ON S. PELAGIA VIRG. MART.
AT ANTIOCH IN SYRIA.
AT THE BEGINNING OF THE IV CENTURY.
HISTORICAL COMMENTARY.
Pelagia Virgin, Martyr at Antioch in Syria (S.)
BY THE AUTHOR C. I.
§. I. Memorial & cult from the Roman Martyrology, the Menaea of the Greeks, the Menologium, S. Ambrose, & others.
Yesterday we mentioned, among the Passed-Over,
of S. Pelagia: today, that is IX of June,
we refer her in her own place with the Martyrology
Roman, thus reading: At
Antioch of S. Pelagia, Virgin &
Martyr, whom Saints Ambrose
& John Chrysostom extol with great praises. Memorial among the Latins 9 Jun.
The same is celebrated by the Greek Menaea, both Sirmundus's
Mss. and those printed at Venice. In these indeed
we read, And of holy Pelagia, who, that she might not be violated, cast herself headlong from the height to the ground. Her also John Chrysostom, among the saints, honored with encomia. And of S. Pelagia, who lest she should be violated,
cast herself headlong from a height to the ground; whose
S. John Chrysostom became the praiser. In the Menaea
however: On the day IX of June (to the X Sirletus refers in his Menologium,
less correctly) of the holy Martyr Pelagia of Antioch;
who when she had been accused before the Governor
and feared for her virginity, she prayed to God;
& having decently covered herself, she ascended to the highest
house, in which by order of the Governor she was detained;
& casting herself thence headlong, rendered her soul to God.
The venerable John Chrysostom celebrated her with encomia,
both on account of her unblemished chastity,
and on account of the admirable exercise of virtue.
[2] The same Menaea on the day VIII of October distinguishing three Pelagias, in the Menaea also 8 Oct. first they call holy Mother
our; & she is that famous sinner, who is commonly
heard as the Penitent, and is referred to by us on VIII of October.
The second they name holy Martyr, & she is of Tarsus,
concerning whom we treat on IV May. The third they indicate
a holy Virgin, & she ought to be one & the same with
this our Antiochene; as also from the added Elogium
is gathered, although in it she is not called Martyr; nay rather
it is insinuated she did not perish by violent death; for that defect
is supplied by two added verses, which to her precipice
allude not obscurely:
Fleeing the precipice of shame, a great precipice,
By precipices, the enemy, naturally, Pelagia.
While by the precipice of body, the precipice
Greater of shame thou fleest, the enemy properly,
Pelagia chaste virgin, thou hurlest down thine own.
Similarly three Pelagias the very ancient Ms. Menologium distinguishes, as also in the Menologium of Basil which is thought to have been written by order of the Emperor Basil;
but it assigns Tarsensis to the day VII of October,
the remaining two to the eighth. The Elogium which it gives composed of the Antiochene
Virgin, agrees almost with the printed
Menaea: it adds however the Emperor, under
whom she lived, Numerian; by the Menaea and the other Martyrologies,
so far as I know all, more correctly omitted.
And indeed I suspect that by the error of a scribe this was here done,
who inserted Numerian into the elogium of this Pelagia Martyr;
when into that of Pelagia the Penitent who comes next, where it is omitted,
it should have been inserted, just as the Menaea there insert it
(although this also not correctly: since under
Numerian Pelagia the Penitent did not live, as long was falsely
thought, & will be seen on VIII of October) in the Antiochene
Martyr indicating no Emperor, no time of death. But take the elogium itself:
[3] The holy Pelagia lived under Numerianus the Emperor, from Antioch of Syria, of an illustrious family. with this elogium. But the Governor of the city, learning that she was a Christian, sent soldiers to seize her. And they going forth surrounded her house, wishing to take her. But the Holy one learning this, asked them to wait a little, until having clothed herself she would come down; and they consenting to her promise, she standing toward the east in the place where she was wont to pray, and raising up her hands and lifting her eyes to heaven, prayed for a long time to God, not to be handed over to the soldiers, but before being seized to depart to Him pure and clean; and having said these things and having decently arranged herself, gave up her spirit to the Lord. And the Governor, learning these things, with those with him was astounded and marveled.
[4] In the times of the Emperor Numerian flourished
S. Pelagia at Antioch of Syria, illustrious by family: whom
when the Governor of that city had heard to be by religion
Christian, he sent soldiers to seize her:
who going away surrounded her house. Which
when the holy Virgin noticed, she asked them to wait
a little, until clothed she might come down: & they
consenting & trusting in her promise, she turned
to the east, in that very place where she was accustomed to offer
her prayers to God; & with her hands & eyes lifted to
heaven, prayed God for a long time, that she might not be
delivered to the soldiers; but might rather depart hence to Him
chaste & immaculate, before being arrested.
And when she had said these things, & decently adorned herself,
she rendered her spirit to God. But these things heard,
the Governor with his own was astounded, & marveled.
[5] But since in the premises are alleged the holy Doctors,
Ambrose and Chrysostom, who praised S. Pelagia;
let us hear them themselves, as most ancient authors, speaking.
Ambrose, on true liberty and servitude, to
Simplician (which little work, unless you prefer to call it an Epistle,
in the Cologne edition of the year 1616 Volume 2
p. 407; in the Parisian of the year 1586, Volume 4 col.
937 is to be found) thus says: Praise of the same in Ambrose, What is more sublime than S. Pelagia?
who beset by persecutors, before however
she came into their sight, was saying: Willingly I die,
no one shall touch me with the hand, no one with wanton eye
shall violate a virgin. I will carry shame with me,
with me unimpaired modesty. No spoils shall plunderers
capture of their insolence. Pelagia will follow
Christ: no one shall take away her liberty: no one
shall see a free faith captive, & distinguished modesty
& a lineage of prudence. What is servile,
will remain here, owed for no use. Great
therefore is the liberty of pious virginity, which surrounded by bands
of persecutors, amidst the greatest dangers to integrity
& life, was in no way bent. That which
Ambrose there intends to prove, namely that true liberty
is placed in virtue and wisdom.
[6] But more accurately too he treats of the same Saint
in book 3 on Virgins: where he proposes the question, What
should be thought concerning the merits of those, who cast themselves
from on high, or plunged into a river, lest they fall into
the hands of persecutors; when the divine Scripture forbids
he resolves, and by the example
of S. Pelagia proves, that such virgins by the love of preserving their chastity
laudably brought death upon themselves, & have obtained
the glory of martyrdom; thus answering: Concerning Virgins
indeed, placed in necessity of guarding their virtue, we have a clear
assertion; since the example of martyrdom is extant.
& their life described in brief, S. Pelagia was once at Antioch,
of about fifteen years, sister of virgins, &
herself a virgin. She first at home, enclosed by the trumpet of persecution,
when she saw herself surrounded by plunderers of faith or of modesty,
her mother and sisters being absent, devoid
of help, but fuller of God; What are we doing, she said,
unless you make provision, captive virginity? Both a wish
it is and a fear to die: because death is not received, but
embraced. Let us die indeed, or if they will not allow it:
let us die: God is not offended by the remedy, & faith
lightens the deed. Certainly if we consider the very force of the name,
what voluntary force is there? That rather is force,
to wish to die and not be able. Nor do we fear difficulty.
For who is there who wishes to die and cannot; when
the ways to death are so easy? For now sacrilegious
altars I will overturn by casting myself down, & burning
hearths I will quench with blood. I do not fear, lest the right hand
failing should not complete the blow, nor my breast
withdraw itself from pain: I will leave no sin to the flesh, nor
shall I fear lest a sword be wanting. We can die by our own
arms, we can die without the benefit of an executioner.
[7] In her mother's lap she is said to have adorned her head, put on
a nuptial garment, that you would not say she was going to death,
but to a spouse. But when the detestable persecutors
saw the prey of modesty snatched from them, the mother &
sisters they began to seek. with the life of the mother and sisters, But they by spiritual
flight already held the field of chastity, when suddenly,
with the persecutors threatening from one side, on the other a torrential
river, excluded from flight, enclosed to the crown; What
do we fear? they said. Behold water, who
forbids us to be baptized? & this is baptism, by which sins are forgiven,
kingdoms are sought: & this is baptism,
after which no one offends. May the water receive us, which
is wont to regenerate: may the water receive us, which makes
virgins: may the water receive us, which opens the heavens,
covers the weak, hides death, makes martyrs.
