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The Acts of Saint George and the Story of his Father
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The Acts of Saint George and the Story of his Father
From the Syriac and Garshuni Versions
George Anton Kiraz
1 gorgias press 2009
Gorgias Press LLC, 180 Centennial Ave., Piscataway, NJ, 08854, USA www.gorgiaspress.com Copyright © 2009 by Gorgias Press LLC
All rights reserved under International and Pan-American Copyright Conventions. No part of this publication may be reproduced, stored in a retrieval system or transmitted in any form or by any means, electronic, mechanical, photocopying, recording, scanning or otherwise without the prior written permission of Gorgias Press LLC. 2009
1
ISBN 978-1-59333-784-1
Printed in the United States of America
TABLE OF CONTENTS
Table of Contents
vii
Preface
ix
Introduction I The Original Text II The Syriac Version III The Arabic Version IV Other Versions of the Acts V The Current Edition VI The Dragon VII Princess Alexandra VIII A Summary of the Acts King Dadianus St. George confronts Dadianus Dadianus tortures St. George St. George confronts Dadianus again Magnetius asks for a miracle Traquillinus asks for a second miracle St. George and the Widow St. George is asked to sacrifice to the gods Queen Alexandra Martyrdom of St. George Ending IX Comparison of the Two Texts X Abbreviations in this Edition XI Bibliography
1 1 2 2 3 3 4 5 5 5 5 6 7 8 8 8 9 10 10 12 12 16 16
vii
PREFACE
I came across the Syriac version of the Acts of Saint George for the very first time during my studies for the Masters of Studies (MSt.) degree in Syriac Studies at the Oriental Institute, University of Oxford. I asked Dr. Sebastian Brock, my academic supervisor at the time, to include the Acts in the list of my set texts, and he was kind enough to do so. While reading the Acts for my studies with Dr. Brock, I found the text both intriguing and fascinating. I decided to prepare an edition for the Syriac-speaking readership, so they can also enjoy having it available in their hands, since the printed editions, at least then prior to the various digitizations of books, were difficult to access. Providing a Syriac edition, however, did not seem enough, for a large number of the members of the Syriac ecclesiastical tradition today cannot read Syriac. This work, therefore, does not only provide the Syriac version of the Acts of St. George, but also gives an Arabic version from the Garshuni (Arabic written in Syriac letters) in order to make the Acts available for the Arabic-speaking members of the Syriac ecclesiastical tradition. For English speaking members in the Syriac Diaspora, I give a summary of the Acts in the Introduction, to follow. The book is divided into three chapters: Chapter One gives the Syriac text in vocalized West Syriac script (Serto), Chapter Two gives the Arabic Text, and Chapter Three gives the story of St. George's father. In addition, two introductions are provided: one in English and the other in Arabic. The first edition was published by the late Mor Yulius Yeshu CJigek. Special thanks are due to Dr. Sebastian Brock of Oxford University (Oriental Institute) for his continuous advice, encouragement, and support since my days in Oxford until now. Thanks are also due to Fr. Dr. Shafiq AbouZayd who read the Arabic text ix
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T H E ACTS OF SAINT G E O R G E
and provided my suggestions for improvements. The help of the staff of the Oriental Department at the British Museum is highly appreciated. Feast of St. George April 23, 2009 George Anton Kiraz
" O good martyr, Mor George the confessor, make petition to your G o d for the poor author, so he may be made worthy of pardon; O good martyr, make petition to your G o d for every one who reads this book, that he may not be harmed by the Evil O n e " Adapted f r o m Vatican Borg. Syr. 169, ff. 86r (illustration).
