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E01901: Coptic Encomion on *Theodore 'Stratelates' (general and martyr of Amaseia and Euchaita, S00136) attributed to Anastasios of Euchaita and presented on his feast day, relating how his father was a Christian Egyptian, how he slew a dragon, and was eventually buried 'at the mountain of Shotep' in Upper Egypt; written sometime in the 6th-8th c.; preserved in a manuscript dated to 861.

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posted on 2016-10-07, 00:00 authored by Bryan
The introduction to the text points out that Apa Anastasios, the bishop of the city of Euchaita was in his childhood and youth a good friend of Theodore who killed the dragon.

ⲟⲩⲉⲅⲕⲟⲙⲓⲟⲛ ⲉⲁϥⲧⲁⲩⲟϥ ⲛϭⲓ ⲡⲉⲛⲡⲉⲧⲟⲩⲁⲁⲃ ⲛⲓⲱⲧ ⲉⲧⲧⲁⲓⲏⲩ ⲕⲁⲧⲁ ⲥⲙⲟⲧ ⲛⲓⲙ ⲁⲡⲁ ⲁⲛⲁⲥⲧⲁⲥⲓⲟⲥ ⲡⲉⲡⲓⲥⲕⲟⲡⲟⲥ ⲛⲉⲩⲭⲏⲇⲟⲥ ⲧⲡⲟⲗⲓⲥ ⲡⲉⲛⲧⲁⲩⲕⲁⲑⲓⲥⲧⲁ ⲙⲙⲟϥ ⲉϫⲙ ⲡⲉⲑⲣⲟⲛⲟⲥ ⲙⲡⲡⲉⲧⲟⲩⲁⲁⲃ ⲁⲡⲁ ⲥⲟⲩⲕⲓⲁⲛⲟⲥ ⲡⲉⲡⲓⲥⲕⲟⲡⲟⲥ ⲛⲧⲉⲓⲡⲟⲗⲓⲥ ⲛⲟⲩⲱⲧ ⲉⲩⲭⲏⲧⲟⲥ ⲉⲧⲉ ⲡϣⲏⲣⲉ ⲡⲉ ⲛⲉⲩⲗⲟⲅⲓⲟⲥ {ⲡⲉ} ⲡⲉⲡⲣⲉⲥⲃⲩⲧⲉⲣⲟⲥ ⲛⲧⲡⲟⲗⲓⲥ ⲉⲩⲭⲏⲧⲟⲥ ⲉⲁϥⲕⲁⲑⲏⲕⲉⲓ ⲉⲡⲗⲁⲟⲥ ⲙⲡⲓⲥⲧⲟⲥ ⲉⲁϥϣⲁϫⲉ ⲉⲧⲃⲉ ⲡⲉⲩⲟⲉⲓϣ ⲛⲧⲁ ⲡϩⲁⲅⲓⲟⲥ ⲑⲉⲱⲇⲟⲣⲟⲥ ⲡⲁⲧⲁⲥⲥⲉ ⲙⲡⲉⲇⲣⲁⲕⲱⲛ ⲛϩⲏⲧϥ ⲉⲡⲓⲇⲏ ⲛⲧⲁϥⲁⲛⲁⲥⲧⲣⲉⲫⲉ ⲙⲛ ⲡϩⲁⲅⲓⲟⲥ ⲑⲉⲟⲇⲟⲣⲟⲥ ϩⲛ ⲧⲉⲩⲙⲛⲧϣⲏⲣⲉ ϣⲏⲙ ϩⲛ ⲧⲉⲓⲡⲟⲗⲓⲥ ⲛⲟⲩⲱⲧ ⲙⲛ ⲛⲉⲩⲉⲣⲏⲩ ϩⲛ ⲧⲉⲩⲙⲛⲧⲕⲟⲩⲓ

‘An encomion which our holy and in all respects esteemed father Apa Anastasios, the bishop of the city of Euchaita, delivered, he who was appointed to the throne by the holy Apa Soukianos, the bishop of the same city Euchaita, (and) who was the son of Eulogios, the presbyter of the city of Euchaita, teaching the faithful and speaking about the time when saint Theodore killed the dragon, since he associated with saint Theodore during their childhood in the same city, and they remained friends during their youth.’

