Saint George, born in Lydda, Roman Palestine,
was a soldier in the Roman army and was later venerated as a Christian martyr. His father
was Gerontius, a Greek Christian from Cappadocia, and an official in the Roman army. His mother,
Polychronia was a Christian from Roman Palestine. Saint George became an officer in the Roman
army in the Guard of Diocletian. In hagiography, Saint George is one of the most venerated
saints in the Catholic, Anglican, Eastern Orthodox, and the Oriental Orthodox churches.
He is immortalized in the tale of Saint George and the Dragon and is one of the Fourteen
Holy Helpers. His memorial is celebrated on 23 April, and he is regarded as one of the
most prominent military saints. Many Patronages of Saint George exist around
the world, including: Georgia, England, Egypt, Bulgaria, Aragon, Catalonia, Romania, Ethiopia,
Greece, India, Iraq, Lebanon, Lithuania, Palestine, Portugal, Serbia, Macedonia, Ukraine, Russia
and Syria, as well as the cities of Genoa, Amersfoort, Beirut, Botoşani, Drobeta Turnu-Severin,
Timișoara, Fakiha, Bteghrine, Cáceres, Ferrara, Freiburg im Breisgau, Kragujevac, Kumanovo,
Ljubljana, Pérouges, Pomorie, Preston, Qormi, Rio de Janeiro, Lydda, Lviv, Barcelona, Moscow
and Victoria, as well as of the Scout Movement and a wide range of professions, organizations,
and disease sufferers including leprosy, plague, herpes and syphilis. The life of Saint George
Historians have argued the exact details of the birth of Saint George for over a century,
although the approximate date of his death is subject to little debate. The 1913 Catholic
Encyclopedia takes the position that there seems to be no ground for doubting the historical
existence of Saint George, but that little faith can be placed in some of the fanciful
stories about him. The work of the Bollandists Daniel Papebroch,
Jean Bolland and Godfrey Henschen in the 17th century was one of the first pieces of scholarly
research to establish the historicity of the saint’s existence via their publications in
Bibliotheca Hagiographica Graeca and paved the way for other scholars to dismiss the
medieval legends. Pope Gelasius stated that George was among those saints “whose names
are justly reverenced among men, but whose actions are known only to God.”
The traditional legends have offered a historicised narration of George’s encounter with a dragon.
The modern legend that follows below is synthesised from early and late hagiographical sources,
omitting the more fantastical episodes, to narrate a purely human military career in
closer harmony with modern expectations of reality. Chief among the legendary sources
about the saint is the Golden Legend, which remains the most familiar version in English
owing to William Caxton’s 15th-century translation. It is likely that Saint George was born to
a Greek Christian noble family in Lydda in Palestine, during the late third century between
about 275 AD and 285 AD. He died in the Greek city of Nicomedia in Asia Minor. His father,
Gerontios, was a Greek from Cappadocia, an officer in the Roman army; and his mother,
Polychronia, was a Greek native of Lydda. They were both Christians from noble families
of the Anici, so their child was raised with Christian beliefs. They decided to call him
Georgios, meaning “worker of the land”. At the age of fourteen, George lost his father;
a few years later, George’s mother, Polychronia, died. Eastern accounts give the names of his
parents as Anastasius and Theobaste. Then George decided to go to Nicomedia, the
imperial city of that time, and present himself to Emperor Diocletian to apply for a career
as a soldier. Diocletian welcomed him with open arms, as he had known his father, Gerontius
— one of his finest soldiers. By his late 20s, George was promoted to the rank of Tribunus
and stationed as an imperial guard of the Emperor at Nicomedia.
On 24 February AD 303, Diocletian issued an edict that every Christian soldier in the
army should be arrested and every other soldier should offer a sacrifice to the Roman gods
of the time. However, George objected, and with the courage of his faith approached the
Emperor and ruler. Diocletian was upset, not wanting to lose his best tribune and the son
of his best official, Gerontius. But George loudly renounced the Emperor’s edict, and
in front of his fellow soldiers and tribunes he claimed himself to be a Christian and declared
his worship of Jesus Christ. Diocletian attempted to convert George, even offering gifts of
land, money and slaves if he made a sacrifice to the Roman gods; he made many offers, but
George never accepted. Recognizing the futility of his efforts and
insisting on upholding his edict, Diocletian was left with no choice but to have George
executed for his refusal. Before the execution George gave his wealth to the poor and prepared
himself. After various torture sessions, including laceration on a wheel of swords in which he
was resuscitated three times, George was executed by decapitation before Nicomedia’s city wall,
on 23 April 303. A witness of his suffering convinced Empress Alexandra and Athanasius,
a pagan priest, to become Christians as well, and so they joined George in martyrdom. His
body was returned to Lydda for burial, where Christians soon came to honour him as a martyr.
