.jpg)
This homily on Saint Pelagia of Antioch was delivered by Saint John Chrysostom in Antioch on 8 October 386, during the annual celebration of the martyr’s feast. The date is securely established by the chronological work of Anne-Marie Malingrey and is also given by the Pravoslavnaya Entsiklopediya, which places the homily among Chrysostom’s early panegyrical sermons delivered in Antioch.
The homily belongs to the earliest period of Chrysostom’s priesthood. He had been ordained a priest in Antioch in 386 by Bishop Flavian, and the sermon is part of the series of panegyrics he delivered in honor of saints particularly venerated by the Antiochene Church. SDS Portal Its occasion was the public festival commemorating Pelagia, a young virgin martyr of Antioch who, according to the tradition known to Chrysostom, chose death rather than expose her virginity to dishonor.
Chrysostom does more than recount Pelagia’s martyrdom. He interprets her death as a victory over both death and the devil, praises the glory of virginity joined to martyrdom, and contrasts the lasting honor of virtue with the fleeting display of wealth. In the final section, his attention turns directly to the congregation: he urges them to leave the festival in good order, sobriety, and reverence, warning them that their conduct is being observed by others, including members of other Christian communities. The homily therefore provides not only a panegyric of Pelagia, but also a vivid picture of the public character of martyr festivals and the pastoral concerns surrounding them in fourth-century Antioch.
A useful point of context is that nine days later, on 17 October 386, Chrysostom preached his homily on Saint Ignatius, and at its opening he explicitly recalls the recent celebration of Pelagia. This strongly reinforces the identification of 8 October 386 as the date of the Pelagia homily.
By St. John Chrysostom
1. Blessed be God! Women now make sport of death, and maidens laugh at death, and very young, unmarried virgins leap against the very goads of Hades and suffer nothing terrible. All these blessings have come to us because of Christ, who was born of a virgin. For after those blessed labor pains and that most awe-inspiring birth, the sinews of death were loosened, the power of the devil was broken, and henceforth death has become easy to despise not only for men, but also for women, and not only for women, but even for maidens. For just as an excellent shepherd, having seized a lion that frightened the flock and harmed the whole herd, cuts out its teeth, cuts off its claws, and shears its mane, making it easy to despise and ridiculous, and thereafter gives it over to shepherd boys and maidens to make sport of, so also Christ, having seized death, which by nature was fearful to us and frightened our entire race, and having dissolved all its fear, handed it over so that even virgins might make sport of it. For this reason blessed Pelagia also ran toward it with such delight that she would not even wait for the hands of the executioners or enter the tribunal, but, through the excess of her own eagerness, anticipated even their cruelty. For she had prepared herself for tortures, punishments, and every kind of suffering, but she feared losing the crown of virginity. And so that you may learn that she feared the wantonness of the ungodly, she anticipated them and snatched herself away beforehand from their dishonorable outrage—a thing that no human being had ever attempted, but all had followed their way to the tribunal and there displayed their courage. Women, however, because of the vulnerability of their nature, devised this way of death for themselves. For if it had been possible both to preserve her virginity and to attain the crowns of martyrdom, she would not have declined entering the tribunal; but since it was inevitable that she must lose one of the two, she considered it the height of folly, when it was possible for her to attain both victories, to depart only half-crowned. Therefore she did not wish to go to the tribunal, nor to become a spectacle for licentious eyes, nor to give wanton eyes the opportunity to delight in the sight of her and so dishonor that holy body; rather, from the bridal chamber and the women's quarters she went to another chamber, heaven. For it is a great thing to see executioners standing around and tearing open the sides; but this was no less than that. For in the case of those whose senses had already been exhausted by the variety of tortures, death no longer appears terrifying, but rather a certain release and relief from the sufferings that press upon them. But she, having suffered nothing of the sort, still possessing an uninjured body and not yet having felt any pain, needed great and noble courage if she was to take herself out of this present life by a violent death. Therefore, when you marvel at those others for their endurance, marvel at her for her courage; when you are astonished at those others for their patience, be astonished at her for her noble spirit, because she dared such a death. And do not simply pass over what happened, but consider how it was natural for a tender girl, who knew nothing beyond her chamber, to be affected when soldiers suddenly appeared, stood before the door, summoned her to the tribunal, and dragged her into the marketplace for such serious and momentous matters.