The bishop addressing the congregation, gathered for the saint’s sake, as well as the saint himself (§§ 1–3), begins to relate the story of how the saint’s parents (a strong Christian man from Egypt named John and a beautiful pagan women living in Asia Minor named Eusebia) met, married, and conceived a child (§§ 4–7), a beautiful strong boy, who at the age of three began to cause religious conflict in his parent’s house. John and Eusebia separated on account of their religious differences, and the child’s Christian father was sent away for good (§§ 8–9).

At the age of seven, his mother placed him in school, where he met his classmate, the later bishop Anastasios, who describes Theodore as a good student of such physical strength that no one wanted to get into an argument with him (§ 10).

When his mother asked him to worship her pagan god to thank him for the boy’s wisdom and strength, he asked about his father, and, learning that he was a Christian named John, began to take an interest (§ 11). He related a dream to his mother in which his father appeared to him, introducing himself as an Egyptian from Paphor in the district of Shotep, a town also known as Hypsele, located south-east of Assiut (Lycopolis) in Upper Egypt. His father in the dream tells how he was brought to Euchaita by the governor (comes) as a recruit and married to the governor’s daughter. John warns his son not to listen to his mother and not to worship her idols, but to look for Eulogios, the presbyter, who will baptise him. John also tells his son that soon a lawless king will reside in Antioch who will ask him to go to war. He will fight for Christ and receive the crown of eternal life, and eventually he will find a resting place in Egypt, on the mountain of Shotep. Hearing these things, his mother was very upset and stopped talking to him (§ 12).

Theodore then came to his friend Anastasios who took him to his father Eulogios, who baptised him, when Theodore was fifteen years and nine months old (ⲉϥϩⲙ ⲙⲛⲧⲏ ⲛⲣⲟⲙⲡⲉ ⲙⲛ ⲡⲯⲓⲥ ⲛⲉⲃⲟⲧ). When he returned home, his mother’s idol broke and she was in despair. Theodore tried to convince her to become a Christian instead of worshipping a man-made idol which falls and breaks. His mother by contrast, asked him to renounce this Christian madness, to take a wife and become the new governor, in succession to her father. But Theodore paid no attention to his mother’s wishes and went to church instead, becoming a very respected member of the congregation (§§ 13–14).

Once Diocletian became emperor, due to his well-known strength, Theodore was made a general and given 500 soldiers to command in battle. Theodore claimed that he needed neither arms nor men to go into battle, but his spear and horse and God alone would suffice. The amazed emperor let him enter into battle against the barbarians all by himself, watching with the soldiers from a distance. Theodore asked the barbarians to retreat, but when they refused, he prayed to God, put a cross on his spear, and mounted his horse. He threw his spear against the barbarians and none survived. Theodore returned victorious, and emperor and notables paid him their respect. Theodore received great gifts and honours from the emperor and remained in Antioch and was placed in charge of managing the cities in the region. He gave great alms to the poor and continued praying, receiving visits from the angels of God, and from Christ himself (§ 15–22).

On one of these visits, the young Jesus is accompanied by his mother, in addition to Michael and Gabriel, whom Theodore recognises as the ones who helped him fight the barbarians. Jesus introduces his mother to Theodore as the one who will remain by his side through his future suffering and martyrdom (§ 23).