Although the above distillation of the legend of George connects him to the conversion of
Athanasius, who according to Rufinus was brought up by Christian ecclesiastical authorities
from a very early age, Edward Gibbon argued that George, or at least the legend from which
the above is distilled, is based on George of Cappadocia, a notorious Arian bishop who
was Athanasius’ most bitter rival, and that it was he who in time became Saint George
of England. According to Professor Bury, Gibbon’s latest editor, “this theory of Gibbon’s has
nothing to be said for it.” He adds that: “the connection of St. George with a dragon-slaying
legend does not relegate him to the region of the myth”.
In 1856 Ralph Waldo Emerson published a book of essays entitled “English Traits.” In it,
he wrote a paragraph on the history of Saint George. Emerson compared the legend of Saint
George to the legend of Amerigo Vespucci, calling the former “an impostor” and the latter
“a thief.” The editorial notes appended to the 1904 edition of Emerson’s complete works
state that Emerson based his account on the work of Gibbon, and that current evidence
seems to show that the real St. George was not George the Arian of Cappadocia. Merton
M. Sealts also quotes Edward Emerson, Ralph Waldo Emerson’s youngest son as stating that
he believed his father’s account was derived from Gibbon and that the real St. George “was
apparently another who died two generations earlier.”
Saint George and the dragon Eastern Orthodox depictions of Saint George
slaying a dragon often include the image of the young maiden who looks on from a distance.
The standard iconographic interpretation of the image icon is that the dragon represents
both Satan and the monster from his life story. The young maiden is the wife of Diocletian,
Alexandra. Thus the image, as interpreted through the language of Byzantine iconography,
is an image of the martyrdom of the saint. The episode of St. George and the Dragon was
a legend brought back with the Crusaders and retold with the courtly appurtenances belonging
to the genre of Romance. The earliest known depiction of the legend is from early eleventh-century
Cappadocia; the earliest known surviving narrative text is an eleventh-century Georgian text. In the fully developed Western version, which
developed as part of the Golden Legend, a dragon or crocodile makes its nest at the
spring that provides water for the city of “Silene”. Consequently, the citizens have
to dislodge the dragon from its nest for a time, to collect water. To do so, each day
they offer the dragon at first a sheep, and if no sheep can be found, then a maiden is
the best substitute for one. The victim is chosen by drawing lots. One day, this happens
to be the princess. The monarch begs for her life to be spared, but to no avail. She is
offered to the dragon, but then Saint George appears on his travels. He faces the dragon,
protects himself with the sign of the Cross, slays the dragon, and rescues the princess.
The citizens abandon their ancestral paganism and convert to Christianity.
The dragon motif was first combined with the standardised Passio Georgii in Vincent of
Beauvais’ encyclopaedic Speculum Historiale and then in Jacobus de Voragine’s “Golden
Legend”, which guaranteed its popularity in the later Middle Ages as a literary and pictorial
subject. The parallels with Perseus, Cetus and Andromeda
are inescapable. In the allegorical reading, the dragon embodies a suppressed pagan cult.
The story has other roots that predate Christianity. Examples such as Sabazios, the sky father,
who was usually depicted riding on horseback, and Zeus’s defeat of Typhon the Titan in Greek
mythology, along with examples from Germanic and Vedic traditions, have led a number of
historians, such as Loomis, to suggest that George is a Christianized version of older
deities in Indo-European culture, or at least a suitably Christian substitute for one of
them. In the medieval romances, the lance with which
St George slew the dragon was called Ascalon, named after the city of Ashkelon in the Levant.
There is some evidence linking the legend back to very old Egyptian and Phoenician sources
in a late antique statue of Horus fighting a “dragon”. This ties the legendary George
and to some extent, the historical George, to various ancient sources using mythological
and linguistic arguments. In Egyptian mythology, the god Setekh murdered his brother Osiris.
Horus, the son of Osiris, avenged his father’s death by killing Setekh. This iconography
of the horseman with spear overcoming evil was widespread throughout the Christian period.