There was no father inside, no mother was present, no nurse, no maidservant, no neighbor, no friend, but she alone was caught among those executioners. For the fact that she was able to come out and answer those executioners, those soldiers; the fact that she was able to open her mouth and utter her voice; the fact that she was able to see, to stand, and to breathe—how is this not worthy of astonishment and wonder? These were not things belonging to human nature; for the greater part was supplied by the impetus of God. Yet neither did she stand idly by, but displayed everything that was hers: her eagerness, her resolve, her noble spirit, her willingness, her choice, her haste, her determination. But for all these things to come to completion was the work of God's help and favor from above. Thus she is worthy both of our admiration and of our blessing: of our blessing for God's alliance with her, and of our admiration for her own eagerness. For who would not rightly be astonished to hear that, in a single turn of time, she both conceived and confirmed such a resolve and brought it into action? For you all surely know that the things we have often pondered over a long period of time, when the moment comes that requires us to put them to the test, and even a little fear takes hold of the mind, we suddenly cast aside all our plans, terrified by our agitation. But she was able, in a single turn of time, to receive such a dreadful and terrifying resolve, to make her decision, and to fulfill it in deeds. And neither the terror of what was happening, nor the urgency of the moment, nor the isolation of the woman being plotted against, nor the fact that she was alone and surrounded inside, nor anything else of this kind disturbed that blessed woman. Rather, as though certain friends and acquaintances were present, she did everything with confidence—and quite rightly. For she was not alone inside, but had Jesus as her counselor. He was present with her; He touched her heart; He encouraged her soul; He alone drove away her fear. And He did not do these things without reason, but because the martyr had first prepared herself to be worthy of His help.
2. Having come out, she therefore asked the soldiers for permission to go inside and change her clothing; and having gone inside, she clothed herself with incorruption instead of corruption, with immortality instead of death, with unending life instead of the life that passes away.
But, in addition to what has been said, I also marvel at this: how did the soldiers grant her the favor? How did the woman deceive the men? How did they fail to foresee anything that was about to happen? How did they not understand the trick? For it cannot be said that no one had ever done anything of the sort. Many, perhaps, had thrown themselves from a precipice, hurled themselves into the sea, driven a sword through their breast, or tightened a noose around themselves, and that time was full of many such dramas. But God blinded their hearts, so that they would not perceive the trick. Therefore she flew out from the midst of the nets. And just as a deer, having fallen into the very hands of the hunters, then escaping from them to the summit of an inaccessible mountain, unreachable by the feet of the hunters or the reach of their arrows, stands there at the end of its flight, looking down without fear upon those who had previously plotted against it, so she too, having fallen into the very hands of the hunters, and being enclosed within as though in nets formed by the walls, ran up—not to the summit of a mountain, but to the very summit of heaven—where it was no longer possible for them to approach her. Then, looking down from there and seeing them depart empty-handed, she rejoiced to see the great shame being prepared for the unbelievers. Consider how great it was: the tribunal was seated, the executioners were standing by, the instruments of punishment had been prepared, the entire crowd had gathered, the soldiers were expected, and all were intoxicated with pleasure, hoping to have their prey and expecting those who had gone for this purpose to return below with bowed heads, recounting the drama that had taken place. What great shame, what great pain and reproach must have been scattered over all the unbelievers! How must they have departed below, bowing their heads and covering their faces, learning through what had happened that their battle was not against human beings, but against God? Joseph, then, when he was plotted against by his own mistress, leaving behind the garment that had been seized by those filthy hands with the barbarian woman, went out naked; but she did not even allow her body to be seized by the hands of the licentious. Rather, having ascended naked in soul, and leaving her holy flesh among her enemies, she threw them into great perplexity; for they no longer knew what they could do with her remains. Such are the victories of God: to bring His own servants from impossible circumstances into great ease, and to plunge those who oppose and fight against Him, even from what seems most advantageous, into the utmost perplexity. For what could have been more difficult than the predicament into which the girl had then fallen? And what could have been easier than the position in which the soldiers then found themselves? They had her alone, shut up inside as though in a prison, confined within the house; and yet they departed, having failed to capture their prey. Again, the girl, deserted and without allies or helpers, seeing no escape from her troubles anywhere and standing near the very mouths of those beasts, was snatched away, as one might say, from their very throat; she escaped their plots and prevailed over soldiers, judges, and rulers. And while she was alive, they all expected to prevail over her; but when she had died, then they fell into still greater perplexity, learning that the death of martyrs is the victory of martyrs. And the same thing happened as though a great cargo vessel, carrying a vast load and filled with precious pearls, were about to be overwhelmed by the force of a wave right at the mouth of the harbor, but escaped and, driven forward by the very force of the waters, were carried toward the harbor with even greater speed. So also the blessed Pelagia. For the assault of the soldiers, the fear of the punishments that awaited her, and the threat of the judge, striking her more violently than any wave, hastened her to fly with greater speed toward heaven; and the wave that was about to sink the ship escorted her to the calm harbor. And so her body was borne downward, brighter than any lightning, striking the eyes of the devil. For a thunderbolt hurled down from the heavens is not so fearful to us as the martyr’s body terrified the ranks of the demons, more terribly than any thunderbolt.
