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 in in the tale of Chederles. The cause of the legend attaching itself to our hero, was possibly a misunderstanding of an encomium, made in memory of S. George, by Metaphrastes, which concludes thus: “Licebat igitur videre astutissimum Draconem, adversus carnem et sanguinem gloriari solitum, elatumque, et sese efferentem, a juvene uno illusum, et ita dispectum atque confusum, ut quid ageret non haberet.” Another writer, summing up the acts of S. George, says: “Secundo quod Draconem vicit qui significat Diabolum;” and Hospinian, relating the sufferings of the martyr, affirms distinctly that his constancy was the occasion of the creation of the legend by Voragine.

If we look at the story of Perseus and Andromeda, we shall find that in all essential particulars it is the same as that of the Cappadocian Saint.

Cassiope having boasted herself to be fairer than Hera, Poseidon sent a flood and a sea-monster, to ravage the country belonging to her husband Cepheus. The oracle of Ammon having been consulted, it was ascertained that nothing would stop the resentment of the gods except the exposure of the king’s daughter, Andromeda, on a