Budge. The martyrdom and miracles of Saint George of Cappadocia. 1888

8/7/2019 Budge. The martyrdom and miracles of Saint George of Cappadocia. 1888.

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THE MARTYRDOM AND MIRACLESOF

SAINT GEORGE OF CAPPADOCIA.


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IWOEKS TO APPEAR IN THE OEIENTAL TEXT SERIES.

I. Coptic texts with English translation of the Discourses on Saint Michael Ihy Abba Theodosius, Severus of Antioch and Eustathius.

II. Syriac text with English translation of the Martyrdom of Saint George ofCappadocia.


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I


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TO

P. LE PAGE RENOUF,KEEPER OF THE DEPARTMENT OF EGYPTIAN AND ASSYRIAN ANTIQUITIESBRITISH MUSEUM.

222750


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CONTENTS.Page

Preface ix xlThe Martyrdom of Saint George 137The Encomium upon Saint George by Theodosids, Bishop of

Jerusalem 3843The Miracles of Saint George 4482The Encomium upon Saint George by Theodotus, Bishop of Ancyka 83 173Fragments of a Sahidic version of the Martyrdom of Saint

George 177199English Translation 201331


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Misbelievers have writtenMisbelief in their books,Touching: the SaintThat Georius hight.Now will we teach j-ouWhat is true thereabout,That heresy harm notAny unwittingly.The holy GeoriusWas in heathenish daysA rich ealdorman,Under the fierce Caesar Datianus,In the shire of Cappadocia.

The Passion of St. George by ^l^lfricArchbishop of York.

Je ne me cache i)as le peril que faffronte en clonnant ici le martyre desaint Georges, comme un pur roman; mais je me mettrai a convert sous ledecret du pape Damase et, si ce decret ne suffit pas a me proteger au pointde vue historique, finvoquerai Vaide du celehre Baronius qui s'est trouve fortscandalise de ce que contenaient ces actes de saint Georges.

Amelineau, Contes et Romans de L'Egypte Chretienne, p. LII.


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PREFACE.The Coptic texts relating to the tortures and martyr-

dom and miracles of Saint George printed in this bookare edited from five manuscripts, three written in theMemphitic, and two in the Sahidic dialect. These MSS.are indicated in the following pages by the letters A, B,

I C, D and E.The MS.^ A is preserved in the Bodleian Library,

Oxford, and bears the numbers Mareschal 23, Bodl. 157,and MS. Copt. Uri liv. It consists of 179 paper leavesmeasuring about IOV2 in. by 7V2. Each page is occupiedby one column of Coptic, and one column of Arabic writing,generally containing 19 and 16 hues respectively. Thequires are eighteen in number, and on the top of the firstand last leaves of each quire is written Tc xc 'Jesus Christ.'On fol. 3 a, at the foot of the page, are three Lines of badlywritten Arabic which read:

I See TJri, BiM. Bodl. Codcl MSS. Orient, torn, i, p. 327.B


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X PKEFACE."Remember, Lord, thy servant the sinner, drowned

in the sea of sins and transgressions, who is not worthy

On fol. 3^, is a partially obhterated Coptic crossprinted in yellow, red, and green colours: in the spacesbetween the four arms are written xy, xy, n\ and kA, andon each side of the foot of the cross is a dove. The initialletters of some of the paragraphs have been gilded, theborder of fol. 4 a, is prettily illuminated, and the headingsof the several sections of the MS. are written in red. On fol.82 a, are two hues of Coptic letters which read:

AqeOAAATGAHZlOATKZCap092^19 AHA2vOJpXA^MAA2;H

Beneath these are two hues of Greek letters, and thenwe have another hue of Coptic letters thus:

Ntt)Ax=zK9cinqTTACim.My friend Dr. Henri Hyvernat of Rome informs me

that these hues give the date in which the manuscript waswritten; and as he intends to discuss them at fuU lengthin his forthcoming treatise on the palaeography of CopticMSS., and to reproduce them by photography, it will besufficient to refer the reader to that work. On fol. 178&,is a colophon in Arabic which reads:

1 I am unable to read the last three or four words of this scrawl.


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PREFACE; XI

q\j.\ \.J\:> 4i\ -P^\^ Lib"This holy book belongs by tvakf (gift or bequest for

pious purposes) to the church of the Virgin in the conventof Baramus.^ And no one has power from the Lord (mayHe be glorified) to take it out of the possession of thesaid convent as long as it continues to be inhabited bymonks; and glory be to God for ever." On the last leafof the book the scribe has practised making in outline theborders and small illuminations which begin and end eachquire. This manuscript is written in the Memphitic dialectin a good, regular hand of the latter half of the xivth cen-tury, and contains:

1. The Martyrdom of Saint Greorge of Cappadocia byPasikrates his servant.'- Fol. 3'^.

1 The convent of Baramus is situated in Lat. 30^' 19' N., Long.I 300 16' E., in the Natron Valley, i^^i-kJl


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XII PREFACE,2. An Encomium upon Saint George by Tlieodosius,

Bishop of Jerusalem.' Fol. 83 a.3. The nine Miracles wrought by Saint George.- Fol. 95 ^.The paper manuscript B is in the possession of Lord