Thee, Founder of things, we beseech, God; that the waves disperse not
bodies bereft of spirit; lest death
separate funerals, whose life affection has not separated:
but let there be one constancy, one death, one likewise
burial.
[8] Having said these things and pausing a little, with their bosom girt,
with which they might cover their modesty, nor impede their step; who plunge themselves into the river for the cause of chastity.
with hands joined as if they were leading choirs,
they advance into the midst of the river-bed; where the wave
was more torrential, where the depth more steep, directing
their steps thither. None drew back her foot, none stayed
her march, none tried where she should plant her step; anxious
when the earth met them, offended at the shallow, glad in the deep.
You might see the pious mother binding the knot of
hands, rejoicing over her pledges, fearing of a fall, lest the waves
should take her daughters from her. These victims, she said,
Christ, I immolate to Thee, presidents of chastity, leaders of the journey,
companions of passion. But who could justly wonder that so great
constancy was in the living, when even after death
they vindicated an immovable station of their bodies?
The wave did not strip the corpses, nor did rapid
currents roll them in the river: nay rather the holy
mother, though lacking sense of piety, yet still
was keeping her embrace, & the religious knot which she had bound
not even by death was she relaxing; so that she who to religion the debt
had paid, might die piety being heir (so I think it should be read,
for "earn") for those whom she had joined to martyrdom,
even to the tomb she vindicated.
[9] Mention of Pelagia in Chrysostom, Thus far Ambrose, with sufficient eloquence as he is wont,
both about Pelagia, and about her mother and sisters;
which to have placed under one's view together, will be helpful in what follows. Nor
will it less help to have brought hither a few things, which Chrysostom
has in his oration on the holy Martyr Ignatius, which
he recited the day after the feast of S. Pelagia, & near the beginning of which
he thus indicates the age of the Saint: Yesterday a girl, plainly
adolescent and a virgin, blessed Martyr Pelagia, with great
joy a banquet (thus he calls her festivity)
set before us: today her celebration
this blessed and generous Martyr Ignatius in turn
has received. Finally it will help from the Life of S. Lucian, which
we illustrated on VII January, & which we said was written by an ancient anonymous
Author, & which is genuine &
commended by the perpetual memory of writers, says
Baronius at the year CCCXI no. 3; it will help, I say, & in the Life of S. Lucian. to
cull thence those things which pertain hither, & at no. 10 (where concerning
the disciples, who had come to S. Lucian at Nicomedia)
it is thus read: They say moreover that Pelagia also was
among his disciples; who lived at Antioch of Syria: who
is also said to have cast herself from a most high roof,
when those came who were about to arrest her,
fearing lest she should endure something abominable by force
(for she was a virgin) & in that way to have died:
whom even unto the present day they honor
as a Martyr, who are lovers of Martyrs.
§. II. By whom is our Pelagia distinguished from those of the same name, by whom not distinguished. Certain things about her mother and sisters.
[10] To pursue further the distinction of three holy
Pelagias begun at no. 2, Three Pelagias are distinguished we must speak
with the Bishop of Verona Aloysius Lipomannus,
in his Preface to two orations of S. John Chrysostom on the praises of
S. Pelagia; where he thus begins: I judge
that you, best reader, will hold for certain,
that another is Pelagia, whose Life has already been set forth,
namely the Tarsensis, of whom we treated on IV May; &
another, whom hereafter in two orations the divine
Father John Chrysostom is about to adorn with his sweet eloquence.
by Lipomannus For the former Pelagia was led into judgment before
Diocletian the Emperor, her unfaithful mother betraying her,
& burned in a brazen ox set on fire: add,
that this was done at Tarsus in Cilicia, whence she is also called
Tarsensis. But this second one is the Antiochene virgin,
born of a Christian mother, was not led into judgment,
nor consumed by fire, but cast herself headlong from on high,
& thereby was consummated, and that at Antioch,
not at Tarsus. From which also you are admonished, that the third
Pelagia, of Antioch; … who first a harlot,
soon converted to the Lord, gave a singular
example of penitence to all sinners,
is quite other from these two, who are read
to have been virgins, although one of them was also Antiochene.
[11] Galesinius assents to Lipomannus in his Notes
on the Martyrology on the day IV May (where concerning S.
Pelagia of Tarsus, & by Galesinius:) and he says: Three Pelagias are numbered:
one Tarsensis, of whom today (IV May) …
another Penitent, VIII Ides of October; the third Antiochene,
V Ides of June, of whom at Milan it is done on VIII
Ides of October, on which day the Greeks likewise celebrate
the martyrdom, or rather the death, of these three. And
these things may suffice for convincing the distinction of those three;
so that I say nothing of the various days, on which
among the Latins each is venerated, & inscribed in the Roman
Martyrology; on day IV May, the Tarsensis; IX June,
the Antiochene Virgin Martyr; VIII October, the Antiochene
Penitent. a fourth, is not correctly added by Baronius But a fourth seems to be added by Baronius,
in the Notes on the Martyrology IX June;
namely that one, whom the Greeks on VIII October together with the Tarsensis
& Penitent set forth, & call Antiochene;
whom we have therefore also produced above no. 2 & 3 with her
elogium, & we think undistinguished from
today's Antiochene, as in the same place we began
to show from the verses, joined to the elogium, which the Menaea
there have, manifestly alluding to the precipitation
by which she perished. But why does Baronius think them distinct?
In the same Menologium, on the eighth Ides of October,
the Greeks treat, he says, of another Antiochene Pelagia,
who, before she was seized by persecutors,
praying that she might not suffer the loss of her virginity, rested in peace.
[12] He calls her other from her who is venerated today; supported by no other
ground, I think, than that he supposes, she rested in peace:
for he alleges no other discrimen:
nay rather, he confesses, that in the Martyrology of one and the same
Pelagia Ambrose & Chrysostom are equally cited,
& that they agree in the name of Martyr &
place; namely, that she be Pelagia by name; & by country
Antiochene; that besides, lest she should suffer the loss
of virginity, she sought voluntary death.
There is therefore no diversity, except that the other rested in
peace, as Baronius thinks: but Ambrose does not think this,
nor Chrysostom, nor the Greek Menaea themselves
or the Menologia. That she perished by precipitation, clearly
affirms Chrysostom; as will be seen below. The same
about his Ambrose supposes at no. 6 produced by us,
when he makes her thus speak, ready to die, that she might take counsel for her chastity:
Now sacrilegious altars I will overturn by casting myself down,
& burning hearths I will quench with blood;
which does not sound like, "rested in peace." And he continues: I do not
fear, lest the right hand failing should not complete the blow, nor
my breast withdraw itself from pain … nor shall I fear, lest
a sword be wanting. Why? Because we can die by our own
arms, we can die without the benefit of an executioner,
namely by a voluntary precipice. The Menaea themselves &
Menologia have nothing else about her death, than that
she handed over her spirit to God, "she handed over the spirit to the Lord"; so that they abstain from the manner in which she handed it over, whether that was violent
or not. But in the joined verses
violent death, & indeed brought on by precipice,
the same Menaea intimate, as we said at no. 2.
[13] But Baronius continues, in the place cited at IX June: But
they disagree among themselves, regarding what concerns Pelagia, by whom Ambrose also was not correctly understood.
Ambrose & Chrysostom; while Ambrose testifies that she
together with her mother & sister was plunged in the river;
but Chrysostom says she cast herself headlong from a high
roof. What we should say to these things, we do not have.
So he. But we have what to say;
that Pelagia's mother indeed was plunged in the river is established from Ambrose
, & plunged with at least two daughters;
but they were diverse from Pelagia; whom the same Ambrose
indicates to have already inflicted death on herself, without sword &
without the benefit of an executioner, before the detestable
persecutors, seeing the prey of modesty snatched from them,
began to seek her mother & sisters.
They saw the prey of modesty snatched from them, Pelagia,
whom they were chiefly seeking. But how snatched?
Not by the waters or river, to which only the mother
& sisters are read to have fled, not she herself: nay she herself was already known
to have been snatched from the power of the satellites, dead in another way.
The mother therefore alone, with the other daughters, according to Ambrose,
must be said to have fled to the river; & there forbidden
to proceed further, with enemies pressing from behind, to have preferred
to commit themselves to the waters rather than to the soldiers, & with modesty saved
to meet death, rather than with it lost to prolong life
longer. Nay rather Baronius himself must have understood Ambrose
otherwise in the Annals, than he explains in the Martyrology.
