De sancta Pelagia virgine et martyre

An Encomiastic Homily on the Holy Martyr Pelagia in Antioch. 1. Blessed be God. Even women now mock death, and maidens laugh at the end, and very young virgins, inexperienced in marriage, leap at the very goads of Hades and suffer no harm. All these good things have come to us through Christ born of a virgin. For after those blessed birth-pangs and that most awesome childbirth, the sinews of death were loosened, the power of the devil was paralyzed, and death has since become contemptible not only to men but also to women, and not only to women but even to maidens. Just as an excellent shepherd, having taken a lion that terrifies the flock and ravages the whole herd, and having knocked out its teeth, cut its claws, and shorn its mane, makes it contemptible and laughable, and then hands it over to shepherd boys and maidens to mock; so too Christ, having taken death, which is fearful by nature to our kind and terrifies our entire race, and having dissolved all its terror, has handed it over so that even virgins mock it.

This is why the blessed Pelagia ran to him with such great pleasure that she did not even wait for the hands of the executioners, nor did she enter the courtroom, but by the excess of her own eagerness she outstripped their cruelty. For she was prepared for tortures, and punishments, and every kind of torment, but she feared lest she lose the crown of virginity. And that you may know that she feared the wantonness of the impious, she anticipates and snatches herself away from shameful outrage beforehand—a thing which no man has ever attempted, but all have followed into the courtroom and there displayed their courage; women, however, because of the vulnerability of their nature, devised this manner of death for themselves. For if it had been possible both to preserve virginity and to obtain the crowns of martyrdom, she would not have refused entry into the courtroom; but since it was necessary that one of the two must inevitably be lost, she considered it the utmost folly, when it was possible for her to achieve both victories, to depart crowned only halfway.

This is why she did not wish to go to the courtroom, nor to become a spectacle for licentious eyes, nor to provide wanton gazes with the opportunity to revel in the contemplation of her own appearance and to outrage that holy body; but from her chamber and the women's quarters she went to another chamber, heaven. For it is indeed a great thing to see the executioners standing around and piercing the sides; but this is no less than that. For in those whose perception has already been consumed by the variety of torments, death no longer appears fearful, but rather a kind of release and respite from the pressing horrors; but she, having suffered nothing of the sort as yet, still possessing her body intact and having as yet felt no pain, requires a great and noble spirit if she is to remove herself from the present life by a violent death. So when you admire those others for their endurance, admire this one for her courage; when you are astonished at those others for their perseverance, be astonished at this one for her noble spirit, because

she dared to undergo such a death. And do not pass over the event lightly, but consider how a tender maiden, who knew nothing beyond her chamber, was likely to be affected when soldiers suddenly stood before her door, summoning her to court, dragging her to the marketplace over such and so great matters. There was no father within, no mother present, no nurse, no maidservant, no neighbor, no friend, but she was alone, caught among those executioners. That she was able to go out and answer those executioners, those soldiers, that she could open her mouth and utter a sound, that she could see, that she could stand and breathe—how is it not worthy of astonishment and admiration? These things were not of human nature; the greater part was contributed by the influence of God. Yet she herself did not stand idle then, but displayed all that was in her power: her eagerness, her spirit, her nobility, her willingness, her choice, her haste, her urgency. But that all these came to fulfillment was due to God’s help and the goodwill from above, so that she is worthy both of admiration and of being called blessed: blessed for the alliance of God, admired for her own zeal. For who would not justly be amazed to hear that in a single moment of time she both conceived such a resolve, confirmed it, and carried it into action? For we all know, I suppose, that many things we have long pondered over time, when the moment comes that demands proof of us, and a small fear seizes our mind, we pour out all our plans, suddenly terrified by the anguish.

She was able to receive such a dreadful and terrifying plan, to resolve upon it, and to carry it out in action in a single moment, and neither the terror of those present, nor the urgency of the moment, nor her isolation as one plotted against, nor the fact that she was shut in alone, nor anything else of the kind disturbed that blessed woman. But as if some friends and acquaintances were present, she acted with complete confidence in everything. And this was quite fitting. For she was not alone within, but had Jesus as her counselor. He was present with her, he touched her heart, he emboldened her soul, he alone cast out fear. And she did not do these things simply, but because the martyr had first prepared herself to be worthy of his assistance. 2. So, going out, she asked the soldiers for a favor, to enter and change her clothes. And entering, she changed, putting on incorruption instead of corruption, immortality instead of death, eternal life instead of temporary life. For my part, in addition to what has been said, I also marvel at this: how the soldiers granted the favor, how the woman deceived the men, how they did not foresee any of what was about to happen, how they did not perceive the ruse. For it is not possible to say that no one had ever done such a thing. Many women perhaps threw themselves over a cliff, cast themselves into the sea, drove a sword through their breast, fastened a noose, and the times were full of many such deeds. But God blinded their hearts, so that they did not perceive the ruse. For this reason, she flew away from the midst of the nets.