Crawford, and formerly belonged to Henry Tattani. Itconsists of 148 leaves measuring 8'V4 in. by 5'V4. Each pageis occupied by one column of writing of 15 lines. Thequires were originally 18 in number, and some of theleaves have been much stained by water. Leaves 1 to 31,40, and 179184 are wanting; two leaves have been pagedpF instead of pe and pS"; and leaves pOA and poB have beenbound up at the end of the manuscript instead of in tlieii'proper place. The manuscript is written in the Memphiticdialect in a fine bold hand, and belongs in all probabilityto the xiith century. On fol. 90 h, are three lines of Arabicwhich run:

aX.j ^^j ^^:, ^:>.\J^^ ^jA\ ^\pp. 92, 111. An Ethiopic version of the account of the martyrdom ofS, Greorge attributed to Pasikrates is described by Zotenberg, Cata-logue des Manuscrifs Ethiopiens, p. 203; and for other Ethiopic ver-sions of it see Wright, Catalogue of the Ethiopic Mamiscripts in theBritish Museum, pp. 162, 168, 189 and 190.

1 About A. D. 450. See infra p. 236.2 The number of miracles attributed to S. Greorge by the Ethio-

pians amounts to as many as eighty. See Wright, Catalogue of EthiopicMSS., p. 190.


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PEEFACE. XIII

"May God (may He be glorified) bless him that hadthis book written, and may He, as He promised in His holyGospel, reward him thirty, sixty and a hmidredfold."

The contents of this mannscript when complete werethe same as those of A, and the variant readings from whatremains of it are printed at the foot of the pages of thetranslation, because my edition from the Bodleian MS. A,was in type before I knew of its existence.The parchment manuscript C is preserved in the VaticanLibrary, where it bears the number 63 ; it was brought byAssemani from a monastery near the Natron lakes. Manyof the leaves have been injured b}' water, and some are sorotten that the letters can only be deciphered with thegreatest difficulty. The Martyrdom of Saint George iswritten on ff. 106172 of the manuscript, the leaves ofwhich measure 13 in by 9 3/4. This portion of the manuscriptwas originally a separate book, and bore the numberC12. (-67) which is still to be seen on the lower margin ofthe first leaf. The margins of the first page are ornamentedwith an intertwining line border painted in divers colours.This .page is divided into two unequal parts by a paintedline ornament, in the upper, or larger, is the title of thework written in slender uncials, and in the lower are the fii'stfew words of the text of the martyrdom. The manuscriptis written with fine tenth century uncials in the Memphiticdialect. The 67 parchment leaves on which the martyrdomis written are divided mto eight quisles: the first six containeight leaves each, the seventh contains seven, and the eighth(which is unnumbered) twelve. The leaves are paginated


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XIV PEEFACE.consecutively, on their reverse sides only, for the first sixquires; there are mistakes in the seventh quire, and theeighth quire is not paginated at all. The manuscript isl)Ound in red skin, and bears the arms of Pope Clement XIand Cardinal Pamphili. On fol. 172 a, are M'ritten 17 linesof small uncials which tell us that the manuscript waswritten by the care of the Grod-loving brethren Peter thedeacon, Kelloug the deacon, and their spiritual son, whosename is not given, and placed in the Church of SaintMichael of Gl-ephroenej^et.' On the reverse of the samepage are 1 3 lines of writing, the last of which states thatthe manuscript was written in the year of the Martyrs672 = A. D. 956.

The fragment of the Sahidic version of the Martyrdomand Miracles of Saint George, D, is preserved in the VaticanLibrary."^ The leaves are eleven in number, nine pagedIPKA, and two, containing fragments of his miracles, un-paged. There are two columns of writing to each page,and the manuscript was written probably in the ^-iiith orixth century. We learn from the colophon that the manu-script was written by two brothers called Stephen andJohn ; and that it was made at the expense of Apa Jacobthe son of the Arch-Apa Lues and Kulban, of the town ofShmin^ Panos, "for the salvation of his soul, and that Saint

1 I have not been able to identify this town.2 See Zoega, Cafalogus Codd. Coj)t., p. 240, no. clii.3 A town situated on the east bank of the Nile not far from This,

the Panopolis of the Greeks, and the modern Ahraim. It is a veryancient town (Leo Africanus, viii), and was famed for its linen manu-


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PREFACE. XVGeorge might show favour to him before the king Christ,and save him in this wicked world, and give to him a lotand an inheritance with all the saints in the world whichis to come."

The fragment of the Saliidic version of the Martyrdomof Saint George, E^ is preserved in the library of the Earlof Crawford and Balcarres. The leaves, paged mez, areeight in number and measure I2V2 in. by 8V2. There aretwo columns of writing to each page, and each columncontains twenty-six lines. The manuscript is written in afine bold handwritmg and belongs probably to the viiithor ixth century. A few of the leaves have been damagedby water, and, in places, the writing is erased. I suspectthat this fragment belonged to the manuscript of which Donce formed a part. At the foot of page m?, beneath thesecond column of writing are the words TTMFg A nodo)"the fourth time of reading", which show that the martyr-dom was read through in four or five readings in the churchto which this manuscript originally belonged. The firsttwo or three words of the passage allotted for the fourth,time of reading are in capital letters painted red.

The Coptic version of the martyrdom of Saint George

factories and jewel cutting. See Strabo, xvii, 41 (Didot's editionp. 690); ChampollioD, L'Egypte sous les Pharaoiis, i, 257. The accuracyof Strabo's description is supported by the large numbers of piecesof beautifully worked linen lately found ^t Ahmim which are nowpreserved in the British and South Kensington Museums. For adescription of the monasteries at Ahmim see Quatremere, Memoires,i, p. 44S.