xi
INTRODUCTION
The Acts of Saint George have gained tremendous popularity throughout history. They constitute one of the most spread Acts of all known hagiographical texts. Not only are the Acts known in most of the languages of the Christian Orient, but also they were very popular in the West as well. In this Introduction, I offer a concise outline of the history of the original text of the Acts and the translations made from it. I also give a description of the current edition, and a summary of the Acts for those readers who are not familiar with Syriac or Arabic. A bibliography is provided at the end for anyone who wishes to seek additional information on the subject. THE ORIGINAL TEXT The Acts of St. George was first written in Greek, and it may have originated in Cappadocia during the early fifth century, in a milieu under strong Iranian influence. This early text exists today only in fragments. The oldest form of the Greek text exists in palimpsest fragments, which are today preserved in Vienna. 1 These fragments are dated around the early fifth century. Other early Greek fragments were found during excavations at Nessana. Southern Palestine, from the seventh or eighth century, 2 and at Qasr Ibrim, Nubia-Egypt, from around the year 1000 AD. 3 One interesting development of the text is the name of the main king in the Acts. In the early texts he is called Dadianus, who is not known to us from historical documents. Later Greek forms of the Acts (around tenth century and later) alter the king's name
1 2
no. 6.
Edited by Krumbacher and Erhard, 1911. L. Casson & E. L. Hettich, Excavations at nessana, vol. 2 (1950),
3 Jahrbuch
für antike und Christentum, vol. 32, 1989.
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THE ACTS OF SAINT GEORGE
from Dadianus to Decian or Diocletian, two known Roman emperors. THE SYRIAC VERSION The Syriac version of the Acts of St. George was translated from the original Greek around the middle of the fifth century, only a few decades after the original Greek was composed. The oldest Syriac manuscript of the Acts, preserved at the British Library, was written around the year 600 AD. 4 This makes the Syriac version the earliest complete witness to the text, since all the preserved Greek texts before this period of time are in a fragmentary form. A few leaves of this early manuscript, however, are lost, but their content is preserved in another later Syriac manuscript from the eleventh century which is very close to the early manuscript. The Syriac version has been published two times: firstly by Bedjan in his Acta Martyrum et Sanctorum? and secondly by E. W. Brooks with an English translation. 6 Both editions are in Eastern Syriac characters. Bedjan's edition is vocalized with vowel points. THE ARABIC VERSION There are two existing versions of the Acts in Arabic. The first was translated from the Syriac, and is in Garshuni form (Arabic written in Syriac letters); the second form was translated from the Coptic. The Arabic Garshuni version was first edited by Cheikho. 7 The current edition, however, differs from that of Cheikho and is much longer. The Garshuni text is written in a local Arabic dialect, probably that of Mardin or its vicinity. The one from the Coptic is contained in a Coptic manuscript in the Bodleian Library. This ver4 W. Wright, Catalogue of the Syriac Manuscripts in the British NLuseum, Part 3, p. 1087 (London, 1872; reprinted Piscataway, 2002). 5 Bedjan, Acta NLartyrum et Sanctorum, vol. 1, p. 277-300 (Paris, 1890; reprint Piscataway, 2006). 6 E. W. Brooks, The Acts of S. George, in Le Muséon: Revue d'Études Orientales, Tom. xxxviii (1925); reprinted in the series Analecta Gorgiana 8 (Piscataway, 2006). 7 L. Cheikho in al-Machriq, vol. 10 (1907), p. 414.
INTRODUCTION
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sion follows the Coptic faithfully, 8 and differs substantially from the Garshuni one. OTHER VERSIONS OF THE ACTS The Acts was translated from the Syriac into Sogdian (Middle Persian). This translation exists today only in fragments, and these where published with German and French translations. 9 Also from the Syriac came the above mentioned Arabic version. From the Greek came the Latin, Coptic, Armenian and Ethiopic versions. And from the Latin, the Acts were translated into Italian, German, French, English and other Western languages. THE CURRENT EDITION The current Syriac edition is based on the oldest Syriac manuscript of the Acts, from around 600 AD. The manuscript is preserved at the British Library, Add. 17205, 10 and it is the main manuscript used by Brooks in his edition. 11 Where leaves are missing, a second manuscript from the eleventh century is used. The later manuscript, preserved also in the British Library, Add. 14734, 12 is very close to the earlier manuscript. The curious story of St. George's father is based on a late East Syriac manuscript from the eighteenth century in the same library, Or. 4404. 13
8 E. A. Wallis Budge, George of Tydda: The Patron Saint of England, Study of the Cultus of St. George in Ethiopia (London, 1930). 9 Olaf Hansen, berliner soghdische Texte I. imicbstücke einer soghdischen Version de Georgspassion, in Abhandlungen der Preußischen Akademie der Wissenschaften (1941), no. 10; E. Benveniste, Fragments des Actes de Saint Georges en version sogdienne, in Journal Asiatique, Tom. 234, p. 91-116. 10 Wright, p. 1087. 11 Brooks also uses British Library Add. 14734 from the eleventh century, Add. 14735 from the twelfth century, and Cambridge University Add. 2020 of Add 1697. 12 Wright, p. 1119. 13 G. Margoliouth, Descriptive List of Syriac and Karshuni MSS. In the British Museum Acquired Since 1873, p. 33 (London, 1899; reprinted Piscataway, 2004).