For at the year CCCIX with the cited text of Ambrose
about Pelagia, he immediately subjoins at no. XV the text
of Eusebius, & wishes his words about those slain by voluntary precipice,
to be understood about Ambrose's Pelagia.
[14] But someone here could move a doubt, whether in the matter
itself our Pelagia became known to Eusebius, & whether about her
mother & sisters he is treating, when he thus speaks
of the Christians, Mother & daughters in Eusebius plunged in the waters, at Antioch on account of religion
variously tortured, in book VIII of the Ecclesiastical History ch.
XXIV, according to Christophorson; but ch. XII according to Valesius's
division: But what things have been done at Antioch,
what need is there to recall to memory? Where
some placed on gridirons … others preferred to thrust their right hands
into the fire, rather than touch impious libations.
From whom not a few avoiding danger
to life, before they were taken & fell into the hands of those lying in wait,
cast themselves headlong from high stories;
on account of the malice of the impious accounting death
as gain. A certain most holy woman
& admirable for fortitude of mind; with riches and
splendor of family, and good fame above all at Antioch
very famous, who had instructed her two virgin daughters,
excellent in form of body & flower of age,
in the precepts of the Christian
religion; when many, with envy
itself stimulating them, were investigating their hiding-places more curiously;
then having learned that they were sojourning among foreigners;
with all zeal and effort had summoned them to Antioch;
after the woman perceived that she & her daughters had fallen into the snares
of soldiers, reduced to extreme counsel,
she addressed her daughters, & exposed how great evils
threatened them from the soldiers: but of all
evils the gravest & most intolerable being
defilement, the threats of which not even by hearing to endure,
was lawful for herself & her daughters. To these, to enslave
the soul to the servitude & obedience of demons, than every
death & destruction is worse, when she had said; she warned that the one
remedy against all these things was; if
they fled to the help of Christ. With these words all
embraced the same counsel, & when they had reached the middle of the road,
they begged leave from the soldiers, that
they might be allowed to turn aside from the way for a short while. Which having obtained,
with their garments honestly & decently composed, into
the river flowing by they cast themselves. Thus far
Eusebius from the edition of Valesius.
[15] Cedrenus in his Compendium makes these the wife & daughters
of S. Adancus, they are not the wife & daughters of S. Adancus; or Adauctus, in year XI of the Diocletian persecution
suffering in Phrygia. But since Adancus, an
Italian by nation, suffered in Phrygia, what concern has his wife & daughters
with Antioch? Nor truly would Eusebius have been silent about so
close a tie of blood, if such had existed between them;
especially since with not many verses interposed concerning
Adancus and the mother with daughters he treats; nay rather so expressly
he distinguishes between the places, where each suffered, that no
greater connection between these, than between those he seems to intimate.
Baronius at the year 309 no. 15 thinks otherwise,
& inclines to this opinion, that he thinks this narration of Eusebius
should be understood of the same sisters and mother of Pelagia,
of whom we have heard Ambrose speaking in §1; for although the circumstances
most diversely are related, yet on both sides
the kind and end of death are reported the same; namely that they
of their own accord plunged into the river, & that to avoid the loss of chastity.
This very thing is confirmed from the words, but rather the mother & sisters of Pelagia. which Eusebius
premises just before to his narration about the mother & daughters;
when he says, that not a few at Antioch, before they were taken
& fell into the hands of those lying in wait, cast themselves
headlong from high stories. By which words, as Baronius
testifies, Eusebius is plainly recognized to have signified Pelagia,
using few words, as if he thought the deed of the Virgin,
so admirable & everywhere known, ought not to be
explained at greater length. There is one who suspects, of these the mother & sisters
of S. Pelagia, that Chrysostom treats under the names of Domnina,
Bernice & Prosdoce, in Homily LI in
Fronto book III. There is again, one who thinks it possible,
that the Roman Martyrology on XIX October, where at Antioch
of the holy Martyrs Beronicus, Pelagia
the virgin, & forty-nine others the passion
it notes, should be understood of our Pelagia and her mother & sisters.
But Chrysostom's orations on Pelagia,
& others about Domnina and her daughters express places & circumstances
too disparate from each other. But the Martyrology
assigns a greater number of Martyrs,
than agrees with our Pelagia. Wherefore to treat of these
at greater length now is of no concern: it will perhaps concern
XIX October.
§. III. Pelagia of Antioch Virgin, whether she is a Martyr?
[16] Those who kill themselves, are mostly wicked, George Cedrenus, in his historical Compendium,
where he treats of the mother and daughters, who
that they might take counsel for their chastity, cast themselves into the waters,
says: It is a question, whether they should be reckoned
among the Martyrs. The same question can be raised about
Pelagia, who herself by a precipice; the same about other Christian
women, who in other ways took life from themselves
rather than commit any sin, or
suffer the loss of chastity. It must indeed be confessed,
that such an action, by which one inflicts death on himself spontaneously,
if considered in itself, is not only not
worthy of the name of martyrdom, but ought to be called impious and wicked.
It must be confessed besides, that very often into the same
guilt of impiety must be judged to fall, whoever kills
himself, whether to escape the miseries of the present life,
or to pass to a happier state, or to vindicate a sin
once committed in himself, or to avoid the pressing
danger of it, or finally lest he suffer violence to be inflicted
on his modesty. For all these evils,
which he desires to avoid by death, are less, than
to be fled with so great a cost: but the goods which he foolishly intends to attain,
so far is he from being able to attain them by that way, that he
shall perish eternally wretched.
[17] What then? can no one laudably kill himself,
or has anyone ever killed himself? Lucretia is praised in Roman
histories, that noble matron, who expiated violated
chastity by her death: praised in the same is
Cato of Utica, of whose most illustrious passing Utica, says
Valerius Maximus, is the monument, some praised by the Gentiles, in which from
his most brave wounds, by his own hand inflicted
and repeated, more glory than blood flowed.
But this is the praise of gentiles, by no means to be praised by Christians.
Praised by these in Nicholas Olahus in
the history of Attila, is a matron of Aquileia, Digna by name,
noble by family, illustrious in religion, admirable for chastity,
very comely in grace: who, when her city being occupied,
she had heard that the Huns raged with the sword against any who met them,
& on women however excellent in beauty with lust
were savage, ascended to the upper part of her house,
determining to die rather than suffer violence; & when in the matter
itself she saw it being prepared for her by some soldier, captivated by her form,
others also by Christians, into the river Nantizon flowing below
she cast herself headlong. Similarly praised in
Procopius, on the Persian war book 2 ch. 8 (where concerning Antioch occupied
by Chosroes) are two wives of illustrious
citizens of that city, who they say went out of the city,
when they understood they would come into the hands of the enemies (whom they already saw
running about everywhere), & feared from these foul
force on their bodies, ran to the river Orontes,
veiled their faces with bridal veils, & headlong
into the rushing waters perished.
[18] They indeed are praised, as Christians & lovers
of modesty; but are they also to be praised on account of death
self-inflicted, but not by S. Augustine lest they incur lust & consent to
sin? Not at all to be praised for this, but worthy of the greatest
disgrace Augustine judges; when to a similar
question he answers, book 1 de Civit. ch. 25. If
it is a detestable deed & damnable crime, even for a man
to kill himself, as the manifest truth
proclaims; who is so foolish as to say; Now
let us sin, lest perchance we sin afterwards? now
let us commit murder, lest perchance afterwards we fall
into adultery? Are not, if iniquity so dominates,
that not innocence, but rather sins
are chosen, better an uncertain future adultery,
than a certain present murder? Is it not better
to commit a flagitious act, which by penitence
may be healed; than such a deed, where no place for salutary penitence
is left? And in the next Chapter near the end:
This we say, this we assert, this in every way
we approve; that no one ought to inflict on himself spontaneous death,
as if fleeing temporal molestations,
lest he fall into perpetual ones. No one on account
of others' sins; lest by this very thing he begin to have a most grievous
one of his own, which another's did not pollute.
No one on account of his own past sins; on account
of which this life is more needed, that they may by penitence
be healed. No one as by desire of a better life,
which after death is hoped for; because those guilty
of their own death, a better life after death does not receive. No one likewise
can, on account of avoiding pressing sin;
he proves in the whole ch. 17.
