George the Victorious in what century he lived. The meaning of george (victorious) in a brief biographical encyclopedia. What is praying to the saint

The Holy Great Martyr George the Victorious was born in Lydda (Palestine) in the 3rd century. His family was distinguished and Christian. Enlisted in the service of the emperor Diocletian, he became one of the most respected military commanders and the favorite of the monarch. When the persecution of Christians began, young George made a bold decision to renounce worldly goods and fight for the Lord. Then he distributed to the poor the great wealth left to him by his deceased mother and appeared before the emperor, declaring himself a Christian.

The guards arrested George and threw him into prison. For 7 days, the great martyr was subjected to terrible abuse, but each time he remained alive. Praying tirelessly, the great martyr steadfastly endured all fanaticism and, seeing how much the Lord helped him, only strengthened in his faith. Therefore, every time after another test, when the guards asked if he was ready to renounce Christianity, George refused. On the eighth day, George was taken to the temple of Apollo, where his head was cut off.

Canonization of George the Victorious

The date when exactly the great martyr was officially canonized is unknown. However, during his lifetime he gained a huge number of admirers and followers, and is a saint by the very fact of performing his martyrdom, enduring terrible torments for the faith of Christ.

Location of the relics of St. George the Victorious

Tradition says that the legendary righteous man was buried in the Israeli city of Lod (formerly Lydda). After a while, a temple named after him, belonging to the Jerusalem Orthodox Church, was erected over the grave.

At the same time, the exact location of the truth of the head of the great martyr is unknown, since many monasteries and churches of the world claim to have this valuable Orthodox shrine. In particular, this concerns the Roman basilica in San Giorgio in Velabro, under the main altar of which the real head and sword of St. George the Victorious lie. Defends its title on the repository of great Christian value and the church of Sainte-Chapelle in Paris. But in the monastery of Xenophon, located in Greece, on Mount Athos, according to history, is the right hand of the great martyr.

What does the saint pray for?

Considering that George the Victorious himself was one of the most glorious and devoted warriors to the Motherland, the saint is today considered the patron saint, above all, of the military. Therefore, he can pray for help in battle, for military valor and honor, and for the speedy coming of peace.

One of the legends about the posthumous exploits of the saint says that having appeared on a snow-white horse, in a brave battle, he destroyed a terrible serpent that threatened good ordinary people. Seeing this miracle, the people of Beirut believed in Christianity and loved the saint of God. Therefore, you can also ask the saint for patronage, protection from evil and enemies - both for yourself and your relatives, and for strangers, as well as your Fatherland.

In addition, the great martyr, who endured the most terrible torments for God's sake, today helps everyone who asks for endurance, spiritual and physical strength, and masculinity. You can also turn to the saint with a request to strengthen the faith, with prayers for deliverance from sinful thoughts and doubts.

Known for the amazing gift of self-healing and revitalization of the dead, bestowed upon him from above, George the Victorious is often mentioned in prayers for gaining health, deliverance from the most serious and hopeless diseases. He heeds everyone according to his faith, giving strength - both bodily and spiritual.

The wonders of our times

Helped to endure and give birth to a son

Christina once found an icon on the street with the image of the great martyr George the Victorious. Surprised by such a find, she called her mother and told about what had happened. To this, the woman answered her that it was a sign that a daughter would soon give birth to a son. Christina only laughed at the words of the parent - she and her husband had not yet planned conception.

Imagine the girl's surprise when, a few weeks later, she found out that she was really pregnant. And a little later, an ultrasound scan showed that there would be a boy.

The pregnancy was difficult, the girl and mother fervently prayed to the saint, who informed them in such an unusual way about the baby. Christina managed to safely carry the baby, but the birth began long before the deadline, at the 7th month. Going to the delivery room, the girl fervently prayed to the great martyr to help her give birth to a healthy and strong baby, and to stay healthy herself. Georgy heard prayers and helped - Christina gave birth to a little hero extremely easily and quickly.

As a be-di-tel in a spiritual bra-ni, it is called Po-be-do-nos-cem. Later, this epithete was pe-re-os-thought-flax in connection with the beating of George the Victorious over the serpent (compare the plot of the narration "Chu-do about the serpent" ).

The special in-chi-ta-ni-em of George the Victorious is due to the words-le-but on-chi-chi-ch-la va-ri-an-tov of his life - "Mu-che -ni-che-st-va ", ras-pa-da-yu-syh-Xia into the main 2 groups: ka-no-no-che-and apoc-ri-fi. The text of the apo-kri-phic "Mu-che-ni-che-st-va" was stored in 6 re-dak-tsi-yah, sis-te-ma-ti-zi-ro-van- K. Krum-bakher-rum. According to the apoc-ric-ti-ti-yam, George the Victorious pre-ter-sang mu-ch-niya under the le-gen-dar Persian tsar Da-dia-no (Da-kia- no, Da-tia-no) in the city of Lid-da (Di-os-in-le Pa-les-stinsky). During the transition from early to mid-Vie-zantian epoch in the text "Mu-che-no-che-st-va" a number of su-shch-st- veins from-me-ne-niy: the Persian king Da-di-an pre-rotated into the Roman emperor Di-ok-le-tia-na, Lid-da za-me-ne-na-na-ko -mi diu. According to the Middle Vian-Zantian agio-graphic tradition, George the Victorious was born in Kap-pa-do-kii in the family of christi-an-ki Po-Li -chro-nii and pagan-ni-ka Geron-tia, so-qi-al-noe pro-is-ho-w-de-ni-to-ro-go var-i-ru-et-Xia in different living re-dak-tsi-yakh from the Persian warrior to se-na-to-ra-stra-ti-la-ta from Se-va-sto-po-li-sa Ar -myan-sko (in the northern part of Little Asia). In a young age, George the Victorious went to the military service in the Roman army and went to war with the Persians (296-297) ; later became a tri-bun and co-mi-tom. Under the emperor Di-ok-le-tia-no, when they began to go-not-nia to christi-an, George the Victorious, vi-di-mo, os-ta-vil service, he gave them to the beggars and appeared at the imperial council in Ni-ko-mi-diya, where he-li-chal pagan za-blu-de- niya im-pe-ra-to-ra. The distant history of St. George the Victorious, its own-st-ven-no, the is-to-riya of his witness-de-tel-st-va and suffering for Christ, co-der- there are three plot-based blocks: the first torture and imprisonment - wonderful salvation and healing of the holy go in-le of God; ob-li-che-th-ling-che-st-va under the emperor of the sacrifice-in-bringing-ny, reassurance of relatives and close-wives of them to-ra, new torture - wonderful spa-session and healing of the holy; ugh-thie-ry from im-pe-ra-to-ra bring sacrifices to the pagan gods, resurrection according to the will of God, not something usop -she-go as do-ka-tel-st-in is-tin-no-sti-christi-an-sky ve-ry, co-de-yan-noe ra-di saint, in-disgrace-le-ni-im-pe-ra-to-ra, next-to-prison-mu, nis-pro-ver-ness to the saints of the pagan gods , mu-ch-no-ch-ch-chi-na-chi-na (from-che-ch-ch-lo-you on the pri-ka-zu im-pe-ra-to-ra).