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THE ACTS OF SAINT GEORGE
The Arabic text presented here is based on a Gar-shuni manuscript from the sixteenth century, also in the British Library, Add. 7209.14 This version of the Arabic text is longer than, and differs from, the one used by Cheikho in his edition. The Arabic text of the manuscript is written in a local dialect, as I have mentioned. Modern readership, however, would appreciate a text written in modern Arabic. I have, therefore, edited the text without deviating from the contents of the story. The purpose of this book is not to give a critical edition of the texts, for Brooks and Cheikho have already done this. The main aim is, rather, to provide the Syriac readership with an edition of the Acts. I have, therefore, altered the orthography according to current Western Syriac tradition to meet the needs of these readers. The originals of all modifications are given as they appear in the manuscripts in the apparatus. Arabic meanings for Greek and some Syriac words are also given. Biblical citations and adaptations of biblical phrases are pointed out in the apparatus. The Syriac text has been vocalized and divided into paragraphs to ease reading. Since this edition is not intended for scholarship, I did not give any variants for the Arabic text since this would prove very cumbersome; instead, I give two paragraphs of the original text as a sample to illustrate the local dialect in Chapter Two. THE DRAGON
Most people associate St. George with the Dragon. The dragon, however, does not appear in early versions of the Acts, including the current edition from the Syriac and Garshuni. Originally, 'dragon' (Greek drakori) was just an epithet used of king Dadianus. Thus the Syriac version calls the king the 'asp-serpent Dadianus.'' The word 'dragon' in Greek means basically a snake. In English, on the other hand, it has the image of a large animal. The dragon only appears in later Greek forms of the original text (around the tenth century and later), and in the Latin ones. It became very popular in the West in the Middle Ages. Paintings of St. 14 J. Forshall and F. Rosen, Catalogus Codkum Manuscriptorum Orientalium qui in Museo Britannico Asservantur, Pars Prima: Codices Syriacos et Carshunicos, p. 110 (London, 1838).
INTRODUCTION
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George usually show the dragon, which appears as a small snake in early paintings and then starts to take on a larger form later, especially in the West. The development of the dragon story may have been influenced by passages from Revelation xii.7. PRINCESS ALEXANDRA Popular paintings of St. George show Princess, or Queen, Alexandra. The well known legend is that St. George has saved her from king Dadianus, the 'serpent.' However, early versions of the Acts, such as the current Syriac edition, give a different narrative. In the current Syriac edition, St. George does not save Alexandra; instead, when she abandoned her faith in Apollo and became Christian, she was martyred. A SUMMARY OF THE ACTS The following is a brief summary of the Acts of St. George according to the current Syriac edition. This summary is not to be taken as a translation. For a complete good English translation of the Syriac version of the Acts, refer to Brooks' work. King Dadianus The story starts when Satan instigated the King of the Persians, whose name was Dadianus; the king wrote letters to his fellow kings saying, "Since the news has arrived, and it has reached our hearing, that the nations are bowing to him whom Mary had given birth: not to Apollo and Heracles, but to him whom the Jews had scourged with rods and crucified on the cross, I have written to you so that we stamp out this matter which has occurred." When the kings received the letters, they went and met with king Dadianus who ordered that all kinds of torture instruments be prepared in front of him. No one from those who were present dared to say "I am a Christian" out of fear for three months. St. George confronts Dadianus But "the servant of righteousness whose light had shone between the heights and the depth," who came from a Cappadocian family, and who served with the rank of Tribune, ran to king Dadianus to serve as a Count. When he saw that Christ was insulted and the demons were praised in the presence of the king, he went before