Veneration as a martyr A church built in Lydda during the reign of
Constantine I was consecrated to “a man of the highest distinction”, according to the
church history of Eusebius of Caesarea; the name of the patron was not disclosed, but
later he was asserted to have been George. By the time of the Muslim conquest in the
seventh century, a basilica dedicated to the saint in Lydda existed. The church was destroyed
in 1010 but was later rebuilt and dedicated to Saint George by the Crusaders. In 1191
and during the conflict known as the Third Crusade, the church was again destroyed by
the forces of Saladin, Sultan of the Ayyubid dynasty. A new church was erected in 1872
and is still standing. During the fourth century the veneration of
George spread from Palestine through Lebanon to the rest of the Eastern Roman Empire – though
the martyr is not mentioned in the Syriac Breviarium – and Georgia. In Georgia the
feast day on November 23 is credited to St Nino of Cappadocia, who in Georgian hagiography
is a relative of St George, credited with bringing Christianity to the Georgians in
the fourth century. By the fifth century, the cult of Saint George had reached the Western
Roman Empire as well: in 494, George was canonized as a saint by Pope Gelasius I, among those
“whose names are justly reverenced among men, but whose acts are known only to [God].”
In England he was mentioned among the martyrs by Bede. The earliest dedication to the saint
is a church at Fordington, Dorset, that is mentioned in the will of Alfred the Great.
He did not rise to the position of “patron saint”, however, until the 14th century, and
he was still obscured by Edward the Confessor, the traditional patron saint of England, until
1552 when all saints’ banners other than George’s were abolished in the English Reformation.
An apparition of George heartened the Franks at the siege of Antioch, 1098, and made a
similar appearance the following year at Jerusalem. Chivalric military Orders of St. George were
established in Aragon, Genoa, Hungary, and by Frederick III, Holy Roman Emperor, and
in England the Synod of Oxford, 1222 declared St George’s Day a feast day in the kingdom
of England. Edward III put his Order of the Garter under the banner of St. George, probably
in 1348. The chronicler Froissart observed the English invoking St. George as a battle
cry on several occasions during the Hundred Years’ War. In his rise as a national saint
George was aided by the very fact that the saint had no legendary connection with England,
and no specifically localized shrine, as that of Thomas Becket at Canterbury: “Consequently,
numerous shrines were established during the late fifteenth century,” Muriel C. McClendon
has written, “and his did not become closely identified with a particular occupation or
with the cure of a specific malady.” The establishment of George as a popular saint
and protective giant in the West that had captured the medieval imagination was codified
by the official elevation of his feast to a festum duplex at a church council in 1415,
on the date that had become associated with his martyrdom, 23 April. There was wide latitude
from community to community in celebration of the day across late medieval and early
modern England, and no uniform “national” celebration elsewhere, a token of the popular
and vernacular nature of George’s cultus and its local horizons, supported by a local guild
or confraternity under George’s protection, or the dedication of a local church. When
the Reformation in England severely curtailed the saints’ days in the calendar, St. George’s
Day was among the holidays that continued to be observed.
Sources According to the Catholic Encyclopedia, the
earliest text preserving fragments of George’s narrative is in an Acta Sanctorum identified
by Hippolyte Delehaye of the scholarly Bollandists to be a palimpsest of the fifth century. However,
this Acta Sancti Georgii was soon banned as heresy by Pope Gelasius I.
The compiler of this Acta, according to Hippolyte Delehaye “confused the martyr with his namesake,
the celebrated George of Cappadocia, the Arian intruder into the see of Alexandria and enemy
of St. Athanasius”. A critical edition of a Syriac Acta of Saint George, accompanied
by an annotated English translation was published by E.W. Brooks in 1925. The hagiography was
originally written in Greek. In Sweden, the princess rescued by Saint George
is held to represent the kingdom of Sweden, while the dragon represents an invading army.
Several sculptures of Saint George battling the dragon can be found in Stockholm, the
earliest inside Storkyrkan in the Old Town. The façade of architect Antoni Gaudi’s famous
Casa Batlló in Barcelona, Spain depicts this allegory.