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XVI PREFACE.in the manuscript A appears to be of a good antiquity,but contains several bad readings. The aim of the originaltranslator appears to have been to make the work as briefas possible, so much so that, without the more discursiveencomium of Theodotus. it would have been exceedinoflvdifficult to translate portions of it at all. The name of theCoptic translator of the martyrdom attributed to Pasikratesis not mentioned in the manuscript, nor have I been ableto find an allusion in the encomium of Theodotus, Bishopof Ancyra, to Miy other work on St. Greorge save the en-comium upon him attributed to Theodosius, Bishop of Jeru-salem. If this latter encomium, or a Greek original, wasreally written by Theodosius it is a very interesting fact,and takes us back to within 150 years of the time whenSaint George is said to have been martyred. The enco-mium upon Saint George by Theodotus is clearly basedupon an older work, and the origmal of the Coptic text inAmight very well be the older work. It is a significant factthat many of the passages in it which ofter difficulties tothe modern translator, are either omitted entirely fromthe encomium by Theodotus, or are paraphrased. TheGreek texts of the encomiums by Simeon Metaphrastes,Andrew of Crete, and Gregory of Cyprus, appear to havebeen based upon some such account of the martjaxlom ofSaint George as that offered to us by the Coptic text. TheArabic version in A is, on the whole, very good ; but attimes the translator paraphrased the Coptic so loosely thatthese parts of his work do not help us to understand theoriginal Coptic. In the spelling of proper names he followed


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PKEFACE. XVIIblindly the corrupt forms of Greek names given in theCoptic text.

The summary of the life and death of G-eorge the Mar-tyr' as given by the Coptic texts is as follows:

In the days of the impious emperor Diocletian the devilsaw that the behef in Christ was spreading throughout thewhole world and causing the worship of idols to cease. Hethen entered into the emperor's heart and made him raise upa terrible persecution against the Christians. Then Diocletianprepared instruments of torture of the most devilish nature,and pubhshed two edicts. By the first he summoned thegovernors of every province to his presence to discusswith him what steps should be taken to prevent the increaseof the worship of "Him that Mary bore", and by thesecond, published after seventy governors had come to hispresence, he utterly forbade any person to utter the nameof Christ, or to worship Him under pain of torture by thewheel, the wooden horse, the flesh scrapers and many otherinstruments of torture: thus three years passed by beforeany dared to confess that he was a Christian. At the endof this time, George, a native of Melitene, a city in the veryfar east of Cappadocia, came to Dadianus and desired to

1 For other accounts of Saint Greorge see Acta Sanctorum. April 23;Butler, Lives of the Saints, April 23; Baring Gould, Curious Myths ofthe Middle Ages, pp. 266 316; Heylyn, The History of that most famousSaynt and Souldier of Christ Jesus, S. George of Cappadocia, London,1633; Milner, An Historical Enquiry into the Existence of S. George,London, 1792. For a summary of the Mediaeval Legends of S. Georgesee the article 'George' by the Rev. G. J. Stokes, M. A., in Smith'sDictionary of Christian Biography. c


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XVIII PREFACE.be made a count. George^ was the grandson of John, thechief governor of Cappadocia, and the son of Anastasius,the governor of IMehtene, and of Kira Theognosta, a noblelady the daughter of Dionysius the count of Lydda orDiospolis. George's ancestors had been orthodox Christians,and he boasts that none of them had ever been idolaters.When Anastasius was about thirty-six years old, he died,and left behind a widow and a family of three children,George and his two sisters, Kasia and Mathrona, aged ten,six and two years respectively. Anastasius and his wifewere exceedingly rich in cattle and possessions, and thej"were greatly beloved by all the country round about byreason of their good deeds. Shortly after the death ofAnastasius, a new governor called Justus was appointedto rule over Palestine, and he was a God-fearing andgood man; and he asked permission from George'smother to bring the boy up to the profession of a soldier.Kira Theognosta consented, and Justus shortly after ap-pointed George captain over five thousand men. Justusnext wi'ote to the emperor and informed him of the bu^thand position of the young man, and the emperor paidGeorge a salary of three thousand pieces of money amonth. For ten years George lived happily with Justus,who associated him with himself in the government ofPalestine, and made liim master of his house, and heu*to all that he possessed. Moreover, Justus betrothed hisdaughter then about twelve years of age to him, but while

1 He is said to have been called George after the uame of hisgreat-grandfather.


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PEEFACE. XIXpreparations were being made for the marriage he died,leaving George about twenty years of age and very hand-some. In battle he was very valiant, and when he attackedhis enemies they went down before him like chaff beforethe wind. The marriage of George was delayed in con-sequence of the death of his adopted father, and shortlyafter George gathered together a large sum of money andgifts, and made preparations to set out for Tyre, intendingto ask the emperor Diocletian to make him a count andgovernor of Palestine. George's wealth must have beenconsiderable, for when Dadianus offered him one hundredpounds of gold to depart from the city, he rephedthat he had left behind him twenty thousand pounds ofgold and forty thousand pounds of silver, besides cattle,horses, fields and vineyards, to follow Christ. Havuigloaded liimself with gifts for the emperor and the go-vernors who had gathered together to him at Tyre for thepurpose of laying down the boundaries of the empire, heset out with his servants in a ship and came to that city.When he arrived there he found a mighty multitude ofgovernors and soldiers madly sacrificing to the gods of theRoman empire. Disgust laid hold of George when he sawtheir folly, and casting from him the idea of asking a favourat the hands of the governor Dadianus, he distributedamong the poor all the money which he had brought togive to the governors, and determined to become a Christ-ian. He then went back to liis ship*and told his servantsof liis resolution, and they entreated him to allow them toreturn to their native city. George paid them their wages,