[19] Nonetheless, with the authority of this great Doctor saved,
whom we shall presently see also favoring us, nay rather some are even called Martyrs I say,
that our Pelagia is laudable, & on account of love
of chastity, & on account of death itself, by love of it through precipice
sought & found, & that she should be honored with the name
of martyrdom. This can be shown from several ecclesiastical Tables,
which ought to obtain the highest faith in this matter.
For as many as I have seen (I have seen indeed Greek
& Arabo-Egyptian, & Latin) almost all on this
day expressly call Pelagia Martyr;
as the words cited in §. 1 from the Roman Martyrology teach, by Martyrologists & Holy Fathers:
the Greek Menaea, & the Life of S. Lucian; as also
from the Holy Fathers; Chrysostom, who calls her blessed
Martyr; & Ambrose, who in her affirms the example
of martyrdom is extant. Similarly expressly Martyr
they call her, the Lives of the Saints, not long
ago published at Venice, in the language now common to the Greeks, under this
title, In the month of June on the ninth, of the holy martyr Pelagia, of the one in Antioch. Of the month of June day IX,
of the holy Martyr Pelagia of Antioch. namely Pelagia, Likewise Molanus
in the Auctarium to Usuard: Of S. Pelagia, Virgin &
Martyr of Antioch, who cast herself from a roof,
lest she should fall into the hands of her mockers. Similar things
Canisius has in the German Martyrology. Finally
the Arabo-Egyptian tables sufficiently express her Martyrdom,
when they say; The Combat of S. Pelagia of Antioch.
[20] her mother and sisters, In the same manner Saints and Martyrs Ambrose makes
the mother and sisters of Pelagia, when describing their
death, he says; that the holy mother, although lacking sense
of piety, yet was still preserving the embrace
of her daughters … for those whom she had joined to martyrdom,
even to the tomb she vindicated. What of the most holy virgin Apollonia, who in everyone's writings and tongues is proclaimed a Martyr, did she not herself kill herself,
leaping spontaneously into the fire? And why did she kill herself? Lest
she should utter impious words with the impious. For
the Roman Martyrology testifies of her on IX February, that
when the persecutors, with a pyre built and set on fire,
threatened that they would burn her alive, unless with
them she should utter impious words; she deliberating a little within
herself, & S. Apollonia: suddenly snatched herself from the hands of the impious;
& into the fire, which they had prepared,
with the greater flame of the Holy Spirit kindled within, spontaneously
leapt forth. Therefore Apollonia killed herself;
so killed Pelagia, and her mother and sisters: she killed herself,
lest by uttering impious words she should sin; these killed
themselves, lest by exposing their body to lust, they should lose
chastity & consent to sin: the death of Apollonia
was set before her, but it still stood within the threats of the persecutors;
it was set before Pelagia and her companions, after the violation
of their bodies undoubtedly to be inflicted. Wherefore
since almost everything between them was equal; it must be said,
that with an equal Spirit moved within, they anticipated
death by themselves, that they might withdraw from the danger of sinning,
& chaste might fly the more quickly to the most chaste spouse.
And as Apollonia did that, with the greater flame of the Holy
Spirit kindled within, than was the external
pyre; so also in Pelagia the same Holy Spirit ought
in a singular way to have operated; since the Church reckons her equally
with Apollonia among the holy Martyrs.
[21] which Augustine also does not deny What does Augustine say to these things? We have heard him above denying,
that it is lawful for anyone for any reason to inflict death on himself.
Does he therefore dissent from the Church, which follows up the death
of Apollonia and Pelagia with praises? Far be it:
nay he consents; when in ch. 16 of de Civit. he admits, that holy
women in the time of persecution, that they might avoid the persecutors
of their chastity, into a river that would seize & kill them
cast themselves, & in that manner perished;
& their martyrdoms in the Catholic Church
with most celebrated veneration are frequented; not obscurely
indicating either the Eusebian Sophronia, or the Ambrosian
mother with her daughters. Augustine adds indeed,
that of these he dares to judge nothing rashly,
namely under what title & in what manner they are venerated and
are Martyrs: for that they are Martyrs and are venerated he dares not deny.
But soon inquiring after a fashion, he thus continues his discourse:
For whether to the Church, but excused that it was done by divine nod, by some testimonies
worthy of faith, that their memory should thus be honored,
divine authority persuaded, I do not know: & it can happen,
that it is so. For what if they did this, not humanly
deceived, but divinely ordered; not erring,
but obedient; as concerning Samson it is not lawful for us
to believe otherwise? When God commands,
& without any ambiguity intimates that He commands, who would call
obedience a crime? who would accuse the dutifulness of piety?
[22] & to be rashly imitated by no one, And so while the great Doctor admits, that there are
some adorned with the glory of martyrdom, who killed themselves,
he agrees in this with the decrees of the Church; & while
he explains, by whose motion they killed themselves, he assigns an extraordinary
& divinely inspired manner, of which
above he was not disputing. He warns meanwhile, that by no one rashly
is to be imitated the example of the few, who are praised by the Church;
because they did with praise, what to others
would be counted a crime: just as it is not therefore without crime
that he acts, whoever has decreed to immolate his son to God;
because Abraham also did this laudably. although it is done laudably when God commands.
And further explaining, how by some, through the instinct of the holy
Spirit, not only lawfully, but even most laudably
is done, what to others is altogether unlawful;
he beautifully brings forth the example of a soldier, who when obedient
to the power, under which he is lawfully constituted, kills a man,
he is guilty of homicide by no law of his city:
nay unless he shall have done so, he is guilty of deserting
and contemning command. But if by his own accord and authority
he had done so, he would have fallen into the crime of shedding
human blood. And so whence he is punished, if he had done it, unordered;
thence he will be punished, if he had not done it, ordered. But if it is so,
when the Emperor commands; how much more when the Creator commands?
Thus far Augustine on lawful & unlawful suicide;
& we on the martyrdom of suicides; following the manner
of speaking Historico-Ecclesiastical & of the ancient Fathers;
having little regard, what about it more subtly now
theologians may not badly dispute.
§. IV. The age of Pelagia. The time of her martyrdom. Whether a temple at Constantinople? The Acts.
[23] Born 15 years old Not much labor will need to be put in assigning the age, at which
Pelagia died; much will be in determining the year of the Christian
era. For Chrysostom calls her by age a girl, plainly adolescent:
& more distinctly Ambrose, of about fifteen years
he says she was, when sought by the soldiers, through death she escaped
their hands. But in what year of Christ? Here the Martyrologies
are silent. For what alone among all the Menologium of Basil
asserts, that Pelagia was in the times of Numerian, we thought above
to have been done by the error of a scribe at no. 2. For under him,
slain at the year CCLXXXIV, Pelagia could not have been born, plainly an adolescent girl,
& about fifteen years old when she died. But she died
most probably after year III of the IV century; both
because in that year of Diocletian most severe, she died at the beginning of the IV century, & before that
time nowhere seen, edicts were published against
the Christians, their temples & books; both because among
the Martyrs of Antioch, suffering after the publication of the edict,
she too is enumerated, or at least with name unspoken
is indicated by Eusebius, as above with Baronius
we opined; & finally because in the Life of S. Lucian
it is said by name that Pelagia was among his disciples.
But Lucian is fixed by us, in the Commentary on his
Life, illustrated VII January, to have suffered martyrdom
in the year CCCXI.
[24] What if we should say that about that very year Pelagia met
death, & perhaps in his 11th year. & indeed after Lucian?
For although she could have met it before him, &
yet have been of his disciples, which the Life only asserts;
nevertheless the indicated opinion seems more probable,
that she died after him, because all his other
disciples, who in the Life of Lucian no. 10 are enumerated,
survived the martyrdom of their master: why not also Pelagia?
why she alone, if already dead, should among the living
be recounted? But that the others survived, manifestly
shows the author of the Life, when he says that some went to him
at Nicomedia, whither he had been summoned for questioning
from Antioch; others did not come; & of their
number were Eustolia, Dorothea, & Severa.
Then he adds: They say moreover that Pelagia also was
of his disciples, who lived at Antioch of Syria.
Therefore she too may have survived Lucian, but not for long;
since one year after the persecution wholly ceased, the tyrants being removed,
& Constantine the Great, almost alone, ruling.