ⲉⲓⲥ ϩⲏⲏⲧⲉ ⲁⲥⲉⲓ ϣⲁⲣⲟⲕ ⲉⲥⲗⲥⲱⲗⲕ ϩⲛ ⲛⲉⲕϩⲓⲥⲉ ⲁⲩⲱ ⲛⲥⲛⲁⲕⲁⲁⲕ ⲛⲥⲱⲥ ⲁⲛ ϣⲁ ⲉⲛⲉϩ ϩⲙ ⲡⲉⲕⲙⲟⲩ ⲇⲉ ⲟⲛ ⲥⲛⲁϭⲱ ⲉⲥⲛⲏⲩ

‘Behold, she has come to you in order to comfort you in your sufferings. She will never abandon you. Even in your death, she will continue to come to your shrine (topos).’

In his vision, Christ sends Theodore with his army to Euchaita, to free the city from Satan who rules it in the form of a child-devouring dragon. Two children of a Christian widow are being offered as a sacrifice to the dragon, whom Theodore is going to slay single-handed to free the children and instruct Eulogios, the presbyter and father of the future bishop Anastasios, to baptise the citizens of Euchaita (§ 24).

Before leaving Theodore, Christ informs him of the parameters of his future cult (§ 25):

ⲛⲁⲓⲁⲧⲕ ⲛⲧⲟⲕ ⲱ ⲑⲉⲱⲇⲟⲣⲟⲥ ϫⲉ ⲁⲕⲙⲡϣⲁ ⲛⲛⲁⲩ ⲉⲣⲟⲓ ⲙⲛ ⲧⲁⲙⲁⲁⲩ ϯⲛⲁⲧⲣⲉ ⲡⲉⲕⲣⲁⲛ ⲣⲥⲁⲉⲓⲧ ϩⲛ ⲧⲟⲓⲕⲟⲩⲙⲉⲛⲏ ⲧⲏⲣⲥ ⲛⲅϣⲱⲡⲉ
ⲙⲡⲣⲟⲥⲧⲁⲧⲏⲥ ⲛⲛⲉⲧϩⲛ ⲁⲛⲁⲅⲕⲏ ⲛⲓⲙ ⲉⲓⲧⲉ ⲛⲉⲧϩⲛ ⲛⲉϣⲧⲉⲕⲱⲟⲩ ⲉⲓⲧⲉ ⲛⲉⲧⲡⲗⲉⲁ ϩⲛ ⲑⲁⲗⲁⲥⲥⲁ ⲉⲓⲧⲉ ⲛⲉⲧϩⲛ ⲛ<ⲉ>ⲙⲡⲟⲗⲓⲥ ⲙⲛ
ⲛⲉⲛϯⲙⲉ ⲉⲓⲧⲉ ⲛⲉⲧⲟⲩⲑⲗⲓⲃⲉ ⲙⲙⲟⲟⲩ ϩⲛ ⲑⲗⲓⲯⲓⲥ ⲛⲓⲙ ⲉⲩϣⲁⲛϫⲟⲟⲥ ϫⲉ ⲡⲛⲟⲩⲧⲉ ⲙⲡϩⲁⲅⲓⲟⲥ ⲑⲉⲱⲇⲟⲣⲟⲥ ⲃⲟⲏⲑⲓⲁ ⲉⲣⲟⲛ ϯⲛⲁⲥⲱⲧⲙ
ⲉⲣⲟⲟⲩ ϩⲛ ⲟⲩϭⲉⲡⲏ ⲧⲁⲧⲟⲩϫⲟⲟⲩ ϩⲛ ⲛⲉⲩⲁⲛⲁⲅⲕⲏ

‘Theodore, you are blessed, since you have been worthy to see me and my mother. I will make your name famous throughout the entire world and you will become the patron for people who are in any distress: be they people who are in the prisons, or people who sail the sea, be they people who live in the cities and villages, or people who are oppressed by any affliction. If they say, “God of saint Theodore, help us!” I will listen to them immediately and save them from their distress.’

Theodore marched his army to Euchaita and freed the city from the dragon single-handedly by marking his spear with a cross and riding straight at the dragon. The citizens and their representatives are then joyously converted to Christianity, receiving baptism from Eulogios, the presbyter, and Theodore returns to Antioch (§§ 26–29).