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XX PEEFACE.and set them free on the condition that they did not goto his native city and inform his mother and sisters andhis betrothed of liis intention to die for Christ's sake.Three of his servants, Pasikrates, Lnkios and Kirennios refus-ed to forsake their master, and having hired a house at Tyre,they witnessed his strife and death. Having strippedhimself of all he possessed, even to his very clothes,he went into the presence of the governor Dadianus andproclaimed boldly that he was a Christian, Dadianusasked him questions about his birth, and parentage, andposition in this world, adjuring him by the name of Christto tell liim the whole of his history. When Dadianuslearned from Greorge that he was of noble birth, and hadserved in the imperial army with considerable distinction,he endeavoured to turn him aside from his fatal decision:and admiring his beautiful form and handsome face hetried to allure him into fm^ther service by promises of ad-vancement in the empire and great rewards. Georgerejected his offers with scorn, and began to re\dle the im-perial gods, pointing out at the same time how abominablypolluted they were as compared with Peter, Elijah, theVirgin Mary, and other saints. The patience of Dadianusbeing at last tired out by George's resistance he orderedhim to be stripped naked by the attendants and thrownupon the wooden horse, or rack, to wrench his bones fromtheii' sockets; and they forced his feet into iron boots anddi'ove nails into them; they put a weight of six hundredpounds upon him so that he burst asunder; they broke inhis head with iron bars; they scraped him with scrapers.


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PREFACE. XXIand then poured vinegar and brine upon his wounds: andhaving nailed him to a bed they cast him into prison,where during the night Christ came and healed himentirely. On the following day when Dadianus foundthat he was healed he had him tied to four posts andbeaten with eight hundred stripes, and vinegar and brinepoured over him. That night Christ visited him againin prison and healed him. The next day Dadianus madea proclamation in which he invited any magician whowas able to overcome George to come to his presence,promising to reward him well if he could defeat and killhim. In answer to this proclamation a man called Atha-nasius appeared and told the governor that he was ableto do anything. When Dadianus asked for a proof of hisassertion, Athanasius asked that an ox might be broughtto him ; and when it was brought he whispered in its ear,and it split asunder into two parts which, when weighed,were found to be of equal weight. The governor wassatisfied at his proof of power, and ordered that either heshould overcome George, or that George should overcomehim. Athanasius then filled a cup with drugs, and havinguttered the mighty names of demons over it gave it toGeorge to drink; George drank it, but the poison had noeffect upon him. Athanasius begged for one more trialof his skill, and having mixed a more potent draught ofpoison, and having pronounced the names of more power-ful demons than the first over it, h gave it to George todrink; and he drank it without any evil consequencefollowing. Athanasius the sorcerer, seeing that his magic


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XXII PREFACE.was powerless, entreated that lie might be baptized, andthe apostle Thomas came and baptized him in the nameof the Persons of the Trinity. Enraged at the defeat ofthe magician, Dadianns next ordered that George shouldbe broken on the wheel, and when this was done the frag-ments of his body were thrown into a dry pit. Andstraightway there were earthquakes and hghtnings, andChrist came down with His angels and commanded Michaelto gather together the fragments of Greorge's body and tobrmg them up out of the pit. Christ then reconstructedhis body, and filled him ^^ith joy. After George had beenthus raised from the dead at the request of Magnentiusthe governor of Armenia he wrought a miracle, and madethe wooden legs of seventy seats to take root, and to putforth leaves, and to bear both blossom and fruit. Thiswonderful thing Dadianus ascribed to the power of hisgods; and he continued to torture George with every con-ceivable act of cruelty, until at last he destroyed him bysawing him in twain and by boiling him to death in acauldron of pitch, sulphur and tar. The cauldron whichcontamed liis remains was then buried deep down in theearth, but Christ came down with His angels, and raisedhim up from the dead a second time. After Georgehad been raised from the dead a second time he wroughtfour miracles. I He raised to hfe the dead ox of a womancalled Cholastike, or Schollastike; H he raised to life somemen and women who had been dead and buried for morethan two hundred years; HI he caused the pillar of thepoor widow woman's house to take root and become a


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PKEFACE. XXIIImighty tree twenty feet higher than any building in thetown; TV he made the son of the widow to see. Afterthese miracles Dadianus tortured him, and burnt him todeath, and when the attendants had scattered his ashes tothe four winds of heaven Christ commanded the winds,and they brought the ashes back, and He again restoredGeorge to life. When the governor had put to death allthe soldiers who believed on Grod because He had raisedGeorge up from the dead, he commanded that Georgeshould be brought to him. When he had come Dadianusoffered him one thousand pounds of gold to depart quietlyout of the city, but he rejected the offer with scorn, andthe governor began to torture him again. When Dadianushad had George's tongue torn out, his eyes destroyed andhis legs broken, he made them throw liim into prison untilhe should make up his mind how to destroy him effectually.On the night foUowing the torturing of George, Christappeared mto him in prison, and, bidding him be ofgood cheer, healed him of his wounds. When Dadianusfound that he had spent seven years in torturing andkiUing George without having effected his purpose ofmaking him sacrifice to the gods, he changed his tacticsand began to flatter him, and pretended that he had onlytreated him as a loving father would treat a disobedientand wilful cliild. He would have followed up these peace-ful words by kissing George, but he told the governor thathe would not accept his kiss until li^ had offered sacrificeto the gods. Dadianus, misunderstanding this reply, thentook him into his palace, and leaving him in the chamber