3. And so that you may learn that these things were not happening without God, this is especially evident from the very evidence of her eagerness, from the soldiers’ failure to perceive the trick, from their granting her permission, and from the deed being brought to completion. Yet this can be seen no less from the very manner of her death. For many who have been thrown down from a high roof have suffered no terrible harm; and others, having been maimed in some parts of the body, have lived for a long time after their fall. But in the case of that blessed woman, God allowed none of these things to happen; rather, He immediately commanded the body to release the soul, having received her as one who had struggled enough and completed the whole contest. For her death was not caused by the nature of the fall, but by the command of God. And so her body lay, no longer upon a bed, but upon the ground; yet it was not dishonored by lying upon the ground. Rather, the ground itself was honored, because it had received a body clothed in such glory. For this very reason, the body lying upon the ground was all the more honorable, since the insults suffered for Christ provide us with an abundance of honor. Thus her body lay upon the ground, purer than gold; angels were attending it, all the archangels were honoring it, and Christ was present. For if masters escort the most excellent of their servants when they are dying, and are not ashamed to do so, how much more would Christ not have been ashamed to honor with His presence the woman who had given up her soul for Him and had undergone such great danger. Her body therefore lay with martyrdom as a great burial garment, adorned before the world with her confession, clothed in a robe more precious than every royal purple robe and every costly purple garment. And this garment was twofold: that of virginity and that of martyrdom. With these burial garments she will stand before the tribunal of Christ. Let us therefore also strive, both while living and when we have died, to clothe ourselves with such a garment, knowing that one who adorns the body with golden garments has accomplished nothing, but has even drawn many accusers upon himself, as though he had not even at death abandoned his vanity; whereas one who has clothed himself with virtue will have many praisers even after death. For that tomb will be more splendid in the sight of all than the royal courts themselves, wherever a body lies that lived in virtue and piety. And you yourselves are witnesses to this, you who pass by the tombs of the rich, although they have golden garments, as though they were mere caves, but run with great eagerness to this Saint, because the martyr, having clothed herself in martyrdom, confession, and virginity instead of golden garments, departed. Let us therefore imitate her according to our ability. She despised life; let us despise luxury. Let us laugh at extravagance; let us turn away from drunkenness; let us flee gluttony. I do not say these things merely as words now, but because I see many, after this spiritual theater has come to an end, running off to drunkenness and the taverns, to the tables in the inns, and to every other kind of indecency. Therefore I beg and entreat you always to keep this Saint in your memory and thoughts, and not to disgrace this festival, nor deprive ourselves of the boldness that comes to us from this feast. For when speaking to the Greeks, we take pride, not without reason, in the multitude of the feast, shaming them and saying that a single maiden who died draws an entire city and so great a populace to herself each year, even after so many years, and that no passage of time has interrupted the continuity of this veneration. But if they should perceive what is taking place at the festival, we shall have deprived ourselves of the greater part of our praise. For this multitude that has now gathered, if it comes with good order, is our greatest ornament; but if with negligence and great carelessness, it is a reproach and an accusation.
4. Therefore, so that we may take pride in the multitude of your love, let us depart for home with the same orderliness, with as much orderliness as befits those who have been in the company of such a martyr. For if anyone does not return home in this manner, he has not only gained nothing, but has also brought upon himself the greatest danger. I know that you are free from these disorders, but this is not enough for your defense; you must also lead those of your brothers who behave disorderly into the greatest orderliness and set them in proper conduct. Did you honor the martyr by your presence? Honor her also by correcting your fellow members. If you see disorderly laughter, shameful running, undisciplined walking, or unbecoming behavior, approach them and give those doing these things a stern and fearsome look. But if they despise you and mock you even more, take with you two or three brothers, or even more, so that by your numbers they may become more respectful. And if you still cannot overcome their folly, make them known to the priests. Indeed, it is impossible that they should have reached such a degree of shamelessness that, when rebuked and entreated, they would not yield, be ashamed, and desist from their disorderly and childish dancing. And even if you gain three, or two, or only one, you will come away having gained a great profit. The road is long. Let us therefore make use of this length of the road for gathering together the things we have said; let us fill the avenue with incense. For the road would not appear so solemn even if someone were to place censers along its entire length and perfume the air with fragrance, as it will appear solemn now if all those walking along it today, recounting to one another the contests of the martyr, proceed home, each making his own tongue a censer. Do you not see, when a king enters a city, with what orderliness the soldiers, armed and standing in rank on either side, march along, gently encouraging one another and proceeding with great fear, so that they may appear admirable to those who behold them? Let us therefore imitate them. For we too are going before a King, not an earthly and visible king, but the Lord of the angels. Let us therefore enter likewise, encouraging one another with orderliness to proceed in rhythm and discipline, so that we may astonish those who behold us not only by our numbers, but also by our orderliness. For even if no one else were present, and we alone were walking along the road, we ought not to behave disgracefully even then, because of the sleepless eye that is present everywhere and sees everything. But now consider that many of the heretics are mingled among us. If they see us dancing in this manner, laughing, shouting, and getting drunk, they will depart having formed the most severe judgment against us. And if the one who causes a single person to stumble inevitably endures punishment, what punishment shall we suffer, who cause so many to stumble? But may it never happen that, after these words and this admonition, anyone should be found answerable for the things I have spoken of. For if doing these things before this counsel was already without excuse, after this admonition and rebuke the punishment becomes all the more unavoidable, both for those who do them and for those who look on while they are being done. Therefore, in order that you may free those people from punishment and procure for yourselves a greater reward, take upon yourselves the care of our brothers; bring them into your gathering and into the recounting of the things that have been said, so that, having meditated upon these things throughout the entire road, and carrying to those who remained at home and were left behind the remnants of this table, you may make the feast splendid there also. For in this way we shall gain the fullest appreciation of this feast, and we shall draw the Saint to even greater favor, honoring her with true honor. For it will give her much greater joy that those who have received and benefited from some spiritual gain should depart than that they should merely have come here and caused a disturbance. May it come to pass, through the prayers of this Saint and of those who suffered the same contests as she did, that you retain an exact remembrance of these things and of all the others that have been said, and, demonstrating them all through your deeds, continue to be pleasing to God in all things, to whom be glory and dominion unto the ages of ages. Amen.
