Ephigenia of Ethiopia

Ephigenia of Ethiopia or Iphigenia of Ethiopia (; ; ; ), also called Iphigenia of Abyssinia, is a Western folk saint whose life is told in the Golden Legend as a virgin converted to Christianity and then consecrated to God by Matthew the Apostle, who was spreading the Gospel to the region of Ethiopia.

Hagiographic life According to the legend, Ephigenia was the daughter of Aethiopian King Egippus. She was dedicated to God by Saint Matthew the Apostle, who veiled her.

Upon succeeding Eggipus, Aethiopia's new king, Hirtacus, promised Matthew the apostle half of his kingdom if he could persuade Ephigenia to marry him. So, Matthew invited the king to mass the following Sunday where he explained that she was already espoused to the eternal king and therefore could not marry him. Enraged, King Hiraticus left the church and later sent a swordsman to kill Matthew who was standing by the church's altar at the time, thereby making Matthew a martyr.

Not having managed to bend Ephigenia to his will, Hirtacus tried to destroy her home with fire. However, Matthew appeared in spirit and protected the flames from the house, turning them upon the royal palace. The king's son was seized by the devil and the king himself contracted leprosy, eventually killing himself.

After Hiraticus's death, the people chose Ephigenia's brother as their king, who reigned for seventy years, leaving his kingdom to his son who filled Egypt with Christian churches.

Hagiographic sources and commemoration Roman Catholic Church The Martyrdom of St. Matthew, with St. Ifigênia on the right. (Altarpiece of St. Matthew, c.1367-70, Galleria degli Uffizi, Florence)

Saint Ephigenia's feast day in the Roman Catholic Church, along with Saint Matthew's, is on September 21. This was an influential book on Renaissance spirituality and the understanding of sanctity which was read not only as a hagiography - a collection of lives of the saints - but as a vade mecum, a manual of asceticism. This is the manner in which Ignatius of Loyola employed it and how Teresa of Ávila advised her spiritual sisters that it should be used. nevertheless it is important to bear in mind that Voragine's specific focus for his work was deliberately on types of saints such as martyrs, ascetics, virgins and people with thaumaturgy and visions, rather than on academics, artists and activists. That is to say that early medieval sources were often not written as objective records of social reality. The authors of these texts often had motives other than simply recording attitudes of the time. Thus to treat them as ethnographies or to approach them from a socio-anthropological perspective would be to misinterpret the period. |group=note

Saint Ephigenia is also listed in the hagiography of the Venetian Bishop Petrus de Natalibus (d. circa 1400), and appears in the 1586 edition of the Roman Martyrology of Cardinal Caesar Baronius, the first authoritative edition of the Roman Martyrology.

The Bollandists included an entry for Saint Iphigenia in their Acta Sanctorum for September 21. She is listed in a German language Bollandist-derived collection of saints of 1869. Professor Roberto Sánchez in his paper 'The Black Virgin: Santa Efigenia, Popular Religion, and the African Diaspora in Peru' notes the following about the Bollandist account:

"The Bollandists, whose work is to historicize and contextualize the lives of the saints, concede that there is some doubt as to whether St. Matthew even went to Ethiopia. They conclude however that the legend is consistent with other sources and apocryphal writings of the period. It is clear that the story of Santa Efígenia is written as a corollary to the keen interest in the martyrdom of St. Matthew. His martyrdom is a significant historical event that has been subject of different versions. In effect, the origins of Santa Efigenia are shrouded in myth, folklore, and a spirited ecclesiastical historical debate."

The Austrian Jesuit missionary and author Francis Xavier Weninger (D.D., S.J.) included the life of Saint Ephigenia in his Lives of the Saints (1876), inscribed within the life of Saint Matthew on September 21:

"...Incontestible writings prove that he preached the Gospel for twenty-three years, partly in Ethiopia, partly in other countries, at the same time founding almost innumerable Churches, and supplying them with priests and bishops, in order to preserve the faith he had taught... ...Iphigenia, the eldest daughter of the newly converted king of Ethiopia, had not only become a Christian, but also, with the knowledge and consent of the holy Apostle, had consecrated her virginity to the Almighty, after having frequently heard the Saint preach on the priceless value of purity, and exhort others to guard and preserve it. Her example was followed by many other virgins, who, choosing the princess as their superior, lived together and occupied their time in prayer and work..."

Her listing in the Roman Martyrology (1916 English edition) states the following:

"In Ethiopia, St. Iphigenia, virgin, who being baptized and consecrated to God by the blessed apostle Matthew, ended her holy life in peace."

"Saint Matthew, the Publican, preached the gospel in Ethiopia. He is, as Bartholomew for Armenia, an Apostle of a Nation, because, not only did he make many converts (as did all the Twelve) but he converted the king of Ethiopia by the stupendous miracle of raising the king's daughter from the dead. Her name was Iphigenia and she is listed as a saint in the Martyrology. After her resurrection from the dead, with Saint Matthew's approval, she took a vow of virginity. This so enraged the next king, Hirtacus, who wanted to marry her, that he had Matthew slain at the altar while offering Mass. The year was 68. Saint Matthew's feast day is September 21."

Saint Ephigenia is also listed in Our Sunday Visitor's Encyclopedia of Saints (2014, 2nd edition):

"Iphigenia (d. first century). A virgin from Ethiopia who was converted by St. Matthew . No other reliable details about her are extant. Feast day: September 21."