And just as a deer that has fallen into the very hands of the hunters, and then from there escapes to the peak of a mountain that is inaccessible to the feet of hunters and the discharge of arrows, stands still from its flight, looking down with ease upon those who formerly plotted against it; so also she, having fallen into the very hands of the hunters, and being caught within as if in nets by the walls, ran up not to the peak of a mountain, but to the very peak of heaven, where it was no longer possible for them to approach; and then from there, looking upon them as they withdrew with empty hands, she rejoiced, beholding great shame being prepared for the unbelievers. For consider how great a thing it was: the judge sitting, the executioners standing by, the instruments of torture prepared, the whole multitude gathered, the soldiers expected, all being drunk with pleasure, hoping to have the prey, and those who had gone for this purpose returning with downcast faces, recounting the drama that had taken place. How much shame, how much pain and reproach was it likely to be spread among all the unbelievers? How they withdrew with downcast faces, covering themselves, learning through deeds that their war was not against men, but against God? Now Joseph, when he was plotted against by his mistress, left the garment that was seized by the foul hands with the barbarian woman at that time, and went out naked; but she did not even allow her body to be seized by the licentious hands, but having ascended with a naked soul, and having left her holy flesh with the enemies, she cast them into great perplexity.

For they had nothing left to do with the relic. Such are the achievements of God: to lead his own servants from impossible circumstances into great ease, and to cast his adversaries and enemies, even from what seem to be well-devised plans, into the utmost perplexity. For what was more grievous than that perplexity into which the maiden had then fallen? And what was more resourceful than the ease in which the soldiers then were? They had her alone shut up inside, confined in the house as in a prison, and yet they departed, having failed in the hunt. Again, the maiden, being without allies and helpers, and seeing no escape from the terrors anywhere, and being near the mouths of those wild beasts, was snatched away, as one might say, from their very throat, escaped the plots, and prevailed over soldiers, judges, and rulers. And while she lived, all these expected to overcome her; but when she died, then they fell into even greater perplexity, so that they might learn that the death of martyrs is the victory of martyrs. And the same thing happened as if a ship of ten thousand talents' burden, full of precious pearls, about to be sunk and submerged by the onset of a wave at the very mouth of the harbor, should escape and, driven by the very force of the waters, be conveyed into the harbor with greater speed. Thus also the blessed Pelagia.

And indeed the attack of the soldiers and the fear of the expected tortures, and the threat of the judge, falling upon her more violently than any wave, hastened her to fly up to heaven with greater speed; and the wave that was about to sink the ship, this very wave conveyed her to the calm harbor; and the body was then brought down, brighter than any lightning, striking the eyes of the devil. For a thunderbolt hurled from the heavens is not so fearful to us as the body of the martyr, more terrible than any thunderbolt, terrified the phalanxes of demons. 3. And that you may learn that these things did not happen without divine agency, it is evident most of all from the very display of her eagerness, and from the soldiers not perceiving the ruse, and from the granting of the favor, and from the work coming to its end; and no less than what has been said, this can be seen also from the very manner of her death. For many, indeed, who have been thrown down from a high roof, have suffered nothing terrible; and others, again, having been maimed in some limbs of the body, have lived a long time after the fall; but in the case of the blessed

of her, God allowed none of these things to happen, but immediately commanded the soul to leave the body, receiving her as one who had contended sufficiently and fulfilled everything. For the death was not due to the nature of the fall, but to the command of God. So the body lay, not on a bed, but on the ground; yet it was not dishonored lying on the ground, but the ground itself was honored, because it received a body clothed in such glory. For this very reason, that lying on the ground made that body more honorable; for insults endured for Christ provide us with an abundance of honor. So she lay on the ground, in the narrow street, that virginal body purer than any gold; and angels tended her, and all archangels honored her, and Christ was present. For if masters escort the more faithful of their servants when they die, and are not ashamed, much more would Christ not be ashamed to honor with his presence one who had given up her soul for his sake and undergone such great danger. So she lay, having as a great funeral shroud her martyrdom, adorned with the glory of her confession, clothed in a garment more precious than any royal purple, any valuable dye—and this garment was twofold: that of virginity and that of martyrdom. With these funeral garments she will stand before the tribunal of Christ. Let us also strive to clothe ourselves in such a garment, both in life and in death, knowing that one who adorns the body with gold garments gains nothing, but rather draws many accusers, as one who does not abandon vainglory even at the end.