Εἰς τὴν ἁγίαν μάρτυρα Πελαγίαν τὴν ἐν Ἀντιοχείᾳ
α’. Εὐλογητὸς ὁ Θεός· καὶ γυναῖκες θανάτου λοιπὸν καταπαίζουσι, καὶ κόραι καταγελῶσι τελευτῆς, καὶ παρθένοι κομιδῇ νέαι καὶ ἀπειρόγαμοι εἰς αὐτὰ σκιρτῶσι τοῦ ᾅδου τὰ κέντρα, καὶ οὐδὲν πάσχουσι δεινόν. Ταῦτα δὴ πάντα διὰ τὸν ἐκ παρθένου Χριστὸν γέγονεν ἡμῖν τὰ ἀγαθά· μετὰ γὰρ τὰς μακαρίας ὠδῖνας ἐκείνας, καὶ τὸν φρικωδέστατον τόκον ἐξελύθη τοῦ θανάτου τὰ νεῦρα, παρελύθη ἡ τοῦ διαβόλου δύναμις, καὶ λοιπὸν οὐκ ἀνδράσι μόνον, ἀλλὰ καὶ γυναιξὶν εὐκαταφρόνητος γέγονε, καὶ οὐ γυναιξὶ μόνον, ἀλλὰ καὶ κόραις. Καθάπερ γὰρ τις ποιμὴν ἄριστος λέοντα ἐκφοβοῦντα τὰ θρέμματα καὶ τῇ ποίμνῃ πάσῃ λυμαινόμενον λαβών, καὶ τοὺς ὀδόντας ἐκκόψας, καὶ τοὺς ὄνυχας ἐκτεμών, καὶ τὴν κόμην ἀποκείρας, εὐκαταφρόνητον καὶ καταγέλαστον ποιεῖ, καὶ παιδίοις ποιμενικοῖς καὶ κόραις παραδίδωσι καταπαίζειν λοιπόν· οὕτω δὴ καὶ ὁ Χριστὸς τὸν θάνατον φοβερὸν ὄντα τῇ φύσει τῇ ἡμετέρᾳ καὶ φοβοῦντα τὸ γένος ἡμῶν ἅπαν λαβών, καὶ τὸν φόβον αὐτοῦ διαλύσας ἅπαντα παρέδωκεν, ὥστε καὶ παρθένους καταπαίζειν αὐτοῦ. Διὰ τοῦτο καὶ ἡ μακαρία Πελαγία μετὰ τοσαύτης ἐπ’ αὐτὸν ἔδραμεν ἡδονῆς ὡς μηδὲ ἀναμεῖναι δημίων χεῖρας, μηδὲ εἰς δικαστήριον εἰσελθεῖν, ἀλλὰ τῇ τῆς οἰκείας προθυμίας ὑπερβολῇ φθάσαι καὶ ἐκείνων ὠμότητα. Παρεσκεύαστο μὲν γὰρ καὶ πρὸς βασάνους, καὶ κολαστήρια, καὶ ἅπαν τιμωριῶν εἶδος, ἀλλ’ ἐδεδοίκει, μὴ τὸν τῆς παρθενίας ἀπολέσῃ στέφανον. Καὶ ἵνα μάθῃς ὅτι τὴν τῶν ἀσεβῶν ἀσέλγειαν ἐδεδοίκει, προλαμβάνει, καὶ τῆς ἀσχήμονος ὕβρεως ἑαυτὴν προεξαρπάζει· ὃ ἀνθρώπων οὐδεὶς οὐδέποτε τοιοῦτον οὐδὲν ἐπεχείρησεν, ἀλλ’ ἠκολούθησαν ἅπαντες εἰς τὸ δικαστήριον, κἀκεῖ τὴν ἀνδρείαν ἐπεδείξαντο· γυναῖκες