[25] Temple of some Pelagia at CP. Baronius in the Notes of the Martyrology at V June says,
there was not only at Antioch, but also at Constantinople
a celebrated memorial of S. Pelagia; & her
splendid basilica, the impious Constantine Copronymus,
demolished, as Cedrenus testifies
in his Compendium. I curious examined Cedrenus, whether
he would assert a temple to this our Pelagia rather than to any other,
at Constantinople; nor have I found anything else in
him, than that the body of Constantine the Patriarch
was thrown into a place, which is called Pelagium,
where formerly was the temple of S. Pelagia; which the God-hated one having destroyed, and made a grave of the condemned, where formerly had been the temple of S. Pelagia,
which the man hated by God Constantine Copronymus having demolished,
he had assigned the place for burying those condemned to capital punishment.
There is nothing here especially about our Pelagia, nay nor
even about Pelagia the Martyr. So that nothing hence for her,
about whom we are treating, the Virgin Martyr, can be concluded
with better right, than for the Tarsensis or Penitent.
[26] But I wish to look a little more deeply into this temple,
which I find called by others not S. Pelagia, which by others called S. Pelagius, but S. Pelagius.
For about the same Pelagius treating Zonaras:
"where," he says, "was the precinct of the martyr Pelagius, which the God-hater having pulled down, and having dug a very deep pit, ordered the condemned there to be cast." Where had been the temple of the Martyr Pelagius,
which destroying the impious Constantine Copronymus,
he ordered a deep pit to be dug there, & into it
those condemned to death to be cast. Thus Zonaras in book 15,
where concerning S. Stephen the Younger, who under Copronymus was slain.
In his Life Ms. to be illustrated XXXVIII November,
he is similarly called "the temple of the holy martyr Pelagius," the temple of the Holy Martyr Pelagius,
& is said to have been near ruin, when
the iconoclast Emperor ordered it to be overturned. We have therefore,
the same temple attributed by some to S. Pelagia, by others to S. Pelagius:
we have besides, both him and her, called Martyr
by all, except by Cedrenus:
but we hardly have, by what we can reconcile the opinions of those Authors,
or to which of the Saints rather than the other we say
that temple was sacred.
[27] He treats of the same temple in his Christian Constantinople
Dominus du Cange book IV no. XXVI, &
attributes it to S. Pelagia Martyr. But afterwards illustrating
Zonaras, & reading in his book XV no. VII the place,
brought forth by us in the preceding number, where that temple
is called of S. Pelagius the Martyr, he began to hesitate in mind, &
to note the difficulty of the diverse opinions:
he thinks however, it is attributed by Cangius to Pelagia the penitent, the writer of the Ms. Life
of S. Pelagia of Antioch, or the Penitent, has untied the knot;
to whom this temple was dedicated, as he himself wishes: For, he says, the same
holy Pelagia is with holy Pelagius. For the same
Pelagia, from a notorious harlot changed into a holy Monastria,
entered a monastery of men in male habit &
in the appearance of a eunuch, & taking the name of Pelagius,
led her life holily in it, her sex only after her
death being detected. Rightly indeed these things.
And that the temple was also dedicated to her at Constantinople, he would rightly
assert; if he could in some way show that Pelagia,
or that Pelagius, can be called Martyr. Which since
it has not been shown, nor do I see in what way it can be shown;
something else must be devised, for reconciling the diverse texts,
& a Martyr must be assigned, to whom the temple was
dedicated.
[28] It is established from our Commentaries on the Life of Pelagia
of Tarsus on day IV May; that she, more known at Constantinople
than the other homonyms, obtained a temple dedicated to her name
across the strait at Pera; probably, as
there we opine, should rather be attributed to the Tarsensis; built up on account of Relics brought there
of the Saint. But since by the interposition of the gulf the Constantinopolitans
were prevented, at their pleasure & convenience,
from running there, & paying their vows to the holy Martyr;
it could happen, that another temple to her in their own
city they constructed, which after a long time having collapsed,
the Emperor Copronymus leveled to the ground, & turned the place
into a cemetery of those punished by death. For a Martyr
it is necessary to find, to whom we might attribute that temple:
but for the Antiochene Martyr Pelagia
no argument or conjecture is at our disposal; but
not for any other of the same name, except the Tarsensis,
although for her also is rather slight the conjecture, which we have brought,
[29] But, that temple is called of S. Pelagius by Zonaras
and others. Indeed I find no one in the East a S. Pelagius, Attributed to Pelagius
about whom I might suspect that he had a temple at Constantinople.
Praised indeed in the Roman Martyrology
on XXV March is S. Pelagius, Bishop of Laodicea,
who on account of the Catholic faith in the time of Valens exile
& other things suffered, but yet he rested in the Lord,
& nowhere is reckoned among Martyrs, as in
our Commentaries on him on the said day can be seen.
If yet you wish him to be able to be called Martyr, on account of exile
& hardships endured; you would not yet have ascribed a temple to him, perhaps only by error.
without you immediately hearing, what now has been objected to us;
since the same temple is also called of S. Pelagia,
why do you ascribe it especially to S. Pelagius? That temple
therefore, overturned by Copronymus, must have been of Pelagia
rather than of Pelagius; of Martyr rather than of Penitent;
& of the Tarsensis rather than of the Antiochene, or
of any other. But that it is called of Pelagius by some,
can have happened from the fact that the place at the time of those
was called τὰ Πελαγίου: whence they may have opined,
that the temple too, which was known to have existed there before,
was rather of S. Pelagius than of S. Pelagia.
[30] But of such trifles, of no great moment,
let it suffice: let us produce the two by which our S. Pelagia Chrysostom praised, while still
Presbyter of Antioch,
Orations; which Aloysius Lipomannus formerly published in Latin,
in Volume VII of the Lives of Saints, Two Orations of S. Chrysostom on S. Pelagia & from him
Surius on day IX June. The first of them and the longer
was afterwards published, also in Latin-Greek, by Fronto Ducaeus
our man, & he says in his Notes, that he brings it forth from two
Mss. of the most Christian King Henry IV, in one of which
the day October VIII was written, on the margin,
in this manner In the month of October the 8th: on which day also in the Menologium
we have noted above it is inscribed. In the other this was
the inscription, Encomium to the holy virgin martyr Pelagia, the one in Antioch. Praise of S.
Pelagia Virgin Martyr of Antioch. given only in Latin, This same
Laudation, since it can now be read in Greek in
Fronto, we here publish only in Latin; adding
another Laudation of the same Chrysostom on the same,
both from Surius's edition.
[31] & on 9 June rather with most, But we publish them rather on this day IX June, with
most of the Greek & Latin fasti, than on VIII
October; although then to the Greeks the memorial of Pelagia is repeated,
in the Menaea & Menologium, and is also celebrated by the Latins
in the church of Milan, as Galesinius above
at no. 11 testifies, & the Milanese Breviaries teach;
namely the one printed at Venice MDXXXIX; &, by command of S. Charles
Cardinal Archbishop published; than 8 October with the Milanese. & now lastly
revised at Milan MDCXXXV, both
according to the Ambrosian rite: the same teach the Lessons,
approved by the Holy Apostolic See for their
use, who in the church of Milan use the Roman rite,
published at Milan MDCXLII. The first noted here
Breviary, on day VIII October, has three
proper Lessons on S. Pelagia, but they very much
deviate from the truth of our history. which now repudiate her ancient Lessons, Hence those afterwards
were eliminated, & in place of the three only one proper succeeded,
& this drawn from S. Ambrose, as by us
at no. 5 it has been produced, as now in the Breviaries of the church of Milan,
both of the Roman & Ambrosian rite,
is read.
[32] And from these it is helpful to note, how not rashly
are they to be condemned, foreign to the truth, who reject from time to time now Histories
once received in ecclesiastical tables, & accuse them of falsehood
or error, leaning on reason, when these by public authority
are known to have done so the Churches themselves, in their domestic affairs and traditions,
of which otherwise most nations are most tenacious.
