Jump to content

Saint George

From Wikipedia, the free encyclopedia

This is an old revision of this page, as edited by Huldra (talk | contribs) at 06:05, 10 September 2007 (→‎Malta: I am not sure if it is also neccassary to mention this...). The present address (URL) is a permanent link to this revision, which may differ significantly from the current revision.

For other uses, see Saint George (disambiguation).
Saint George
St George
Bornbetween ca. AD 275 and 281
Nicomedia, Bithynia
Diedca. AD 303
Lydda, Palestine
Venerated inChristianity
Major shrineChurch of Saint George, Lod
FeastApril 23
AttributesLance, Dragon, Horseback Rider, Knighthood, St George's Cross
PatronageAmersfoort, Netherlands; Aragon; agricultural workers; archers; armourers; Beirut, Lebanon; Scouts; butchers; Canada; Cappadocia; Catalonia; cavalry; chivalry; Constantinople; Corinthians (Brazilian soccer team);Crusaders; England (by Pope Benedict XIV); equestrians; Ethiopia; farmers; Ferrara, Italy; field workers; Genoa; Georgia; Gozo; Bulgaria; Greece; Haldern, Germany; Heide; herpes; horsemen; horses; husbandmen; knights; lepers; leprosy; Lithuania; Lod; Malta; Modica, Sicily; Moscow; Order of the Garter; Palestine; Palestinian Christians; plague; Portugal; Ptuj, Slovenia; riders; saddle makers; sheep; shepherds; skin diseases; soldiers; syphilis; Teutonic Knights; Venice [1]

In Christian hagiography Saint George (ca. 275-281–April 23, 303) was a soldier of the Roman Empire, from the then Greek-speaking Anatolia, now modern day Turkey, who was venerated as a Christian martyr. Saint George is one of the most venerated saints in the Eastern Orthodox Church and Oriental Orthodox Churches. Immortalised in the tale of George and the Dragon, he is one of the Fourteen Holy Helpers and is the patron saint of Aragón, Canada, Catalonia, England, Ethiopia, Georgia, Greece, Montenegro, Portugal, Serbia, Russia, and Palestine, as well as the cities of Beirut, Ljubljana, Freiburg and Moscow, as well as a wide range of professions, organisations and disease sufferers.

Life

There are no historical sources on Saint George.[1] The legend that follows is synthesized from early and late hagiographical sources. Chief among these sources is the Golden Legend, which remains the most familiar version in English owing to William Caxton's 15th century translation.

George was born to a Christian family during the late 3rd century. His father was from Cappadocia and served as an officer of the Roman army. His mother was from Lydda, Iudaea (now Lod, Israel). She returned to her native city as a widow along with her young son, where she provided him with an education.

St. George being broken on the wheel

The youth followed his father's example by joining the army soon after coming of age. He proved to be a good soldier and consequently rose through the military ranks of the time. By his late twenties he had gained the title of Tribunus (Tribune) and then Comes (Count), at which time George was stationed in Nicomedia as a member of the personal guard attached to Roman Emperor Diocletian.

According to the hagiography, in 303 Diocletian issued an edict authorizing the systematic persecution of Christians across the Empire. The emperor Galerius was supposedly responsible for this decision and would continue the persecution during his own reign (305–311). George was ordered to participate in the persecution but instead confessed to being a Christian himself and criticized the imperial decision. An enraged Diocletian ordered his torture and execution.

After various tortures, including laceration on a wheel of swords, George was executed by decapitation before Nicomedia's defensive wall on April 23, 303. A witness of his suffering convinced Empress Alexandra and Athanasius, a pagan priest, to become Christians as well, and so they joined George in martyrdom. His body was returned to Lydda for burial, where Christians soon came to honour him as a martyr.

Veneration as a martyr

A 15th-century icon of St. George from Novgorod
Scenes from the life of St. George, Kremikovtsi Monastery, Bulgaria

A church built in Lydda during the reign of Constantine I (reigned 306–337), was consecrated to "a man of the highest distinction", according to the church history of Eusebius of Caesarea; the name of the patron was not disclosed, but later he was asserted to have been George. The church was destroyed in 1010 but was later rebuilt and dedicated to Saint George by the Crusaders. In 1191 and during the conflict known as the Third Crusade (1189–1192), the church was again destroyed by the forces of Saladin, Sultan of the Ayyubid dynasty (reigned 1171–1193). A new church was erected in 1872 and is still standing. .