δὲ διὰ τὸ τῆς φύσεως εὐεπηρέαστον, τοῦτον ἐπενόησαν ἑαυταῖς τὸν τρόπον τῆς τελευτῆς. Εἰ μὲν γὰρ ἦν καὶ τὴν παρθενίαν διασώσασθαι, καὶ τῶν τοῦ μαρτυρίου στεφάνων ἐπιτυχεῖν, οὐκ ἂν παρῃτήσατο τὴν εἰς τὸ δικαστήριον εἴσοδον· ἐπειδὴ δὲ ἀνάγκη θατέρου πάντως ἦν ἐκπεσεῖν, ἐσχάτης ἐνόμιζεν, εἶναι ἀνοίας, παρὸν ἑκατέρας αὐτῇ τῆς νίκης ἐπιτυχεῖν, ἐξ ἡμισείας στεφανωθεῖσαν ἀπελθεῖν. Διὰ τοῦτο οὐκ ἠθέλησεν εἰς τὸ δικαστήριον ἀπελθεῖν, οὐδὲ γενέσθαι θέατρον ἀκολάστοις ὀφθαλμοῖς, οὐδὲ παρασχεῖν ἀσελγέσιν ὄμμασιν ἐντρυφῆσαι τῇ τῆς οἰκείας ὄψεως θεωρίᾳ, καὶ τὸ ἅγιον ἐκεῖνο καθυβρίσαι σῶμα· ἀλλ’ ἀπὸ τοῦ θαλάμου καὶ τῆς γυναικωνίτιδος ἐφ’ ἕτερον ἦλθε θάλαμον, τὸν οὐρανόν. Μέγα μὲν γὰρ καὶ τὸ δημίους ἰδεῖν περιεστῶτας, καὶ τὰς πλευρὰς διορύττοντας· οὐκ ἔλαττον δὲ οὐδὲ τοῦτο ἐκείνου. Τοῖς μὲν γὰρ τῆς αἰσθήσεως ἤδη προαναλωθείσης τῇ ποικιλίᾳ τῶν βασάνων, οὐδὲ φοβερὸς ἔτι φαίνεται ὁ θάνατος, ἀλλ’ ἀπαλλαγὴ τις καὶ ἄνεσις τῶν ἐπικειμένων δεινῶν· ἡ δὲ μηδὲν μηδέπω παθοῦσα τοιοῦτον, ἀλλὰ ἀκέραιον ἔτι τὸ σῶμα ἔχουσα, καὶ μηδεμιᾶς ὀδύνης αἰσθομένη μηδέπω, μεγάλου τινὸς καὶ γενναίου φρονήματος δεῖται, εἰ μέλλοι βιαίῳ θανάτῳ τῆς παρούσης ἑαυτὴν ἐξάγειν ζωῆς. Ὥστε ὅταν θαυμάζῃς ἐκείνους τῆς καρτερίας, θαύμασον ταύτην τῆς ἀνδρείας· ὅταν ἐκπλαγῇς ἐκείνους ὑπὲρ τῆς ὑπομονῆς ἐκπλάγηθι καὶ ταύτην ὑπὲρ τοῦ γενναίου φρονήματος ὅτι κατετόλμησε τελευτῆς τοιαύτης. Καὶ μὴ παραδράμῃς ἁπλῶς τὸ συμβάν, ἀλλ’ ἐννόησον πῶς ἦν εἰκὸς κόρην διατεθῆναι ἁπαλήν, τοῦ θαλάμου πλέον εἰδυῖαν οὐδέν, στρατιωτῶν ἀθρόως ἐπιστάντων, πρὸ τῆς θύρας ἑστώτων, καλούντων εἰς δικαστήριον, εἰς ἀγορὰν ἑλκόντων ὑπὲρ τοιούτων καὶ τηλικούτων πραγμάτων.