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THE ACTS OF SAINT GEORGE
him, after giving all the gold and silver he had gained during his work to the needy, and cried, "I am a Christian. But your threats, O King, are idle. And those who are not gods, do not name. Let those gods, who did not make the heavens and the earth, perish. 15 I believe in one true God, with His Son and His Holy Spirit, one Trinity and one Godhead without division." King Dadianus then asked George to make an effort to entreat the gods, and to give an offering to them. Magnetius the General asked him, "From which city are you? Where do you come from? And what is your name?" The blessed man answered saying, "My first name is Christian. But if you are enquiring as about men, I am called George." Dadianus tortures St. George King Dadianus then asked him again to sacrifice to the gods. When George refused, the king ordered that he be hung on a cross and scraped. After the king saw that George's parts were loosened, and his blood was running on the ground, he ordered that he be placed on a wheel with nails fixed on it. When the blessed man came to the place where the wheel was, he trembled. Then the "diligent athlete" 16 ran and climbed on the wheel saying, "O Christ, I put myself into your hands." 17 When his parts where cut into ten pieces, king Dadianus and those who where present said, "O nations, you know now that there are no gods, except Apollo and Heracles, and among the females Artemis the goddess of the Ephesians. 18 Where is the god of George who was tortured by the Jews? Whey didn't he save his beloved from my hands?" Then the king ordered that he be thrown into an unused pit, with a big rock on its top. During supper time, at the tenth hour, 19 Cf. Jer. 10. 11. The word 'athlete' is used often as an epithet of saints and martyrs in hagiographical and liturgical texts. 17 Cf. Luke 23.46. 18 Cf. Acts 19.34. 19 In antiquity, the period of time between sunrise and sunset was divided into twelve equal periods of time, each called an hour. The length of 15 16
INTRODUCTION
7
there was great terror, so that the mountains shook, and darkness spread over the earth; Christ was seen above a chariot with a gathering of angels over the pit. Christ then asked Gabriel the angel to bring up George. Christ then took hold of George's hand and said, "This is the hand which fashioned the first man. It is the same one which has rescued you." Then he breathed in his face and filled him with the Holy Spirit. 20 Christ then asked George to go and put king Dadianus and all his fellow kings to shame. St. George confronts Dadianus again At this point, George went to search for the king and he found him in the house of idols. He stood in front of the king. King Dadianus asked him, "Who are you?" The blessed man answered, "I am George who was cut into pieces on the wheel. Why did you insult Christ and say that He cannot save you from my hands?" When Antoninus the General saw that George had arisen from the place of death, he believed in Christ and all his troops with him. The king then made a shoe of iron with nails in its interior, and placed it on the feet of the holy man. The nails extended above the soles of his feet, for they where very long. When George could not carry the shoe while entering the city, the "impious" king laughed and said, "What is it George? Why are you not running? Recognize the fate which has come upon you." The blessed man prayed to God, and felt no more pain. When he came before the king, the blessed man said, "Tell me the names of your gods; for you have told me that Apollo stretched out the heaven, and Heracles made the earth firm, and Athena diffused the sun; but they did not make anything from the things that are seen. Know, therefore, that it is not the gods who made the creation, but they are futile images. But I have a lot of sheep to choose from this flock, 21 and to cause them to enter the fold of our Lord and our God. Since you have told me the names of your
an hour, therefore, depends on the season. The tenth hour would be the tenth period of time (of a total of twelve) from sunrise. 20 Cf. John 20.22. 21 Cf. John 10.16.
