Panegyric of Macarius of Tkow
The Panegyric of Macarius of Tkow is a hagiographical work attributed to Dioscorus of Alexandria, presenting Macarius as an exemplary bishop and defender of Egyptian opposition to Chalcedon.[^1][^2]
Also known as: Panegyric on Macarius, Bishop of Tkow · Encomium of Macarius of Tkow · A Panegyric on Macarius Bishop of Tkow Attributed to Dioscorus of Alexandria · A Panegyric on Macarius Bishop of Tkow
Overview
The Panegyric of [[Macarius of Tkow]], also called the Panegyric on Macarius, Bishop of Tkow, is the chief literary source for the saint’s life. Attributed to Dioscorus of Alexandria, it is identified as a work by Pseudo-Dioscorus.1 It combines praise of the bishop with narratives about Dioscorus and the events surrounding the Council of Chalcedon; it is a compilation of at least three historical or autobiographical texts.3
Composition and Transmission
The work cannot have been composed earlier than the second quarter of the sixth century. Internal evidence points to composition in Greek in or around Alexandria. It survives in Sahidic and Bohairic translations, and several unedited manuscripts of Arabic versions also survive.1
The account of Macarius suggests that the author expanded episodes from the Life of Dioscorus and added other traditional stories. The supplied entries differ in their treatment of that underlying work: the Macarius entry attributes it to Pseudo-Theopistus of Alexandria, whereas the Theopistus entry presents it as a work by the historical companion of Dioscorus.14
Narrative
The Panegyric takes the form of a discourse delivered by Dioscorus to monks visiting him in exile at Gangra in Paphlagonia. It supplies no account of Macarius’ early life or appointment as bishop. In its recollections, Macarius appears at the docks of Alexandria as a poor, self-effacing bishop accompanied by a single companion. He speaks only Coptic and requires an interpreter to converse with Dioscorus, who rebukes Theopistus for disparaging him.5
During the voyage to Constantinople, Macarius heals a blind man and miraculously vindicates an Egyptian sailor falsely accused by his shipmates. His companion Pinoution recounts further virtues and miracles, including his victory over demons in a pagan temple. A vision attributed to Shenute identifies Macarius as a champion of orthodoxy who will take the aged abbot’s place in the coming struggle.6
At Constantinople, Macarius’ poor clothing initially prevents his admission to the imperial presence. Once admitted, he cannot participate in the doctrinal debate because no interpreter is available. After learning of a plot against him, Dioscorus sends him back to Egypt; the narrative therefore places Macarius at a preliminary meeting rather than at the Council of Chalcedon itself.7
The final episode recounts Macarius’ refusal to accept the council’s decrees and the Tome of Leo because he considers them inconsistent with Nicaea. An imperial courier fatally kicks him. His burial beside John the Baptist and Elisha fulfills an earlier vision, and healings accompany his funeral.78
Literary and Historical Significance
The work is a hagiographical romance set within anti-Chalcedonian polemics. Its purpose is chiefly exemplary and exhortatory rather than historical in the modern sense; the principal claims about Macarius’ life lack corroboration outside the Egyptian orthodox tradition.2
Macarius is portrayed as a model of evangelical poverty, trust in God, healing power, and willingness to suffer for the faith. His associations with Shenute and Paphnutius establish his standing within Coptic-speaking Christianity, while his relationship with Dioscorus connects him to the Greek-speaking patriarchate. Together, these relationships present Egyptian Christianity as united against what the author regarded as Chalcedonian error. Whether the work sought to create such unity or reinforced an existing situation remains uncertain.9
Edition
D. W. Johnson’s edition is cited as A Panegyric on Macarius Bishop of Tkow Attributed to Dioscorus of Alexandria, CSCO 415–416, published at Louvain in 1983.10
References
Sources
- 1.The Coptic Encyclopedia, Volume 5 — Aziz S. Atiya (Editor in Chief) (p. 346)
The chief source for his life is the Panegyric on Macarius, Bishop of Tkow by Pseudo-Dioscorus of Alexandria. This work cannot have been composed earlier than the second quarter of the sixth century. It appears to be based on episodes dealing with Macarius drawn from the Life of Dioscorus by Pseudo-Theopistus of Alexandria, which the author of the Panegyric amplified and to which he added other traditional stories. Internal evidence indicates that the Panegyric was composed in Greek in or around Alexandria. It survives in Sahidic and Bohairic translations, and several unedited manuscripts of A
- 2.The Coptic Encyclopedia, Volume 5 — Aziz S. Atiya (Editor in Chief) (p. 348)
That he existed at all and was bishop of Tkow, fought against paganism in his diocese, supported Dioscorus' stand against the Council of Chalcedon, and, perhaps, met a violent end because of his beliefs, are all possibilities, but they cannot be corroborated from sources outside the pool of Egyptian orthodox tradition. ... This work is characteristic of most early Christian hagiography in that it is less interested in historical accuracy and more intent on exhorting its audience to virtuous behavior through the example of the saint. The Panegyric can be best characterized as a hagiographical r
- 3.The Coptic Encyclopedia, Volume 5 — Aziz S. Atiya (Editor in Chief) (p. 262)
Another interesting work is the Panegyric of Macarius of Tkow (see DIOSCORUS I), in which the events surrounding the Council of Chalcedon and the life of Dioscorus are narrated. In fact, it is actually a compilation of at least three different texts of historical or autobiographical nature.
