you have so tamed the wild and fierce animals that you live among them and, as I heard, command them as if they were rational creatures.”
St. Mamant said to this:
– Whoever serves the One, Living and True God will never agree to live with idolaters and evildoers. Therefore, I also wished to live better with the beasts in the desert than with you in the villages of sinners. For animals are tamed and obey me not by sorcery, as you think - I don’t even know what sorcery consists of - but although they are unreasonable creatures, they know how to fear God and honor His servants. You are much more foolish than animals, for you do not honor the true God and dishonor His servants, torturing and killing them without mercy.
The governor became enraged when he heard such words, and immediately ordered the saint to be hanged. martyr, beat and whittle his body with iron claws. But the martyr, although he was greatly wounded, endured this with such courage, as if he did not feel any suffering: he neither cried out nor groaned, and only lifting his eyes to heaven with tenderness, from there he expected help, which he actually received: for suddenly a voice came to him from heaven, saying:
- Be strong and take heart, Mamant!
Many of the believers present here heard this voice and became even more confirmed in their faith. Saint Mamant, completely strengthened by that voice, did not think at all about torment. They tortured the saint for a long time, scouring his body; Finally they threw him into prison while they prepared the oven in which the governor planned to burn him. There were up to forty other prisoners in the dungeon. When they were exhausted from hunger and thirst, St. Mamant prayed - and behold, a dove flew into the dungeon through the window, holding food in its mouth, as light as beads and sweeter than honey; placing it before St. Mamantom, the dove flew out. That food multiplied for all the prisoners, just as the small loaves of bread once multiplied in the wilderness for a multitude of people (Matthew 14:19-20). After tasting this wonderful food, the prisoners refreshed themselves. And again, through the prayer of Saint Mamant, at midnight the doors of the prison opened, and all the prisoners came out; There was only one St. left. Mamant. When the furnace burned hot, the martyr was taken out of prison, and all the prisoners came out; There was only one St. left. Mamant. When the furnace flared up, the martyr was taken out of prison and thrown into this fiery furnace. But God, who once watered the cave of Babylon for the three youths (Dan. 3:8), also watered the fire for Mamant and in the midst of the burning flame made His servant cool. The martyr, chanting and glorifying God in that oven, stayed in it for three days, until the oven completely cooled down and the coals turned to ashes. Three days later, the governor, seeing that Mamant was still alive, was amazed and said:
“Is the power of this sorcerer really so great that even fire cannot touch him?”
Many of the people, seeing that the fire did not touch the saint in the least and did not harm him, came to know the true God and, attributing this miracle to Him alone, glorified His power.
The mad governor, however, did not want to know the almighty God, but, having taken the martyr out of the oven and seeing that the fire did not harm him, he attributed it to sorcery and spoke many blasphemies against the truth. Finally, he condemned the martyr to be devoured by wild beasts. They brought the saint to the circus 9 and released a hungry bear on him; but she, approaching, bowed to the saint and lay at his feet, hugging his feet. Then they released the leopard, but he also meekly hugged his neck, kissed his face and licked the sweat from his forehead. At that time, a lion came running - the same one that came with the saint from the desert, and, jumping into the circus, spoke to the saint in a human voice (for God, in the manifestation of His omnipotent power, opened the mouth of the beast, as once Balaam’s donkey, the following words:
“You are my shepherd who shepherded me on the mountain!”
And, having said this, he immediately rushed at the people, of whom there were countless numbers, both Greeks and Jews, both adults and children. By the will of God, the doors of the circus locked themselves, and the beast tore apart many people there, so that the governor himself barely escaped: very few of those in the circus escaped the fury of the lion, who grabbed and tormented everyone with cruelty. But the saint tamed the lion and sent him into the desert. The governor, again seizing the saint, kept him in prison for some time and, taking him to the circus a second time, released the most ferocious lion on him. But this lion, instantly becoming meek, lay at the feet of the saint. Seeing this, the people gnashed their teeth at the saint in anger and shouted to the governor:
- Take the lion away, and we will stone this sorcerer!
And they began to throw stones at the martyr. One of the pagan priests, at the command of the tormentor, struck the saint hard in the stomach with a trident and cut it open, so that all the entrails fell out of the stomach. Having picked them up and holding them with his own hands, St. Mamant left the city. His blood, flowing out like water, was collected by one of the believing women into a vessel. Having walked about 200 fathoms, St. Mamant found a cave in a rock and fell asleep in it. Here he heard a voice from heaven calling him to the mountain villages, and joyfully gave up his spirit into the hands of the Lord, for Whom he suffered zealously 10.