Οὐ πατὴρ ἔνδον, οὐ μήτηρ παρῆν, οὐ τροφός, οὐ θεραπαινίς, οὐ γείτων, οὐ φίλη, ἀλλὰ μόνη μεταξὺ τῶν δημίων ἐκείνων ἀπείληπτο. Ὅτι γὰρ ἐξελθεῖν καὶ ἀποκρίνασθαι τοῖς δημίοις ἐκείνοις τοῖς στρατιώταις ἴσχυσεν, ὅτι διᾶραι στόμα, καὶ φωνὴν ἀφεῖναι, ὅτι γὰρ ἰδεῖν, ὅτι στῆναι καὶ ἀναπνεῦσαι, πῶς οὐκ ἄξιον ἐκπλήττεσθαι καὶ θαυμάζειν; Οὐκ ἦν ταῦτα ἀνθρωπίνης φύσεως· τὸ μὲν γὰρ πλέον εἰσήνεγκεν ἡ τοῦ Θεοῦ ῥοπῇ. Οὐ μὴν οὐδὲ αὕτη ἀργοῦσα εἱστήκει, ἀλλὰ τὰ παρ’ ἑαυτῆς πάντα ἐπεδείκνυτο, τὴν προθυμίαν, τὸ φρόνημα, τὸ γενναῖον, τὸ βουληθῆναι, τὸ προελέσθαι, τὸ σπεῦσαι, τὸ ἐπειχθῆναι· τὸ δὲ εἰς πέρας ἅπαντα ταῦτα ἐλθεῖν, τῆς τοῦ Θεοῦ βοηθείας ἐγίγνετο καὶ τῆς ἄνωθεν εὐνοίας· ὥστε καὶ θαυμάζειν αὐτὴν καὶ μακαρίζειν ἄξιον· μακαρίζειν μὲν ὑπὲρ τῆς τοῦ Θεοῦ συμμαχίας, θαυμάζειν δὲ ὑπὲρ τῆς οἰκείας προθυμίας. Τὶς γὰρ οὐκ ἂν ἐκπλαγείη δικαίως ἀκούσας, ὅτι ἐν μιᾷ καιροῦ ῥοπῇ γνώμην τοσαύτην καὶ ἐβουλεύσατο καὶ ἐκύρωσε, καὶ εἰς ἔργον ἐξήγαγεν; Ἴστε γὰρ δήπου, πάντες, ὅτι τὰ πολλάκις ἡμῖν ἐν μακρῷ μελετηθέντα χρόνῳ, παρόντος τοῦ καιροῦ τοῦ τὴν πεῖραν ἀπαιτοῦντος ἡμᾶς, καὶ φόβου μικροῦ τὴν διάνοιαν καταλαβόντος ἅπαντα ἐξεχέαμεν τὰ βουλεύματα ὑπὸ τῆς ἀγωνίας ἀθρόον πτοηθέντες. Αὕτη δὲ βουλὴν οὕτω φρικτὴν καὶ φοβερὰν ἐν μιᾷ καιροῦ ῥοπῇ καὶ ὑποδέξασθαι, καὶ ψηφίσασθαι, καὶ τοῖς ἔργοις πληρῶσαι ἴσχυσε, καὶ οὔτε τὸ φοβερὸν τῶν παρόντων, οὐχ ἡ ὀξύτης τοῦ καιροῦ, οὐχ ἡ ἐρημίᾳ τῆς ἐπιβουλευομένης, οὐ τὸ μόνην ἔνδον ἀπειλῆφθαι, οὐκ ἄλλο οὐδὲν τοιοῦτον ἐθορύβησε τὴν μακαρίαν ἐκείνην· ἀλλ’ ὥσπερ φίλων τινῶν παρόντων καὶ γνωρίμων, οὕτω μετὰ ἀδείας ἅπαντα ἔπραττε· καὶ μάλα εἰκότως. Οὐ γὰρ ἦν ἔνδον μόνη, ἀλλ’ εἶχε σύμβουλον Ἰησοῦν· ἐκεῖνος αὐτῇ παρῆν, ἐκεῖνος τῆς καρδίας αὐτῆς ἥπτετο, ἐκεῖνος τὴν ψυχὴν παρεθάῤῥυνεν, ἐκεῖνος μόνος, τὸν φόβον ἐξέβαλε. Ταῦτα δὲ οὐχ ἁπλῶς ἐποίει, ἀλλ’ ἐπειδὴ πρότερον ἑαυτὴν ἀξίαν παρεσκεύασε τῆς ἐκείνου βοηθείας ἡ μάρτυς.
β’. Ἐξελθοῦσα τοίνυν χάριν ᾔτησε τοὺς στρατιώτας, ὥστε εἰσελθεῖν, καὶ μεταμφιάσασθαι καὶ εἰσελθοῦσα μετημφιάσατο ἀφθαρσίαν ἀντὶ φθορᾶς, ἀθανασίαν ἀντὶ θανάτου, ζωὴν ἀτελεύτητον ἀντὶ προσκαίρου περιβαλλομένη ζωῆς. Ἐγὼ δὲ πρὸς τοῖς εἰρημένοις καὶ τοῦτο θαυμάζω, πῶς ἔδωκαν τὴν χάριν οἱ στρατιῶται, πῶς ἠπάτησε τοὺς ἄνδρας ἡ γυνή, πῶς οὐδὲν τῶν μελλόντων συμβήσεσθαι ὑπείδοντο