The Lessons of that Breviary, although they were wrongly
applied to Pelagia, have nonetheless
a foundation in truth; & are drawn from
S. Ambrose, book 2 on Virgins near the end; where concerning a Virgin
spouse of Christ, condemned to the brothel, & a Soldier,
dismissing her thence inviolate with changed garments,
he treats, expressing the name of neither, but only with the place at Antioch
indicated; which to those knowing, that Pelagia too
was Antiochene, & most observant of chastity, could
seem to have sufficed, that they might imprudently apply that Ambrosian
History to her. We think it was understood by S. Ambrose
about SS. Didymus & Theodora, or about SS. Alexander & Antonina,
illustrated on XXVIII April & III May;
unless you prefer to opine
a similar pair also strove at Antioch. But that the lessons themselves
may not entirely perish, receive them.
[33] I At Antioch the birthday of S. Pelagia Virgin &
Martyr. as here can be read. This sacred Virgin, when by days and nights
she devoted herself to prayers, with the storm of persecution
pressing, snatched by the apparitors, into the midst is brought forth,
& with free voice professes herself the handmaid of Christ.
The judges of iniquity immediately command, the Virgin of Christ
either to sacrifice or be prostituted in the brothel. Trusting
in God the Virgin, the libations of idols being spurned, into the brothel
is led: & while pouring forth tears she implored divine
aid; behold a soldier, terrible in appearance,
burst into the chamber, in which the Virgin was praying.
II. Therefore the Virgin suspecting, an enemy had entered, trembled.
To whom the soldier: Do not, I beg, be afraid, sister: I have
entered here as a brother, to save your soul. Let us exchange garments:
yours suit me, & mine you. Take the dress,
which may hide the Virgin; give that which may consecrate me
Therefore with the dress changed, under the military cloak,
the girl flew out of the brothel, with many outside contending,
who first entering should defile the sheep of Christ.
III. But one bolder than the rest, having entered, exclaimed:
O wonder! A girl entered: a man appears.
Let us depart hence, lest we also be changed. They all
ran however: the soldier was seized under the female garment;
& confessing Christ is led to the place of execution.
The girl is said also to have run there, & with
her surety to have contended about being killed. The soldier was saying, I am ordered
to be killed; but you are absolved, since he received me.
But she: I did not choose you as surety of death, but
as guardian of modesty. Finally the pious
controversy of these the sword of the impious cut short: for both
with glorious death consummated their martyrdom.
But these things less consonant to truth, by the Milanese
Church itself, as we have said, have already been rejected.
Receive the true things from the two Orations of Chrysostom.
ORATION I
Of S. John Chrysostom, Presbyter of Antioch, then Bishop of Constantinople.
On S. Pelagia Virg. & Mart.
Pelagia Virgin, Martyr at Antioch in Syria (S.)
FROM S. JOH. CHRYSOST.
[1] Let God be praised & celebrated with highest praises,
because women themselves, Death conquered through Christ indeed
girls, contemn & deride death; & virgins,
very adolescent and inexperienced of nuptials,
of their own accord invade the goads of the underworld, & on
that account however suffer nothing grave. All these goods
through Christ Himself, born of a Virgin, have been brought to us;
since, after that birth & most admirable
rising, the powers of death have been dissolved,
& the power of the devil so enervated, that not by
men alone, but by women themselves also it is contemned;
nor by women only, but is a sport even to girls
themselves. For just as some best
shepherd, when he has captured a lion who was devastating the flocks themselves
& the whole herd, & has plucked out its teeth,
& cut its claws, & shorn its mane; he renders it
such, whom even shepherd-boys contemn &
deride, & deliver thereafter to girls for sport: so
also Christ Himself, when death, formerly horrible to our
nature, & terrifying the whole human race,
He had vanquished, & dissolved every fear of it;
He delivered it to virgins themselves also for sport.
[2] Wherefore also the blessed virgin Pelagia, with such
pleasure ran to death, Pelagia voluntarily meets it, for the cause of modesty, that she neither awaited the hands
of executioners, nor entered into judgment;
but by the zeal of her own mind, & with the highest alacrity,
she anticipated their cruelty. She was prepared for tortures,
torments, & every kind of punishments
to endure: but she feared however, lest the crown of virginity
she should lose. From this however learn, that the intemperance
of impious men, brought fear to the virgin Pelagia,
since from the intemperate injury of those men the virgin
withdrew and snatched herself away. Which thing of the male
number none had before undertaken to do: for all
had approached judgment, & there shown their fortitude.
But women themselves, on account of the condition of their nature,
more ready to receive injury, devised such a manner of death for themselves:
for if it had been allowed both to preserve virginity to the end,
& to receive the crown of martyrdom, to judgment
the Virgin would have thought, that she would go away possessed of half the crown,
when she might attain the palm of both victory:
& on that account she did not wish to go to judgment, &
be exposed to the spectacle of intemperate men,
& to wanton eyes offer the pleasure of her sight,
& subject that holy body to injury;
but from the chamber & the women's apartment, she ascended to another
chamber, that is, into heaven itself.
[3] Great indeed it is, to deride the executioners themselves standing around,
& digging the sides of some man: more to be praised than if she had met it through torments.
but no less than that, is this. Whose sides
are dug, their sense is consumed by the variety
of torments; so that death itself no longer terrible,
but a kind of liberation, & a remission of the pressing
evils seems. But Pelagia, when nothing such
she had yet suffered, & had her body whole and intact,
nor felt any pain; she truly needed some strong
greatness of exalted soul, that from this life by violent death she might cast herself out.
Wherefore when you admire their endurance, of this one
also, of whom we have spoken, admire the fortitude:
when at their patience you are astounded, at this one's generous
mind too be astounded, that such a death
she dared to undergo. I would not have you simply pass over this matter;
but consider, how it is fitting that that tender
virgin, who knew nothing else but the virginal
chamber, at that time was affected; when soldiers
suddenly bursting in, & standing at the very doors she saw, who
were calling her to judgment, & through the forum for such
& so great matters wished to drag her. Not the father
was within, not the mother, not the nurse, not the maidservant,
not finally any neighbor or friend was at hand:
but alone by those executioners she was arrested. At the sight of the executioners undaunted, Which
indeed to go out, & to those executioners and soldiers to respond,
to raise her face & emit her voice, to look upon
them, finally to stand and breathe she could,
this certainly is such & so great, that no one can
not admire & be astounded at it. Not of human
nature is this done: but of God, conferring the greater part,
by His aid this was being done. But she herself however was not idle:
but from herself a prompt & generous mind,
will, purpose, zeal & alacrity
she brought. Therefore by divine aid and benevolence it was made,
that all these things came to the event. Therefore
her to admire, & to call blessed we deservedly must:
blessed, that she had the protection and help of God;
admirable, that such alacrity of soul
she showed.
[4] For who would not justly be astounded, hearing that she
in a moment of time entered upon such a purpose, she takes counsel in the arena to meet death, & carries it out, confirmed it,
& brought it to a conclusion? For you all know,
how after many things, often & for a long time
considered, when the occasion itself demands the attempt of the thing from us,
if even a little fear has seized our mind,
suddenly struck with terror, all our counsels
we pour out. But truly she, in a moment of time,
a counsel so horrible & dreadful could enter upon,
decree, & in fact perform. Not the terror of present
men, not the swiftness of time, not
her own solitude, for whom so many snares had been prepared,
not because within the house alone she had been arrested,
not finally other things disturbed that blessed Virgin:
but with so secure & present a mind she did all things,
as if friends & some men known to her were there at hand.
And rightly so: for she was not within
alone, but had Jesus Himself as counselor. He
was at hand for the Virgin; He stirred up her mind & heart;
He confirmed her spirit: He alone, I say,
cast out all fear. But this was not simply
what Jesus was doing, but because the Martyr herself before had shown
herself worthy of His help.
[5] Going out therefore from the house, she asked the soldiers, that
it be allowed her to return inside, the soldiers deluded, & change her garment. Entering
inside, she changed her garment, the incorruptible
for the corrupt; & for the fragile & falling, the stable
& everlasting. But I, besides what has been said,
also wonder at this; how those soldiers granted
the favor, which the virgin Pelagia had asked:
how a woman deceived men: how nothing of those things,
which were to come, did they suspect: how
they did not notice her trick. For there is no one
who can say, no one ever did such a thing.
