Saint Porphyry (or Saint Porphyrius) (Greek: Πορφύριος, Porphyrios; Latin: Porphyrius; Slavonic: Порфирий, Porfiriy) (ca. 347–420), Bishop of Gaza 395–420, known from the account in his Life for Christianizing the recalcitrant pagan city of Gaza, and demolishing its temples. Porphyry of Gaza is known to us only from the vivid biography by Mark the Deacon. The Vita Porphyrii appears to be a contemporary account of Porphyry that chronicles in some detail the end of paganism in Gaza in the early fifth century. However the text has been identified in the 20th century as hagiography rather than history and some elements of it are certainly examples of the stereotyped events characteristic of this form of fiction [1] . On the other hand the author was certainly intimately familiar with Gaza in late Antiquity [2], and his statements are of interest at least as reflecting attitudes in the 5th century. A street in the village of Zejtun, Malta bears his name. The Account in Vita PophyriiGaza had a history as a place hostile to the Christians. Several had been martyred there in the persecution of Diocletian, and the brief pagan revival under Julian had been the signal to burn the Christian basilica and put various Christians to death.[3] The people of Gaza were so hostile to the Christians that the Christian church had been built outside the walls, at a safe distance, and the Christian bishops of the 4th century were specifically termed "bishops of the churches about Gaza." The Christian community then scarcely numbered 200 in Gaza, according to the vita of St. Porphyry, and the community-at-large resisted the closing of temples and destruction of pagan images which was under way in more Christianized regions.[4] According to the vita, St. Porphyry was appointed bishop at the age of 45. He arrived in the city without incident, but a drought followed the same year, and the pagans "imputed the thing to the coming of the blessed man, saying that 'It was revealed unto us by Marnas that the feet of Porphyry bring bad luck to the city'." (Vita 19-20) Further harassment followed (Vita 21, 25) with the support of local officials. In response St. Porphyry sent Marcus, his deacon and chronicler, to Constantinople in 398, to obtain an order to close the pagan temples of Gaza. An official named Hilarius was duly sent with soldiers to close the temples, but the Marneion remained open because Hilarius was bribed with a large sum of money (Vita 27). There was no great change, however, in the attitude of the people, who refused to allow Christians "to hold any civil office, but entreated them as naughty slaves" (Vita 32). St. Porphyry then went himself to Constantinople during the winter of 401-402, accompanied by the bishop of Caesarea Palaestina, and together they convinced the Empress Eudoxia, who was the dominant force at the court of Arcadius, to prevail upon the Emperor and obtain from him a decree for the destruction of the pagan temples at Gaza. Cynegius, a special imperial envoy, executed the decree in May, 402. Eight temples, those of Aphrodite, Hecate, the Sun, Apollo, Kore (Persephone), Tyche (Tychaion), the shrine of a hero (Heroeion), and even the Marneion, were either pulled down or burnt. "And there were also other very many idols in the houses and in the villages," Marcus relates, but the upper class who had such things had fled from the city in advance. Simultaneously soldiers, who were billeted in the vacated houses visited every house, seizing and burning the idols and private libraries as "books of magic". The Marneion, the temple sacred to Zeus Marnas, who was the local Hellenistic incarnation of Dagon, the patron of agriculture, a god who had been worshipped in the Levant since the third millennium BCE, was set afire with pitch, sulfur and fat; it continued to burn for many days; stones of the Marneion were triumphantly reused for paving the streets. This temple had been rebuilt under the direction of Hadrian, who visited Gaza; it was represented on the Gaza coins of Hadrian himself. To one of Hadrian's visits, also, we may conjecturally assign the foundation of the great temple of the god Marnas, which the Vita describes with a mixture of pride and abhorrence. For the temple is first represented on the coins of Hadrian himself. The ' Olympian ' Emperor who founded the great temple of Zeus on the sacred mountain Gerizim of the Samaritans would not be slow to recognize the claims of the Cretan Zeus of the Gazaeans. It is said that after the suppression of a revolt of the Jews in 119 AD, Hadrian selected Gaza as the place at which to sell his Jewish captives. Directly upon the ruins of the Marneion was erected, at the expense of the empress, a large church called the Eudoxiana in her honor, which was dedicated April 14, 407. Thus with approved violence, paganism officially ceased to exist in Gaza. Also interesting is the portrayal in the Vita of Manichaeism as a normal and responsible part of the community.