(this is the first page of the chain)
Let us come, therefore, with great faith and eagerness, so that from the sight of these holy tombs and the consideration of their struggles, obtaining from every side many and great treasures, we may be able to spend the present life according to the will of God, and with much merchandise sail into that harbor, and attain the kingdom of heaven, by the grace and love of our Lord Jesus Christ, with whom to the Father, together with the Holy Spirit, be glory, power, honor and worship, for ever and ever. Amen.
ADMONITION.
He names Pelagia, or Sophronia, but Vives, taking the example of each from Ambrose, has illustrated the narrative of Augustine: who, however, believes that they did this commanded by God, not deceived by human judgment, just as it is not allowed to believe otherwise regarding Samson: yet no one ought to bring voluntary death upon himself, as if fleeing temporal afflictions, lest he fall into eternal ones. And indeed, in this homily, Chrysostom says only this, that Pelagia, having entered, changed her garments. And below he narrates that many having been thrown from a high roof suffered no evil. But in homily 1, which is in tom. 3 apud Surium, it is told in clear words as follows: *She ran to the top of that roof; and from there gave herself over to be cast down.* And the same is reported of it in the Acts of Lucian, written by John of Nicomedia, apud Surium, tom. 1. And in this way it can be understood that Ambrose believed Pelagia had preserved her virginity intact when she threw herself from the roof: and it may happen that they were not other sisters, but Bernice and Prosodce, whose similar end the same Chrysostom sets forth below. And in the Roman Martyrology on the 19th of October, Beronicus, Pelagia and other martyrs of Antioch are said to have suffered, but in the same place the feast of another Pelagia, a penitent, is assigned to the eighth day of October, whose homeland was likewise Antioch, but she died in Jerusalem in the times of Theodosius the Younger, as Nicephorus mentions (lib. 4, c. 40).
Regarding the time of the martyrdom of St. Pelagia, it is not certain: some wish her to have suffered under Diocletian, others under Maximian. See what is said on this matter by the continuators of Bollandus on the 9th of June, p. 159.
We reject the interpretation of some uncertain person, as being neither accurate nor composed with fidelity to the Greek original, and we have prepared a new one.
We subjoin the same shorter homily on St. Pelagia, according to Metaphrastes, as it is read in Latin apud Surium, the Greek being deficient. It bears the name of Chrysostom, and not without cause, it seems. For in nothing does it abhor the style and manner of preaching of Chrysostom. That it is shorter than his homilies usually are can only cause some doubt. But other homilies of the same brevity occur, which we ought not on that account to adjudge away from Chrysostom.
HOMILY ENCOMIASTIC ON THE HOLY MARTYR PELAGIA OF ANTIOCH
A Blessed be God; for women now mock death, and maidens, very young and in their purity, leap into the very stings of the underworld and suffer no harm. All these blessings, indeed, have come to us through Christ, who was born of a Virgin: for after that blessed birth and admirable nativity, the sinews of death were broken, and the power of the devil was shattered, who henceforth is held in contempt not only by men, but also by women; and not only by women, but even by maidens. For just as an excellent shepherd, seizing a lion that strikes fear into his lambs and ravages the whole flock, tears out its teeth, cuts away its claws, and shearing off its mane, makes it easy to handle and an object of mockery, displaying it even to shepherd boys and maidens to play with: so also did Christ seize death, which is formidable by nature and terrifying to all our race, and having dissolved its fear, He surrendered it to all, so that even virgins might mock it. For this reason, the blessed Pelagia hastened to Him with such delight that she did not even wait for the hands of the executioners, nor did she enter the judgment hall, but by her own magnanimity she anticipated their cruelty.