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XXIV PREFACE.where Alexandra the Queen was, went out and caused aherald to proclaim that Greorge would offer sacrifice to thegods on the morrow. When George had come into thepalace he began to pray, and Alexandi'a hearmg the prayerasked hun to .explain it to her, and to tell her about Christ.And George told her of the creation of man and of his fall,of his enemy the devil, and of the coming of the Son ofGod into the world to save man from the fires of Amenti.AVhen Alexandra learned that Apollo and Herakles andthe other gods of the empire were not gods, but only idols,she believed on Christ, and entreated George to pray toHim on her behalf. On the following day Dadianus sentto bring George to offer sacrifice to Apollo, whereuponGeorge commanded the Httle boy, to whom he had given thepower of hearing, seeing, and walking, to go into the templeof Apollo, and to bid him to come to him. When thedevil wliich sojourned in the idol heard George's commandhe leaped down from his pedestal and came to him; andhe at once told George that he was the rebelhous spiritwho refused to bow down before Adam, and that onaccount of this act of rebelhon he was expelled fromheaven. And when the devil had confessed all his evildeeds, George struck the earth with his foot, and it opened,and swallowed hun up. Then George went into the temple,and threw down the images of Herakles and the othergods, and trampled them in the dust. When the priestssaw what George had done they bound him with cords,and took liim to Dadianus, who charged him with havinglied and broken his promise to worship Apollo. Dadianus


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PEEFACE. XXVbeing greatl}^ ashamed and enraged at the destruction ofhis idol, went into his palace and lamented to Alexandrahow much he had suffered at the hands of the Christians.Then Alexandra reproached him for having maltreatedthem, whereupon Dadianus laid hold of her hair anddragged her out before the governors, and told them whathad hap23ened. And they ordered that she should be firststripped naked and tortured on the wooden horse, andthen that she should be beheaded, which took placeon the 15th da}^ of Pharmuthi. After these thingsDadianus the governor passed sentence of death uponGeorge, and each of the sixty-nine other governors signedit, and George rejoiced greatly. And while the seventygovernors were sitting at meat George prayed to God, andfire came down from heaven and consumed them; andwhen he had prayed concerning the resting place of hisbody and the welfare of all mankind, he was beheaded onthe 23rd day of Pharmiithi. When George had been be-headed, Pasikrates and Lukios and Kirennios his servantscame up and took away the head and trunk, and laid themtogether, and they went and bought spices, and embalmedthebody, and laid it in a rock hewn tomb outside the city. Andit chanced that the captain of a merchant ship from Joppaput in at Tyre to sell his cargo, and the servants of Georgebargained Avith him to carry the body of George to Joppa.When it arrived there a certain kinsman of George calledLeontius provided horses, and they* carried the body toLydda or Diospolis, together with an account of George'ssufferings and martyrdom written by Pasikrates his servant.


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XXVIII PEEFACE.University Library, Cambridge.' The Arabic versions areof a later date, and are made from a comparatively modernrecension of his original work, and from these were madethe Ethiopic versions of the encomimn of Theodotus ofAncyra."-

The Coptic acconnt makes George to be martyredby Dadianns the 'great governor of the Persians', inthe presence of seventy governors from all parts of theworld. From the description of the ferocity of this go-vernor and his cruel tortm-es of the Christians no otherhistorical character than Gralerius Valerius Maxmiianus,who reigned jointly with Diocletian can be intended. Thisman was born of peasant parents and came from Dacia,^he embraced the profession of a soldier and grew upwithout either manners or education.^ The general calledEuchios in the ninth miracle of St. George (p. 77) whowas sent by Diocletian to overthrow George's shrine atLydda, is described as being of savage disposition, and from

1 The Syriac version of the work attributed to Pasikrates, with^an English translation, will be published by Mr. Nutt as soon aspossible.

2 See Wright, Catalogue of the Ethiopic MSS. in the British Museum, 4pp. 162, 168, 189 and 190, and Zotenberg, Catalogue des ManuscritsEthiopiens, p. 203.

3 Hence his name Dacianus or Dadianus. See Heylin, St. Georgep. 169.

* Tillemont, Hist, des Empereurs, iv, p. 25. Ignorant of letters,careless of laws, the rusticity of his appearance and manners stillbetrayed in the most elevated fortune the meanness of his extraction.War was the only art which he professed. Gibbon, Decline and Fall,chap. xiii.