So St. Mamant received the crown of martyrdom. His holy relics were buried by believers at the place of his death, and many healings and miracles were performed there, as is clearly seen from the words of St. Basil the Great, who in his sermon to the people, in memory of St. Martyr Mamant, says:
- Remember the holy martyr - those who saw him in a vision, which of those living in this place has him as an assistant, which of those calling on his name he helped in action, which of those who were lost in life he guided, whom he healed from illnesses, whose children who had already died , again brought back to life, whose life he continued - all, gathered together, bring praise to the martyr.
When Julian the Apostate 11, still in his youth and wanting to leave behind himself a monument of piety (although even at that time he was a wolf in sheep's clothing), began to build in honor of St. Martyr Mamant placed a magnificent church over his tomb (he did this not out of piety, but out of vanity and hypocrisy), then one could truly see a glorious miracle. For what was built during the day was destroyed during the night: the erected pillars turned into a heap; some of the stones could not stay properly in the wall, others became hard, so that it was impossible to cut them; others crumbled into dust; cement and bricks were found every morning as if scattered by the wind and scattered from their place. And this was a denunciation of Julian’s evil faith and a sign of his future persecution of the Church of God. Such a miracle took place at the tomb of the saint: for the saint did not want a church to be built in his honor for those who would soon be persecuted for the true faith.
Through the prayers, O Lord, of Your martyr Mamant, create a sign for us for good and deliver us from those who persecute us, so that we glorify You with the Father and the Holy Spirit forever, amen.
Kontakion, tone 3:
With the holy rod, given to you by God, save your people in those life-giving pastures: and crush the invisible and indomitable beasts under your feet who sing: for all those who are in trouble have the warmth of Mamante as your representative.
1 Paphlagonia is a province of the Roman Empire located in the south of Asia Minor.
2 The highest class in the Roman Empire, corresponding to our noble nobility, was called patricians.
3 Gangra is the main city of Paphlagonia.
4 Several cities bore the name of Caesarea. Caesarea, the main city of the Roman province of Cappadocia, was subsequently destroyed by an earthquake.
5 Emperor Aurelian reigned from 270 to 275.
6 Serapis is a pagan deity, depicted as a man on a throne, with a scepter in his hands and an eagle at his feet; on the head there is a basket, a symbol of abundance. It personified the courageous and productive force of nature. During the time of the martyr. Mamanta veneration of this idol was especially widespread in the Roman Empire.
7 The city of Aegi was located in the province of Cilicia, in Asia Minor, near the Gulf of Issa.
8 Goliath is a famous biblical giant, a Philistine, who was considered invincible and fell in single combat with David (1 Sam., ch. 17).
9 A circus was a square enclosed by a row of benches or a wall. Competitions between fighters and animals took place there. Christians were also thrown into this square or arena and then wild animals were released here, which were kept in special cages at the circus.
10 Mamant died in 275.
11 Emperor Julian reigned from 361 to 363. Having become emperor, he retreated from the Christian faith and set the task of his life to restore paganism. That is why he is called the Apostate.
Reprinted from www.ispovednik.ru
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Veneration of Saint Mamant in different countries
It will not be possible to answer this question immediately and exhaustively, how Saint Mamant appeared in Cyprus; you will have to make a short excursion into history.
The place of heroism and the birth of the cult of the saint is Cappadocia, the birthplace of the Church Fathers, a fabulous land with underground cities and rock monasteries. Then - a rich Roman province, thriving thanks to trade with East and West. The name of the city of Kayseri is actually Latin, from the word Caesar (Caesar, Caesar). It is from Cappadocia that the first surviving image of Saint Mamant comes, riding on a lion. This is a unique 6th century lead eulogium (small relic vessel), believed to be from Caesarea in Cappadocia. This thing is kept in the Byzantine Museum in Athens.
Let's take another small step to the side and note that the image of a beautiful young man on a lion could have appeared with the help of the local pre-Christian tradition. The iconography of the saint, and partly his name, may be related to the fact that in Cappadocia in the Roman era a local goddess named Ma was revered. This is the great mother of all gods, somewhat reminiscent of the Roman Cybele. She rode a lion, and her cult involved orgies accompanied by self-mutilation. Perhaps the roots of the image of our beardless young rider go back to ancient culture, and in Mamanta of Caesarea, the memory of the ancient goddess, who, of course, patronized animals, and the image of a young martyr for the Christian faith, who reached such heights of spirit in the desert that he could tame lion In Rus', for example, a similar thing happened with the god Veles: in the minds of the people he was replaced by Saint Blasius, having inherited patronage of domestic animals from his pagan predecessor; Ilya the prophet took over some of Perun’s functions and became responsible for the thunderstorm; other examples can be found.