[citation needed] [edit] The modern reputation of the Vita PorphyriiThe text has come down to us in a Greek and a Georgian recension. Grégoire and Kugener (1930),[5] the editors of the Vita Porphyrii, reviewed the challenges to the integrity of the work and summarized the previous scholarship. These included the lack of other attestation to major figures, including Porphyry himself, in an otherwise well-documented period of history. But they concluded that the text had a historical basis and "that the solution of most problems in the fact is to be found in that fact that the text of the Vita transmitted to us represents a revision of the sixth century, which borrowed from the church history of Theodoret of Cyrrhus of 444, e.g. for the Proemium and deleted in particular each mention of John II, Bishop of Jerusalem, replacing it with the name of Praylius, his successor as bishop of Jerusalem in the time of Porphyrius"[6]. Paul Peeters (1941)[7] published the Georgian texts and showed that they depended on a lost Syriac original that must have been written in the later fifth or sixth century. Head wrote, "The textual problems can be resolved if we assume that the Life of St Porphyry was composed in two successive stages: the original notes by a contemporary and eyewitness (whom we may call 'Mark') were later, perhaps in the 450's, given their final shape and put into circulation by another author who does not appear in the text." (Head 2001:55). He adds that "the text abounds with such convincing historical detail and shows such an intimate knowledge of the region of Gaza in late antiquity, that at the very least the general storyline merits our confidence." (2001:56) But he acknowledges that Porphyry is otherwise undocumented in the historical record, and that the text contains the "usual stereotypes" of hagiography documented by Hippolyte Delehaye. Other scholars are more dismissive. "Richly detailed glimpses of imperial circles and great names in Constantinople are all fake; specific important people— an archbishop, a governor, and others— are all fake; and Mark and Porphyry themselves may never have existed at all," is MacMullen's conclusion (1984:87). "The vita "comes to be routinely cited as real history by all sorts of fine scholars" writes Ramsay MacMullen in Christianizing the Roman Empire, 1984, p 86. "There is a strong temptation to use it because it is so full, specific and vivid." He concludes that "it should be possible, then, to learn about the general way things happened in well-known and recurring situations around the turn of the fourth century, even as they appear in a manifestly deceptive text" (MacMullen 1984:87). [edit] Prayer to St. PorphyriusHear our prayers, we beseech Thee, O Lord, offered by us on the feast of Blessed Porphyrius, Thy Confessor and Bishop; and by the interceding merits of him who was found worthy to serve Thee, free us from all sin. Through Our Lord Jesus Christ, Thy Son, Who liveth and reigneth with Thee in the unity of the Holy Ghost, God, world without end. Amen.[8] [edit] Notes1.^ Apparent use of Theodoret and other later sources convinced P. Peeters that it was actually written after 534. (P. Peeters, "La vie géorgienne de Saint Porphyre de Gaza" Analecta Bollandiana 59 1941, pp 65–216. 2.^ Helen Saradi-Mendelovici, "Christian Attitudes toward Pagan Monuments in Late Antiquity and Their Legacy in Later Byzantine Centuries" Dumbarton Oaks Papers 44 (1990, pp. 47–61) pp 53f instances as history the destruction of the temples in Gaza in Vita Porphyrii. 3.^ See pictures at: www.baladna.ps/SPCGaza.htm 4.^ Compare the contemporary treatment of the Serapion of Alexandria of Alexandria in 391, followed soon after by the destruction of the temples of Heliopolis and Apameia. 5.^ H. Grégoire and M.-A. Kugener, Marc le Diacre, Vie de Porphyre (Paris) 1930. 6.^ BBKL. Since no evidence of a substitution is presented, a more parsimonious reading of the text would have reported simply that Praylius is reported, when the historical figure was actually John II of Jerusalem. 7.^ Paul Peeters, "La vie géorgienne de Porphyre de Gaza", Analecta Bollandiana 59 (1941), 65-216, noted by MacMullen 1984. 8.^ "Lives of the Saints: For Every Day of the Year" edited by Rev. Hugo Hoever, S.O.Cist., Ph.D. New York: Catholic Book Publishing Co., (1955) [edit] ReferencesThomas F. Head, Medieval Hagiography: an anthology, (Routledge) 2001. Ramsay MacMullen, Christianizing the Roman Empire, (Yale University Press) 1984. [edit] External linksMedieval Sourcebook: G.F. Hill, 1913. Translator and editor, Mark the Deacon, Life of Porphyry, Bishop of Gaza (e-text, in English) Catholic Encyclopedia: Gaza Catholic Encyclopedia: St. Porphyry Philip Schaff, editor The New Schaff-Herzog Encyclopedia of Religious Knowledge: St. Porphyry Prologue From Ochrid - February 26: Saint Porphyrius, Bishop of Gaza BBKL Biography - in German. en.wikipedia.org/wiki/Porphyry_of_Gaza