During the fourth century the veneration of George spread from Palestine to the rest of the Eastern Roman Empire, though the martyr is not mentioned in the Syriac Breviarium[2] and Georgia. In Georgia the feast day on November 23 is credited to St Nino of Cappadocia, who in Georgian hagiography is a relative of St George, credited with bringing Christianity to the Georgians in the fourth century. By the fifth century the cult of Saint George had reached the Western Roman Empire as well: in 494, George was canonised as a saint by Pope Gelasius I, among those "whose names are justly reverenced among men, but whose acts are known only to God." According to the Catholic Encyclopedia, the earliest text preserving fragments of George's narrative is in an Acta Sanctorum identified by Hippolyte Delehaye of the scholarly Bollandists to be a palimpsest of the fifth century. The compiler of this Acta, according to Delehaye "confused the martyr with his namesake, the celebrated George of Cappadocia, the Arian intruder into the see of Alexandria and enemy of St. Athanasius".

Hymn of Saint George

A commonly sung troparion in the Eastern Orthodox Church is the Hymn of St. George:

"Liberator of captives,
and defender of the poor,
physician of the sick,
and champion of kings,
O trophy-bearer,
and Great Martyr George,
intercede with
Christ our God that
our souls be saved."

Sources

A critical edition of the Syriac Acta of Saint George, accompanied by an annoted English translation was published by E.W. Brooks (1863-1955) in 1925. The hagiography was originally written in Greek.

Saint George and the Dragon

One of the earliest extant depictions of St. George survives in a church at the Russian village of Staraya Ladoga
Main article: Saint George and the Dragon

The episode of St George and the Dragon was a legend,[3] brought back with the Crusaders and retold with the courtly appurtenances belonging to the genre of Romance (Loomis; Whatley). The earliest known depiction of the mytheme is from early eleventh-century Cappadocia (Whately), (in the iconography of the Eastern Orthodox Church, George had been depicted as a soldier since at least the seventh century); the earliest known surviving narrative text is an eleventh-century Georgian text (Whatley).

In the fully-developed Western version, a dragon makes its nest at the spring that provides water for the city of "Silene" (perhaps modern Cyrene) in Libya or the city of Lydda, depending on the source. Consequently, the citizens have to dislodge the dragon from its nest for a time, in order to collect water. To do so, each day they offer the dragon a human sacrifice. The victim is chosen by drawing lots. One day, this happened to be the princess. The monarch begs for her life with no result. She is offered to the dragon, but there appears the saint on his travels. He faces the dragon, slays it and rescues the princess. The grateful citizens abandon their ancestral paganism and convert to Christianity.

The dragon motif was first combined with the standardized Passio Georgii in Vincent of Beauvais' encyclopedic Speculum historale and then in Jacobus de Voragine, Golden Legend, which guaranteed its popularity in the later Middle Ages as a literary and pictorial subject (Whatly).

The parallels with Perseus and Andromeda are inescapable. In the allegorical reading, the dragon embodies a suppressed pagan cult.[4] The story has roots that predate Christianity. Examples such as Sabazios, the sky father, who was usually depicted riding on horseback, and Zeus's defeat of Typhon the Titan in Greek mythology, along with examples from Germanic and Vedic traditions, have led a number of historians, such as Loomis, to suggest that George is a Christianized version of older deities in Indo-European culture.

In the medieval romances, the lance with which St George slew the dragon was called Ascalon, named after the city of Ashkelon in Israel. [5]

Saint George and the Dragon, Paolo Uccello, c. 1470. This small one has the look of a griffin or a wyvern

In Sweden, the princess rescued by Saint George is held to represent the kingdom of Sweden, while the dragon represents an invading army. Several sculptures of Saint George battling the dragon can be found in Stockholm, the earliest inside Storkyrkan ("The Great Church") in the Old Town.

The façade of architect Antoni Gaudi's famous Casa Batlló in Barcelona, Spain depicts this allegory.