B For she was prepared for tortures, scourgings, and punishments; but she feared lest she might lose the crown of virginity. But so that you may know she feared for the sake of the lewdness of the impious, she took the lead and withdrew herself from such a base outrage. No man has ever attempted such a thing; for all have followed into the court of judgment, and there displayed their fortitude. But women, as being by nature more vulnerable to injury, devised this manner of death for themselves. For if she could have preserved her virginity and attained to the crown of martyrdom at the same time, she would by no means have refused to enter the judgment hall; but since it was absolutely necessary to fail in one of the two, she considered it the height of madness, when she could secure both victories, to come away having garnered only half a crown. Therefore she did not wish to enter the judgment hall, nor to be a spectacle for lascivious eyes, nor to allow intemperate men to enjoy the sight of her and offer insult to that holy body; but from the bedchamber and the women’s quarters, she went to another chamber—or rather, to the heavens. Great, indeed, it is to see executioners standing around and piercing one's sides; but this action also is no less great. For when one’s senses have already been exhausted by a variety of torments, death no longer appears formidable, but rather a loosening and cessation of pressing evils; but she, having suffered nothing of this kind, while yet possessing an intact body and having endured no pain, required a generous and great spirit in order to take herself from this present life by a violent death. So if you marvel at the endurance of the others, marvel at her virtue; if you are stunned by their patience, be stunned by her generous spirit, by which she dared to approach such a death.
C But that you may not pass over the matter in a cursory way, reflect upon what a tender maiden she was, who had known only the bridal chamber, with soldiers bursting in, standing before the doors, calling her to the judgment hall, dragging her to the forum for such grave and weighty matters. Neither father nor mother was within, neither nurse, nor maid, nor neighbor, nor friend, but she was alone amongst those executioners. That she was able to go out and answer those soldiers who were executioners, to speak, to utter a voice, to look back, to stand, and to breathe—how is this not worthy of stupor and admiration? These things were not of human nature, but the divine command contributed for the greater part. Nor was she idle at that time, but she offered everything that was within her power: cheerfulness, a generous spirit, volition, purpose, haste, and ardor; as for their end, it followed by the grace of God and supernal benevolence, such that we must both marvel at her and call her blessed; call her blessed for her alliance with God, and marvel at her for the alacrity of her own spirit. For who would not justly be stunned to hear that she, at a moment of time, formed a counsel, confirmed it, and brought it to a conclusion? For you all know it often happens that what we have contemplated for a long time, given a pressing occasion and the mind being invaded by a small fear, we abandon all our counsels, being deterred on the spot by anxiety. But she was able to take up so horrible, so formidable a counsel in a single moment, to decide upon it, and to perform it by her work. Neither the terror of those present, nor the speed of time, nor being left alone amidst the snares, nor the fact that she was inside alone, nor anything else of this kind troubled that blessed one; but as if her friends and acquaintances were present, so she did everything with freedom; and rightly and deservedly so. For she was not alone inside, but she had Jesus as her counselor: He was present, He was touching her heart, He was confirming her spirit, He was driving away fear. And that she did not do without cause, but because the martyr herself had previously rendered herself worthy of His aid.
D Having gone out, she obtained the grace to enter and change her raiment; and having entered, she put on incorruption in exchange for corruption, immortality for death, life unending for the ephemeral. And I, indeed, besides what has been said, marvel also at this: how the soldiers granted her that favor, how the woman deceived the men, how they suspected nothing of what was to come, how they did not understand the ruse. For it is not as if you could say no one had ever done such a thing—for many, perhaps, threw themselves over precipices, cast themselves into the sea, pierced their chests with a sword, or strangled themselves with a noose; for that time was full of such dramas. But God blinded their hearts, so that they did not perceive the ruse.
not scent them. Why, then, did she, caught in the midst of those nets, fly off; and just as a hind, having fallen into the very hands of the hunters, then escaping thence betakes itself to the summit of a mountain inaccessible to the feet of the hunters and to the flight of arrows, and thus stands its ground, looking around with security upon those who had previously plotted against it: so too did she, having fallen into the very hands of the hunters, and being enclosed within the walls as if in nets, flee not to the summit of a mountain, but to the summit of heaven itself, where it was no longer possible for them to follow; and then, looking down from there and seeing them returning with empty hands, she rejoiced much, observing the shame that was being prepared for the unbelievers. B Consider, indeed, how great a thing it was: the judge sitting, the executioners standing by, the instruments of torture made ready, the whole multitude gathered, the soldiers awaiting, and all drunk with pleasure, hoping to obtain the prey—that those who had gone off for this [purpose] should then return bowing their heads, relating the drama that had occurred! How much shame, how much pain and reproach was it likely would be poured upon all the unbelievers? How [they must have] returned bowing their heads and covering their faces, learning through their deeds that their war was not against men, but against God!