The saint's fame quickly spread throughout the empire. In the 5th century a suburb appeared near Constantinople, named after Mamant; later, in the 6th century, a monastery was founded in the City in honor of the saint. It is interesting that the church of “Saint Mother” in Constantinople is mentioned in the Tale of Bygone Years: the Russians stayed there during the time of the Prophetic Oleg. Mamant was the patron saint of the Akrites, warriors who defended the Byzantine borders.
The saint was revered and depicted, but simply as a martyr; it was as if they had forgotten about the lion for a while. For example, in the paintings of the cave churches of Cappadocia he is depicted in beautiful, rich clothes, and his hermit’s exploits can only be guessed from his shepherd’s staff (for example, the image in the arch in the Elmaly Church in the village of Goreme, third quarter of the 11th century). True, there are two ancient images of St. Mamanta is on a lion, and both of them come from Georgia. The first is a unique 11th century silver gilded tondo from Gelati, found during excavations. The saint is depicted riding a lion, but without a lamb.
Tondo from Gelati, 11th century, Georgia (I have dated it to the 5th–7th centuries, but I don’t think that images could have appeared in Georgia earlier than in Cappadocia)
Second image – Miniature of the manuscript of Gregory of Nazianzus, XII century (A-109, Academy of Sciences, Georgia). In Georgia, the tradition is alive, and on the 10 teri coin you can see Mamanta on a lion.
Other images of the saint on a lion refer to the outskirts of the Christian East, namely Lebanon. There are churches and monasteries, and even a whole city named in his honor, Deir Mimas (I know about these images from the report of the excellent art critic and brilliant restorer V.D. Sarabyanov, made at the Lazarev Readings conference in February 2015). All the paintings of these churches date back to the end of the 12th - beginning of the 13th century, that is, this is the art of the Crusader era. In particular, in the Church of St. Sava there is a Mamanth on a lion, and stylistically the paintings of this temple are reminiscent of the Cypriot Church of Panagia Arakiotissa in Lagoudera (information also from the report of V.D. Sarabyanov).
For whom these temples were built and painted is a question, because the inscriptions there are written in three languages: Greek, Syriac and Arabic. The images of Saint Mamant in the churches of Lebanon are apparently associated with local Christians, given the languages of the inscriptions. Perhaps the crusaders patronized them. Unfortunately, after the fall of Acre in 1291 and the departure of the Crusaders, life became noticeably more difficult for Christians in the Holy Land than under the Crusaders, even worse than before their arrival. Maybe one of the artists went to Cyprus. Maybe artists from Cyprus went to Lebanon to paint temples while there were orders.
Since the Crusader states existed here in the Holy Land, the cult of the saint penetrated into Western Europe. Already in the 12th century, the relics of Saint Mamant (head) were transferred to the French city of Langres, where over the course of half a century (1150–1196) a cathedral dedicated to him was built, combining features of the Romanesque and Gothic styles.
Cathedral of Saint Mamet in Langres, 1150–1196
He is also revered in Spain, Italy and Portugal, and in Spain, Bilbao and Zaragoza there are also relics: in Bilbao there is a piece of a skull, and in Zaragoza - a head (the head of John the Baptist was kept in six places, and almost no one in that era was bothered by this ).
Saint Mamant was also known in Rus'. The Great Menaion of the Fourth of Metropolitan Macarius of the mid-16th century contains a very lengthy life of the saint. His name is mentioned on one of the precious relics made by order of Boris Godunov during his short reign for the Annunciation Cathedral of the Moscow Kremlin: “By the command of the Great Sovereign and Tsar and Grand Duke Boris Fedorovich of All Russia, the Autocrat, and His Royal Majesty the son of the Great Sovereign, Tsarevich Prince Fedor Borisovich of All Russia, this reliquary was made on the relics of the Apostle Titus and Spyridon the Wonderworker (Spyridon of Trimifuntsky, by the way, also from Cyprus - Yu.B.) and Kozma from Arabia and the martyr Mammoth in the fifth year of the state of their summer 7111 (between September 1, 1602 and February 21, 1603)". In Rus', he was considered the patron saint of sheep and goats and was called Mamontius the Shepherd. In later icon paintings it is proposed to depict him among goats and sheep.
Before turning to the Cypriot images of Mamant riding a lion, we note that he can be found on French tapestry and even on Ethiopian icons (I came across the image on a numismatist website. The iconographic feature is a gray beard. Here is the link.