Iconography

St. George is most commonly depicted in early icons, mosaics and frescos wearing armour contemporary with the depiction, executed in gilding and silver colour, intended to identify him as a Roman soldier. After the Fall of Constantinople and the association of St George with the crusades, he is more often portrayed mounted upon a white horse. At the same time St George began to be associated with St. Demetrius, another early soldier saint. When the two saints are portrayed together mounted upon horses, they may be likened to earthly manifestations of the archangels Michael and Gabriel. St George is always depicted in Eastern traditions upon a white horse and St. Demetrius on a red horse[6] St George can also be identified in the act of spearing a dragon, unlike St Demetrius, who is sometimes shown spearing a human figure, understood to represent Maximian.

Later depictions and occurrences

File:Poklonka tsereteli.jpg
Moscow has probably more sculptures of St. George slaying the dragon than any other city: the iconography is even represented on Moscow's (and Russia's) coat of arms.

During the early 2nd millennium, George came to be seen as the model of chivalry, and during this time was depicted in works of literature, such as the medieval romances.

Jacobus de Voragine, Archbishop of Genoa, compiled the Legenda Sanctorum, (Readings of the Saints) also known as Legenda Aurea (the Golden Legend) for its worth among readers. Its 177 chapters (182 in other editions) contain the story of Saint George.

Colours

Main article: St George's Cross

The "Colours of Saint George", or St George's Cross) are a white flag with a red cross, frequently borne by entities over which he is patron (e.g. England, Georgia, Liguria, Catalonia etc).

The origin of the St George's Cross came from the earlier plain white tunics worn by the early crusaders.

The same colour scheme was used by Viktor Vasnetsov for the facade of the Tretyakov Gallery, in which some of the most famous St. George icons are exhibited and which displays St. George as the coat of arms of Moscow over its entrance.

Patronage and remembrance

In 1969, Saint George's feast day was reduced to an optional memorial in the Roman Catholic calendar; the solemnity of his commemoration depends on purely local observance. He is, however, still honoured as a saint of major importance by the Eastern Orthodox Church and in Oriental Orthodoxy.

England

File:SVH06 2.jpg
A 2006 gold proof half sovereign by the Royal Mint depicting St George killing the dragon

Traces of the cult of St George predate the Norman Conquest, in ninth-century liturgy used at Durham Cathedral, in a tenth-century Anglo-Saxon martyrology, and in dedications to Saint George at Fordingham, Dorset, at Thetford, Southwark and Doncaster. He received further impetus when the crusaders returned from the Holy Land in the 12th century. King Edward III of England (reigned 1327 – 1377) was known for promoting the codes of knighthood and in 1348 founded the Order of the Garter. During his reign, George came to be recognised as the patron saint of the English monarchy; prior to this, Saint Edmund had been considered the patron saint of England, although his veneration had waned since the time of the Norman conquest, and his cult was partly eclipsed by that of Edward the Confessor. Edward dedicated the chapel at Windsor Castle to the soldier saint who represented the knightly values of chivalry which he so much admired, and the Garter ceremony takes place there every year. In the 16th Century, William Shakespeare firmly placed St George within the national conscience in his play Henry V in which the English troops are rallied with the cry “God for Harry, England and St George,” and Edmund Spenser included St. George (Redcross Knight) as a central figure in his epic poem The Faerie Queen.

Saint George and the Dragon, tinted alabaster, English, ca 1375-1420 (National Gallery of Art, Washington)

In 1963, in the Roman Catholic Church, St George was demoted to a third class minor saint and removed him from the Universal Calendar, with the proviso that he could be honoured in local calendars. Pope John Paul II, in 2000, restored St George to the Calendar, and he appears in Missals as the English Patron Saint.

With the revival of Scottish and Welsh nationalism, there has been renewed interest within England in St George, whose memory had been in abeyance for many years. This is most evident in the St George's flags which now have replaced Union Flags in stadiums where English sports teams compete. Nevertheless, St George’s Day still remains a relatively low-key affair with the City of London not publicly celebrating the patron saint. However, the City of Salisbury does hold an annual St George’s Day pageant, the origins of which are believed to go back to the thirteenth century.

