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 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.
Figures of mounted warrior saints in medieval Crete. The representation of the equestrian Saint George “Thalassoperatis” at Diavaide in Heraklion