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THE ACTS OF SAINT GEORGE
gods, I will tell you the names of the just." Then George listed for the king the names of Simon the apostle, Samuel the prophet, Moses, and the Virgin Mary. The "unjust" king then ordered that he be beaten with lashes. The blessed man was beaten till all his body was lacerated. Magnetius asks for a miracle Then Magnetius asked him to perform a miracle saying, "If you show me a sign, I will believe in your God." The sign which Magnetius asked George for was to undo all the planks of wood present in the room, and to convert them into trees. There were two kinds of wood planks: the first made of trees which give fruit, and the second from trees which do not give fruit. The planks were to be converted into their respective trees. George prayed and succeeded in fulfilling the sign. King Dadianus ordered that George be sent to prison again. Traquillinus asks for a second miracle King Traquillinus asked if George could do a sign for him. George was brought from prison and was asked to cause corpses placed in a coffin to rise again as human beings. After saying a prayer, George was able to effect this and the corpses became two hundred human beings. One of the kings called one of those who had arisen from the dead and asked him his name. The man answered, "Yubolo." When the king asked him about their previous religion, Yubolo said, "We did not know Christ, but we worshipped idols. When we died, the angels took us and brought us to the river of fire, and we stayed there till today." Those who had arisen called upon George to give them the baptismal mark. George asked for water, but no one gave him any. So he kicked the ground and water came out. He baptized them and said to them, "In the name of our Lord Jesus Christ, go to the Paradise of God." From that instance, no one was able to see them. St. George and the Widow Then king Dadianus ordered that he be confined with a widow woman, so he might be disgraced and become a laughing-stock for those who knew him. When George went to the widow's house, he
INTRODUCTION
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asked for bread, for he was hungry. She told him that she did not have any. George then asked her, "From what religion are you?" She answered, "From that of Apollo." Then the blessed man answered and said to her, "That is the reason why you do not have bread in your house." The woman went to borrow bread from one of her neighbors. Meanwhile, George prayed and a pillar was converted into a tree and he ate from its fruits. When the woman came back and saw what had happened, she cried, "The God of the Christians has entered to me in the flesh." George took her and told her that he was not the God of the Christians, but His servant. The woman asked him to cure her child who was deaf, blind and withered. George cured him from blindness. When she asked that her son be cured from deafness and be able to walk, George said, "Keep him for me till I call him for the work which is needed. Then he will hear and walk, and he will be to me the servant of the Word." St. George is asked to sacrifice to the gods The next day George was brought to the palace, singing and saying, "O Lord do not distance yourself from me. El El remain for my help." 22 Magnetius then suggested to the king to entice George. The king started entreating the holy man by promising to make him the second in his kingdom and to make him the heir to the throne if he sacrifices to the gods. George agreed, and the king was so full of joy that he sent his herald to shout and say, "Come and see the initiate of the Galilaeans. 23 Today he will come to sacrifice to the gods." When the woman whose son George had cured heard this, she ran to the illustrious man shouting, "O George, who gave the blind to see, and the lame to walk; who purifies the lepers, drives out the demons and cures the ill: now you are about to sacrifice to the vain Apollo." George looked at her and ordered her to put down her son. The blessed man said to the child, "Arise, O child, Cf. Psalms 22.20. The term 'Galilaeans' was used first with a negative sense by the emperor Julian (d. 363). 22
23
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and come near me. You will be to me the servant of the Word." The child walked to him and bowed to him. The blessed man then said to him in front of all the people, "Enter this temple and say to Apollo, 'Get out now; outside stands the servant of our Lord Jesus Christ and he is waiting for you.'" The boy did so and Apollo came out. George then made a big opening in the ground and sent Apollo to Sheol.24 When the king was told by the priests what had happened, he sent George to prison again. Queen Alexandra When the king entered his palace, he told the queen all about what had happened with George. She responded, "O king, distance yourself from the servant of God." The king warned her not to go astray. The queen talked back saying, "Accept your portion with Satan, your father." The king ordered that she be crucified, and he called George to see her. When Alexandra saw George, she cried aloud and said, "O athlete of Christ, give me the baptismal mark, so I too can enter the court of Christ." George answered her saying, "Do not be afraid, Queen Alexandra, you can get baptized and purified with your blood." The next day, the king sat on his throne and gave Alexandra the death sentence. She was taken to the streets to be crowned with the crown of martyrdom. She stood in the middle of the street and cried aloud, "Our Lord Jesus Christ, see that I have gone out of my palace for your name's sake, and I did not close my doors. Also you, O Lord, do not close your door on the face of your maid." Then she bent her neck and was crowned on the eighth day of Nisan.25 Martyrdom of St. George After all these, king Dadianus called George and sentenced him to death and ordered that he be taken outside the city where Alexan-
24 25
Sheol = the pit, the lowest hell. = April.