Palestine

Saint George is the patron saint of the Palestinian Christians, who lay claim to him as Saint George was from Palestine. In the areas around Bethlehem, where Saint George is said to have lived in his childhood, many Christians and many Muslims as well have a picture of St-George (known as Mar Girgius) in front of their homes, for his protection. In one hotel in Bethlehem, the Saint appears over the elevator, as well as other places throughout the structure.

Malta

Saint George also is the patron saint of the islands of Malta and Gozo found in the centre of the Mediterranean sea. History tells that in a war between the Maltese and the Mori, Saint George was seen with Saint Paul and Saint Agata, protecting the Maltese. Two parishes are dedicated to Saint George in Malta and Gozo, The Parish of Qormi, Malta and the Parish of Victoria, Gozo. St George is the patron saint of the village of Qormi.

Many churches in the Maltese Islands, have also altars dedicated to this great saint.

Lebanon

Saint George is the patron saint of Beirut.[7] Many bays around Lebanon are named after Saint George, particularly the Saint George Bay in Beirut.

The Saint George Bay in Beirut is believed to be the place where the dragon lived and where it was slain.[8] In Lebanon, Saint George is believed to have cleaned off his spear at a massive rocky cave running into the hillside and overlooking the beautiful Jounieh Bay. Others argue it is at the Bay of Tabarja. The waters of both caves are believed to have miraculous powers for healing ailing children.[9]

An ancient gilded icon of St. George at the Greek Orthodox Cathedral in Beirut has been a major attraction for believers, Copts, Greek Orthodox, Catholics, Maronites and some Muslims, for many centuries.[10] Many churches are named in honor of the saint in Lebanon:

Georgia

Alaverdi Monastery of Kakheti, in Georgia

Saint George is a patron saint of Georgia. According to Georgian author Enriko Gabisashvili, Saint George is most venerated in the nation of Georgia. An 18th century Georgian geographer and historian Vakhushti Bagrationi wrote that there are 365 Orthodox churches in Georgia named after Saint George according to the number of days in one year. [11] There are indeed many churches in Georgia named after the Saint and Alaverdi Monastery is one of the largest.

The Georgian Orthodox Church commemorates St. George's day twice a year, on May 6 (O.C. April 23) and November 23. The feast day in November was instituted by St Nino of Cappadocia, credited with bringing Christianity to the Georgians in the fourth century. She was from Cappadocia like Saint George and was his relative. This feast day is unique to Georgia and it is the day of St. George's martyrdom.

White George on Georgian COA

There are also many folk traditions in Georgia that vary from Georgian Orthodox Church rules, because they portray the Saint differently than the Church does and show the veneration of Saint George in common people of Georgia. Different regions of Georgia have different traditions and in most folk tales Saint George is adored as Christ himself. Kakheti province has the icon of White George. White George is also seen on the current Coat of Arms of Georgia. Pshavi region has the icons of Cuppola St. George and Lashari St. George. Khevsureti region has Kakhmati, Gudani, Sanebi icons dedicated to the Saint. Pshavs and Khevsurs used to call Saint George the God while they prayed in the Middle Ages. Another notable icon is Lomisi Saint George in Mtiuleti and Khevi provinces of Georgia. [11]

File:StGeorge.jpg
Statue of Saint George in the Freedom Square in Tbilisi, Georgia

An example of folk tale about St. George: Once Jesus Christ, prophet Elijah and St. George were going through Georgia. When they became tired and hungry they stopped to dine. They saw a Georgian shepherd man and decided to ask him to feed them. First, Elijah went up to the shepherd and asked him for a sheep. After the shepherd asked his identity Elijah said that, he was the one who sent him rain to get him a good profit from farming. The shepherd became angry at him and told him that he was the one who also sent thunderstorms, which destroyed the farms of poor widows.

After Elijah, Jesus Christ himself went up to the shepherd and asked him for a sheep and told him that he was God, the creator of everything. The shepherd became angry at Jesus and told him that he is the one who takes the souls away of young men and grants long lives to many dishonest people.