The pagan priests of Euchaita, however, revolt and ask the emperor to intervene on their behalf. The emperor promises to punish Theodore in due course (§§ 30–31).

Meanwhile, Theodore praying receives another visit from the angel Michael who announces his imminent martyrdom and the events surrounding it (§ 32):

ⲱ ⲑⲉⲱⲇⲟⲣⲟⲥ ⲡⲙⲉⲣⲓⲧ ⲙⲡⲛⲟⲩⲧⲉ ⲥⲱⲧⲙ ⲛⲧⲁϫⲱ ⲉⲣⲟⲕ ⲛⲛⲉⲧⲛⲁϣⲱⲡⲉ ⲙⲙⲟⲕ ⲧⲏⲣⲟⲩ ⲉⲕϣⲁⲛⲧⲱⲟⲩⲛ ⲛϣⲱⲣⲡ ⲧⲛⲛⲟⲟⲩ ⲛⲥⲁ
ⲁⲛⲁⲥⲧⲁⲥⲓⲟⲥ ⲡⲉⲕϣⲃⲏⲣ ⲙⲛ ⲉⲩⲥⲉⲃⲓⲁ ⲧⲉⲕⲙⲁⲁⲩ ⲙⲁⲣⲟⲩⲉⲓ ⲉⲧⲉⲓⲡⲟⲗⲓⲥ ϣⲁⲛⲧⲟⲩⲛⲁⲩ ⲉⲡϫⲱⲕ ⲧⲏⲣϥ ⲛⲧⲉⲕⲙⲁⲣⲧⲩⲣⲓⲁ ⲉⲓⲥ ϩⲏⲏⲧⲉ
ⲁⲩϯⲁⲃⲁⲗⲉ ⲙⲙⲟⲕ ⲙⲡⲣⲣⲟ ⲛϭⲓ ⲛⲣⲉⲙⲉⲩⲭⲏⲧⲟⲥ ⲁⲩⲕⲧⲟⲟⲩ ⲉⲡⲣⲡⲉ ⲁⲩⲟⲩⲱⲙ ⲁⲩⲥⲱ ⲗⲟⲓⲡⲟⲛ ϯⲛⲁⲃⲱⲕ ⲉⲡⲣⲡⲉ ⲧⲁⲣⲱⲕϩ ⲙⲙⲟϥ ϣⲁ
ⲛⲉϥⲥⲛⲧⲉ ⲁⲩⲱ ⲛⲕⲉⲟⲩⲏⲏⲃ ϯⲛⲁⲙⲟⲟⲩⲧⲟⲩ ⲡⲇⲓⲁⲃⲟⲗⲟⲥ ⲅⲁⲣ ⲛⲁⲙⲟⲩϩ ⲙⲡϩⲏⲧ ⲙⲡⲣⲣⲟ ⲛⲁⲛⲟⲙⲟⲥ ⲉϩⲟⲩⲛ ⲉⲣⲟⲕ ϣⲁⲛⲧⲉⲕϫⲓ ⲙⲡⲉⲕⲗⲟⲙ ⲛⲧⲙⲛⲧⲙⲁⲣⲧⲩⲣⲟⲥ ⲁⲩⲱ ⲁⲛⲁⲥⲧⲁⲥⲓⲟⲥ ⲡⲉⲕϣⲃⲏⲣ ⲛⲁⲉⲣ ⲉⲡⲓⲥⲕⲟⲡⲟⲥ ⲉⲧⲡⲟⲗⲓⲥ ⲉⲩⲭⲏⲧⲟⲥ ϥⲛⲁⲟⲩⲱⲛϩ ⲉⲃⲟⲗ ⲛⲟⲩⲕⲟⲩⲓ ϩⲛ ⲧⲉⲕϭⲓⲛϫⲱⲕ ⲉⲃⲟⲗ ⲡϫⲟⲉⲓⲥ ⲅⲁⲣ ⲛⲁϯⲉⲟⲟⲩ ⲙⲡⲉⲕⲣⲁⲛ ϩⲙ ⲙⲁ ⲛⲓⲛ ⲛϩⲟⲩⲟ ⲇⲉ ϩⲙ ⲡⲕⲁϩ ⲛϣⲱⲧⲡ ⲉⲧⲉ ⲡⲁⲡⲉⲕⲉⲓⲱⲧ ⲡⲉ ⲣⲱⲙⲉ ⲛⲓⲙ ⲉⲧⲛⲁⲟⲩⲱϣⲧ ⲉϫⲙ ⲡⲉⲕⲥⲱⲙⲁ ⲉⲧⲟⲩⲁⲁⲃ ⲡⲛⲟⲩⲧⲉ ⲛⲁⲕⲁ ⲛⲉⲩⲛⲟⲃⲉ ⲛⲁⲩ ⲉⲃⲟⲗ ⲁⲩⲱ ⲟⲩⲟⲛ ⲛⲓⲙ ⲉⲧⲛⲁⲉⲡⲓⲕⲁⲗⲉⲓ ⲙⲡⲉⲕⲣⲁⲛ ⲉⲧⲟⲩⲁⲁⲃ ⲕⲁⲛ ⲉⲩϣⲟⲟⲡ ϩⲛ
ⲁⲛⲁⲅⲅⲏ ⲛⲓⲙ ϯⲛⲁⲥⲱⲧⲙ ⲉⲣⲟⲟⲩ ϩⲛ ⲟⲩϭⲉⲡⲏ