Saint Mamant. Ethiopian icon
But let's return to Cyprus.
Sources
| Martyrdom of Mamanth of Caesarea. Miniature from the Minology of Basil II. First quarter of the 11th century. (Vat. gr. 1613. P. 4) |
The oldest sources of information about St.
Mamante contains homilies in his honor, written by Saints Basil the Great and Gregory the Theologian. In the “Conversation on the Day of the Holy Martyr Mamant” by St. Basil the Great (c. 370 or 376), from the circumstances of the saint’s biography, only that Mamant was a shepherd and did not come from a noble family is mentioned [34]. Word of St. Gregory the Theologian “For the New Week, for spring and in memory of the martyr Mamant” is timed to coincide with the day of Antipascha and most likely was pronounced on April 16, 383. The saint called Mamant the most famous martyr: “...before he milked the fallow deer, which one before the other hastened to feed the righteous man with extraordinary milk, and now he grazes the people of the mother of the cities” [23]. At the end of the century - the first half of the century, the original Martyrdom and the so-called, which have not survived to this day, were also written. aristocratic Life of St. Mamanta, in which, unlike the homily of St. Basil the Great emphasized the noble origin of this saint. They served as sources [35] of the Greek. the anonymous Martyrdom [36], preserved in several versions; fragments of it are contained in papyrus of the 5th-6th centuries [37]. Apparently this Martyrdom was created in the century. Researchers classify into a “special group” manuscripts [38], in which the narrative begins from the time of St. Mamanta on the mountain and similar to lat. Martyrdom [39]. At the end of the 10th century, Symeon Metaphrastus edited the anonymous Martyrdom; in the new version of BHG, N 1018, many supernatural events are omitted, and the preaching of the Gospel to animals is excluded from it. The Metaphrastic version is based on the Praise of Mamantu, written at the end of the 12th century in Cyprus by St. Neophyte Recluse [40]. N. Clerides published the modern Greek Life of St. Mamanta, created on the basis of the anonymous Martyrdom [41].
| Mch. Mamant of Caesarea. Tondo from the Gelati Monastery (Georgia, 11th century). State Georgian Art Museum named after. Sh. Amiranashvili |
The most ancient of the Latin Martyrdoms [42], published by I. Delee from the manuscript of Taurin F. III.
16, 10th century [43], has the form of an encyclical, with which three bishops, Euprepius, Crato and Perigenes, address all Christians. The names Perigen and Craton are borrowed from the anonymous hereseological treatise of the mid-5th century Praedestinatus [44]. The encyclical itself mentions that its original was written in Greek [45]. A. Berger suggests that the encyclical was created on the basis of the original Greek. Martyrdom with the addition of an introductory part [35]. As it is narrated in the encyclical, the youth Mamant, a student of the Bishop of Caesarea. Faumasias went to asceticism on a mountain near Caesarea. There he met the hermits Avda, Dan, Nikephoros, Milisius, Romanus, Secundus, Didymus and Priscus. The encyclical pays great attention to the relationship between Mamant and the animal world. According to this source, Mamant’s sermons are listened to with reverence not only by deer and goats, but also by lions, bears, leopards, wolves, onagers, mythical unicorns, wild horses, buffaloes and other animals [46]. The saint resembles the legendary Orpheus, who charms animals [47]. While the other Martyrdoms do not indicate how long Mamant lived on the mountain, the encyclical states that he spent five years and six months there [48]. Description of Mamant's torment under the Emperor. The Aurelians are in general terms similar to those set out in Greek. hagiographic sources. Delee believed that he was dumb. the theologian and poet Walafrid Strabo (+ 849) used the encyclical when writing the poetic Life of Mamant in Latin [49]. However, according to Berger, in the century the model for the creation of Strabo's poem [50] and the note on Mamante made by Rabanus the Maurus [51] was the Latin Martyrdom BHL, N 5192. In 1164, a new Latin Martyrdom of Mamante [52] was compiled by Godfried ( in the source he is named Goffred), bishop. Langrsky [53]. According to the author, it is based on three early sources, one of which belongs to the Greek archdeacon of Antioch, the second to the subprior of the Church of the Holy Sepulcher in Jerusalem, and the third to one of the Calabrian monasteries. Berger notes that Godfried recounts events in accordance with the version of Metaphrastus [54]. The Legend [55] is dedicated to the transfer of the honest head of Mamant to Langres in 1209. In anonymous Greek. The Martyrdom is based on two Syrian ones, one of which begins with the story of Mamant’s stay on the mountain (version B) [56], the other (version A) includes a story about his parents - Rufinus and Theodotus [57], as well as two Armenian Martyrdoms [58] . According to Berger and H. Yunansardarud, only the Syriac version A goes back to the anonymous Martyrdom; version B contains the text in the version presented in the “special group” of Greek manuscripts and in the Latin Martyrdom BHL, N 5192. These researchers consider it most likely that version B is a translation of the Latin Martyrdom BHL, N 5192, and not the Greek text [59].