After Elijah and Christ's unsuccessful attempts, St. George went up to the shepherd, asked him for a sheep and told him that he is Saint George who the shepherd calls upon every time when he has troubles and St. George protect him from all the evil and saves him from troubles. After hearing St. George, the shepherd fell down on his knees and adored him and gave him everything. This folk tale shows the veneration of St. George in the Middle Ages provinces of Georgia and similar tales are told in the northern mountainous parts of the country.[11]

An interesting facts are Georgian sources, some of which are testified by Persian ones, that Georgian Army during the battles were led by the knight on the white horse who came down from the heaven. Catholicos Besarion of Georgia also testified this fact.

Cross of St. George, Russian imperial decoration for military heroism.

Bulgaria

St. George is praised by the Bulgarians as "liberator of captives, and defender of the poor, physician of the sick". For centuries he has been considered by the Bulgarians as their protector. Possibly the most celebrated name day in the country, St George's Day (Гергьовден, Gergyovden) is a public holiday that takes place on 6 May every year. A common ritual is to prepare a whole lamb and eat lamb. St. George is the patron saint of the farmers and shepherds.

St. George's Day is also the Day of the Bulgarian Army (made official with a decree of Knyaz Alexander of Bulgaria on 9 January 1880) and parades are organised in the capital Sofia to present the best of the army's equipment and manpower.

Spain and Portugal

On the Iberian peninsula, Saint George also came to be considered as patron to the Crown of Aragon and Catalonia, Valencia and Majorca; (Spanish language: San Jorge, Catalan language: Sant Jordi) and Portugal (Portuguese language: São Jorge). Already connected in accepting George as their patron saint, in 1386 England and Portugal agreed to an Anglo-Portuguese Alliance. Today this treaty between the United Kingdom and Portugal is still in force.

His feast date, April 23, is one of the most important holidays in Catalonia, where it is traditional to give a present to the loved one; red roses for the women and books for the men. It's also the Day of Aragon (Spain). This, together with the anniversary of the deaths, in 1616, of Cervantes and Shakespeare, has led UNESCO to declare April 23 World Book and Copyright Day.

Wallonia

Icon of St. George, Museum Christian-Bizantine, Athens

In Mons (Belgium)[2], Saint Georges is honoured each year at the Trinity Sunday. In the heart of the city, a reconstitution (known as the “Combat dit Lumeçon”) of the fight between Saint Georges and the dragon is played by 46 actors [3]. According to the tradition, the inhabitants of Mons try to get a piece of the dragon during the fight. This will bring luck for one year to the ones succeeding in this challenge. This event is part of the annual Ducasse and is attended by thousands of people.

Greece

In Greece, St. George is the patron saint of the Hellenic Army. His image adorns all regimental battle flags (Colours), and military parades are held in his honour on 23 April every year in most army garrison towns and cities.

St.George (Sv. Jurij), sculpture at Croatian coast

Brazil

In the religious tradition of the Afro-Brazilian Candomblé, Ogoun (as this Yoruba divinity is known in the Portuguese language) is often identified with Saint George in many regions of the country, being widely celebrated by both religions' followers.

United States

The United States Armor Association ("a non-profit organization with over 6,000 members dedicated to disseminating knowledge of the military art and sciences, with special attention to mobility in ground warfare"[12]) "recognizes its finest tankers and cavalrymen" with a bronze medal of the Order of St. George.[13]. St George is also known to be the patron saint of the Boy Scouts of America.[14]

India

There are numerous churches dedicated to St. George in India (especially in Kerala) practising Oriental Orthodoxy.

Freemasons

The Freemasons consider St. George one of their primary patron saints. The United Grand Lodge of England holds its annual festival on a day as near as possible to St. George's Day, and St. George is depicted on the ceiling of the Grand Lodge Temple on Great Queen Street, London. A number of Masonic lodges around the world bear the name of St. George.

Scouting

St George's Day is also celebrated with parades in those countries of which he is the patron saint. Also, St George is the patron saint of Scouting. On St George's day (or the closest Sunday), Scouts in some countries choose to take part in a parades and some kind of church service in which they renew their Scout Promise.