On the right-of-glorious Vos-to-ke, the cult of St. George the Victorious for the svy-de-tel-st-in-van from the IV century. Except for the main center for reading the saint in the city of Lid-da, the church of St. George na-chi-naya since the IV century has been built in many cities -dah Pa-les-steins, Kap-pa-do-kii, in other regions of Minor Asia, in Georgia, on the Pe-lo-pon-nes peninsula, in Kon-stan- ti-no-po-le, as well as in Christ-sti-an-skom Egypt. In the South Slavic lands (Bol-ha-riya, Mak-ke-do-nia, Ser-Biya), the cult of St. George the Victorious was established under the non-medium-st. influence; in the 1st half of the 11th century, he is also ut-ver-waiting in Ki-ev-skaya Rus-si blah-go-da-ry of the deeds of Prince Yaro-sla-vla Vla -di-mi-ro-wee-cha Mood-ro-go. At the same time, starting from the XI century in the South Slavic lands and in Ki-ev -skaya Rus-si, the cult of the holy, as pra-vi-lo, bu-du-chi as-co- ttsii-ro-van-nym with prince, royal or ko-ro-lev-power, not-broken-torn-but connected with a hundred-no-le-no-go -su-darst-ven-no-sti, co-bi-ra-ni-em and protection-that-that-stranded, in-be-doy in cl-no-v and di-na-stic inter-do -uso-bi-tsakh (compare, direction, Ne-ma-ni-chi). In the IV-VI centuries, the cult of the holy races-pro-country-nya-sia and in Latin Za-pas-de, where already at the end of the VI century Gri-go-ri-em Tur-skim and Ve- na-chi-i For-tu-na-tom (who died about 600) were the first literary projects created according to my-ti-you life Togo. In the XII - the beginning of the VIII centuries, from the ara-bov-christi-an, the chi-ta-ting of Saint Geor-giy (Arabic Jird-zhis) went to ara-bam-mu-sul- ma-nam; at the beginning of the VIII century, the life of the saint - one of the main non-Koranic fi-gur - was-lo pe-re-ve-de-no into Arabic and in the Apoc-re physical revision is included in the "Is-to-Riyu pro-ro-kov and tsar-rei" at-Ta-bar-ri (died in 923). According to him, Dzhird-zhis, not-one-time-but under-ver-gav-shy-ty-kam and kaz-ni at the pri-ka-zu of the king Mo-su-la , but every time he returned to life along the way of Al-la-ha, he was one of the disciples of the apo-stools of Isa (Ii-su- sa). In the Near Vos-to-ke, Saint Ge-or-giy not-rarely-to-as-so-tions-ru-et-sya and from-wa-st-in-la-et-sya also with al -Ha-drom - one of the 4 demons-mortals (along with Isa-Ii-su-som, Il-i-som-Ilia pro-ro-com and Id-ri-som, from -with-bib-le-skim pro-ro-com Eno-h). In the Viantian hagio-graphic tradition to St.George the Victorious, in a sacred way, a significant number of ska-za-ny, among some of the most of -vest-us "Chu-do about the serpent", "Chu-do about-kolon-not to-you", "Chu-do about the ob-processing of sa-ra-tsi-na", etc. Pa-me-ti day - April 23 (May 6).