For many perhaps cast themselves headlong, & into
the sea cast themselves, & pierced their breast with the sword,
& inserted their necks into nooses (for many things
of this kind in those times happened) but God Himself
blinded the hearts of those soldiers, that the virgin Pelagia's
trick they did not notice. Wherefore from
the midst of the nets the Virgin flew away: & as a hind, when
it escapes the hands of hunters, into which it had fallen, to the summit
of some mountain, inaccessible to the feet of hunters & to the throwing
of darts, immediately flees, & then
ceases from her course, from that place without any fear
looking down upon them, by whom before snares had been prepared;
so also that Virgin, when she had fallen into the hands of the hunters themselves,
& by the walls themselves, as by certain nets,
had been arrested; she ran, not to the top of a mountain,
but to the very summit of heaven, whither there was no
possibility for them to approach: then thence with empty
hands seeing them returning, she rejoiced, when
she saw the infaithful men refuted, & sprinkled with much
shame.
[6] Consider what that was, when the Judge sat, the executioners
standing by, the torments prepared, the whole multitude
gathered, when the soldiers themselves were awaited, returning with confusion to the Judge.
who should bring Pelagia; all from pleasure
were leaping, & were as if drunk, hoping to have the prey in their
hands; then to see those very ones, who for the sake of that matter
had been sent, returning with face cast down to the earth,
& to hear them narrating that deed.
How great disgrace, how great mourning and reproach
was there then for all those impious ones? With what
sadness, with what countenance, & with shame suffused those soldiers
we believe returned; who in the matter itself had learned, that they were not
waging war with men, but with God? Joseph,
at the time when by his mistress he was sought by snares,
left his garment retained in the impure and wicked hands of the barbarian
woman, & went out naked. But Pelagia, neither
allowed her body to be touched by those intemperate men;
but when her soul itself, stripped of body,
had ascended to heaven, & had left her holy flesh
among the enemies, so doubtful and perplexed she rendered her adversaries,
that they did not know what to do: for neither
did they have, what to do with those remains thereafter.
Such are the perfect works of God, who transfers the desperation of things
to much ease; & the things of those opposing him,
which seem easiest, He transfers to extreme desperation.
[7] For what is greater than that difficulty, into which
the girl had then fallen? What more plainly could be seen than the ease
of those, In which the wondrous virtue of God shone forth, which
the soldiers then handled? They had the girl
alone inside arrested, in the house itself as if shut up in a kind of prison,
& yet they returned,
not having attained the prey. On the contrary the girl herself,
when she had been deserted by all helps and helpers,
nor had any way of escape, but near
the hands of those beasts saw herself placed; from their
very jaws, as someone might say, snatched away, the snares
of all she fled, & the soldiers & judges & those leaders
she overcame; & that at the time, when all of her
future victors, they were hoping. But afterwards, when
the girl herself died, then into greater desperation
they fell, that they might learn the death of Martyrs
is the victory of Martyrs. This was just as if,
with the impulse of waves rushing into the very entrance of a port,
a ship laden with abundant merchandise & precious pearls,
when now from that very fluctuation it seemed to be about to be submerged,
soon fleeing danger, by the impulse of the waters
themselves driven, as
swiftly as possible to the port was transmitted. So of those soldiers
the invasion & terror, when more dreadful than all waves
it had fallen, made, that much more quickly the girl
hastened to ascend to heaven: & the wave which seemed
about to submerge the ship itself, that very one transmitted her safe to the tranquil
port: & then that body,
more splendid than every brightness, was borne from on high, smiting
the devil seeing it. For not so does lightning, sent
from the heavens, seem terrible to us, as the body of the Martyr,
heavier than lightning, then terrified the troops of demons.
[8] But that you may learn it was not done without divine providence,
this especially it is allowed openly to understand,
from the very purpose & prompt mind of the Virgin; & that
those soldiers did not consider the Virgin's trick,
but what she had asked, & providence, willingly conceded; that
finally to a conclusion the matter itself was carried. It is allowed also
nonetheless from the manner itself of her death to understand this.
For many cast down from a high roof, have suffered nothing
evil: but others, whose body's members have been hurt &
mutilated, after the fall itself have survived for a long time.
But in the Virgin God Himself permitted nothing such
to be made; but immediately ordered the soul to leave the body,
& Himself received it: indeed she, as much as
was sufficient, had contended, & had fulfilled the whole matter:
for that death of such a kind of fall, not nature,
but the command of God, followed. There lay therefore that body,
not on any bed, but on the ground. Nor on that account
however was it without honor, also affecting the corpse of the virgin with honor. because on the ground itself
it lay: but the ground itself was honored from that,
that it received that body so glorious: nay rather
because it lay on the earth, by that very thing that body was more honored.
For such are the injuries, which on account of
Christ are received, that they bring us an accumulation of honor.
It lay therefore on the very ground, & in a narrow
place: but Angels surrounded Pelagia's body,
& all the Archangels honored: Christ
finally Himself was present. For if masters lead some of their more
noble dead servants to burial,
nor blush at this: much more Christ Himself the Virgin,
who for His sake willingly had given up her soul, & so great
a danger had undertaken, did not refuse to honor by His presence.
Therefore she lay, & had as epitaph
the martyrdom which she had undertaken, adorned by the ornament of confession;
& clothed with a garment more precious than all royal purple.
But that garment was double, one of virginity,
the other of martyrdom. With these funeral gifts adorned this Virgin,
stands at the tribunal of Christ.
[9] Such a habit also let us, both living and dying,
study to prepare for ourselves; Exhortation to adorn the soul with virtues, knowing this, that he who
adorns his body with gilded garments, brings no
utility from that thing to the dead man; nay rather
excites the envy & reprehension of many;
inasmuch as he, not even in death, has ceased to be ambitious
& appetent of false glory: but if with virtue he
adorns himself, he will have many praisers of himself even after
death. For even than royal halls themselves with all
men more splendid will be that sepulcher, where
a body lies, which lived with virtue & piety.
Of this matter you yourselves are witnesses, who passing by the monuments of the rich,
though covered with gilded garments, as
certain caves; to this holy
Virgin, with much zeal & alacrity of mind,
you run: since, with martyrdom, confession
& virginity, instead of many & gilded garments, her funeral
she adorned, hence afterwards she departed. Her therefore
let us also imitate as we are able. She contemned this
life: let us too contemn delicacies, let us laugh at
sumptuous preparations, abstain from drunken excess &
intoxication, flee voracity.
[10] for celebrating the feast of Pelagia worthily, Not rashly do I now say these things, but because
I see many, after this sermon shall be dismissed,
to drunkenness, to taverns and those tables, which are
in public lodgings, & to other dishonest works, about to return.
Wherefore I beseech and exhort you,
that always this holy Virgin you may have in memory &
mind; nor disgrace this celebrated assembly;
nor finally lessen our confidence, which from this
feast day to us proceeds. For
not rashly with the Gentiles disputing we glory in the celebration of this
festive day; & objecting it, we make them
blush, when we say, how
a whole and entire city, & so great a people
one dead girl draws to herself every year, &
after so many years, nor has any time interrupted the series of this honor.
But if they have learned, what
in this celebration is committed, we shall be deprived of the greater
part of praises. For this multitude, which
is now present, if well-ordered to us will after this study
to come, that thing will be the greatest ornament for us:
but if with sloth & negligence many here
will be present, disgrace & accusation will it bring upon us.
[11] That therefore by your multitude, dearest hearers,
we may be able to exult, to apply ourselves to the correction of neighbors in the same right order
return home, in which it is fitting those return, who
have been with such Martyrs: for if anyone shall not so
return home, not only will he have profited nothing, but indeed
even will draw upon himself the greatest danger. I know
you do not labor with this disease: but it is not enough
for you for excuse, unless also the brothers themselves,
who behave dishonorably, you reduce to the greatest
modesty, & to a fitting and composed state.
Have you honored the Martyr by your presence? the same
honor her also by the correction of your neighbors.
For if you have seen disordered laughter, &
dishonorable running, & ungenteel walking, & indecent
dress and figure; approach, & those
very ones, who commit such things, with a stern & terrible countenance
regard. But they will contemn, & rather laugh.
Take with you two or three brothers, or more, that
he who does these things, by the multitude itself being present corrected,
may become more modest. But if not thus their madness
you shall have repressed, those very ones to the Priests you should refer. But hardly
can it happen, that to such impudence they shall have come,
that if reprehended and asked, they should not yield,
be ashamed, & from disordered and ludicrous dance
withdraw. But if ten, if three, if two, if
one only you shall have gained, much utility you will have
prepared for yourself.