Other

In Italy, Saint George is the patron saint of Reggio Calabria. He is also apparently the patron saint of skin disease sufferers and syphilitic people.[4] In Colombia there is a school called Gimnasio Campestre which honors St. George and where they recite his hymn every Friday. In Santiago, Chile, there is a school called Saint George's College it's part of the congregation Holly Cross


Interfaith shrine

There is a tradition in the Holy Land of Christians and Muslim going to an Eastern Orthodox shrine for St. George at Beith Jala, Jews also attending the site in the belief that the prophet Elijah was buried there. This is testified to by Elizabeth Finn in 1866, where she wrote, “St. George killed the dragon in this country [Palestine]; and the place is shown close to Beyroot. Many churches and convents are named after him. The church at Lydda is dedicated to St. George: so is a convent near Bethlehem, and another small one just opposite the Jaffa gate; and others beside. The Arabs believe that St. George can restore mad people to their senses; and to say a person has been sent to St. George’s, is equivalent to saying he has been sent to a madhouse. It is singular that the Moslem Arabs share this veneration for St. George, and send their mad people to be cured by him, as well as the Christians. But they commonly call him El Khudder —The Green—according to their favorite manner of using epithets instead of names. Why he should be called green, however, I cannot tell—unless it is from the colour of his horse. Gray horses are called green in Arabic.” [15] A possible explanation for this colour reference is Al Khidr, the erstwhile tutor of Moses, gained his name from having sat in a barren desert, turning it into a lush green paradise. See above for the association of Al Khidder and St George.

William Dalrymple reviewing the literature in 1999 tells us that J.E. Hanauer in his 1907 book Folklore of the Holy Land: Muslim, Christian and Jewish "mentioned a shrine in the village of Beit Jala, beside Bethlehem, which at the time was frequented by all three of Palestine’s religious communities. Christians regarded it as the birthplace of St. George, Jews as the burial place of the Prophet Elias, Muslims as the home of the legendary saint of fertility known simply as Khidr, Arabic for green. According to Hanauer, in his day the monastery was “a sort of madhouse. Deranged persons of all the three faiths are taken thither and chained in the court of the chapel, where they are kept for forty days on bread and water, the Eastern Orthodox priest at the head of the establishment now and then reading the Gospel over them, or administering a whipping as the case demands.’[16] In the 1920’s according to Taufiq Canaan’s Mohammedan Saints and Sanctuaries in Palestine, nothing seemed to have changed, and all three communities were still visiting the shrine and praying together."[17]

Dalrymple himself visited the place in 1995 "I asked around in the Christian Quarter in Jerusalem, and discovered that the pace was very much alive. With all the greatest shrines in the Christian world to choose from, it seemed that when the local Arab Christians had a problem – an illness, or something more complicated: a husband detained in an Israeli prison camp, for example – they preferred to seek the intercession of St George in his grubby little shrine at Beit Jala rather than praying at the Holy Sepulchre in Jerusalem or the Church of the Nativity in Bethlehem."[17] He asked the priest at the shrine "Do you get many Muslims coming here?" The priest replied, "We get hundreds! Almost as many as the Christian pilgrims. Often, when I come in here, I find Muslims all over the floor, in the aisles, up and down."[17][18][19]

The Encyclopædia Britannica quotes G.A. Smith in his Hist. Geog. of Holy Land p. 164 saying “The Mahommedans who usually identify St. George with the prophet Elijah, at Lydda confound his legend with one about Christ himself. Their name for Antichrist is Dajjal, and they have a tradition that Jesus will slay Antichrist by the gate of Lydda. The notion sprang from an ancient bas-relief of George and the Dragon on the Lydda church. But Dajjal may be derived, by a very common confusion between n and l, from Dagon, whose name two neighboring villages bear to this day, while one of the gates of Lydda used to be called the Gate of Dagon.”[20]

Etymology

The name George comes from Greek Georgios "husbandman, farmer," from geo "earth" + ergon "work".