Saint Mamant in Cyprus
In the late Byzantine period (XIII - mid-XV centuries), Cypriots decided that the relics of the saint miraculously ended up in Morphou, where a beautiful church was erected in his honor “in the Franco-Byzantine style.”
How and when exactly this happened, we no longer know, but we can assume that the cult of the saint could have penetrated here thanks to the crusaders, or, more precisely, the Lusignans. They owned the island from 1192 to 1473, and the earliest images of St. Mamant date back to the 13th century. This is a 13th century fresco in the Church of the Blessed Virgin in Kofina and an icon now in the Church of Panagia Kafoliki in Pelendri, stylistically close to the “art of the Crusaders”. In the icon the martyr is represented riding on a lion. An image of the saint (without the lion) from the 14th or 15th century is also in the church of St. Marina in Pirge. There, in Pirge, there is the chapel of St. Catherine, rebuilt and decorated with frescoes with the money of Jean and Charlotte Lusignan, immortalized on the wall of the chapel at the foot of the crucified Savior (but more about her next time). Perhaps everything was even simpler, and the veneration of Saint Mamant, together with the images, came here directly from Lebanon or from Cappadocia, with Christian settlers who fled from the Muslims. Seljuk Turks appeared in Cappadocia already in the 11th century and after the Battle of Manzikert (1071) they firmly established themselves there. Part of the Christian population fled. The paintings of some temples in Cyprus, from the 10th to 12th centuries, remind researchers of Cappadocian monuments, so some connections existed. Refugees from the countries of the Christian East later found refuge on the island. In particular, in the 13th century they were immigrants from Syria: their appearance influenced local fashion, as can be seen from the ktitor portraits.
One way or another, Saint Mamant (or rather, his relics) miraculously ended up in Morphou. Initially, in Morphou there was a sanctuary of Aphrodite, then, apparently, a Christian temple, and during the Komnenos (that is, in the 12th century) there was a monastery here. The current cathedral dates back to the end of the 15th - beginning of the 16th century. It stands, perhaps, on the ruins of a Byzantine church, and this, in turn, on the ruins of an early Christian basilica. After the miraculous discovery of the relics, they began to paint images of the martyr, and they revived the old iconographic formula, where Mamant rides a lion.
Cathedral of the Monastery of Saint Mamant in Morphou. The image of the martyr is covered with veils
In Cyprus, the veneration of the saint received a new shade: he became a protector against epidemics, in particular the plague. Then they remembered the old legends and put together new ones, including the one that talks about the exemption of Saint Mamant from paying taxes, and according to the plot it now turns out that the saint labored here in Cyprus, in the vicinity of Morphou, and not at all in Caesarea. It is this legend that says that the governor accepted the lamb as a gift and freed the brave man from all taxes. Let us note that the lamb in the hands of the saint is a feature and distinctive feature of Cypriot images of the saint. Mamant in Cyprus may not have a lion, but a lamb is a must. So, here he is the patron saint of all taxpayers, both conscientious and not so conscientious, as well as a protector against disease. There is an excellent article about Morphou on the site, so I won’t rehash it here. I will only point out that a magnificent icon of the saint is kept here. Perhaps it is from the 16th century, maybe a little earlier.
It is made in the Byzantine manner, close to the one in which Cretan artists worked in the 15th–16th centuries. The icon stands at the northern wall above the sarcophagus of the saint. Above it is a semicircular board with scenes of the life and torment of Saint Mamant, and under it, covered with curtains, is an icon of the martyr riding a lion, and on either side of it are mounted holy warriors, Demetrius and George. A mamant rides across the green ground on a lion, which leers and grins at the lamb.
In the upper right corner in the heavenly segment, Christ blesses the martyr. The young face of the saint was painted by an excellent painter, with all the knowledge of the Byzantine style of painting: complex multi-layered painting conveys the roundness of the young face, the blush on the cheeks and the shadow of the nose enliven it. On top there are rays of spaces, thanks to which the face of the saint seems to glow from within.
So, in Cyprus there are images of St. Mamanta appear in the late Byzantine period, in the 13th century. The oldest more or less preserved image known to me is the icon hanging on the north wall in the church of Panagia Kafoliki in Pelendri .
