L, 2013

Recueil des travaux de lInstitut dtudes byzantines L, 2013

UDC: 27-36:75.046.3
DOI: 10.2298/ZRVI1350505K

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The author of this article attempts to interpret the name gorgos associated with
Saint George, utilizing data from the oldest tradition in conjunction with the historical

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environment in which revives the worship of the saint as equestrian Akrita warrior. The
relationship of the rider hero with his warhorse raises the heroism of the military saints
of the East, particularly of Cappadocia at a time when the bravery and the heroism of
the lads of the Akritian circle is generally emerging. The combination akrita/soldier and
farmer meets at the same person of Saint George, who later appears in the iconography,
as protector of the water, highlighting the type of dragonslayer. As a formidable
equestrian warrior, the Saint smites the enemies of Byzantium during the two wars that
Constantine IX Monomachus conducts against the Patsinakoi, considering that Saint
George stood firmly by his side. So George as gorgos warrior, is being adopted as
the protector of the palace at whom the emperor dedicates the temple of the Mangana
Palace. With the status of protector of the imperial house of Byzantium, Saint George
becomes prostate symbol of the royal house and is being adopted in imitation, from
the Serbian House of Nemanides, whose members lived in the environment of the
capital of Byzantium and experienced customs and traditions of the Byzantine court
and society. This explains the transposition of the worship of Saint George with the
status of warrior gorgos protector of Byzantium at the Serbian territory of the house
of Nemanides and appears to resort in the monuments, accepting the great honor as
family saint protector from the rulers of the dynasty that had multifarious relations
with Byzantium.
Keywords: gorgos, St. Georges iconography, St. George and dragon, Nemanic,
horseman saint.

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