[12] But great is the length of the road. This length
to those whom we said above, to be gathered let us willingly undergo. to walking honestly through the streets,
With much vapor of incense we fill the road.
Honest indeed this is. But not so much will the road itself appear
honest, if, with vapor and incense instruments
throughout it disposed, the air itself with the sweetness of incense
you have suffused; as if all, who today
through that road walk, the contests of the Martyr
among themselves narrating return home, their very tongues
each one exercising as for incense instrument. Do you not
see, when the Emperor enters the city, how
composedly and orderly the soldiers themselves, with order on each side
disposed, armed walk; mutually exhorting themselves,
to proceed with a quiet & sedate & reverent step,
that to those who watch them, they may seem composed & worthy
of being seen? Those therefore let us imitate: for we too
lead an Emperor, not some corporeal,
or earthly, but the Lord of Angels. And
so let us enter, mutually exhorting ourselves to concinnous
and orderly progression, that not by multitude
alone, but also by order itself to spectators we may bring astonishment.
Most of all indeed. For although no one
were present, although alone through the road we were walking,
not so however ought we to be immodest;
fearing those divine eyes, which always are open,
& are everywhere present, & behold all things.
[13] But now also consider this, that many
heretics are here mixed among us, who if you they shall see
so dancing, & scandals there to be avoided. laughing, vociferating & drunk,
extremely condemning us they will depart. But if
anyone bringing scandal to one single man,
shall pay inevitable penalties; we, who to so
many bring scandal, what penalties think you that we shall pay? But
let God prohibit it, that after these sermons, & this
admonition, anyone be found subject to those vices.
For if before this, those who dared to commit deeds of this kind,
were not worthy of pardon; after counsel
and this rebuke, the punishment itself will be much heavier
& more inevitable, both for those who do these things, & for those
who see them done & contemn. That therefore both those from punishment
you may free, & for yourselves a more copious reward
you may be able to prepare, take up the care of our brothers:
to those things, which have been said, to gather and recount
them, impel them, that throughout the road meditating these things; &
to those who remained at home, the remnants of this table
bringing, you may have an illustrious banquet also there. Thus
both shall we perceive the greatest taste of this feast day,
& shall provoke the holy Martyr to greater benevolence,
prosecuting her with true honor:
who shall take even greater pleasure, if
some fruit & utility helping the souls
we shall return having attained, than if hither we have come, & afterwards
have been tumultuous. May God grant, by the prayers and intercessions
of this holy Virgin, & of those who similarly contended, &
that these, & other things which have been said, diligently
in memory you may hold; & that to the work itself all things
referring, in all things to the end to God Himself
we may be grateful: to whom be glory & empire, now &
always, & for ages of ages, Amen.
ORATION II
Of the same on the same.
Pelagia Virgin, Martyr at Antioch in Syria (S.)
FROM S. JOH. CHRYSOST.
[1] A greater theater indeed the holy Virgin Pelagia
would be worthy of: for great are this girl's
contests, The Devil conquered & for that reason they require a more copious frequency
of the theater. But sufficient for her however is
Christ, who alone for all the ornament of this Virgin's
panegyric & celebration being present adorns:
for in whatever place Christ is present, there the choir of all
Angels is at hand. And all Martyrs indeed
have shown their bodies stronger than tortures, on
that account they have prepared a great kind of theater against the devil
for themselves; since incorporeal spirits by the body
itself they have overcome, & their flesh contending with iron
have bravely exhibited. But when I see
even girls themselves, leaping to die for Christ crucified:
then I laugh more at the devil's rashness, who
though he has devised very many places of vaticination for himself,
as if to prefigure future things in those places,
did not foresee or prophesy this, how great disgrace,
worthy of any laughter, he was to suffer on this present day.
[2] For what would anyone consider more laughable,
than what today the devil suffered? Who although he had ensnared
& the girl, & deluded by the girl, whom he had apprehended, he could not hold;
as if a shadow, not a Virgin, he had apprehended. For
since she had the simplicity of a dove joined to the prudence
of a serpent, as a simple dove indeed
she was arrested, but as a prudent serpent she fled:
for although she was arrested, of victory
she did not despair: nor was she captured in mind or counsel,
though in body she had been detained; but a certain art
& counsel she devised, by which the rashness of those
by whom she had been arrested, she might elude,
& render them as stupid.
[3] But what was this? That she had changed her counsel
the girl pretended: & that it might seem credible, although
in the danger of such fluctuation & shipwreck constituted
she was, in her face itself she however displayed cheerfulness. the would-be violators of modesty
By that figment then the soldiers captured, & deceived by the girl's
cheerfulness, more humanely toward her they began to bear themselves.
When from them she had begged, that for so long it might be allowed
to be absent, until she might don the ornament fitting a bride;
the power of going the soldiers granted to her;
inasmuch as by that thing not only to the Virgin would they do something pleasing,
but they thought also it would happen, that by the Judge
himself they would be praised more, escaping through a precipice; if the girl adorned with garment
they had brought. But she having attained her counsel,
immediately put on the garment, which is truly becoming. For
when with fortitude of mind, & the hope of resurrection many things
she had put on & strengthened herself, to the very summit of the roof
she ran, & thence cast herself headlong.
And so that kind of palaestra she completed, which, as something great
once the devil dared to propose to the Lord Himself,
when he said; If thou be the Son of God,
cast thyself down.
[4] At this girl's faith & greatness of mind
I am greatly astonished. For what then another virgin would not have
considered with herself? She would indeed have said: I cast myself
headlong from this place, most present to herself in mind, since by that very thing I am compelled
to do it, that I fear defilement. Praiseworthy is the purpose,
provided death follows the fall itself:
for although on me dead the enemies may have raged,
yet I shall not feel that, & without my knowing
they will do it. But if cast onto the earth, my body's members
are broken, but my soul remains in the members;
bearing with grief the body's shame &
mourning, then nevertheless to the Judge being led, I shall suffer those things
which I have always feared: for they will hand over to defilement my body
with members hurt, & dismiss me violated:
& thus a double calamity I shall bear, both with body's
members hurt, & deprived of virginity. These things would have sufficed
indeed, to disturb another girl. But
she so trusted, as if she had some surety of her end:
on which account with prompt mind to that fall
she hastened.
[5] And so by the girl's & virgin's fortitude and that
mind you have been vanquished, devil. & with the devil himself insulted For those things which to the Lord Himself
formerly you proposed, to those a certain girl His handmaid
provoked you; & running to the summit of the roof, thence herself
she hurled: & when by the Judge she had been summoned, you,
who suggested this, she did not obey, nor did she undergo
your treacherous battle: for she knew your crafty thoughts,
since you often virgins themselves to Judges, as if
to receive scourges, are wont to call, but afterwards
without battle to those, who underwent battle, more bitterly
held back you cast out. But if truly to battle or to stadia
you provoke the girl, contend now with her, casting herself from
the roof, & sustain her falling thence:
dare to stand against her, & to try the palaestra.
Stir up whatever astuteness you wish. You have the earth
for the field of battle: urge now the swords themselves, that death
you may bring: spread beneath for the men to be killed hard
instruments of slaughter: prepare for the departing girl a fracture.
For all your however abstruse and
hidden arts, as most weak, she has overcome;
& what is greater, neither did she demand this of God, which
is written; Command Thine Angels concerning me, Lord,
that I may never dash my body against a stone; but
she asked this, that He should command her soul, after the fall itself
to depart from the body.
[6] O girl, by family indeed & sex a woman,
but by mind itself male! & meriting the praise of virginity and martyrdom. O virgin to be extolled
by two names, that in the flock of Virgins, &
in the choir of Martyrs you are numbered! O girl, so
continent, that not even by the very sight to be enjoyed
did you offer an opportunity to the intemperate Judge. Of this
girl's temperance therefore let us also imitate, & against
pleasures themselves let us erect trophies of victory: of incontinence
& intemperance let us break the impetus,
& strengthen the mind itself to preserve piety:
let us remove the judges themselves from temptations,
& when it is opportune, not abject, but bold
let us show ourselves: finally our members, which
are above the earth, let us mortify, that the Lord Himself
may render this lowly body of ours such, & into that
condition transfer it, that the form of His own body with
it He may share: to whom be glory & empire for ages.
Amen.