The Iko-no-grafia of St. George the Victorious in the main var-an-takh was formed by the VI century. He is a young man, with a short-handed view, sometimes in a long hee-to-not and cloak, as a mu-che-ni-ka (en-kau-sti-che-iiko-na “Bo-go-mother on the pre-table, with ar-khan-ge-la-mi and pre-standing -mi saints Feo-do-rom and Ge-or-gi-em ", VI century, the monastery of St. Eka-te-ri-ny on Si-na), sometimes - in a short tu-ni-ke, dos-pe-hah and cloak, like a warrior (fresco on the table-pe of the Northern Church-vi in \u200b\u200bBaui-te, Egi-pet). In the first case, its ico-no-graphic at-ri-bu-ta-mi served-whether a cross or a palm-branch, in the second - ko-pyo, sword, shield , later know. The life cycles of George the Victorious, which appeared in the mini-nia-tu-ras of the Vi-Zantian min-no-lo-gi-ev in the XI century, by-chi-li knew -significant race-pro-passion-not-being in mon-nu-mental-noy-in-pi-si (fres-ski Ge-or-gi-ev-sko pri-de-la So- fiy-sko-go-bo-ra in Kiev, 1040s) and in iko-no-pi-si (iko-na “Saint Ge-or-giy with a life of 20 glue- max ", XIII century, monastery of St. Eka-te-ri-ny on Si-na). Since the XII century, it has been known that the wate of St. George the Victorious is known to be on the throne-not-pre-table and you-not-may-be-wielding a sword from but-wives (rel-ef from so-bo-ra of Saint Mark, Ve-ne-tion), as well as George the Victorious - the rider, ska-chu-shche-go to the kon (sometimes from spa-sen- nym from-ro-com) or by-ra-che-go dra-co-na. In the is-kus-st-ve of the Vi-Zantian circle, the saint ob-la-chyon in the us-lov-ny antich-ny dos-pe-khi; chu-do-vi-shche has the form of as-pi-da with two la-pa-mi and a snake-ny tu-lo-vi-shch. The last plot, which in Russian tradition is called "Chu-do Ge-or-giya about the dragon", is used keys-tel-noy po-lyar-no-stu in the art of Asia Minor, Rus-si and Western Euro-py. Kom-po-zi-tsi-on-naya scheme used-pol-zo-wa-las almost without change-not-ny until our days (a rare example of a -com-po-nov-ki - with a tsar-roar on the first plan - on the map of Ya.Tin-to-ret-to, about 1560, National ha-le-rey, London). In the Western European life-in-pi-si of George the Victorious, it is usually the image of the bra-zha-li in the royal la-tah, fighting with the chu-do-vish-ny dra-kon: "Bit-va of Saint Ge-or-giy with dra-kon" P. Uch-chel-lo (about 1470, National Ha-le-Rey, Long-don), card cycle tin V. Kar-pach-cho for Scuo-la-San-Jord-jo de li-Schia-in-ne in Ve-ne-tions (1502-1507), “The Bits of Saint Geor- giya with dra-kon "Ra-fa-elya (1505-1506, National ga-le-reya of arts, Vas-shing-ton)," Saint Geor-giy, in-ra-zhayu- shy dra-ko-na "P.P. Ru-ben-sa (1606-1607, Pra-do, Mad-reed), "The Battle of St. George with Dra-Kon" by G. Mo-ro (1889-1890, National Ha-le-Rey, Long-don).

In the sculptor, we meet the growing rel-e-fs and statues of Ge-or-giya-warrior (rel-ef-naya wood-based icon from the church Saint Ge-or-giy in Omor-fok-li-sya, Kas-to-riya, XIII century; statues of Do-na-tel-lo in the Or-san-mi-ke-le church, Flo-ren- tion, etc.), re-the same - Ge-or-giya-horse-rider (articles from the Spassky gates of the Moscow Kremlin, 1464, frag-men-you - in the mu-ze -yakh of the Moscow Kremlin, the State Tretyakov Gallery, etc.). In the small plastic-ke of St. George the Victorious, there is a picture of a bra-zha-li on natural images, crosses, mo-ne-takhs, prints, etc.

GEORGE (THE VICTORATE)

George, the great martyr and victorious, is one of the most popular Christian saints, the hero of numerous legends and songs among all Christian peoples and Muslims. Nothing historically reliable can be established about his personality. Science accepts only the fact of the existence of the martyr George, since otherwise it is difficult to explain the early, even before the 5th century, and the widespread distribution of his cult. Its starting point was, apparently, Syria and Palestine, where the tomb of George was shown in Lydda Diospolis. The earliest written data about him we have in the Viennese palimpsest (IV-V c.), Where the "apocryphal" story about the sufferings of George has been preserved in fragments. At the same time, the mention of George by Pope Gelasius, who, rejecting the acts of martyrdom of George as a heretical falsification, ranks George among the saints who are known more to God than to people. The later written tradition of George - torment over the Vatican and Athonite manuscripts, the praise of Andrew of Crete (8th century), the life of Metaphrast (10th century) - somewhat softened the fantastic nature of the original legend. For a long time, Saint George became "popular", and his name was altered: Iorge among the medieval Germans, Georges among the French, Egoriy or Yuri among the Russians, Gergi among the Bulgarians, Hophe among the Serbs, Jerzy among the Poles, Jiry among the Czechs, Jerjis among the Arabs etc. Sometimes George is glorified under native names that belonged to pagan deities, for example: Uastirdzhi among the Ossetians or Khizr, Keder in the Muslim East. His holiday is highly respected in all Slavic lands and is accompanied by many rituals, in which George is the patron saint of agriculture and cattle breeding; legends, riddles, conspiracies, omens, etc. testify to the same. In addition to the spring St. George's Day (April 23), in Russia, its autumn holiday (November 26) is also important, to which the miracle of George about the snake and the maiden is timed. These two St. George's days now serve only as the limits of agricultural work, and before Godunov's well-known decree on the attachment of peasants to the land had important legal significance. The high veneration of George is explained by many reasons - his name (Georgos means "farmer"), icon painting (in the form of a beautiful young man in full armor, most often on a horse, in the battle with a serpent), the content of his lives and legends about his miracles, the time of celebration and transferring to him many features of various pagan deities, etc. In the most ancient life of George, "apocryphal", he was tormented by the Persian king Dadian for 7 years; George dies three times and is resurrected three times, and when he finally dies, beheaded by the sword for the fourth time, the heavenly anger strikes the tormentors. In later alterations and distributions, this life served as the source of French and German poems and spread to the Muslim East. It, in the Slavic alterations, formed the basis of the Russian spiritual verse about Yegor the Brave, in which the saint is the organizer of the Russian land. The life of St. George received literary processing initially in the Greek East, then (until the XII century) passed to the West. Saint George kills a dragon that devastated the land of a pagan king; the king and the citizens were forced to give him children to eat. When the royal daughter was brought out to sacrifice to the snake, George appears in the form of a young warrior and pacifies the snake, which, according to his command, the princess brings to the city on her belt; after that the king and thousands of subjects are baptized. Attempts to explain the origin of the legend about George did not lead to a uniform result. The images of Perseus, the Babylonian god Marduk and the Iranian Mithra, symbolizing the victory of Christianity over paganism, can explain individual moments, but not the whole. It is most likely that the original form of the legend of George was the original product of the popular fantasy of the Syro-Palestinian countries. Among the people of all Christian countries, this miracle enjoyed great fame, it gave rise to many oral songs in Greece, in the Balkans in general and among the Slavs. In a spiritual verse, the princess freed by Yegori is sometimes called Elizabeth. - See A. Kirpichnikov, "St. George and Yegor the Brave" (St. Petersburg, 1879); A. Veselovsky, "Research in the field of Russian spiritual poetry", II (Appendix to the XXXVII volume of "Notes of the Academy of Sciences", 1880, ¦ 3); A. Khakhanov, "Georgian version of the legend of St. George" ("Readings of the Society of Russian History and Antiquities", 1891, IV); V. Jagic, "Ein Textbeitrag zur Georgius-Legende" ("Archiv f. Slav. Phil.", IX); Fr. Gorres, "Ritter St. Georg in Geschichte, Legende und Kunst" ("Zeitschrift fur wissenschaftliche Theologie", 1887); H. Delehaye, "Les legendes grecques des saints militaires" (1909); C. Steketel Hulst, "St. George of Cappadocia in Legend and History" (Leipzig, 1909; on pages 150 - 156 the literature of the subject is indicated): A. Rystenko, "The Legend of St. George and the Dragon in Byzantine and Slavonic Literature" ( "Notes of the Novorossiysk University", CXII, and Odessa, 1909); I. Krachkovsky, "The Legend of St. George the Victorious in Arab Edition" ("Living Antiquity", XIX, 1910, III); K. Krumbacher, "Das Drachenwunder des hl. G. in der griech. Und cat. Uberlieferung" (Leipzig, 1911).