In Islamic cultures Saint George is somewhat of an exception among
saints and legends, in that he is known and respected by Muslims, as well as venerated
by Christians throughout the Middle East, from Egypt to Asia Minor. His stature in these
regions derives from the fact that his figure has become somewhat of a composite character
mixing elements from Biblical, Quranic and folkloric sources, at times being partially
identified with Al-Khidr. He is said to have killed a dragon near the sea in Beirut. At
the beginning of the 20th century, Muslim women visited his shrine in the area to pray
for him. Feast days In the General Roman Calendar the feast of
Saint George is on 23 April. In the Tridentine Calendar of 1568, it was given the rank of
“Semidouble”. In Pope Pius XII’s 1955 calendar this rank was reduced to “Simple”, and in
Pope John XXIII’s 1960 calendar to a “Commemoration”. Since Pope Paul VI’s 1969 revision it appears
as an optional “Memorial”. In some countries, such as England, the rank is higher.
St George is very much honoured by the Eastern Orthodox Church, wherein he is referred to
as a “Great Martyr”, and in Oriental Orthodoxy overall. His major feast day is on 23 April.
If, however, the feast occurs before Easter, it is celebrated on Easter Monday instead.
The Russian Orthodox Church also celebrates two additional feasts in honour of St. George.
One is on 3 November, commemorating the consecration of a cathedral dedicated to him in Lydda during
the reign Constantine the Great. When the church was consecrated, the relics of the
St. George were transferred there. The other feast is on 26 November for a church dedicated
to him in Kiev, ca. 1054. In Bulgaria, St. George’s day is celebrated
on May 6, when it is customary to slaughter and roast a lamb. St. George’s day is also
a public holiday. In Egypt the Coptic Orthodox Church of Alexandria
refers to St George as the “Prince of Martyrs” and celebrates his martyrdom on the 23rd of
Paremhat of the Coptic Calendar equivalent to 1 May. The Copts also celebrate the consecration
of the first church dedicated to him on 7th of the month of Hatour of the Coptic Calendar
usually equivalent to 17 November. Patronages A highly celebrated saint in both the Western
and Eastern Christian churches, a large number of Patronages of Saint George exist throughout
the world. St. George is the patron saint of England.
His cross forms the national flag of England, and features within the Union Flag of the
United Kingdom, and other national flags containing the Union Flag, such as those of Australia
and New Zealand. Traces of the cult of Saint George in England pre-date the Norman Conquest
in the eleventh century; by the fourteenth century the saint had been declared both the
patron saint and the protector of the royal family. The country of Georgia, where devotions to
the saint date back to the fourth century, is not technically named after the saint,
but is a well-attested backward derivation of the English name. However, a large number
of towns and cities around the world are. Saint George is one of the patron Saints of
Georgia; the name Georgia is an anglicisation of Gurj, derived from the Persian word for
the frightening and heroic people in that territory. However, chronicles describing
the land as Georgie or Georgia in French and English, date from the early Middle Ages “because
of their special reverence for Saint George”, but these accounts have been seen as folk
etymology; compare Land of Prester John. There are exactly 365 Orthodox churches in
Georgia named after Saint George according to the number of days in a year. According
to myth, St. George was cut into 365 pieces after he fell in battle and every single piece
was spread throughout the entire country. According to another myth, Saint George appeared
in person during the Battle of Didgori to support the Georgian victory over the Seldjuk
army and the Georgian uprising against Persian rule. Saint George is considered by many Georgians
to have special meaning as a symbol of national liberation.
Devotions to Saint George in Portugal date back to the twelfth century, and Saint Constable
attributed the victory of the Portuguese in the battle of Aljubarrota in the fourteenth
century to Saint George. During the reign of King John I Saint George became the patron
saint of Portugal and the King ordered that the saint’s image on the horse be carried
in the Corpus Christi procession. In fact, the Portuguese Army motto means Portugal and
Saint George, in perils and in efforts of war.
Saint George is also one of the patron saints of the Mediterranean islands of Malta and
Gozo. In a battle between the Maltese and the Moors, Saint George was alleged to have
been seen with Saint Paul and Saint Agata, protecting the Maltese. Besides being the
patron of Victoria where St. George’s Basilica, Malta is dedicated to him, St George is the
protector of the island Gozo. Interfaith shrine There is a tradition in the Holy Land of Christians
and Muslim going to an Eastern Orthodox shrine of St. George at Beith Jala, Jews also attend
the site in the belief that the prophet Elijah was buried there. This is testified to by
Elizabeth Finn in 1866, where she wrote, “St. George killed the dragon in this country Palestine;
and the place is shown close to Beirut. Many churches and convents are named after him.