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PREFACE. XXIXthe description of the manner of his death Galerius mustbe the man described. The Coptic text and Lactantius^describe him as bemg- more wicked than any other manupon earth, and it is well known that he was not only thefirst and principal cause of the persecution of the Chri-stians, but also the man w^ho mcited Diocletian to publishhis edicts against the Christians. His appellation of 'greatgovernor of the Persians' was given to him by the Coptsbecause of his celebrated defeat of Narses, king ofPersia, about 297 A. D.- The two edicts against theChristians which are attributed to Dadianus are nodoubt those of Diocletian pubhshed at Mcomedia in theyear 303.^ The first was directed against the property ofthe Christians, and the second agamst their lives: thesefacts agree exactly with the statements respecting theedicts of Dadianus given in the Coptic text. Accordingto the statements in the Coptic account of the martyrdomof George he cannot have been finally put to deathby the sword before 310 A. D.^ The Christian churchgrew and flourished under the first twenty years of thereign of Diocletian, A. D. 284303, and it was not untilGalerius had conquered the Persians that any seriouscheck was put upon Christianity. During the winter ofthe year 303 Galerius and Diocletian were at Mcomedia

1 De mortibus persecutoriim, cap. 9.2 G-ibbon, Decline and Fall, chap. vlii. -V3 Tillemont, Memoires, v, p. 21.^ It is usually thought that George was martyred at Nicomedia

A. D. 303.


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XXX PEEFACE.discussing their future treatment of the Christians, andon the 24th February, the day after the demohtion ofthe church of Mcomedia, the first edict against them waspassed. The edict had scarcely been exhibited in the pubHcplace when it was torn down b}' a Christian, who tookthe opportunity of abusing the governors at the same time.This young man was seized, and after having been torturedmost cruelly, was slowly roasted to death. I do not thinkthat this young man was Saint George as Eusebius believes(Hist.Eccles. viii, 5), but I think it more than probable thathis manner of death suggested the romance of the martyr-dom of Saint George. The Coptic text makes George tobe tortured by Dadianus for seven years at Tyre, and asthe torturing of the Christians did not begin until afterthe publication of Diocletian's second edict that wouldmake the year of George's death to be 310 or 311 A. D.The youth, however, who tore down the edict was torturedat Mcomedia in the year 303 and, according to the Greekchurches, was called John. It is not easy to account forthe sixty-nine governors who were gathered together to thepresence of Dadianus, but we must not forget that, inthe narrative, only four of them appear to take any activepart in the martyrdom of Saint George, a fact whichreminds us of Diocletian and liis three associates, Maximian,Galerius and Constantius. When we read of St. Georgecausing the governors to be burnt up by di^dne fire justbefore his death, it seems very possible that an allusion tothe two attempts made to destroy Diocletian and Galeriusand their palace by fire within fifteen days of the publica-

i


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PKEFACE. XXXItion of the first edict against the Christians, is intended.^Thus there is some evidence that the original writer ofthe martyrdom of St. George was well acquainted withthe facts of the persecution of the Christians by Galerius,but that either wilfully or ignorantly the names of thosewho took part in it were corrupted or changed, and thehistorical sequence of events destroyed.

I am unable to say when the Coptic version of themartyrdom of George was made, but it must have beenknown and read as early as the time of Theodotus, Bishopof Ancyra, in the early part of the Vth century. Thefragments D and E of the Sahichc version show that thework was known all over Egypt in the IXth century; andas we find in E a marginal note, HMFg A i^cooy, "the fourthtime of reading", indicating the passage which was to beread at the fourth reading of the martyrdom, we are cer-tain that it was read publicly in the churches of UpperEgypt at that period.

The Coptic text shows us clearly that the dragon whichGeorge fought and overcame was none other than theimpious Dadianus, and it proves, if further proof is needed,that George the martyr and George the opponent ofAthanasius, Bishop of Alexandria, were two distinct per-sons; the fact being that Athanasius the Bishop has beenconfused with Athanasius the sorcerer whom George themartyr overcame. And the princess whom populartradition says .Saint George rescued from the dragon.

' Tillemont, Memoires, v, 9.


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XXXII PREFACE.is Alexandra the wife of Dadianus who was converted tothe Christian rehgion, and was baptized and sufferedmartyrdom.

As for Saint Greorge the martyr it is very improbablethat such a person ever lived. The young man who toredown the edict at Nicomedia, and the fearful sufferingswhich he suffered, afforded ample material for the con-struction of a martyr who should not only be able to endureevery suffering and torture which the malice and hate ofa tyrannical governor could devise, but who should dieseveral times and be raised up again to life by the powerof Jesus Christ. Every new version which was made ofthe martyrdom contained some new wonder or miracle,and we know that the acta of Saint Greorge became ab-solutely incredible before the end of the fifth century, forabout the year 495, Pope Gelasius decreed that, al-though G-eorge was to be esteemed as a genuine martyr,yet his passion was not to be read because of it being thework of heretics.^ The popular versions of the martyrdomof Saint George current among Christian nations assignto liim tortures which he never could have endured, andendow him with powers which he never could havepossessed. He has been universally regarded as a helperof the poor and needy, a defender of the weak againstthe strong, a mediator between God and man, a bene-factor of all mankind, a co-regent of the Holy Trinity

1 See Tillemont, Memoires, xii, pp. 694, 695; Theil, Epistolae Bo-manorum pontiiicimi genuinae, i, p. 458; and Dillmann, Tiber die apo-kryphen Miirtyrergeschicliten, p. 1.