Brief biographical encyclopedia. 2012

What do we know about George the Victorious

By the age of 20, a physically strong, courageous and educated young man became one of the close associates of the Roman emperor Diocletian, who appointed him a military tribune (commander of 1000 soldiers).

During the beginning of the massive persecution of Christians, he distributed all the property that belonged to him, freed the slaves and announced to the emperor that he was a Christian. He was tortured and beheaded in Nicomedia (currently Izmit) on 23.04. 303 years old (old style).

Transcription of the name of the saint in the folklore of the peoples of the world

In some sources, he is also referred to under the names Yegor the Brave (Russian folklore), Dzhirdzhis (Muslim), Saint George of Lidda (Cappadocian), and in Greek primary sources as Άγιος Γεώργιος.

In Russia, after the adoption of Christianity, one canonical name George (translated from Greek as "farmer") was transformed into four, different from the point of view of legislation, but uniform, according to the Orthodox Church: George, Yegor, Yuri, Yegor. The name of this saint, revered by different nations, underwent similar transformations in many other countries. Among the medieval Germans he became Jorge, among the French - Georges, among the Bulgarians - Görgi, among the Arabs - Jerjis. The customs of the glorification of Saint George under pagan names have been preserved. The most famous examples are Khizr, Keder (Middle East, Muslim countries) and Uastyrdzhi in Ossetia.

Patron saint of farmers and pastoralists

The Great Martyr George the Victorious is revered in many countries of the world, but in Russia the cult of this saint had a special meaning. Georgy is positioned in our country as the patron saint of Russia, of the whole people. It is no coincidence that his image is included in the coat of arms of the Russian state. His name was (and are) thousands of churches - both with a long history, and newly erected.

Most likely, such a veneration is based on the pagan Old Russian cult of Dazhdbog, which before Baptism was considered in Russia the ancestor and patron of the Russian people. Saint George the Victorious superseded many ancient Russian beliefs. However, the people attributed to him the features that they had previously endowed with Dazhdbog and the gods of fertility, Yarilo and Yarovit. It is no coincidence that the dates of the veneration of the saint (23.04 and 03.11) practically coincide with the celebration by the pagans of the beginning and completion of agricultural work, which the aforementioned gods contributed in every way. In addition, it is believed that St. George the Victorious is also the patron saint and defender of cattle breeding.

Very often the said saint was popularly called George the Water-bearer, because on the day when the Church commemorates the memory of this great martyr, special walks were made for the consecration of water. According to the opinion rooted among the people, the water consecrated on this day (St. George's dew) had a very beneficial effect on the future harvest and on the cattle, which on this day, called St. George's, was first driven out of the stall after a long winter to pastures.

Guardian of the Russian lands

In Russia, they saw in George a special saint and guardian of the Russian lands, elevating him to the rank of a hero-demigod. According to popular beliefs, Saint Yegoriy, with his word and deeds, “makes the land of the Light Russian” and, having completed this work, takes it under his personal supervision, affirming in it “the faith of the baptized”.

It is no coincidence that in the Russian "spiritual verses" dedicated to Yegor the Brave, the theme of dragons fighting, which is especially popular in Europe and symbolizes the triune role of George (G.) as a hero, a preacher of the true faith and a chivalrous defender of innocence doomed to the slaughter, is simply omitted. In this monument of writing, G. turns out to be the son of a certain Sophia the Wise - the queen of the city of Jerusalem, which is in Holy Russia, who spent 30 years (remember Ilya of Murom) in the dungeon of the "Tsar Demyanishche" (Diocletian), then, having got rid of the prison in a miraculous way, carried Christianity to Russia and at the end of the way, in an honest race, eradicates Basurmanship on the Russian land.