The church at Lydda is dedicated to St. George: so is a convent near Bethlehem, and another
small one just opposite the Jaffa gate; and others beside. The Arabs believe that St.
George can restore mad people to their senses; and to say a person has been sent to St. George’s,
is equivalent to saying he has been sent to a madhouse. It is singular that the Moslem
Arabs share this veneration for St. George, and send their mad people to be cured by him,
as well as the Christians. But they commonly call him El Khudder —The Green—according
to their favourite manner of using epithets instead of names. Why he should be called
green, however, I cannot tell—unless it is from the colour of his horse. Gray horses
are called green in Arabic.” A possible explanation for this colour reference is Al Khidr, the
erstwhile tutor of Moses, gained his name from having sat in a barren desert, turning
it into a lush green paradise. William Dalrymple reviewing the literature
in 1999 tells us that J. E. Hanauer in his 1907 book Folklore of the Holy Land: Muslim,
Christian and Jewish “mentioned a shrine in the village of Beit Jala, beside Bethlehem,
which at the time was frequented by all three of Palestine’s religious communities. Christians
regarded it as the birthplace of St. George, Jews as the burial place of the Prophet Elias.
According to Hanauer, in his day the monastery was “a sort of madhouse. Deranged persons
of all the three faiths are taken thither and chained in the court of the chapel, where
they are kept for forty days on bread and water, the Eastern Orthodox priest at the
head of the establishment now and then reading the Gospel over them, or administering a whipping
as the case demands.’ In the 1920s, according to Taufiq Canaan’s Mohammedan Saints and Sanctuaries
in Palestine, nothing seemed to have changed, and all three communities were still visiting
the shrine and praying together.” Dalrymple himself visited the place in 1995.
“I asked around in the Christian Quarter in Jerusalem, and discovered that the place was
very much alive. With all the greatest shrines in the Christian world to choose from, it
seemed that when the local Arab Christians had a problem – an illness, or something
more complicated: a husband detained in an Israeli prison camp, for example – they
preferred to seek the intercession of St George in his grubby little shrine at Beit Jala rather
than praying at the Holy Sepulchre in Jerusalem or the Church of the Nativity in Bethlehem.”
He asked the priest at the shrine “Do you get many Muslims coming here?” The priest
replied, “We get hundreds! Almost as many as the Christian pilgrims. Often, when I come
in here, I find Muslims all over the floor, in the aisles, up and down.”
The Encyclopædia Britannica quotes G.A. Smith in his Historic Geography of the Holy Land
p. 164 saying “The Mahommedans who usually identify St. George with the prophet Elijah,
at Lydda confound his legend with one about Christ himself. Their name for Antichrist
is Dajjal, and they have a tradition that Jesus will slay Antichrist by the gate of
Lydda. The notion sprang from an ancient bas-relief of George and the Dragon on the Lydda church.
But Dajjal may be derived, by a very common confusion between n and l, from Dagon, whose
name two neighbouring villages bear to this day, while one of the gates of Lydda used
to be called the Gate of Dagon.” Colours and flag The “Colours of Saint George”, or St George’s
Cross are a white flag with a red cross, frequently borne by entities over which he is patron.
This was formerly the banner attributed to St. Ambrose. Adopted by the city of Milan
at least as early as the 9th century, its use spread over Northern Italy including Genoa.
Genoa’s patron saint was St. George and while the flag was not associated with George in
Genoa itself, it is possibly the cause of the use of the design as the attributed arms
of Saint George in the 14th century. The same colour scheme was used by Viktor
Vasnetsov for the façade of the Tretyakov Gallery, in which some of the most famous
St. George icons are exhibited and which displays St. George as the coat of arms of Moscow over
its entrance. In 1606, the flag of England, and the flag
of Scotland, were joined together to create the Union Flag.
Iconography and models St. George is most commonly depicted in early
icons, mosaics and frescos wearing armour contemporary with the depiction, executed
in gilding and silver colour, intended to identify him as a Roman soldier. Particularly
after the Fall of Constantinople and St. George’s association with the crusades, he is often
portrayed mounted upon a white horse. Thus, a 2003 Vatican stamp depicts an armoured Saint
George atop a white horse, killing the dragon. Eastern Orthodox iconography also permits
St. George to ride a black horse, as in a Russian icon in the British museum collection.