ἐκεῖνοι, πῶς οὐ συνῆκαν τὸν δόλον. Οὐδὲ γὰρ ἔστι τοῦτο εἰπεῖν, ὅτι οὐδεὶς οὐδὲν τοιοῦτον εἰργάσατο· πολλαὶ γὰρ ἴσως καὶ εἰς κρημνὸν ἑαυτὰς ἀφῆκαν, καὶ εἰς πέλαγος ἔῤῥιψαν, καὶ ξίφος διὰ τοῦ στήθους ἤλασαν, καὶ βρόχον ἀνῆψαν, καὶ πολλῶν τοιούτων δραμάτων ὁ καιρὸς ἔγεμεν ἐκεῖνος· ἀλλ’ ὁ Θεὸς τὴν καρδίαν αὐτῶν ἐτύφλωσεν, ὥστε μὴ συνιδεῖν τὸν δόλον. Διὰ τοῦτο ἐκ μέσου τῶν δικτύων ἀνέπτη· καὶ καθάπερ ἔλαφος εἰς αὐτὰς τῶν θηρατῶν ἐμπεσοῦσα τὰς χεῖρας, εἶτα ἐκεῖθεν διαφυγοῦσα πρὸς κορυφὴν ὄρους δύσβατον καὶ ποσὶ θηρατῶν καὶ ἀφέσει βελῶν ἀνέφικτον, ἵσταται τοῦ δρόμου λοιπόν, καθορῶσα μετὰ ἀδείας τοὺς ἐπιβουλεύσαντας αὐτῇ πρότερον· οὕτω δὴ καὶ αὕτη εἰς αὐτὰς τῶν θηρατῶν ἐμπεσοῦσα τὰς χεῖρας, καὶ καθάπερ δικτύοις τοῖς τοίχοις ἔνδον ἐναπειλημμένη, ἀνέδραμεν οὐκ εἰς ὄρους κορυφήν, ἀλλ’ εἰς αὐτὴν τοῦ οὐρανοῦ τὴν κορυφήν, ἔνθα λοιπὸν οὐκ αὐτοὺς ἔτι προσελθεῖν δυνατὸν ἦν· εἶτα ἐκεῖθεν αὐτοὺς εἰσορῶσα κεναῖς ἀναχωροῦντας χερσίν, ἔχαιρε πολλὴν τῶν ἀπίστων θεωμένη κατασκευαζομένην αἰσχύνην. Ἐννόησον γὰρ ἡλίκον ἦν· τοῦ δικαστηρίου καθημένου, τῶν δημίων παρεστώτων, τῶν κολαστηρίων εὐτρεπισμένων, τοῦ πλήθους παντὸς συνειλεγμένου, τῶν στρατιωτῶν προσδοκωμένων, ὑπὸ τῆς ἡδονῆς μεθυόντων ἁπάντων, ἐλπιζόντων ἔχειν τὸ θήραμα, τοὺς ἐπὶ τούτῳ ἀπελθόντας, ἐπανιέναι κάτω κύπτοντας, τὸ γεγενημένον δρᾶμα διηγουμένους. Πόσην μὲν αἰσχύνην, πόσην δὲ ὀδύνην καὶ ὄνειδος τῶν ἀπίστων κατασκεδασθῆναι εἰκὸς ἁπάντων ἦν; Πῶς ἀναχωρεῖν κάτω κύπτοντας ἐγκαλυπτομένους, διὰ τῶν ἔργων μανθάνοντας, ὅτι οὐ πρὸς ἀνθρώπους, ἀλλὰ πρὸς τὸν Θεὸν ὁ πόλεμος αὐτοῖς ἦν; Ὁ μὲν οὖν Ἰωσήφ, ἡνίκα ὑπὸ τῆς αὐτοῦ δεσποίνης ἐπεβουλεύετο, τὸ ἱμάτιον τὸ κατασχεθὲν ὑπὸ τῶν μιαρῶν χειρῶν παρὰ τῇ βαρβάρῳ γυναικὶ τότε ἀφείς, ἐξῄει γυμνός· αὕτη δὲ οὐδὲ κατασχεθῆναι τὸ σῶμα ὑπὸ τῶν ἀκολάστων ἀφῆκε χειρῶν, ἀλλ’ ἀναβᾶσα γυμνῇ τῇ ψυχῇ, καὶ τὴν ἁγίαν σάρκα ἀφεῖσα παρὰ τοῖς πολεμίοις, εἰς πολλὴν αὐτοὺς ἀμηχανίαν ἐνέβαλεν· οὐδὲ γὰρ εἶχον ὃ τι χρήσονται τῷ λειψάνῳ λοιπόν. Τοιαῦτα τοῦ Θεοῦ τὰ κατορθώματα, τοὺς μὲν ἑαυτοῦ δούλους ἐξ ἀπόρων πραγμάτων εἰς πολλὴν ἄγειν εὐκολίαν, τοὺς δὲ ἐναντίους αὐτῷ καὶ πολεμίους κἂν ἐκ τῶν εὐμηχάνων εἶναι δοκούντων εἰς τὴν ἐσχάτην ἐμβάλλειν ἀμηχανίαν. Τὶ γὰρ τῆς ἀμηχανίας ἐκείνης ἦν χαλεπώτερον, εἰς ἣν ἡ κόρη τότε ἐνεπεπτώκει; Τὶ δὲ τῆς