Saint George on the state symbols of Russia

Almost until the 15th century, this image, without any additions, was the coat of arms of Russia, and its image was knocked out in Ancient Russia on Moscow coins. This holy great martyr began to be considered the patron saint of princes in Russia.

After the battle that took place on the Kulikovo field, it was believed that George the Victorious was the patron saint of the city of Moscow.

Having taken the place of the state religion, Christianity assigns to Saint George the Victorious, together with a number of other great martyrs from the military class (Fyodor Stratilat, Dmitry Solunsky, etc.), the status of the heavenly patron of the army of the Christ-loving and ideal warrior. The noble origin makes this saint a model of honor for the noble class in all Christian states of the world: for princes in Russia, for military nobility in Byzantium, for knights in Europe.

Securing the symbolism of Jesus Christ for the saints

Stories about the cases when Saint George the Victorious appeared as the commander of the troops of the crusaders in Palestine, made him in the eyes of the faithful the commander of the entire army of Christ. The next logical step was the transfer of the emblem to him, which was originally the emblem of Christ himself - a red cross on a white background. It began to be considered that this is the personal coat of arms of the saint.

In Aragon and England, the coat of arms of St. George the Victorious became official symbols of states for a long time. On the flag of England ("Union Jack"), he remained to this day. For some time it was the coat of arms of the Genoese republic.

It is believed that St. George the Victorious is the heavenly patron of the Republic of Georgia and the most revered saint in this country.

The figure of the holy great martyr on ancient coins

For quite a long time it was believed that the images of St. George the Victorious that appeared on Russian coins and seals in the 13th-14th centuries were stylized images of a certain ancient Byzantine Saint George.

But recently, the version that behind the image of St. George under consideration is hiding Georgy Danilovich, the Russian Tsar Khan, who ruled in Russia at the beginning of the XIV century and began the great so-called "Mongol conquest", has been heard louder. He is Genghis Khan.

Who, when and why changed Russian history in this way? It turns out that historians have long known the answers to these questions. This substitution took place in the 18th century, during the reign of Peter I.

Whose image was minted on the coins of Russia

In the official documents of the 13th-17th centuries that have come down to us, the horseman on coins and seals, who fights with a dragon, is interpreted as a symbol of a king or a grand duke. In this case, we are talking about Russia. In support of this thesis, the historian Vsevolod Karpov provides information that it is in this form that Ivan III is depicted on the wax seal, which was attached to the letter of 1497, which is confirmed by the corresponding inscription on it. That is, on seals and money, a horseman with a sword in the 15th-17th centuries was interpreted as a grand duke.

This explains why St. George is often depicted without a beard on Russian money and seals. Ivan IV (the Terrible) ascended the throne at a fairly young age and did not have a beard at that time, so the money and seals bore the imprint of the beardless George the Victorious. And only after the maturity of Ivan IV (after his 20th birthday), the beard returned to coins.

When the personality of the prince in Russia began to be identified with the image of George the Victorious

The exact date is even known, from which, in Russia, the Grand Duke began to be portrayed in the image of George the Victorious. These are the years of the reign of the Novgorod prince Yuri Danilovich (1318-1322). The coins of that period, which originally had a one-sided image of a holy horseman with a drawn sword, soon receive a drawing on the reverse side, called purely in Slavic - "a rider in a crown". And this is none other than the prince himself. Thus, such coins and seals inform everyone that George the Victorious and Yuri (George) Danilovich are one and the same person.

In the 18th century, the heraldic commission established by Peter I decides to consider that this victorious horseman on the emblems of Russia is George the Victorious. And in the reign of Anna Ioannovna, he officially began to be called a saint.

Russian roots of the "Byzantine saint"

Most historians cannot or do not want to understand that this saint was not Byzantine, but was one of the first state leaders, the kings-khans, who appeared in Russia.

In the calendar there is a mention of him as the holy Grand Duke George Vsevolodovich, an actual "duplicate" of George Danilovich, whom the historians of the Romanov dynasty thrust into the XIII century, together with the great "Mongol" conquest.

Until the 17th century, Russia knew very well and remembered well who Saint George really was. And then it was simply thrown away, like the memory of the first Russian tsars, replacing it with "Byzantine saints." This is where the heaps of inconsistencies in our history begin, which are easily eliminated, as soon as we return to the present history.

Temples erected in honor of George the Victorious

Cult religious buildings, which were consecrated in honor of this holy great martyr, have been erected in many countries of the world. Of course, the overwhelming majority of them were built in countries where Christianity is the official religion. Depending on the denomination, the spelling of the saint's name may vary.

The main buildings are churches, cathedrals and chapels, erected in various countries of Europe, Africa and Asia. The most famous of them are:

1. Temple Church of Saint George.Temple of St. George the Victorious, belonging to the Jerusalem OC. Built in the city of Lore. According to legend, it was erected over the saint's tomb.

The new church building was erected in 1870 on the site of the old basilica with the permission of the Ottoman (Turkish) authorities, who controlled the area at that time. The building of the church is located on the same site with the El-Khidr mosque, therefore, in terms of area, the new building occupies only a part of the territory of the former Byzantine basilica.

The church houses the sarcophagus of St. George.

2. Monastery of Xenophon.The right hand (part of the hand) of this holy great martyr in a silver shrine is kept in the monastery of Xenophon (Μονή Ξενοφώντος), located on Mount Athos (Greece). The 10th century is considered the founding date of the monastery. Its Cathedral Church is dedicated to St. George the Victorious (the old building - the Catholicon - dates back to the 16th century, the new one - from the 19th century).