This large icon on a thick board is dated in the editions available to me to the 13th century. As on many monuments of this time, the background of the icon is decorated with a relief pattern, pressed into the ground using a stamp. I cannot say exactly what remains of the author’s paint layer on the icon, since this requires special research.
The icon was revered and periodically repaired and renewed. But the general composition is, of course, old. A memorable feature of the work is the light blue cloak of the martyr and the completely grotesque physiognomy of the lion, as if slightly unshaven. The beast's eyes are blue (matching the color of the cloak), he stuck out his tongue.
With one single exception, the lions of Saint Mamant in Cypriot painting have an enchantingly stupid appearance: probably because he is carrying the saint and does not eat the lamb against his own will. In most cases, his muzzle is anthropomorphic, and the artists cannot be blamed for this, because, as far as I know, lions have never been found here. Saint Mamant sits sideways on a lion, one might say, seated as if on a throne. He holds a lamb (the size of a cat) and a shepherd's crook with a hook in his hands as solemnly as if it were a scepter and an orb.
Literature
- BHG, N 1017z-1022;
- BHL, N 5191d - 5199;
- BHO, N 589-592;
- Θεόφιλος (᾿Ιωάννου), ἱεροδιάκονος. Μνημεῖα ἁγιολογικά. Βενετία, 1884. Σ. 338-351;
- Basil. Magn. Hom. 23 // PG. 31. Col. 589-600 (Russian translation: Conversation 23 on the day of the Holy Martyr Mamanta // Basil the Great, Holy Creation. M., 2012. T. 1. P. 1069-1074);
- Greg. Nazianz. Or. 44 // PG. 36. Col. 608-621 (Russian translation: Word 44 for the new week, for spring and in memory of the martyr Mamant // Gregory the Theologian, St. Creations. M., 2010. T. 1. P. 551-558);
- Badjan. Acta. T. 6. P. 431-458;
- Cobham CD Excerpta Cypria. Camb., 1908;
- Bayan G. Le Synaxaire arménien de Ter Israël: Mois de Navasard // PO. 1910. T. 5. Fasc. 3;
- Leont. Makhair. Chronicle. T. 1. P. 32;
- Delehaye H. Passio St. Mammetis // AnBoll. 1940. Vol. 58. P. 126-141;
- Berger A. Die alten Viten des hl. Mamas von Kaisareia: Mit einer Edition der Vita BHG 1019 // AnBoll. 2002. Vol. 120. P. 241-310;
- Berger A., Younansardaroud H. Die griechische Vita des hl. Mamas von Kaisareia und ihre syrischen Versionen. Aachen, 2003;
- Delehaye. Passions. P. 171-226;
- Cignitti B. Mama // BiblSS. 1966. T. 8. Col. 592-612;
- Janin. Églises et monastères. P. 314-319;
- Meinardus OFA A Study of the Relics of Saints of the Greek Orthodox Church // Oriens Chr. 1970. Bd. 54. S. 210;
- Zalesskaya V.N. Ampullae-eulogy from Asia Minor (IV-VII centuries) // VV. 1986. T. 47. P. 182-190;
- she is the same. Liturgical stamps-eulogy: (St. Longinus Crinius and St. Mamant of Cyprus) // Liturgy, architecture and Byzantine art. peace. St. Petersburg, 1995. pp. 236-242. (Byzantino-Russian; 1);
- K[azhdan] A., Ševčenco NP Mamas // ODB. 1991. Vol. 2. P. 1277-1278;
- Saxer V. Mamas (or Mammas) // EEC. 1992. P. 518;
- Μαραβᾶ-Χατζηνικολάου ῎Α. ῾Ο ῞Αγιος Μάμας. ᾿Αθήνα, 19952;
- Χατζηχριστοδούλου Χ. Ο καθεδρικός ναός του Αγίου Μάμαντος στη Μόρφου. Λευκωσία, 2010.
Saint Mamant in the wall paintings of Cyprus
The list of monuments may be incomplete, but if so, it will be updated. The photographic materials are not mine, they were all taken by Pavel and Elena specifically for this article. Taking this opportunity, I sincerely thank the tireless travelers.
So, somewhere in the 13th century, Saint Mamant appeared in Cypriot painting. There is no upper limit, because his icons are still being painted. There are a couple of images of him from the 14th century, but most of them are from the 15th–16th centuries. Most of these churches are located in the Troodos Mountains, some of them are monastic, but more are parochial. Thanks to the thoroughness of local residents, who carefully recorded who and when built the temple and decorated it, we often know the exact dates of painting, as well as the names of not only many customers, but also three artists, one of whom painted as many as two churches. In the vast majority of churches, the saint is depicted on a lion, in a few early ones - simply standing, with a lamb and a staff.