Eastern Orthodox Church Significantly, the Life of Saint Matthew the Apostle in traditional Orthodox Synaxaria does not directly mention Saint Ephigenia by name, although the Synaxaria do record Saint Matthew's travels to "Ethiopia," that he enlightened the area, and was martyred there. The Orthodox Synaxarion according to the tradition of Nikephoros Kallistos Xanthopoulos (c. 1320), states that after being cruelly treated by the Parthians and Medes, St. Matthew then went to spread the Gospel to a certain city called "Mirmena / Myrmena," supposedly in Ethiopia, described as a land that was inhabited by tribes of cannibals: Nowhere else is her memory referenced.

The Prologue from Ohrid compiled by Nikolai Velimirovic (1928) does not include St. Ephigenia, either on her own or within the life of Saint Matthew.

The Antiochian Orthodox Christian Archdiocese of North America does include St. Ephigenia of Ethiopia on its calendar of Saints, along with her traditional Latin biography, "commemorated on November 16 (also on September 21)". Similarly, Saints Mary and Martha Monastery in Wagener, South Carolina (OCA), does list St. Iphigenia, Princess of Ethiopia on the Western date of September 21, or in the Ethiopian Synaxarium, either on her own, or within the life of Saint Matthew.

Historical veneration Spain The Carmelites of Cádiz, Andalusia, had a devotion to Santa Ifigênia. In Cádiz, African blacks organized their own religious association, the "Confradía de Nuestra Señora de la Salud, San Bello y Santa Ifigênia", formed in El Puerto de Santa María in 1575. From Cádiz, her devotion spread to Portugal and from there to Brazil. He considered them the two pillars of African sanctity and refashioned them as saints of his own Carmelite order. Elesbaan represented the triumph of Christianity over Judaism in the person of Dunaan, while Ephigenia stood for the early, voluntary acceptance of the Gospel in Africa. (A Catholic brotherhood located in downtown Rio de Janeiro).|group=note was founded in Rio de Janeiro on May 7, 1740, by free black slaves from Cape Verde, Coast of the Mine, São Tomé Island, and Mozambique. The cult of those two Saints is believed to have been brought by the slaves themselves.

Saint Iphigenia was also honored in joyous religious festivals and processions. According to Brazilian sociologist and anthropologist Gilberto Freyre, writing in 1922, "the festival of Saint Ephigenia, a sort of black Madonna, was enjoyed to the utmost by the colored folks, whose "consciousness of kind" was ably aroused by the priests."

On November 20, 1995 Brazilians observed the 300th anniversary of the death of Zumbi of Palmers, the last ruler of Palmares, regarded as one of the first freedom fighters of the Americas. In Belo Horizonte a procession of congados (pt) took place on the evening of November 23, 1996, honoring Nossa Senhora do Rosario, Saint Benedict the Moor, and Saint Iphigenia with processions of precision marching, singing, dancing and the use of percussion instruments. The combined reverence for the Catholic saints and the performance of African ritual elements are evidence of the co-existence of Catholic religious traditions and the preservation of an African cultural memory in Minas Gerais. #tag:ref|"Each group has a unique uniform or costume and some include folkloric elements such as the "bum-bum boi"...This event, in honor of Zumbi, marked the first time that the congados (pt) came together from all over Brazil."

On August 20, 1994 Sabino Cañas, an Afro-Peruvian community leader, organized a small group of followers from the surrounding villages of Cañete and Chincha to establish the Santa Efigenia Association, and named her as Patroness of National Black Art, even as they struggled to craft a coherent historical narrative of Santa Efigenia's origins. According to the Association's popular history, Santa Efígenia has been at the hacienda of La Quebrada since approximately 1741. The Association produces a program flyer that introduces a brief history of the patron saint and focuses on her diffusion and popularity in Brazil, Cuba, and Peru.

France In honor of Saint Ephigenia, a virgin-martyr of 1794 had taken her name. A professed religious of the Order of St. Benedict that was martyred during the French Revolution in 1794 was known as "Sister Iphigénie of Saint Matthew". Her name was Blessed Marie-Gabrielle-Françoise-Suzanne de Gaillard de Lavaldène (1761–1794), also known as "Francesca Maria Susanna", "Sister Iphigénie of Saint Matthew" or "Ifigenia di San Matteo de Gaillard de la Valdène", and she was one of the Martyrs of Orange who was guillotined on 7 July 1794 in Orange, Vaucluse, France. She was beatified 10 May 1925 by Pope Pius XI and she is commemorated on July 7.

Igreja de Santa Efigênia dos Pretos, Ouro Preto, Minas Gerais, Brazil.

Churches Igreja de Santa Efigênia dos Pretos, Ouro Preto, Minas Gerais, Brazil, founded in 1785. According to tradition, the church of St. Ephigenia in Vila Rica was built largely from the proceeds of gold dust washed out of their hair by devout black women. The building of the Igreja Nossa Senhora Santa Efigênia no Alto Cruz (Our Lady of Saint Efigênia of the High Cross), organized under Chico Rei, lasted some thirty years and involved the artistic collaboration of the famous mulatto sculptor Antônio Francisco "Aleijadinho" Lisboa.

Placenames Santa Efigênia de Minas, a municipality in the state of Minas Gerais in the Southeast region of Brazil. Santa Ifigenia, a town in the Honduran department of Ocotepeque (department). Santa Efigenia, a small town located in the Municipality of San Pedro Tapanatepec, in the State of Oaxaca, Mexico. Santa Ifigenia Cemetery, in Santiago de Cuba, Cuba. Inaugurated in February 1868.