3. St. George's Monastery.The first monasteries in honor of this saint were founded in Russia in the XI century (1030) by the Grand Duke Yaroslav in Novgorod and Kiev. Since the saint was better known in Kievan Rus under the names Yuri and Yegory, the monastery was founded under one of these names - St. George's.

This is one of the most ancient monasteries on the territory of our state, which are still active today. It has the status of a male monastery of the Russian Orthodox Church. It is located near Veliky Novgorod on the Volkhov River.

The main temple of the monastery was St. George's Cathedral, the construction of which began in 1119. The work was completed 11 years later and on July 12, 1130, the cathedral was consecrated in the name of this saint.

4. Temple of San Giorgio in Velabro.The cult building of San Giorgio in Velabro (the Italian transcription of the name San Giorgio al Velabro) is a temple located on the territory of modern Rome, in the former Velabre swamp. According to legend, it was here that Romulus and Remus, the founders of Rome, were found. This is the oldest church of St. George the Victorious located in Italy. The severed head and sword, which belonged to this saint, are buried under the main altar, which is made of marble in the Cosmatesco style. The work is dated to the XII century.

The holy relics are in the chapel under the altar. There is an opportunity to worship these relics. Until recently, another shrine was kept here - the personal banner of the saint, but on 04/16/1966 it was presented to the Roman municipality, and now it is kept in the Capitoline museums.

5. Chapel-reliquary of Sainte-Chapelle.Part of the relics of George the Victorious is kept in Sainte-Chapelle (French transcription of the name Sainte Chapelle), a Gothic reliquary chapel located in Paris. The relic was preserved by King Louis Saint of France.

Temples erected in Russia in the XX-XXI century

Of the relatively recently built and also consecrated in the name of St. George, mention should be made of the Church of the Great Martyr George the Victorious, which was founded on 05/09/1994 in honor of the fiftieth anniversary of the victory of our people in the Great Patriotic War on Poklonnaya Hill and consecrated on 05/06/1995, as well as the Church of St. George the Victorious in Koptev (Northern AO, Moscow). It was built in 1997 in the best traditions of the North Slavic architecture of the 17th century. The construction of the temple was timed to coincide with the celebration of the 850th anniversary of Moscow.

Saint George the Victorious. Icon that survived the centuries

The very first images of this saint that have come down to us are considered to be bas-reliefs and icons dating from the 5th-6th centuries. On them, George, as befits a warrior, is depicted in armor and always with weapons. At the same time, he is not always depicted on horseback. The oldest are the images of the saint and the icon of St. George the Victorious, found in the monastery temple of the Copts, located in the city of Al Bawiti (Egypt).

It is here that the first bas-relief appears, which depicts St. George on horseback. He stabs a monster with a cross with a long shaft, like a spear. Most likely, it meant that this is a pagan totem, overthrown by a saint. The second version of the interpretation - the monster personified universal evil and cruelty.

Later, the icon of St. George the Victorious, on which he is depicted in a similar way, began to appear in ever-increasing numbers of variants, and the monster being struck was transformed into a serpent. Scientists are inclined to believe that the originally indicated composition was not an illustration of a specific event, but was an allegorical depiction of the victory of the spirit. But it was the image of the snake fighter that became especially popular among the people. And not because of the allegorical pathos, but due to the fact that it is very close to mythological and fairy-tale motives.

The hypothesis of the origin of the story of the victory of the saint over the serpent

However, the official church showed extreme caution and a negative attitude towards icons containing allegorical images. In 692, Trull Cathedral officially confirmed this. Most likely, after him, the legend of George's victory over the monster appeared.

In the religious interpretation, this icon is called "The Miracle of the Serpent". George the Victorious (a photo of the icon is given in the article) never renounced the true faith, despite all the temptations to which the torturers subjected him. That is why this icon has miraculously helped Christians in danger more than once. At the moment, there are several versions of the icon of St. George the Victorious. You can see photos of some of them on this page.

Canonical icon depicting this saint

The image, considered classic, depicts a saint riding a horse (most often white) and striking a serpent with a spear. It is the snake, which is especially emphasized by the ministers of the church and heraldic scholars. Since the dragon in heraldry is always a positive character, but the snake is only negative.

The legend of the victory of the saint over the serpent was interpreted not only in the literal sense (to which they were inclined in the West, using this interpretation for the revival and cultivation of the declining institution of chivalry), but also allegorically, when the freed princess was associated with the church, and the slain serpent - with paganism ... Another interpretation that takes place is the victory of the saint over his own ego. Look closely - here he is, Saint George the Victorious. The icon speaks for itself.

Why did the people recognize Saint George as the guardian of the Russian land

It would be a mistake to associate the highest popularity of this saint exclusively with the pagan heritage "transferred" to him and fabulous and mythological recognizability. The theme of martyrdom did not leave the parishioners indifferent. Numerous icons of George, known to the general public much less canonical, are dedicated to the story of this side of the "feat of the spirit". On them, as a rule, the saint himself, depicted in full growth, is located in the center, and along the perimeter of the icon is, similarly to a storyboard, a series of so-called "everyday hallmarks".

And today we highly respect George the Victorious. The icon, the meaning of which can be interpreted in different ways, has a demonic aspect, which forms the basis of the cult of the said saint. He has always been associated in Russia with an irreconcilable struggle against foreign invaders. That is why George in the XIV-XV centuries became an extremely popular saint in Russia, symbolizing precisely the fighter-liberator and defender of the people.

School of icon painting

In the iconography dedicated to St. George, there are east and west directions.