- 4.The Coptic Encyclopedia, Volume 7 — Aziz S. Atiya (Editor in Chief) (p. 521)
Theopistus accompanied DIOSCORUS I of Alexandria (444-458) to the Council of CHALCEDON. ... However, Theopistus is a well-attested historical character. As a literary writer, Theopistus is known as the author of the so-called Life of Dioscorus.
- 5.The Coptic Encyclopedia, Volume 5 — Aziz S. Atiya (Editor in Chief) (p. 346)
The Panegyric tells nothing about Macarius' early life or how he came to be a bishop. ... The Panegyric is meant to be a discourse delivered by DIOSCORUS I, patriarch of Alexandria, to a group of monks who have come to visit him in exile at Gangra in Paphlagonia on the Black Sea. ... Dioscorus then begins a long reminiscence about Macarius, beginning with their meeting on the docks of Alexandria, as he and the Egyptian bishops prepare to embark for Constantinople at the command of the emperor Marcian. Macarius is portrayed as a self-effacing man who is poor, who is accompanied by a single comp
- 6.The Coptic Encyclopedia, Volume 5 — Aziz S. Atiya (Editor in Chief) (p. 347)
During the journey, Macarius heals a blind man and miraculously produces evidence that clears an Egyptian sailor who is falsely accused by his non-Egyptian shipmates. During the journey, Dioscorus compels the companion of Macarius, Pinoution, to recount for him some of the bishop's outstanding virtues and miracles, including his victory over demons who inhabited a pagan temple in his diocese. Pinoution also recounts the vision of Abbot SHENUTE, in which the abbot saw Macarius as a champion of orthodoxy, who, because of Shenute's advanced age (he is 109), will fight in his stead at the coming c
- 7.The Coptic Encyclopedia, Volume 5 — Aziz S. Atiya (Editor in Chief) (p. 347)
When Dioscorus is summoned to the imperial presence, Macarius is denied entrance by a chamberlain because of his shabby attire, which he refuses to change for an earthly ruler. When he is finally admitted through the intervention of Dioscorus, he is unable to participate in the ensuing debate about doctrine because he can find no one to interpret for him. ... After this session, an informant tells Dioscorus that there is a plot to murder Macarius, and he reluctantly sends the bishop back to Egypt. Thus, it would seem that Macarius really never gets to attend the Council of Chalcedon but only s
- 8.The Coptic Encyclopedia, Volume 5 — Aziz S. Atiya (Editor in Chief) (p. 348)
NICAEA, the courier kicks him so savagely that he dies on the spot. His body is prepared for burial amidst a great outpouring of devotion on the part of the Alexandrian populace, and he is laid to rest next to the bodies of John the Baptist and Elisha, as had been prophesied. A cripple who touches his bier is healed, as is a deaf-mute child, who then recounts that he has seen a vision of John the Baptist and Elisha receiving the soul of Macarius.
- 9.The Coptic Encyclopedia, Volume 5 — Aziz S. Atiya (Editor in Chief) (p. 349)
Macarius is portrayed as someone who practices evangelical poverty, reminiscent of that practiced by the early monks of the desert. ... When in trouble, he places his trust in God, who delivers him. ... He has the power to heal the sick, even after he is dead, and is able to drive out demons. He is devoted to orthodoxy and willing to risk his life for the faith in contrast to other bishops who put personal gain and bodily comfort before orthodoxy. ... Second, his credentials as a spokesman for the Coptic-speaking church are established by the vision of Abbot Shenute, the premier Coptic-speakin
- 10.The Coptic Encyclopedia, Volume 7 — Aziz S. Atiya (Editor in Chief) (p. 522)
Johnson, D. W. A Panegyric on Macarius Bishop of Tkow Attributed to Dioscorus of Alexandria. CSCO, 415, 416. Louvain, 1983.
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