‘Theodore, Beloved of God, listen and I tell you all the things which will happen to you. When you arise in the morning, send for your friend Anastasios and your mother Eusebia. Let them come to this city, until they see the complete fulfilment of your martyrdom. Behold, the men of Euchaita have slandered you before the emperor. They have returned to the temple. They ate and drank. Now I will go to the temple and burn it to its foundations. I will also kill the priests. For the devil will fill the heart of the lawless emperor against you, until you receive the crown of martyrdom. Your friend Anastasios will become bishop in the city of Euchaita. He will reveal a little bit from your completion. For the Lord will glorify your name everywhere, but especially in the region of Shotep which is that of your father.
Anyone who will worship at your holy body, God will forgive them their sins. Anyone who will invoke your holy name, in whatever distress they are, I will immediately listen to them.’

Both Theodore’s mother and the future bishop Anastasios come to Antioch to be close to him. He is then accused of having caused the destruction of the temple and its priests, and summoned by the emperor for a trial where he insults the emperor. As punishment he is publicly tortured, but due to the archangel Michael coming down to be with him and revealing his future importance to him, he endures this happily (§§ 33–36):

ⲉⲡⲓⲇⲏ ⲙⲙⲟⲛ ⲉⲩⲛⲁⲣⲱⲕϩ ⲙⲡⲉⲕⲥⲱⲙⲁ ⲙⲡⲃⲟⲗ ⲙⲡⲣⲟ ⲙⲡⲉⲥⲏⲓ ⲁⲩⲱ ⲛⲛⲉⲡⲕⲱϩⲧ ⲉϣⲃⲗⲁⲡⲧⲉⲓ ⲙⲡⲉⲕⲥⲱⲙⲁ ⲧⲟⲧⲉ ⲧⲉⲕⲙⲁⲁⲩ ⲛⲁⲱⲗ
ⲙⲡⲉⲕⲥⲱⲙⲁ ⲛⲥⲕⲱⲱⲥ ⲙⲙⲟϥ ⲛⲥⲧⲁⲗⲟϥ ⲉⲩϫⲟⲓ ⲛⲥϫⲓⲧϥ ⲉⲧⲉⲭⲱⲣⲁ ⲛⲕⲏⲙⲉ ⲛϥⲣϩⲱⲧ ⲉⲣⲏⲥ ϩⲙ ⲡⲉⲓⲉⲣⲟ ϣⲁⲛⲧⲉϥⲙⲟⲟⲛⲉ ⲉⲩⲭⲟⲣⲟⲥ ⲙⲙⲁⲣⲧⲩⲣⲟⲥ ϩⲙ ⲡⲧⲟⲟⲩ ⲛϣⲱⲧⲡ ⲟⲩⲛ ϩⲉⲛⲛⲟϭ ⲛϭⲟⲙ ⲙⲛ ϩⲉⲛϣⲡⲏⲣⲉ ⲉⲛⲁϣⲱⲟⲩ ⲛⲁϣⲱⲡⲉ ϩⲙ ⲡⲙⲁ ⲉⲧⲟⲩⲛⲁⲕⲁ ⲡⲉⲕⲥⲱⲙⲁ ⲛϩⲏⲧϥ ⲛⲧⲉ
ⲡⲥⲁⲉⲓⲧ ⲛⲛⲉⲕϭⲟⲙ ⲙⲉϩ ⲧⲟⲓⲕⲟⲩⲙⲉⲛⲏ ⲧⲏⲣⲥ ⲁⲩⲱ ⲛⲧⲉ ⲡⲉⲕⲣⲁⲛ ϣⲱⲡⲉ ⲛⲣϩⲙⲙⲉ ⲛⲛⲉⲧⲡⲗⲉⲁ ϩⲛ ⲑⲁⲗⲁⲥⲥⲁ ⲙⲛ ⲛⲉⲧϣⲟⲟⲡ ϩⲛ ⲁⲛⲁⲅⲕⲏ ⲛⲓⲙ ⲉⲩϣⲁⲛⲉⲡⲓⲕⲁⲗⲉⲓ ⲙⲡⲉⲕⲣⲁⲛ ⲉⲧⲟⲩⲁⲁⲃ ⲡⲛⲟⲩⲧⲉ ⲛⲁⲧⲟⲩϫⲟⲟⲩ ϩⲛ ⲛⲉⲩⲁⲛⲁⲅⲕⲏ ⲧⲏⲣⲟⲩ



Evidence ID


Saint Name