The followers of the first school portray more spiritually George the Victorious. Photos allow you to see it. As a rule, this is a young man of a very average build, very often beardless, without a helmet and heavy armor, with a thin spear in his hands, sitting on an unrealistic horse (spiritual allegory). He, without visible physical stress, pierces with his spear, as unrealistic as his horse (also a spiritual allegory), a snake with paws and wings.

The second school depicts the saint in a more down-to-earth and realistic way. This is primarily a warrior. A man with developed muscles, in full combat gear, in a helmet and armor, with a thick spear on a powerful and quite realistic horse, with a prescribed physical effort, pierces an almost realistic snake with paws and wings with his heavy spear.

The prayer to George the Victorious helps people to gain faith in victory in the years of difficult trials and enemy invasions, in which they ask the saint to protect the lives of military men on the battlefield, for patronage and protection in the affairs of military men, for the protection of the Russian state.

The image of George on the coins of the Russian Empire

On the coins, the image of a horseman piercing a serpent appears almost immediately after the saint's martyrdom. The first money known today with such images belongs to the period of the reign of Constantine the Great (306-337).

The same plot can be seen on coins dating back to the reign of Constantius II (337-361).

On Russian coins, the image of a similar horseman appears at the end of the 13th century. Since the warrior depicted on them was armed with a spear, then according to the then existing classification, he was considered a spearman. Therefore, very soon in colloquial speech, such coins began to be called pennies.

When you have a small Russian coin in your hands, George the Victorious will certainly be depicted on its reverse. So it was in the Russian Empire, so it is in modern Russia.

For example, consider the two-kopeck coin introduced into circulation in 1757 by Elizabeth I. Its obverse depicts the Holy Great Martyr George the Victorious without a mantle, but in full armor, striking a serpent with his spear. The coin was issued in two versions. On the first, the inscription “two kopecks” ran in a circle over the image of the saint. In the second, it was transferred to the tape downwards by coins.

In the same period, the mints issued coins of 1 kopeck, money and half, which also bore the image of a saint.

The image of the saint on the coins of modern Russia

The tradition has revived in today's Russia. The spearman shown by the coin - George the Victorious - has firmly settled on Russian metal money in denominations of less than 1 ruble.

Since 2006, in Russia, a limited series (150,000 pieces) have been issued gold and silver investment coins, on one side of which the image of St. George the Victorious was minted. And if it is possible to discuss about the images on other coins, who is depicted there, then these coins are directly named: Coin "St. George the Victorious". Gold, the price of which is always quite high, is a noble metal. Therefore, the value of this coin is much higher than its face value of 50 rubles. and is more than 10 thousand rubles.

The coin is made of 999 gold. Weight - 7.89 g, while gold - not less than 7.78 g. The face value of a silver coin is 3 rubles. Weight - 31.1 grams. The cost of a silver coin ranges from 1180-2000 rubles.

Monuments to George the Victorious

This section is for those who wanted to see the monument to St. George the Victorious. Photos of some of the existing monuments installed to this saint around the world are shown below.

There are more and more places in Russia where monuments to the Holy Great Martyr George the Victorious are being erected. To tell about everyone, I would have to write a separate article. We bring to your attention several monuments located in different parts of Russia and abroad.

1. In the Victory Park on Poklonnaya Hill (Moscow).

2. In Zagreb (Croatia).

3. The city of Bolsherechye, Omsk region.

In Cappadocia, in the noble family of the pagan Gerontius and the Christian woman Polychronia. Mother raised George in the Christian faith. Once, falling ill with a fever, Gerontius, on the advice of his son, called on the name of Christ and was healed. From that moment on, he also became a Christian, and soon was vouchsafed to accept torment and death for his faith. This happened when George was 10 years old. The widowed Polychronia moved with her son to Palestine, where her homeland and rich estates were.

Having entered the military service at the age of 18, Georgy stood out among other soldiers with his intelligence, courage, physical strength, military posture and beauty. Having soon reached the rank of tribune, he showed such bravery in battle that he attracted attention and became the favorite of the emperor Diocletian, a talented ruler, but a fanatical follower of the pagan Roman gods, who perpetrated one of the most severe persecutions against Christians. Not yet aware of the Christianity of George, Diocletian honored him with the rank of comite and governor.

From the time George became convinced that the unrighteous plan of the emperor to exterminate Christians could not be canceled, he decided that the time had come, which would serve to save his soul. Immediately, he distributed all his wealth, gold, silver and precious clothes to the poor, gave freedom to the slaves who were with him, and ordered that some of them be released, and others given to the poor about those slaves who were in his Palestinian possessions. After that, he appeared at a conference of the emperor and the patricians on the extermination of Christians and courageously denounced them for cruelty and injustice, declaring himself a Christian and throwing the assembly into confusion.

After ineffectual persuasion to renounce Christ, the emperor ordered that the saint be subjected to various tortures. George was imprisoned, where he was laid with his back on the ground, his feet were hammered into stocks, and a heavy stone was placed on his chest. But the saint bravely endured suffering and glorified the Lord. Then the tormentors of George began to excel at cruelty. They beat the saint with ox veins, drove on the wheel, threw him into quicklime, forced him to run in boots with sharp nails inside, and gave him poison. The holy martyr endured everything patiently, constantly invoking God and then miraculously healed. His healing after merciless wheeling turned to Christ the previously announced praetors Anatoly and Protoleon, as well as, according to one legend, Empress Alexandra, wife of Diocletian. When the sorcerer Athanasius, called by the emperor, invited George to resurrect the dead, the saint prayed for this sign from God, and many people, including the former sorcerer himself, turned to Christ. Repeatedly the God-fighter-emperor asked George, with what "magic" he achieves contempt for torment and healing, but the great martyr answered firmly that he was saved only by calling Christ and His power.