Having put on virtue, she will have many admirers even after her death. For her tomb will be more splendid than the very palaces of kings in the eyes of all, wherever her body lies that lived with virtue and piety. And you are witnesses of this, you who pass by the tombs of the rich, even though they have golden garments, as if they were caves, but run to this holy woman with great eagerness, because she, having clothed herself with martyrdom, confession, and virginity instead of golden garments, has departed, the martyr. Let us therefore imitate her according to our ability: she despised life, let us despise luxury, let us laugh at extravagance, let us abstain from drunkenness, let us flee gluttony. I do not say these things simply now, but because I see many, after this spiritual theater is dissolved, running to drunkenness and taverns, and the tables in inns, and the other indecency. For this reason I beg and exhort you always to keep this holy woman in memory and thought, and not to disgrace the festival, nor to deprive ourselves of the confidence that arises from this feast. For it is not by chance that we, when conversing with Greeks, pride ourselves on the multitude of the feast, shaming them and saying that a single maiden, having died, draws an entire city and such a populace to herself every year, and after so many years, no time has interrupted this observance of honor; but if they perceive what happens at the festival, we are deprived of the greater part of our praises.

For this multitude that has now gathered, if it gathers with good order, it is the greatest adornment for us; but if with carelessness and great negligence, it is a reproach and an accusation. 4. So that we may take pride in the multitude of your love, let us depart homeward with the same good order with which it is fitting to go away, having associated with such a martyr. For if someone were not to go home in this way, not only would he gain nothing, but he would also draw upon himself the greatest danger. I know that you are pure of these disorders, but this is not sufficient for your defense; rather, you must also lead the disorderly brothers to the greatest order and establish them in the proper demeanor. Have you honored the martyr by your presence? Honor her also by the correction of your own members. If you see disorderly laughter, unseemly running, illiberal gait, and improper bearing, approach and look sharply and fearfully at those doing these things. But do they despise and laugh all the more? Take with you two or three brothers, or even more, so that they may become more respected by the multitude; and if not even thus do you reach those of such folly, make them known to the priests. Rather, it is impossible for them to come to such shamelessness that, when rebuked and entreated, they would not yield and be shamed and desist from the disorderly and childish revelry. Even if you gain ten, or three, or two, or only one, you will enter with great profit. The length of the road is great; let us therefore use this length for the gathering of what has been said; let us fill the highway with incense.

For the road will not appear so solemn if someone were to place censers along its entire length and fill the air with fragrance, as it will appear solemn now, if all who travel it today, recounting to one another the contests of the martyr, were to walk home, each making his own tongue a censer. Do you not see, when a king enters a city, with how much good order the soldiers march, armed, in rows on either side, quietly urging one another and proceeding with great fear, so that they appear worthy of admiration to those watching? Let us imitate them, then; for we too proceed before a king, not a perceptible, earthly king, but the Master of the angels. Let us therefore enter in this way, with good order, urging one another to advance with rhythm and discipline, so that we may astonish the onlookers not only by our multitude but also by our decorum. For even if no one else were present, and we were walking alone on the road, we ought not to behave unseemly even so, because of the sleepless eye that is everywhere present and sees everything. But now consider that many heretics are mingled among us; if they see us dancing, laughing, shouting, and drunk in this way, they will leave, having formed the worst opinion of us. And if someone who scandalizes even one person incurs inexorable punishment, what penalty shall we pay who scandalize so many? But may it not happen that after these words and this exhortation, someone is found to be guilty of the things mentioned.

For even if before this such acts were unpardonable, after this counsel and rebuke, punishment becomes far more inexorable, both for those who commit them and for those who overlook them when they occur. Therefore, that you may both deliver those others from punishment and procure for yourselves a greater reward, take up the care of our brethren, cast them into the gathering and recounting of what has been said, so that, having meditated on these things throughout the entire road, and having brought back to those who remained at home and were left behind remnants of this table, you may make the feast splendid there as well. For in this way we shall have the greatest perception of this festival, and we shall draw the holy martyr into greater goodwill, honoring her with true honor. For the pleasure of having come here and made a commotion will bring her far less joy than that of those who, having reaped benefit and been edified, depart with some spiritual gain. May it come to pass, by the prayers of this holy woman and of those who contended with her, that you retain an exact memory both of these things and of the others that have been spoken, and through

having displayed all of the works, to continue in all things pleasing God, to whom are the glory and the power unto the ages of ages. Amen.