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PREFACE. XXXIIIin heaven, and, in short, the traditions of Saint Georgehave made him to usurp all the power possessed by manand beast upon earth, and the omniscience and omni-potence of Grod in heaven. Moreover, round about himhave gathered the myths of the most ancient nations ofthe world, and I doubt much if the whole story of SaintGreorge is anything more than one of the many versionsof the old-world story of the conflict between Light andDarkness, or Ra and Apepi,^ and Marduk and Tiamat, wovenupon a few slender threads of historical fact. Tiamat^ thescaly, winged, foul dragon, and Apepi the powerful enemyof the glorious Sungod, were both destroyed and madeto perish in the fire which he sent against them and theirfiends: and Dadianus, also called the 'dragon', with hisfriends the sixty-nine governors, was also destroyed by firecalled down from heaven by the prayer of Saint George.^

1 See a paper by M. Clermont Ganneau, Horus et Saint George,in the Revue Arclieologique for Sept. and Dec. 1866. La legencle deSaint Greorges, tuant le dragon, est incounue aux Coptes, et c'est a tortqu'on a profite de cette legende jDour ecrire que les Coptes avaientidentifie Horus et Saint Georges: c'est Saint Michel qui avait ete identifieavec Horus, vengeur de son pere: c'est Saint Michel qui tuait le dragoninfernal et ceux qui survenaient sur terre. Amelineau, Gontes et Romansde L'Egtjpte Chretienne, p. LIV.

2 The Babylonian text of the fight between Marduk and Tiamatfrom a fragment of the 4th tablet of the 'Creation' series is publishedin the Proceedings of the Society ofBiblical Archaeology for D ecember 1887.

3 For the identification of Saint George with Mithra see Gut-schmid, tjher die Sage vom hi. Georg, als Bei^rag zur iranischen Mythen-geschichte, pp. 185 202. (In Berichte ilber die Verhandlungen der Konig-lich SachsiscJien Gesellschaft der Wissenschaften zu Leipzig, 1861. Philo-logisch-historische Classe.)


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PREFACE. XXXVof punishment.' When John, the son of Pisentios, Bishopof Coptos, complained of having had no water for two orthree days, his father asked him to imagine what the suffer-ings must be"-^ of those who had to pass through the riverof fire in hell. The punishments meted out to souls inAmenti were various: "some, whose sins are many, arenow in Amenti, some are in outer darkness, some are inpits and wells filled with fire, some are in the nethermosthell, AHENi" ETCA nsCHT, some are in the river of fire,and to these no rest hath been vouchsafed until thisminute."^

The dead men who were raised to life by the martyrsgive us accounts of what they saw and what they suffered.When Macarius of Antioch had raised to life a man whohad been dead six hours, he asked him that had beendead to describe his state after death,^ and the man replied,"I was a man who worshipped idols ; and when I came to diethe clekans (^an^hkanoc), came after me, and their facesand forms were different from one another. Some had theface of a beast, some had the face of a dragon, some hadthe face of a lion, some had the face of a crocodile andsome had the face of a bear.^ And they tore my soul frommy body with terrible mercilessness, and they ran aw^ay

1 Amelineau, Etude sur le CJiristianisme en Egypte cm SeptiemeSiecle, p. 80.

2 Ibid. p. 140. a Ibid. p. 144. .:^^ ^ Hyvernat, Les Actes deft Martyrs de VEgypte, p. 56.

^ Compare the various forms of the heads of the 42 assessors ofthe dead in the vignette of the 125th chap, of the Book of the Dead.


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XXXVI PREFACE.with it to the great river of fire and plunged nie in it to adepth of four hundred cubits; then they took me and setme before the Judge of truth. And I heard this sentencecome forth from him:Take away from before me thissoul which has made devils to be gods, and which hasdenied the God who made it, and let it know that Godliveth on high. After these tilings they ran away with me toa place of darkness wherein there was no light, and theycast me out into the cold where there was gnashing of teeth.And I saw there the worm that dieth not having the headof a crocodile.' And he was surrounded by reptiles of all(kinds) who threw down souls before him, and when hisown mouth was full he made the other beasts to eat also,and they rent us but we did not die. After these thingsthey brought me out of that place, and carried me toAmenti for ever. And while they were draggmg mealong I heard a voice behind me, saying, "Bring him back,for he must needs be sent back to the world again throughthe prayers of Saint Apa Macarius of Antioch ;" and theybrought my soul back and placed it in my body."A fuller description of the inhabitants and tortures ofhell is given in the following extract which states that thedamned do not suffer on the Sabbath day. The man whohad been dead two hundred years {infra p. 2 1 9) when Georgeraised him up from the dead, said that rest was given onthe Lord's day to every soul in hell, except to those who,

1 Compare the beast part lion, and part hippopotamus, and havingthe face of a crocodile in the vignette of the 125th chap, of the Bookof the Dead.