Joseph, when he was plotted against by his mistress, left behind the garment caught by the wanton hands in the hands of the barbarian woman and went out naked; but she did not even allow her body to be held by the lascivious hands, but having ascended with a naked soul, and having left her holy flesh with her enemies, she plunged them into great helplessness; for they no longer knew what they should do with the remains. Such are the achievements of God: to lead His own servants from hopeless situations into great ease, and to cast those who are His enemies and adversaries—even out of those situations that seem most expedient—into the uttermost helplessness. C For what was more grievous than that helplessness into which the maiden had then fallen? And what was more resourceful than that ease in which the soldiers were at that time? They had her alone, enclosed within, as if she were shut up in a prison; and yet they departed, having failed in the hunt. Again, the maiden, being destitute of allies and helpers, and seeing no way out of the evils from any quarter, and being near the very jaws of those wild beasts, was snatched, as one might say, from their very throat; she escaped the plots and prevailed over soldiers, judges, and princes. And when she was alive, they all expected to prevail over her; but when she died, then they fell into greater helplessness, so that they might learn that even the death of martyrs is the victory of martyrs. D And it happened, as if a large merchant vessel, full of precious pearls, were at the very mouth of the harbor, and when a wave threatened to sink it and make it go under, it were to escape, and by the very force of the waters be driven into the harbor with greater speed. Thus, too, did the blessed Pelagia: for the approach of the soldiers and the fear of the expected tortures and the threat of the judge, falling upon her more violently than any wave, urged her to fly to heaven with greater speed; and the wave that was to sink the ship, this [same wave] sent her off into the tranquil harbor; and her body fell then, brighter than any lightning, striking the eyes of the devil. For not so is the thunderbolt sent down from the heavens formidable to us, as the body of the martyr used to terrify the phalanxes of the demons, more grievously than any thunderbolt.
3. And that you may learn that these things did not happen without God, this is evident from the very posture of the maiden, and from the soldiers not perceiving the trap, and from the grace being granted, and from the work coming to an end; and no less than what has been said, one may observe this from the very manner of her death. For many, having been carried down from a height, have suffered nothing terrible; and others again, having been maimed in certain limbs of the body, have survived a long time after the fall; but in the case of that blessed one, God permitted none of these things to happen, but immediately ordered the body to release the soul, as if having accepted it, having wrestled sufficiently and completed everything. For the death was not from the nature of the fall, but from the command of God. The body, then, was lying finally not on a bed, but on the ground; but it was not dishonorable, lying on the ground, but the ground itself was honorable, since it received a body arrayed in such glory. For this very reason, that it lay on the ground, that body was more honorable; for the insults suffered for the sake of Christ provide us with an increase of honor. Lying, therefore, on the ground, on the street, was that maidenly body, purer than gold; and angels were shielding it, and all the archangels were honoring it, and Christ was present. For if masters escort their more seemly servants when they die, and are not ashamed, much more would Christ not have been ashamed to honor with His presence the one who had released her soul for His sake and had undergone such danger. She lay, therefore, having a great shroud, the martyrdom with which she was adorned for the world—the confession—having put on a robe more precious than all royal purple, more precious than all precious purple robes; and this, a twofold one, that of virginity and that of martyrdom; with these shrouds she will stand at the judgment seat of Christ. Let us also strive, both while living and when we have died, to be arrayed in such a robe, knowing that one who has adorned his body with golden garments has profited nothing,
Homily Encomiastic
but has even attracted many accusers, as not even in death departing from vainglory; but one who has put on virtue will have many praisers even after death. For the tomb that possesses a body that has lived in virtue and piety will be more brilliant to all than even royal palaces themselves. And of this, you are witnesses, who pass by the tombs of the rich, as if they were caves, even though they possess golden garments, but run with much eagerness to this holy one, because the martyr departed, having arrayed herself for the sake of burial with martyrdom, confession, and virginity instead of golden garments. Let us, therefore, imitate her according to our power; she despised life, let us despise luxury, let us laugh at extravagance, let us depart from drunkenness, let us flee gluttony. I am not saying these things simply now, but because I see many, after this spiritual theater is dissolved, running to drunkenness and taverns, and to tables in inns, and to other indecencies. For this reason I ask and beseech you to hold this holy one in your memory and mind at all times, and not to shame the festival, nor to take away the boldness that has come to us from this feast. For we are not decorating ourselves with the multitude of the festival as if conversing with Greeks in a casual way, shaming them and saying that a whole city and people...so great a girl who has died draws to herself year by year, and after so many years, and no time has interrupted the continuity of this honor, yet if we become aware of what is happening in the assembly, we are for the most part deprived of the eulogies. For this multitude, if it presents itself without order, is a very great disgrace and cause of censure for us, rather than a pleasure and cause of great negligence.