Saint Mamant without a lion is represented in five churches:
1. St. Marina in Pirge (the painting dates back to the 14th–15th centuries). He is depicted in such a way that his figure is compared with the images of the holy warriors George and Demetrius, as well as ascetics and monks. Unfortunately, little remains of the painting. The lamb is clearly visible, its appearance is terrifying.
2. St. Iraklidios in the monastery of St. John Lampadistos in Kalopanagiotis (circa 1400). Depicted in the northwestern compartment on the pylon of the arch leading to the western part of the nave. Parallel to him on the adjacent pylon is St. Heraclidius, the patron saint of the temple, so Mamant is given a place of honor.
3. Archangel Michael in Pedoulas (1474, artist Mina from Mirianthusa). Depicted on the southern wall, among the revered saints. The painting style is an echo of the style of the Macedonian school of painting of Byzantine times. The colors are bright and clean, the proportions are graceful. Unfortunately, Mamant's face has been lost.
4. Assumption of the Mother of God in the village of Kurdali (paintings from the early 16th century). Depicted next to the Apostle Paul, the painting style is Italo-Byzantine, with white, densely painted faces.
5. Panagia Amasgu near Monagri (1564). Only the head of the saint, depicted strictly frontally, has survived. He has a very light face, as is typical for works of the Italo-Byzantine movement in painting. Depicted next to St. George, the painting style is Italo-Byzantine.
Riding a lion, Mamant is represented in seven churches:
1. Panagia yew Asinu in Nikitari (layer 1332/1333). Saint Mamant is presented in the narthex, next to the famous equestrian George and parallel to the patron’s composition. Above is the image of the Blessed Virgin with the lady donor, and opposite is the Last Judgment, where the Earth, giving away the dead, is also depicted on a lion. The style of the paintings is somewhat simplified, with Western European motifs repeatedly noted by researchers: look at the costumes of donors with caps and the image of hunting dogs! For some reason, the lion on which Mamant rides had its eyes scratched out and a cross drawn on its forehead. Apparently, he scared someone, despite his tail between his legs and the fact that Saint Mamant was riding on him.
2. Holy Cross of Agiasmati in Platanistas (1494, artist Philip Goul). The holy horseman is depicted on the western wall to the left of the doors. His pandan depicts Saint George riding a horse across the sea and rescuing a boy from Saracen captivity. The artist was clearly familiar with Byzantine art of the Palaiologan era, as well as Western European Gothic art. Both motifs are intertwined in the painting. Perhaps Goole used several sample books and varied the style, because the other ensemble he performed looks slightly different. The halos of the life-size saints in the lower part of the walls are in relief, which is considered a Gothic borrowing.
3. Saint Mamant in Louvaras (1495, artist Philippe Goul). Saint Mamant, the patron saint of the temple, is depicted riding a lion, under an arch, in a place of honor on the north wall near the iconostasis. The saint's face is damaged. Here, in addition to Gothic features, there are Renaissance motifs, especially noticeable in the depiction of buildings. This is not surprising, since then the era of Venetian rule began on the island.
4. Christ Antiphonides near Kalogrea (last decade of the 15th century, this monument is located in the northern part of the island, the state of preservation of the painting is deplorable). Saint Mamant is represented in the late 15th century layer, to the left of the south door. The image, unfortunately, is dilapidated. 5. Saint Sozomen in Galata (1513, artist Simeon Aksenti). The ensemble is perfectly preserved. Saint Mamant, riding his lion, is depicted on the south wall, he stands out among the other figures. He has a memorable, very characteristic face, with large features and an attentive gaze of lively dark eyes directed at the viewer. Perhaps such a lively and believable image is based on a local type. Opposite him are the holy warriors: George, Demetrius and Nestor. The church's paintings contain some Western borrowings (the image of Christ rising from the tomb next to the traditional Descent into Hell), while the program compiler demonstrates a high level of education. The patron's inscription says that residents of 13 villages raised money for the construction of this church, and it was decorated with paintings at the expense of John, a solicitor (lawyer) from the neighboring village of Tembria. The attached list of names of contributors is of interest for the history of the Cypriot dialect of Greek in the Late Middle Ages. There are Frenchized versions of Greek names (Yorgis, Yakos), as well as characteristic Cypriot names such as Kalognomos (well-behaved) and Millomenis (fat, indecent, dirty person). The inscription includes a quotation from the work of Herman the Patriarch of Constantinople (657–718) “The Legend of the Church and the Consideration of the Sacraments,” which in itself is remarkable for a remote Cypriot village in the 16th century: “The Church is the earthly heaven in which the heavenly God lives and circulates. She is the image of the Crucifixion, burial and resurrection of Christ.” This text is visually embodied in the decoration of the temple.