This may also reflect a modern Russian interpretation as depicting not a killing but as an internal
struggle, against ourselves and the evil among us. In the south Lebanese village of Mieh
Mieh, the Saint George Church for Melkite Catholics commissioned for its 75th jubilee
in 2012, the only icons in the world portraying the whole life of Saint George as well as
the scenes of his torture and martyrdom. St. George may also be portrayed with St.
Demetrius, another early soldier saint. When the two saintly warriors are together and
mounted upon horses, they may resemble earthly manifestations of the archangels Michael and
Gabriel. Eastern traditions distinguish the two as St. George rides a white horse and
St. Demetrius a red horse St. George can also be identified by his spearing a dragon, whereas
St. Demetrius may be spearing a human figure, representing Maximian.
During the early second millennium, St. George became a model of chivalry in works of literature,
including medieval romances. In the 13th century, Jacobus de Voragine, Archbishop of Genoa,
compiled the Legenda Sanctorum, also known as Legenda Aurea. Its 177 chapters include
the story of Saint George, among many others. After the invention of the printing press,
the book became a bestseller, second only to the Bible among books published by early
English printer William Caxton. Gallery
For a larger gallery, please see: Saint George gallery. See also Bristol, England, which has a district called
Saint George and also a park bearing that name
Saint George’s Day Dragon Hill, Uffington
Frithjof Schuon Georgslied, 9th-century Old High German poem
about the life of Saint George Knights of St. George
One Good Knight Andres Dealencar. Paladin
Uastyrdzhi St George’s Church, churches dedicated to
St. George St. George Dragons
St. George’s, Bermuda The Magic Sword, 1962 film loosely based on
the legend of St. George and the Dragon Patrick Woodroffe, author of several poems
about St George collated in a book called Hallelujah Anyway
St. George’s Austrian High School, a private Austrian-Turkish high school located in Istanbul,
Turkey Middleton St George, a village in north-east
England Church of Saint George, Lod
St George Girl’s High School, a high school located in Sydney, Australia
Brook, E.W., 1925. Acts of Saint George in series Analecta Gorgiana 8.
Burgoyne, Michael H. 1976. A Chronological Index to the Muslim Monuments of Jerusalem.
In The Architecture of Islamic Jerusalem. Jerusalem: The British School of Archaeology
in Jerusalem. Gabidzashvili, Enriko. 1991. Saint George:
In Ancient Georgian Literature. Armazi – 89: Tbilisi, Georgia.
Good, Jonathan, 2009. The Cult of Saint George in Medieval England.
Loomis, C. Grant, 1948. White Magic, An Introduction to the Folklore of Christian Legend
Natsheh, Yusuf. 2000. “Architectural survey”, in Ottoman Jerusalem: The Living City 1517–1917.
Edited by Sylvia Auld and Robert Hillenbrand pp 893–899.
Whatley, E. Gordon, editor, with Anne B. Thompson and Robert K. Upchurch, 2004. St. George and
the Dragon in the South English Legendary Originally published in Saints’ Lives in Middle
English Collections George Menachery, Saint Thomas Christian Encyclopaedia
of India. Vol.II Trichur – 73. External links
St. George and the Dragon, free illustrated book based on ‘The Seven Champions’ by Richard
Saint George and the Dragon links and pictures, from Dragons in Art and on the Web
Story of St. George from The Golden Legends Saint George and the Boy Scouts, including
a woodcut of a Scout on horseback slaying a dragon
A prayer for St George’s Day St. George
St. George and the Dragon: An Introduction Greatmartyr, Victory-bearer and Wonderworker
George Orthodox icon and synaxarion for April 23
Dedication of the Church of the Greatmartyr George in Lydia Icon and synaxarion for November
3 Dedication of the Church of the Greatmartyr
George at Kiev Icon and synaxarion for November 26
St. George in the church in Plášťovce,(Palást) in Slovakia
The St George Orthodox Military Association Famous Georgian Pilgrim Center in India St.
George Orthodox Church Puthuppally, Kerala, India
Hail George Radio webcast explains how Saint George came to be confused with some Afro-Brazilian
deities Blog Article on the Feast of St. George The
feast of St. George is April 23 – About that Dragon…
St. George, Martyr at the Christian Iconography web site.
Of St. George, Martyr from Caxton’s translation of the Golden Legend