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PREFACE. XXXVIIin their lifetime, had worshipped idols. John, the son ofPisentios, used to go to take water to his father everySabbath day, and one day when he came he heardsomeone weeping sorrowfully and entreating his father,saying, "I beseech thee, my father and master, toentreat the Lord for me that He may release me fromthese punishments, and may not cast me back again intothem, for I have suffered greatly." And I thought that itwas a man talking with my father, for the place was dark;and I sat down and listened to the mummy talking withmy father. Then my father said to the mummy, "Fromwhat nome comest thou?" and the mummy said, "I amfrom the town of Erment." My father said to him, "Whowas thy father?" and the mummy said, "My father wasAgricola, and my mother was Eustathia." My father said,"What god did they serve?" and the mummy said, "Theyworshipped Poseidon the god of the sea." My father saidto him, "Didst thou hear if Christ had come into the worldbefore thou diedst?" The mummy said, "No, my father,for my parents were pagans (gANgeAHNOc), arid I followedtheir manner of life. Woe, woe is me, that I was borninto the world. Why did not my mother's womb becomemy grave? And it came to pass that when I came to thenecessity of death the chief evil spirits (NiKOCHOKpATCDp)came round about me, and they spoke of all the evil whichI had wrought, saying, "Let me come now and deliverthee from the punislnnents into which*thou wilt be thrown."And they had iron knives and iron goads pointed likespears in their hands, and they stuck them into me, and


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XXXVIII PREFACE.they gnashed me with their teeth. And after a short timemy eyes were opened and I saw the dead hovering aboutin the air in a multitude of forms. Then straightway themerciless angels brought my wretched soul out of my bodyand tied it under a bodiless horse, and dragged me downto Amenti. woe is every sinner like myself born intothe world! 0, my master and father, how numerous werethe pitiless torturers, each with a different form, into whosepower they gave me! what a number of wild beastsdid I see on the way! how exceeding great was thepower of those that tortured me! And when they hadcast me forth into outer darkness I saw a huge place morethan two hundred cubits deep filled with reptiles, and someof them had seven heads, and their whole bodies were ....like scorpions. And there was also a huge worm mostterrible to behold, and the teeth in his mouth werelike iron stakes ; and they threw me down for that worm,which never rests, to eat. And all the beasts are assembledround about him at all times, and when he fills liis mouth,all the wild- beasts round about him fill their mouths." Myfather said to him, "Since thou art dead until this presenthas there never been any repose given to thee, or any timein which thou hast not been made to suffer?" The mummyrephed, "Yes, my father, pity is shown to those who areenduring punishment every Sabbath and every Lord's day.When the Lord's day has come to an end, we are (again)cast into the punishments which we deserve that we mayforget the years that we have lived in the world; and whenwe have forgotten the sorrow of this punishment they


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PKEFACE. XXXIXcast us into others yet more painful. And while thou wastpraying for me, straightway the Lord commanded thosewho were scourging me, and they took out the iron gagwhich they had put in my mouth and set me free, and Icame to thee. Behold now I have told thee what I havesuffered. Pray for me, my master and father, that aHttle rest may be given to me, and that they may not castme into that place again." My father said, "The Lord ismerciful, and He will show mercy, unto thee. Lie do^^^l andsleep until the general resurrection in which every oneshall arise, and thou also shalt arise with them."^

In the winter of 1885 I wrote to Prof. Ignazio Guidiof Rome asking him if it would be possible to obtain acopy of the Sahidic fragment of the Martyrdom of SaintGreorge preserved in the Vatican. He mentioned my wishto Prof. Henri Hyvernat, Professor of Assyriology andEgyptology in Rome, who immediately sent to me his copyof the fragment which he had made some time before. Hegave me permission to publish it, and most kindly offeredto collate the 'proofs' with the original. As soon as Prof.Hyvernat knew that I was printing the martyrdom andmiracles of Saint Greorge from the Bodleian manuscript,he sent to me, unasked, his copy of the encomium of Theo-dotus. Bishop of Ancyra, upon Saint George, and promisedthat if I printed it he would collate the proofs with themanuscript. This offer I gladly accepted, and not only I, butall lovers of Coptic literature, and ail who are interested

1 Amelineau, Etude sur le Christianisme en Egypte, pp. 147 150.


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XL PREFACE.in matters relating to the Coptic church, owe hiin a largedebt of gratitude for his generosity. My thanks are alsodue to the Curators of the Bodleian Library for their loanto me of the manuscript A; and to the Earl of Crawfordand Balcarres for the use of the MSS. B and E, and forhis kind permission to print any part of them.

Since the whole of my edition of the Coptic textsrelating to Saint Gleorge, and the English translation ofthem was in type, M. Amelineau has published a veryinteresting little work entitled Contes et Romans de UEgypteChretienne , in which he has given a translation of the Amanuscript, the text of which is printed in this book.As a large number of the sheets of this book were printed offI was unable in my edition to note the variations in ourtranslations, and as they agree substantially, there was per-haps little need to do so. I must in justice to myself statethat the publication of my edition of the Coptic texts andthe Enghsh translation of themwas delayed nearly a yearthrougli my absence from England on the two missions toEgypt and Mesopotamia which the Trustees of the BritishMuseum did me the honour to entrust to me.

Finally I dedicate this book to Mr. P. Le Page Renoufin recognition of many kindnesses shown to me, and as amark of respect for the distinguished Egyptologist whofirst threw scientific light upon the difficult subjects ofEgyptian grammar and mythology.

London, September 8. 1888.E. A. Wallis Budge.


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TTf . B. np FTAqTAOyb NNIXOM NFM NlU^(J)Hpi FTA ^(])+ AiToy NFM niXnoc rFCJDpnoc nfm ni^motFTAycyCJDni bFN niMApTHpiON FO OyAB FTAq- l(TAoyo MnAiFrroMioN ^fh npôoy MHFqFp-(|)MFyr Fe oyAB ftf coy^ NXecop nF FyppojAi |bFN nxonoc MniXnoc rFODpnoc Fycaoy AnF- |

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Documents

Budge. The martyrdom and miracles of Saint George of Cappadocia. 1888