Theodoros, Stratelates : S00136 Mary, Mother of Christ : S00033 Michael, the Archangel : S00181 Gabriel, the Archangel : S00192 Theodore, soldier and martyr of Amaseia and Euchaita : S00480

Saint Name in Source

ⲑⲉⲱⲇⲟⲣⲟⲥ ⲧⲙⲁⲁⲩ ⲙⲡⲁⲣⲑⲉⲛⲟⲥ ⲙⲓⲭⲁⲏⲗ ⲅⲁⲃⲣⲓⲏⲗ

Type of Evidence

Literary - Hagiographical - Collections of miracles Literary - Hagiographical - Lives of saint Literary - Hagiographical - Lives of saint Late antique original manuscripts - Parchment codex



Evidence not before


Evidence not after


Activity not before


Activity not after


Place of Evidence - Region

Egypt and Cyrenaica

Place of Evidence - City, village, etc


Place of evidence - City name in other Language(s)

Hamouli Hermopolis ϣⲙⲟⲩⲛ Ashmunein Hermopolis

Cult activities - Liturgical Activity

  • Service for the Saint

Cult activities - Places

Cult building - unspecified

Cult activities - Non Liturgical Practices and Customs

Composing and translating saint-related texts

Cult Activities - Miracles

Miracle during lifetime Punishing miracle Apparition, vision, dream, revelation

Cult Activities - Protagonists in Cult and Narratives

Women Ecclesiastics - bishops Ecclesiastics - lesser clergy Pagans Relatives of the saint Soldiers Crowds

Cult Activities - Relics

Bodily relic - entire body


M591, folia 122r–137r, forms part of a parchment codex found together with many other codices at the site of the monastery of St Michael near Hamuli in the Fayum. Today, these codices are housed at the Pierpont Morgan Library in New York. Codex M591 also contains other hagiographic texts on famous martyr saints. Besides the encomion on Theodore Stratelates, one finds texts on Kollouthos of Antinoe, an encomion (E00666) and martyrdom (E00664), on Viktor, son of Romanos (E01862), as well as Paese and Thekla (E01225). Codex M591 is dated securely by its colophon, stating the day of the scribal work as 14 February AD 861.


