InLate Antiquity, Christian writers ofhagiography, prominently includingSulpicius Severus in his account of the heroic, military life ofMartin of Tours, created a literary model that reflected the new spiritual, political, and social ideals of a post-Roman society. In a study of Anglo-Saxon soldier saints (Damon 2003), J. E. Damon has demonstrated the persistence of Sulpicius's literary model in the transformation of the pious, peaceful saints and willing martyrs of late antique hagiography to the Christian heroes of the early Middle Ages, who appealed to the newly converted societies led by professional warriors and who exemplified accommodation with and eventually active participation in holy wars that were considered just.[1]
The military saints are characteristically depicted as soldiers in traditional Byzantine iconography from about the 10th century (Macedonian dynasty) and especially inSlavic Christianity.[2] While early icons show the saints in "classicizing" or anachronistic attire, icons from the 11th and especially the 12th centuries, painted in the new style ofτύπων μιμήματα ("imitating nature"), are an important source of knowledge on medievalByzantine military equipment.[3]
The angelic prototype of the Christian soldier-saint is theArchangel Michael, whose earliest knowncultus began in the 5th century witha shrine atMonte Gargano.The iconography of soldier-saintsTheodore andGeorgeas cavalrymen develops in the early medieval period.The earliest image of St Theodore as a horseman (named in Latin) is fromVinica, North Macedonia and, if genuine, dates to the 6th or 7th century. Here, Theodore is not slaying a dragon, but holding adraco standard.Three equestrian saints, Demetrius, Theodore and George, are depicted in the "Zoodochos Pigi" chapel in central Macedonia in Greece, in the prefecture ofKilkis, near the modern village of Kolchida, dated to the 9th or 10th century.[4]The "dragon-slaying" motif develops in the 10th century, especially iconography seen in the Cappadociancave churches of Göreme, where frescoes of the 10th century show military saints on horseback confronting serpents with one, two or three heads.[5]In later medieval Byzantine iconography, the pair of horsemen is no longer identified as Theodore and George, but as George and Demetrius.
^Damon, John Edward.Soldier Saints and Holy Warriors: Warfare and Sanctity in the Literature of Early England. (Burlington (VT): Ashgate Publishing Company), 2003,ISBN0-7546-0473-X
^"The 'warrior saints' or 'military saints' can be distinguished from the huge host of martyrs by the pictorial convention of cladding them in military attire." (Grotowski 2010:2)
^Paul Stephenson,The Serpent Column: A Cultural Biography, Oxford University Press (2016),179–182.
^Martin is not a martyr, and not a classical military saint. He came to be venerated as "military saint" in 19th to 20th-centuryFrench nationalism due to his successful promotion as such during theFranco-Prussian War of 1870/1. Brennan, Brian,The Revival of the Cult of Martin of Tours in the Third Republic (1997).
Monica White,Military Saints in Byzantium and Rus, 900–1200 (2013).
Christopher Walter, The Warrior Saints in Byzantine Art and Tradition (2003).
Piotr Grotowski,Arms and Armour of the Warrior Saints: Tradition and Innovation in Byzantine Iconography (843–1261), Volume 87 of The Medieval Mediterranean (2010).
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