Notes

  1. ^ The New Schaff-Herzog Encyclopedia of Religious Knowledge omitted Saint George.
  2. ^ Butler.
  3. ^ Robertson, The Medieval Saints' Lives (pp 51-52) suggested that the dragon motif was transferred to the George legend from that of his fellow soldier saint, Saint Theodore Tiro. The Roman Catholic writer Alban Butler (Lives of the Saints) was at pains to credit the motif as a late addition: "It should be noted, however, that the story of the dragon, though given so much prominence, was a later accretion, of which we have no sure traces before the twelfth century. This puts out of court the attempts made by many folklorists to present St. George as no more than a christianized survival of pagan mythology."
  4. ^ Loomis 1948:65 and notes 111-17, giving references to other saints' encounters with dragons. "To Loomis's list might be added the stories of Martha . . . and Silvester, which is vigorously summarized (from a fifth-century version of the Actus Silvestri) by the early English writer, Aldhelm, abbot of Malmesbury (639-709), in his De Virginitate (see Aldhelm: The Prose Works, pp. 82-83). On dragons and saints, see now Rauer, Beowulf and the Dragon." (Whatley 2004). Saint Mercurialis, the first bishop of the city of Forlì, in Romagna, is often portrayed in the act of killing a dragon.
  5. ^ Incidentally, the name Ascalon was used by Winston Churchill for his personal aircraft during World War II, according to records at Bletchley Park.
  6. ^ The red pigment may appear black if it has bitumenized.
  7. ^ http://news.bbc.co.uk/1/hi/england/1937546.stm
  8. ^ http://www.saudiaramcoworld.com/issue/197106/st.george.the.ubiquitous.htm
  9. ^ http://www.saudiaramcoworld.com/issue/197106/st.george.the.ubiquitous.htm
  10. ^ http://www.saudiaramcoworld.com/issue/197106/st.george.the.ubiquitous.htm
  11. ^ a b c Gabidzashvili, Enriko. 1991. Saint George: In Ancient Georgian Literature. Armazi - 89: Tbilisi, Georgia.
  12. ^ "The U.S. Armor Association homepage". Retrieved on Jan. 17, 2007
  13. ^ "U.S. Armor Association Awards Program". Retrieved on Jan. 17, 2007
  14. ^ "St. George, Patron Saint of Scouting". Retrieved 2007-03-05.
  15. ^ Elizabeth Anne Finn (1866). Home in the Holyland. James Nisbet and Co., London. pp. 46–47.
  16. ^ "Folk-lore of the Holy Land, Moslem, Christian and Jewish, by J. E. Hanauer 1907". Retrieved on Jan. 18, 2007
  17. ^ a b c William Dalrymple. From the Holy Mountain: a journey among the Christians of the Middle East. Owl Books (March 15, 1999).
  18. ^ "Who is Saint George?". St. George's Basilica. Retrieved on Jan. 17, 2007
  19. ^ H. S. Haddad. ""Georgic" Cults and Saints of the Levant". Retrieved on Jan. 18, 2007
  20. ^ Encyclopædia Britannica - eleventh edition. Encyclopædia Britannica Co., New York, NY. 1910. p. 737. Retrieved on Jan. 18, 2007

See also

References

  • Brooks, E.W., 1925. Acts of Saint George in series Analecta Gorgiana 8 (Gorgias Press).
  • Burgoyne, Michael H. 1976. A Chronological Index to the Muslim Monuments of Jerusalem. In The Architecture of Islamic Jerusalem. Jerusalem: The British School of Archaeology in Jerusalem.
  • Alban Butler, Butler's Lives of the Saints, vol. 2, pp. 148-150. "George, Martyr, Protector of the Kingdom of England" (on-line text)
  • Gabidzashvili, Enriko. 1991. Saint George: In Ancient Georgian Literature. Armazi - 89: Tbilisi, Georgia.
  • Loomis, C. Grant, 1948. White Magic, An Introduction to the Folklore of Christian Legend (Cambridge: Medieval Society of America)
  • Natsheh, Yusuf. 2000. "Architectural survey", in Ottoman Jerusalem: The Living City 1517-1917. Edited by Sylvia Auld and Robert Hillenbrand (London: Altajir World of Islam Trust) pp 893-899.
  • Whatley, E. Gordon, editor, with Anne B. Thompson and Robert K. Upchurch, 2004. St. George and the Dragon in the South English Legendary (East Midland Revision, c. 1400) Originally published in Saints' Lives in Middle English Collections

(Kalamazoo, Michigan: Medieval Institute Publications) (On-line Introduction)

Wikimedia Commons has media related to Saint George.
Retrieved from "https://en.wikipedia.org/w/index.php?title=Saint_George&oldid=156869335"