This is an extraordinary example of textual theft of a famous saint: nowhere else in the hagiography of Theodore, which is always centred on Euchaita in Pontus, is his father said to have been a pious Christian Egyptian, and nowhere else is his body said to have been taken after his martyrdom to Egypt! Sadly, there is no evidence to tell us whether this literary theft was at all successful. The text is also a good dated example of the elevation of Theodore, martyred while still a young recruit (tiro) in his early hagiography, to the rank of Theodore 'the General' (Stratelates) – our text has a secure terminus ante quem of 861 (and see E01146 and E01149 for two other pieces of evidence from Egypt of Theodore Stratelates, both palaeographically datable early). By the 10th century, Theodore had developed into two distinct saints – Theodore Stratelates and Theodore Tiro. This Egyptian evidence is the earliest so far known of this development.


Text and Translation: Chapman, P., "Encomium on St. Theodore Stratelates (the General) (M591, ff. 122r–37r), attributed to Anastasius of Euchaita," in: L. Depuydt (ed.), Encomiastica from the Pierpont Morgan Library: Five Coptic Homilies Attributed to Anastasius of Euchaita, Epiphanius of Salamis, Isaac of Antinoe, Severian of Gabala, and Theopempus of Antioch, CSCO 544: Copt. 47, pp. 1–19 (text) and CSCO 545: Copt. 48, pp. 1–15 (translation) (Louvain, 1993).

Continued Description

indeed, your body will be burned outside the door of her [the saint’s mother’s] house. The fire will not be able to harm your body. Then your mother will lay hold of your body, wrap it, load it onto a ship, and take it to the land of Egypt. It (the ship) will sail south on the river, until it moors at the country of martyrs, at the mountain [monastery?] of Shotep. Great miracles and many wonders will occur at the place where your body will be placed and the fame of your miracles will fill the entire world, your name will guide those who sail the sea and those in any distress. If they invoke your holy name, God will rescue them from all their difficulties.’A large crown of the soldiers witnessing the torturing of their general proclaimed themselves to be Christian, enraging the emperor to inflict more tortures on the saint. Through the workings of Michael,who is present, two iron pins intended to torture the saint, miraculously inflicted their damage on the emperor. In pain, the emperor called for Jesus Christ to help, but the devil got the better of him and directed him to have the saint beheaded and his body burnt. The fire, however, was unable to consume the saint’s body, so that his mother bribed the soldiers to hand over the body to her. She then prepared it for burial and concealed it in her house, until she was able to take it to Egypt (§§ 37–39):ⲛⲧⲉⲣⲉⲥϫⲓ ⲙⲡⲥⲱⲙⲁ ⲙⲡⲉⲥⲧⲣⲁⲧⲏⲗⲁⲧⲏⲥ ⲁⲥⲕⲱⲱⲥ ⲙⲙⲟϥ ⲕⲁⲗⲱⲥ ⲁⲛⲕⲁⲁϥ ⲉϥϩⲏⲡ ϩⲙ ⲡⲏⲓ ⲛⲧⲉϥⲙⲁⲁⲩ ϣⲁ ⲡⲉⲩⲟⲉⲓϣ ⲛⲧⲁ ⲡⲉⲭⲥ ⲣϩⲛⲁϥ ⲉⲧⲛⲛⲟⲟⲩϥ ⲉϩⲣⲁⲓ ⲉⲕⲏⲙⲉ‘After she received the body of the general, she wrapped it well. We left it hidden in the house of his mother until the time when Christ desired to send it down to Egypt.’ The encomion ends with Anastasios relating how after the reign of Diocletian he became bishop, and invoking the saint for his protection (§§ 40–41). Text and Translation: P. Chapman, modified by G. Schenke. Summary: G. Schenke.