B 4. In order, then, that we may retreat back home with the same good order as the multitude of your love, and as surely the martyrs, who are sympathetic, must depart; for if they depart home in such a manner, not only have you gained nothing, but you have brought upon yourselves a very great danger. I know that you are not afflicted with these diseases, but this is not enough for an apology to you; it is necessary also to lead those brothers of yours who are behaving dishonorably toward great order and into a becoming state. You honored the martyr at her presence? Honor her also with the correction of your own members. If you see unseemly laughter, an unbecoming course, an ignoble gait, and an improper appearance, approach and look at those who are doing these things in a severe and fearful manner. But they despise you and laugh at you all the more? Take with you two or three brothers, or more, so that you may be more respectable from the multitude. But if even so you do not prevail C over that madness, make them known to the priests; rather, it is impossible to come to such shamelessness, so that when they are rebuked and exhorted, they do not cease and become ashamed and retreat from that disorderly and childish dance. Even if you win over ten, or three, or two, or one, you will go away having taken a great reward. Great is the length of the road; let us use the length of this road, therefore, to collect what has been said; let us fill the road with sweet odors. For neither will the road appear so solemn if one, filling it with incense, pours perfume into the air, as it will appear solemn now, if all who are walking along it today narrate to themselves the contests of the martyr, each one making their own tongue a censer. Do you not see, when a king is entering the city, how the soldiers, positioned on either side, walk and proceed with such order, encouraging one another, that they might appear worthy of the sight of those who see them? Let us then imitate them; for we too are escorting a king; a king, I say, not a sensible, not an earthly one, but the Lord of the angels. Therefore, let us also enter with proper order, D encouraging one another so that we may proceed with a becoming manner and rite, so that we may affect the spectators with astonishment not only by our multitude, but also by our adornment. For even if no one else were present, but we were making the journey alone, it would not be right to behave indecently, because of that wakeful eye which is everywhere present and sees all things. But now, consider that many heretics are mixed in with us; who, if they see us behaving in this way, dancing, laughing, shouting, drunk, will depart severely condemning us. But if he who causes an offense even to one will suffer unavoidable punishment, what penalties will we pay who fall into the offense of so many men? But may it be that after so many words and such an exhortation, no one is found to be subject to the aforementioned faults. For if previously those who dared such things were not worthy of pardon, after this counsel and rebuke, the punishment will be much more unavoidable both for those who perpetrate these things and for those who despise such things. Therefore, that you may both free them from punishment and secure for yourselves a greater reward, take thought for your brothers; induce them to gather and recount these things, so that having meditated on these things along the entire road, and bringing the remains of this banquet to those who remained at home and were left behind, you may have a brilliant feast there as well. For thus we shall have the greatest sense of this feast, and we shall draw the holy martyr to greater favor, honoring her by truly honoring her. For it will be more of a pleasure to her if we depart laden with spiritual fruits from here, than if you had come here with tumult. May it be, through the prayers of this holy woman and of those who have struggled in the same way, that you keep the memory of these things and of the other things that have been said, and demonstrating all things through works, in all things you continue to please God, to whom be glory and power for ages of ages. Amen.