6. St. Nicholas in Galataria (second decade of the 16th century, fragmentary preservation). On the western wall to the right of the door, the remains of St. Mamanta riding a lion.
7. Savior (Transfiguration of the Lord) in Paleochorio (second decade of the 16th century, considered one of the best post-Byzantine pictorial ensembles of Cyprus). The young martyr Mamant riding on a lion is represented to the right of the western door, just as in the church of St. Cross in Agiasmati, but the iconographic details are different. Here in the hands of the saint there is a cross and a staff, a lamb under his arm, a lion is running from right to left, there is a staff in one hand, a lamb in the other, the lion is sedately walking from left to right.
Where are the relics of the saint?
The martyr Mamant of Caesarea died at the age of 15 in a secluded cave near the city. After a while, Christians discovered his body and buried him in the vaults of the cave with all due honors.
Most of the relics of Mamas of Caesarea have been in the temple dedicated to him in the city of Mamasos since the 4th century. In 1924, when the Greeks were evicted, the Turks did not allow them to take the relics with them. During the pilgrimage to Mamasos, it was possible to bring several pieces of Mamant’s relics to Nea Karvali, one of them was donated to the church of St. Anastasia Patrika in Peristeri.
There is evidence that part of the relics of the martyr Mamant has been in Jerusalem for a long time. In Greece, they believe that parts of the head of Mamant of Caesarea are kept in the monastery of St. Nicholas the Wonderworker.
Icons
There are only three ancient icons available to me from photographs, one in Morphou (see above), the other two in the Church of Panagia Kafoliki in Pelendri (early 16th century). The first, with the blue-eyed lion, is described above. The second is located in the local row of the iconostasis of the same church, dating, like the structure itself, to the beginning of the 16th century.
It stands out from the general background and represents an outstanding example of art of the mixed Italo-Byzantine style.
The saint has a bright face, without Byzantine spaces or deep shadows, a lively, gliding gaze from narrow eyes - an ideal of beauty reminiscent of the paintings of Renaissance artists.
The lion here is depicted not as funny, but as menacing; it resembles a heraldic figure. He licks the rider's elbow, demonstrating submission and agreement not to eat the lamb. On Mamanta's red flowing cloak there are fleur-de-foxes, and the lamb resembles the ermine that noble Italian women kept instead of cats and Yorkshire terriers. Remember Leonardo's portrait of a lady with an ermine? If we compare this icon with the tomb image from Morphou, the diversity of the art of Cyprus in the 16th century immediately becomes apparent: a style dating back to the Byzantine art of the Palaiologan era, and a style that absorbed the achievements of Renaissance painting. It is interesting that Byzantine iconography is preserved in any case, only the image and style change. An icon remains an icon.
Iconographic type
As long as the iconographic type of the saint is stable, then we can characterize it without going into the details of each image. The saint sits astride or sometimes sideways on a lion and goes to the governor to give a report on non-payment of taxes. Often he is blessed by the Savior in heaven. The saint is dressed in a long shirt with rich embroidery, which indicates his noble origin, and in a cloak, most often red. His hair is tousled, like that of John the Baptist, which indicates that this is a hermit. In his arms, usually in his right hand, he holds a small white lamb, and in his left hand he holds a shepherd’s crook with a hook. The lamb, in principle, is depicted as small, no larger than a cat, and sometimes the saint holds it simply with his hands, and sometimes through a cloak, making one remember the icons of saints, in particular, Nicholas, holding the Gospel through a cloak, and not with his bare hands. Whether there is some kind of intentional symbolism here is difficult to say, but it involuntarily comes to mind, since the lamb is one of the most important images in Christian symbolism. The image of a lion is usually naive, with an anthropomorphic physiognomy. The lion from the Church of St. Sozomen in Galata is especially ridiculous: he lacks teeth and for some reason his pupils are connected, and this despite the fact that Mamant sitting on him is depicted without a hint of caricature; on the contrary, a local type is guessed in him.
The artist Philip Gul, who painted the temples of the Holy Cross of Agiasmati and St. Mamant in Luvaras, painted the lion's ears with a tube, like Shrek's, and an offended expression on his face.