INTRODUCTION
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dra had been crowned. George asked the solders if he could pray, and they let him to do so. He knelt down and said, "Lord God, hear me because many are standing and seeking to take my body, and my body and bones are not sufficient for all the world. Lord God, grant me this petition that whoever shall be in torture or in fear or have a terrifying dream, and remembers my name, shall have what is good, and hateful evil visions shall depart from him." "Lord God, grant to my name and to my bones that everyone who shall be engaged in a dangerous law suit and remembers me shall come out of his suit without danger and without harm." "Lord my God, grant me this favor, that when clouds are gathered together and men remember me in that country there shall not be there burning heat or hail." "Lord God, bestow on me this favor that, whoever shall make mention of George or make an oblation and remember the day of his contest, there shall not be in his house one that is leprous, nor shall a stammerer or a blind person be born in it, not one that is palsied or is blind, not one that is driven by a demon; and recall not their sins, because Thou art a merciful God, and remember that they are flesh and blood and have mercy on them for my name's sake." 26 And the Lord talked with George from the cloud saying, "Come, O George, the good and diligent worker, to the Paradise of comfort. And have comfort from your work in the region of delights. As for the favor which you have asked, I swear to you that every person who is in affliction and mentions my name and your name will be saved from all his afflictions, and I will remember not their sins, for I am the God of the penitents." Then George prayed and said, "Our Lord Jesus Christ, King of all worlds, send the fire which you sent in the days of Elijah the prophet and it consumed the leader of the fifty who were with him, 27 and let it consume those kings who did not believe in the signs they have seen at my hands."
26 27
Brooks, p. 113-114. Cf. 2 Kings 1.10.
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T H E ACTS OF SAINT G E O R G E
In that hour, lightning came down from heaven and consumed the seventy kings. Then the holy man made the sign of Christ on his face and was crowned with the sword in good faith.
Ending The Acts end with the following, "The illustrious George, servant of Christ, was crowned in the twenty third of Nisan, on Friday at the seventh hour." "I Pasicrates, servant of Mor George, followed my lord and wrote all these things from the beginning to the end." "The martyrdom of the illustrious George and those with him, who where martyred and crowned in the days of king Dadianus, is ended." "Glory to the Father and to the Son and to the Holy Spirit, now and at all times, for ever and ever. Amen." COMPARISON OF THE TWO TEXTS Hagiographical texts tend to expand with time. An early version of a particular hagiographical text is likely to be shorter than a later one. This characteristic can be seen in the Acts of St. George. It seems that the Garshuni version was translated from a late Syriac version of the Acts. The Garshuni is much longer than the original Syriac, and in this expanded version additional narratives, not present in the original Syriac, constitute a substantial portion of the text. For ease of comparison, I have marked the common paragraphs with numbers between square brackets, [ ], in the margins. The following is an outline of the additional sections in the Garshuni. • In paragraph 4, before St. George goes to king Dadianus, he walks in the streets of the city rebuking the people for following the king's god. •
In paragraph 4, Dadianus asks George about his name, not Magnetius the General.
•
After paragraph 6, Dadianus tries to strike George with a spear which was in the hand of his slave. The spear does not reach George; instead, it returns of its own accord and hits Dadianus.
•
Next, Dadianus tortures George by putting him under ice-
INTRODUCTION
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berg (Arabicgal id) or skin (Avabicgild). After paragraph 7, George is tortured by being put under hot iron poles, then under a rock. Next, the angel announces to George that he will be tortured for the sake of God, and he will die four times. On the fourth occasion, he will be taken up to heaven. Next, George thanks God for this grace. After paragraph 8, George gets cut into two with a saw. In paragraph 9, there are two starving lions in the pit. They do not harm George; instead, they kneel at his feet. After paragraph 10, Dadianos calls upon the magicians to harm George. After failing to do so, the head of the magicians, king Tilon and five thousand people, believe in George's God. Before admitting that he believed in George's God, Tilon narrates how George saved the ox of a Syrian man. In paragraph 12, one of the people who gets killed is a nobleman, the successor to Dadianos throne. Next, the family of this nobleman believes in George's God, and Dadianos kills them. In paragraph 13, Achnatos asks for a miracle, not Magnetius. Next, George gets thrown into an earthen wine jar, then into another pit. In paragraph 14, king Traphini asks for a miracle, not Traquillinus. After paragraph 16, king Antoninus believes in George's God (cf. paragraph 10). After paragraph 18, George gets beaten with lashes. Next, George is hanged on the tails of four horses. They cut him into four pieces. King Dadianos burns the four pieces and puts the ashes in four jugs and sends them to four places to be thrown into the air. God sends the angels to gather the ashes, and George is restored.
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THE ACTS OF SAINT GEORGE
The contents of the remaining paragraphs are similar. At the ending, however, the paragraph which mentions the writer's name (Pasicrates) is omitted. The following table gives a summary of the two texts (G = George, D = Dadianus). No. 1 2 3
4
Syriac Version Introduction D writes letters The letters arrive D orders torture instruments G appears
5 6
G is asked about his name D asks G to sacrifice
7
G between wood G on the wheel G's body cut into 10 pieces
8 9 10
The kings confirm about their gods G in a pit G searches for D
11
Antoninos believes
12
D kills the believers
13
G in a metal shoe G compares the righteous with the gods Magnet ius asks for a miracle
Arabic Version Introduction D writes letters The letters arrive
G G G D D G G
appears in the city is asked about his name asks G to sacrifice hits G with a spear under iceberg (or skin) between wood
G under hot iron poles G under a rock The angel announces to G G thanks God The kings confirm about their gods. G cut into 2 pieces G in a pit with 2 lions G searches for D D calls magicians G survives magic tricks Tilon and the magician believe The Syrian man's ox D kills the believers A nobleman is killed
Achnatos asks for a miracle G in a pit
INTRODUCTION
No. Syriac Version
15
Arabic Version G in a well 14 Traqillinus asks for a miracle Traqillinus asks for a miracle 15 G causes the dead to rise G causes the dead to rise 16 They ask for baptism They ask for baptism 10* Antoninos believes 17 G is imprisoned with a widow G is imprisoned with a widow D goes to G 18 D goes to G G is beaten with lashes The horses pull G apart into four pieces D burns G 19 Magnetius asks D Magnetius asks D 20 The widow goes to G The widow goes to G 21 G and the idol G and the idol 22 The priests capture G The servants of the idols capture G D and the queen 23 D and the queen Alexandra is beaten 24 Alexandra is beaten D sentences Alexandra 25 D sentences Alexandra Alexandra dies 26 Alexandra dies D sentences G 27 D sentences G 28 God speaks with G God speaks with G 29 Fire devours the kings Fire devours the kings Ending 30 Ending
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THE ACTS OF SAINT GEORGE
ABBREVIATIONS IN THIS EDITION cf. cod, ff. om. P-
r torn. v vol.
compare codex folio omit page recto tomus verso volume
BIBLIOGRAPHY P. Bedjan, Acta Marty-rum et Sanctorum, Vol. 1, p. 277-300 (Paris, 1890). E. W. Brooks, 'The Acts of S. George,' in Ee Museon: Revue d'Etudes Orientates, Tom. xxxviii, 1925. E. A. Wallis Budge, George of Eydda: The Patron Saint of England, A Study of the Cultus of St. George in Ethiopia (London, 1930). L. Cheikho, in Al-Machriq, Vol. 10, 1907. K. Krumbacher, Der heilige Georg in dergriechischen Uberlieferung (Mün chen, 1911). J. E. Matzke, 'Contributions to the History and the Legend of St. George,' in Publications of the Modern Languages Association of America, Vols 17-19, 1902-4.
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