Ephigenia of Ethiopia

Ephigenia of Ethiopia or Iphigenia of Ethiopia (Spanish: Efigenia; Portuguese: Ifigénia/Ifigênia; French: Iphigénie; Greek: Ἰφιγένεια), 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.
According to the legend, Ephigenia was the daughter of Ethiopian King Egippus. She was dedicated to God by Saint Matthew the Apostle, who veiled her.
Upon succeeding Eggipus, Ethiopia'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 alter 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.
Saint Ephigenia's feast day in the Roman Catholic Church, along with Saint Matthew's, is on September 21.
The oldest textual source of her Life seems to be the Legenda Aurea (Golden Legend, also known as the Historia Longobardica or Flos Sanctorum) of Italian chronicler Jacobus de Voragine, compiled around 1275 AD. 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.
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 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:
Her listing in the Roman Martyrology (1916 English edition) states the following:
The Book of Saints (1921) compiled by the Benedictine Monks of St Augustine's Abbey, Ramsgate has the following entry for Saint Iphigenia:
The Slaves of the Immaculate Heart of Mary also recount the life of Saint Iphigenia:
Saint Ephigenia is also listed in Our Sunday Visitor's Encyclopedia of Saints (2014, 2nd edition):
The Anglican Catholic Church records the memory of Saint Ephigenia, contained within the Life of Saint Matthew, citing The Anglican Breviary (1955):
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:
Be that as it may, a certain "Saint Iphigenia the Virgin-Martyr" is yet referenced in the Greek Orthodox calendar for November 16 (being the same feast day as Saint Matthew the Apostle in the Orthodox Church). 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, although the Orthodox Church in America's (OCA) online Synaxarion does not mention St. Iphigenia in its recollection of the Life of St. Matthew the Evangelist, including his period in Ethiopia.
Saint Ephigenia of Ethiopia does not appear to be listed in either the Coptic Synaxarium or in the Ethiopian Synaxarium, either on her own, or within the life of Saint Matthew.
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.
The Brazilian-born priest José Pereira de Santana devoted a definitive, two-volume work to Elesbaan and Ephigenia, published respectively in 1735 and 1738 at Lisbon. 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 "Venerable Brotherhood of Saint Elesbão and Saint Efigênia" 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. Black brotherhoods in Roman Catholic societies in the New World relied upon a few black patron saints, including Santa Efigenia, Santo Antonio de Catagerona (d. 1549), and Sao Benedito (d. 1589).
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.
The diaspora of Santa Efígenia from Ethiopia to the Americas was part of the dispersal of African popular religious expressions that connected Africa, Europe, and the Americas.
A late twentieth century movement to gain national recognition of Afro-Peruvian cultural contributions in Cañete Province focused on Santa Efigenia, which included a statue and an eighteenth century wall-sized baroque painting of her by Peruvian artist Cristóbal Lozano. These artistic representations located in a private chapel on the hacienda La Quebrada in San Luis de Cañete were presented as legitimate artifacts of Santa Efigenia’s status as a folk or popular saint central to their construction of an Afro-Peruvian black identity and culture of devotion.
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.
An annual celebration of Santa Efígenia is held on September 21 each year, with processions made in homage to Santa Ifigenia in the district of San Luis de Canete. 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. The festival has grown in popularity as the Afro-Peruvian community of artists, musicians, writers, sports figures, and admirers have converged on Cañete each September in growing numbers.
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.