When the Great Martyr George was in prison, people came to him, believing in Christ from his miracles, giving gold to the guard, falling at the saint's feet and instructing them in holy faith. By invoking the name of Christ and the sign of the cross, the saint also healed the sick, who came to him in prison in multitudes. Among them was the farmer Glykeria, whose ox was broken to death, but was brought back to life through the prayer of Saint George.

In the end, the emperor, seeing that George does not renounce Christ and leads more and more people to believe in Him, decided to arrange the last test and invited him to become his co-ruler if he would offer sacrifice to the pagan gods. George followed the emperor to the temple, but instead of sacrificing he drove out the demons that lived in the statues, which caused the idols to crumble, and the assembled people attacked the saint in a rage. Then the emperor ordered to chop off his head with a sword. So the holy sufferer departed to Christ in Nicomedia on April 23.

Relics and reverence

Servant George, who recorded all his exploits, also received a covenant from him to commit his body to burial in the ancestral Palestinian possessions. The relics of Saint George were laid in the Palestinian city of Lydda, in the temple that received his name, while his head was kept in Rome in a temple also dedicated to him. Saint Demetrius of Rostov adds that his spear and gonfalon were also preserved in the Roman temple. The saint's right hand now resides on Athos in the monastery of Xenophon in a silver shrine.

The Great Martyr George for his courage and spiritual victory over the tormentors who could not force him to abandon Christianity, as well as for miraculous help to people in danger, began to be called the Victorious.

Saint George became famous for his great miracles, of which the most famous is his miracle of the serpent. According to legend, a snake lived in a lake near the city of Beirut, which often devoured the people of that area. Superstitious inhabitants, in order to quench the rage of the serpent, began to regularly give him a young man or a girl to be eaten by lot. Once the lot fell on the daughter of the ruler. She was taken to the shore of the lake and tied, where she began to await the appearance of the monster in horror. When the beast began to approach her, a bright youth suddenly appeared on a white horse, struck the serpent with a spear and saved the girl. This young man was Saint George, who by his appearance stopped sacrifices and converted to Christ the inhabitants of that country, who had previously been pagans.

The miracles of St. George served as a reason for the veneration of him as the patron saint of cattle breeding and protector from predatory animals. George the Victorious has also long been revered as the patron saint of the army. "The Miracle of George about the Serpent" is a favorite subject in the iconography of the saint, who is depicted astride a white horse, striking a serpent with a spear. This image also symbolizes the victory over the devil - "the ancient serpent" (Rev. 12, 3; 20, 2).

In Georgia

In Arab countries

In Russia

In Russia, a special veneration of the Great Martyr George spread from the first years after the adoption of Christianity. The blessed prince Yaroslav the Wise, in holy baptism George, following the pious custom of Russian princes to found churches in honor of their guardian angels, laid the foundation for a temple and a monastery in honor of the great martyr George. The temple was located in front of the gates of St. Sophia in Kiev, Prince Yaroslav spent a lot of money on its construction, a large number of builders took part in the construction of the temple. On November 26, the temple was consecrated by St. Hilarion, Metropolitan of Kiev, and an annual celebration was established in honor of this event. On "St. George's Day", as they began to call it, or on "autumn George" until the reign of Boris Godunov, peasants could freely move to another landowner.

The image of a horseman slaying a serpent, known on Russian coins from an early period, later became a symbol of Moscow and the Moscow state.

In pre-revolutionary times, on the day of the memory of St. George, the inhabitants of Russian villages for the first time after a cold winter drove cattle to pasture, having performed a prayer service to the holy great martyr, sprinkling houses and animals with holy water.

In England

Saint George is the patron saint of England since the time of King Edmund III. The English flag is the cross of St. George. English literature has repeatedly referred to the image of St. George as the embodiment of "good old England", in particular in the famous ballad of Chesterton.

Prayers

Troparion, voice 4

Like a captive liberator / and a defender of the poor, / a weak physician, / a victorious king, / victoriously great martyr Georgy, / pray to Christ God // save our souls.

In troparion, the voice is the same

By virtue of good deeds, he was, / the passionateness of Christ, / by faith and torturers he denounced wickedness, / the sacrifice is good to God, he was given. / Tmzhe and Vens were simpler / hated all the prayers.

Kontakion, voice 4 (Similar to: Ascended :)

Exalted from God, he showed himself / of piety, the most honorable giver, / of good-natured handles gathering for himself: / sowing in tears, we reaping joy, / suffering the blood of the blood, prudish by virtue of Christ's prayers, with all the prayers /

Kontakion from the Renewal service of the Church of St. George in Lydda, voice 8 (Similar to: Climbed :)

To Thy agitated and quick intercession / flee, faith, / pray to get rid of, the passion of Christ, / from the compassion of enemies to those who sing praise, / and all troubles, anguish, grieving:

Troparion from the consecration service of the Great Martyr Church. George in Kiev, voice 4

Dnes blazhat thee world ends / Divine miracles ispolnshesya, / and the earth rejoice, napivshisya shelter yours. / Hristoimenitii same lyudie hail Kiev / sanctification of the Divine Temple your / joy vozveselishasya, / strastoterpche Georgiev / chosen vessel of the Holy Spirit, ugodniche Christ. / Whose pray with faith and prayer to those who come to your holy temples / give cleansing of sins, // pacify the world and save our souls.

Kondak from the consecration service of the Great Martyr Church. George in Kiev, voice 2 (Similar to: Solid :)

The divine and crowned great martyr of Christ Georgy, / against the enemies of the victory of victory, / descending by faith in the consecrated temples, we praise him.

Used materials

St. Dimitry Rostovsky, Lives of the Saints: