Martyr, patron of England, suffered at or near Lydda, also known as Diospolis, in Palestine, probably before the of Constantine. According to the very careful investigation of the whole question recently instituted by Father Delehaye, the Bollandist, in the light of modern sources of information, the above statement sums up all that can safely be affirmed about St.

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George, despite his early cultus and pre-eminent renown both in East and West (see Delehaye, 'Saints Militaires', 1909, pp.45-76). Earlier studies of the subject have generally been based upon an attempt to determine which of the various sets of legendary 'Acts' was most likely to preserve traces of a primitive and record. Delehaye rightly points out that the earliest narrative known to us, even though fragments of it may be read in a palimpsest of the fifth century, is full beyond of extravagances and of quite incredible marvels.

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Three times is George put to death-chopped into small pieces, buried deep in the earth and consumed by fire-but each he is resuscitated by the power of God. Besides this we have dead men brought to to be baptized, wholesale conversions, including that of 'the Empress Alexandra', armies and idols destroyed instantaneously, beams of timber suddenly bursting into leaf, and finally milk flowing instead of blood from the martyr's severed head. There is, it is true, a mitigated of the story, which the older Bollandists have in a measure taken under their protection (see Act. SS., 23 Ap., no.

But even this abounds both in marvels and in historical contradictions, while modern critics, like Amelineau and Delehaye, though approaching the question from very different standpoints, are agreed in thinking that this mitigated version has been derived from the more extravagant by a process of elimination and rationalization, not versa. Remembering the unscrupulous freedom with which any wild story, even when in origin, was appropriated by the early hagiographers to the of a popular saint (see, for example, the case of as detailed in Delehaye, 'Legends', ch.

V) we are fairly safe in assuming that the of St. George, though ancient in date and preserved to us (with endless variations) in many different languages, afford absolutely no indication at all for arriving at the saint's history. This, however, by no means implies that the St. George never existed. An ancient cultus, going back to a very early epoch and connected with a definite locality, in itself constitutes a strong historical argument. Such we have in the case of St. The narratives of the early pilgrims, Theodosius, Antoninus, and Arculphus, from the sixth to the eighth century, all speak of or Diospolis as the seat of the veneration of St.

George, and as the resting-place of his remains (Geyer, 'Itinera Hierosol.' , 139, 176, 288). The early date of the dedications to the saint is attested by existing inscriptions of ruined churches in Syria, Mesopotamia, and Egypt, and the church of at is also considered by some authorities to belong to the fourth century. Further the famous 'De Libris recipiendis', attributed to Pope Gelasius in 495, attests that certain apocryphal of were already in existence, but includes him among those saints 'whose names are justly reverenced among men, but whose actions are only known to '. There seems, therefore, no ground for doubting the historical existence of St.

George, even though he is not commemorated in the Syrian, or in the primitive Hieronymian Martyrologium, but no can be placed in the attempts that have been made to fill up any of the details of his history. For example, it is now generally admitted that cannot safely be identified by the nameless spoken of by Eusebius (Hist. Eccles., VIII, v), who tore down Diocletian's edict of at Nicomedia. The version of the legend in which appears as persecutor is not primitive. Is only a rationalized of the name Dadianus.

Moreover, the connection of the saint's name with is inconsistent with the early cultus at Diospolis. Still less is to be considered, as suggested by Gibbon, Vetter, and others, a legendary double of the disreputable bishop, George of Cappadocia, the Arian opponent of St. 'This odious stranger', says Gibbon, in a famous passage, 'disguising every circumstance of and place, assumed the mask of a martyr, a saint, and a hero, and the infamous George of Cappadocia has been transformed into the renowned of England, the patron of arms, of chivalry, and of the Garter.'

'But this theory,says Professor Bury, Gibbon's latest editor, 'has nothing to be said for it.' The cultus of is too ancient to allow of such an identification, though it is not improbable that the apocryphal have borrowed some incidents from the story of the Arian bishop. Again, as Bury points out, 'the connection of with a dragon-slaying legend does not relegate him to the region of the myth, for over against the fabulous dragon-slayer Theodore of the Bithynian Heraclaea, we can set of and Arsacius, who though celebrated as dragon-slayers, were historical persons '. This episode of the dragon is in fact a very late development, which cannot be traced further back than the twelfth or thirteenth century. It is found in the Golden Legend (Historia Lombardic of de Voragine and to this circumstance it probably owes its wide diffusion. It may have been derived from an allegorization of the tyrant or Dadianus, who is sometimes called a dragon ( ho bythios drakon ) in the older text, but despite the researches of Vetter (Reinbot von Durne, pp.lxxv-cix) the origin of the dragon story remains very obscure. In any case the late of this development refutes the attempts made to derive it from sources.

Hence it is certainly not true, as stated by Hartland, that in George's 'the Church has converted and baptized the hero Perseus' (The Legend of Perseus, iii, 38). In the East, ( ho megalomartyr ), has from the beginning been classed among the greatest of the martyrs. In the West also his cultus is very early. Apart from the ancient origin of in Velabro at Rome, (c. 512) built a monastery at Baralle in his (Kurth, Clovis, II, 177).

Arculphus and Adamnan probably made him well known in Britain early in the eighth century. His were translated into Anglo-Saxon, and English churches were dedicated to him before the Norman Conquest, for example one at Doncaster, in 1061. The no added to his popularity. William of tells us that Saints George and Demetrius, 'the knights ', were seen assisting the Franks at the battle of Antioch, 1098 (Gesta Regum, II, 420). It is conjectured, but not proved, that the 'arms of St. George' (argent, a cross, gules) were introduced about the of Coeur de Lion.

What is certain is that in 1284 in the official of Lyme Regis a ship is represented with a plain flag bearing a cross. The large red St. George's cross on a white ground remains still the 'white ensign' of the British Navy and it is also one of the elements which go to make up the Union Jack. Anyway, in the fourteenth century, 'St. George's arms' became a sort of uniform for English soldiers and sailors.

We find, for example, in the wardrobe accounts of 1345-49, at the of the battle of Crecy, that a charge is made for 86 penoncells of the arms of intended for the king's ship, and for 800 others for the men-at-arms (Archaeologia, XXXI, 119). A little later, in the Ordinances of II to the English army invading Scotland, every is ordered to wear 'a signe of the arms of St. George' both before and behind, while the pain of death is threatened against any of the enemy's soldiers 'who do bear the same crosse or token of Saint George, even if they be prisoners '. Somewhat earlier than this had founded (c. 1347) the Order of the Garter, an order of of which was the principal patron. The dedicated to in Caste was built to be the official of the order, and a badge or jewel of slaying the dragon was adopted as part of the insignia.

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In this way the cross of has in a manner become identified with the of knighthood, and even in Elizabeth's days, Spenser, at the beginning of his Faerie Queene, tells us of his hero, the Red Cross Knight. But on his breast a bloody Cross he bore, The dear remembrance of his dying Lord, For whose sweet sake that glorious badge we wore And dead (as living) ever he adored. We are told also that the hero thought continually of wreaking vengeance: Upon his foe, a dragon horrible and stern. Ecclesiastically speaking, St. George's day, 23 April, was ordered to be kept as a lesser holiday as early as 1222, in the national of Oxford. In 1415, the Constitution of Chichele raised St.

George's day to the rank of one of the greatest feasts and ordered it to be observed like day. During the seventeenth and eighteenth centuries St. George's day remained a holiday of for English Catholics. Since 1778, it has been kept, like many of these older holidays, as a simple feast of devotion, though it ranks liturgically as a double of the first class with an octave.

SAINT GEORGE AND THE DRAGON The best known of the legend of and the Dragon is that made popular by the 'Legenda Aurea', and translated into English by Caxton. According to this, a terrible dragon had ravaged all the country round a city of Libya, called Selena, making its lair in a marshy swamp.

Its breath caused pestilence whenever it approached the town, so the people gave the monster two sheep every day to satisfy its hunger, but, when the sheep failed, a human victim was necessary and lots were drawn to determine the victim. On one occasion the fell to the king's little daughter.

The king offered all his wealth to purchase a substitute, but the people had pledged themselves that no substitutes should be allowed, and so the maiden, dressed as a bride, was led to the marsh. There chanced to ride by, and asked the maiden what she did, but she bade him leave her lest he also might perish. The knight stayed, however, and, when the dragon appeared, St. George, making the sign of the cross, bravely attacked it and transfixed it with his lance.

Then asking the maiden for her girdle (an incident in the story which may possibly have something to do with St. George's selection as patron of the Order of the Garter), he bound it round the neck of the monster, and thereupon the princess was able to lead it like a lamb. They then returned to the city, where St. George bade the people have no fear but only be baptized, after which he cut off the dragon's head and the townsfolk were all converted. The king would have given George half his kingdom, but the saint replied that he must ride on, bidding the king meanwhile take care of God's churches, the clergy, and have pity on the poor.

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The earliest reference to any such episode in art is probably to be found in an old Roman tombstone at Conisborough in Yorkshire, considered to belong to the first half of the twelfth century. Here the princess is depicted as already in the dragon's clutches, while an stands by and blesses the rescuer. Sh 36 Of both Milton and Shakespeare it was stated after their deaths, upon Protestant authority, that.

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This mission was separated in 1894 from Northern Shan-Tung and erected into a vicariate. Erected by Gregory XVI in 1839. The first vicar Apostolic was Louis de Besi, formerly.

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In 1640 the Christian religion was preached for the first time. The southern part of Shen-si was entrusted in 1885 to the Seminary of Sts. Peter and Paul. Musical composer, born about 1512; died about 1563; one of the great English musicians who rank. Located in Dorsetshire, England; founded in 998. Sherborne ( scir-burne, clear brook) was. (S HERBROOKIENSIS ).

Diocese in the Province of Quebec, suffragan of the Archdiocese of. Born at Albany, N.Y., U.S.A. 6 March, 1831; died at Nonquitt, Mass, 5 August, 1888. English priest and confessor, one of the Dilati (see ENGLISH MARTYRS), b. A native of Cheshire; took the degree of B.A. At Brasenose College, Oxford, in 1566.

English martyr, born 1550 at Rodesley, near Longford, Derbyshire; died at Tyburn, 1 December. Martyr, born in London, 1551; died at Tyburn, London, 7 February, 1578. His parents also. Bishop of Meath, d. At Dublin, 3 Dec. He was an English ecclesiastic who obtained the.

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There Oct., 1666. As a boy he attended the. One of the thirteen English dioceses created by Apostolic Letter of Pius IX. SANCTUARIES OF OUR LADY A.

England (1) Abingdon - St. Edward the Martyr and St. This name is primarily given to a relic now preserved at Turin, for which the claim is made that. Shrovetide is the English equivalent of what is known in the greater part of Southern Europe as.

(Properly SU-KHAPMUH, a name of unknown origin and meaning). A tribe of Salishan linguistic. Sm 8 A politico-religious alliance formally concluded on 27 Feb., 1531, at Smalkalden in Hesse-Nassau.

Hagiographer, died at the Benedictine monastery of Aniane, Herault, in Southern France, March. Journalist, b. At Skolland, in the Shetland Isles, about 1790; d. He spent his boyhood.

Bishop of Chalcedon, second Vicar Apostolic of England; b. At Hanworth, Lincolnshire, Nov. Born in Worcestershire, 1500; died at Douai, 9 July, 1563. He was educated at Merton College.

Born at Boston, Mass., 23 Sept., 1820; died at New York, 14 Dec., 1887; eldest son of Captain. Orientalist and exegete, b. At Kevelaer in the Duchy of Geldern, 1704; d. 1 Dec., 1770. LATIN ARCHDIOCESE OF SMYRNA (SMYRNENSIS), in Asia Minor.

The city of Smyrna rises like an. Sw 9 A pious confraternity, indulgenced by the pope, which arose in 1440 in the Electorate of. The largest of the three Scandinavian countries and the eastern half of the Scandinavian. The believers in the religious doctrines taught by Emanuel Swedenborg.

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Both printers; Pannartz died about 1476, Sweinheim in 1477. At Moscow, 22 Nov., 1782; d. In Paris, 10 Sept., 1857. She was a member of a noble. See also ARNOLD PANNARTZ AND KONRAD SWEINHEIM. (SCHWEINHEIM) Printer, b. At Schwanheim.

A tribe of Salishan linguistic stock, closely connected with the Skagit. They formerly held the. Bishop of Winchester; died 2 July, 862.

Very little is known of this saint's. (Confederatio Helvetica) A confederation in the central part of Western Europe, made up of.