εὐκολίας εὐπορώτερον, ἐν ᾖ τότε οἱ στρατιῶται ἦσαν; Μόνην εἶχον αὐτὴν ἔνδον ἀπειλημμένην, ὥσπερ ἐν δεσμωτηρίῳ τῇ οἰκίᾳ ἐγκεκλεισμένην, καὶ ὅμως ἀπῆλθον ἀποτυχόντες τῆς θήρας. Πάλιν ἡ κόρη ἔρημος οὖσα συμμάχων, καὶ βοηθῶν, καὶ οὐδεμίαν οὐδαμόθεν ὁρῶσα διέξοδον τῶν δεινῶν, καὶ τῶν στομάτων ἐγγὺς οὖσα τῶν θηρίων ἐκείνων, ἐξ αὐτῆς, ὡς ἂν εἴποι τις, τῆς φάρυγγος αὐτῶν ἀναρπασθεῖσα διέφυγε τὰς ἐπιβουλάς, καὶ περιεγένετο στρατιωτῶν, δικαστῶν, ἀρχόντων. Καὶ ἡνίκα μὲν ἔζη, προσεδόκων αὐτῆς περιέσεσθαι οὗτοι πάντες· ἐπειδὴ δὲ ἐτελεύτησε, τότε εἰς πλείονα ἀμηχανίαν ἐνέπεσον, ἵνα μάθωσιν ὅτι θάνατος μαρτύρων νίκην μαρτύρων. Καὶ ταὐτὸν συνέβαινεν, οἷον ἂν εἰ κύματός τινος ἐμβολὴν πρὸς αὐτῷ τῷ στόματι τοῦ λιμένος ὁλκὰς μυριοφόρος καὶ μαργαριτῶν γέμουσα πολυτίμων, μέλλοντος αὐτὴν καταβαπτίζειν καὶ ποιεῖν ὑποβρύχιον, διαφυγοῦσα, ὑπ’ αὐτῆς τῆς ῥύμης τῶν ὑδάτων συνωσθεῖσα πρὸς τὸν λιμένα μετὰ πλείονος παραπεμφθείη τοῦ τάχους. Οὕτω δὴ καὶ ἡ μακαρία Πελαγία. Καὶ γὰρ ἡ τῶν στρατιωτῶν ἔφοδος καὶ ὁ φόβος τῶν προσδοκωμένων κολαστηρίων, καὶ ἡ ἀπειλὴ τοῦ δικαστοῦ παντὸς κύματος σφοδρότερον προσπεσόντα ἤπειξεν αὐτὴν μετὰ πλείονος τάχους πρὸς τὸν οὐρανὸν ἀναπτῆναι· καὶ τὸ μέλλον καταποντίζειν κῦμα τὴν ναῦν, τοῦτο παρέπεμψεν αὐτὴν πρὸς τὸν λιμένα τὸν εὔδιον· καὶ κατεφέρετο τὸ σῶμα λοιπόν, πάσης ἀστραπῆς φωτεινότερον, πλῆττον τοῦ διαβόλου τὰς ὄψεις. Οὐχ οὕτω γὰρ ἡμῖν κεραυνὸς ἐκ τῶν οὐρανῶν ἀφιέμενός ἐστι φοβερός, ὡς τὸ σῶμα τῆς μάρτυρος κεραυνοῦ παντὸς χαλεπώτερον ἐφόβει τῶν δαιμόνων τὰς φάλαγγας.
γ’. Καὶ ἵνα μάθῃς ὅτι οὐκ ἀθεεὶ ταῦτα ἐγίγνετο, μάλιστα μὲν καὶ ἐξ αὐτοῦ τοῦ παραστήματος τῆς προθυμίας δῆλον, καὶ τοῦ μὴ συνιδεῖν τοὺς στρατιώτας τὸν δόλον, καὶ τοῦ δοῦναι τὴν χάριν, καὶ τοῦ πρὸς τέλος τὸ ἔργον ἐλθεῖν· οὐκ ἔλαττον δὲ τῶν εἰρημένων, καὶ ἐξ αὐτοῦ τοῦ τρόπου τῆς τελευτῆς τοῦτο ἔστι συνιδεῖν. Πολλοὶ γοῦν ἐξ ὑψηλοῦ κατενεχθέντες στέγους, οὐδὲν ἔπαθον δεινόν· καὶ ἕτεροι δὲ πάλιν μέλη τινὰ τοῦ σώματος πηρωθέντες, πολὺν μετὰ τὸ πτῶμα ἐπέζησαν χρόνον· ἐπὶ δὲ τῆς μακαρίας ἐκείνης, οὐδὲν τούτων ἀφῆκεν ὁ Θεὸς συμβῆναι, ἀλλ’ εὐθέως ἐκέλευσεν ἀφεῖναι τὸ σῶμα τὴν ψυχήν, ὡς ἀρκούντων ἀγωνισαμένην δεξάμενος, καὶ τὸ πᾶν πληρώσασαν. Οὐ γὰρ τῆς φύσεως τοῦ πτώματος ὁ θάνατος ἦν, ἀλλὰ τῆς τοῦ Θεοῦ προσταγῆς. Ἔκειτο δὴ τὸ σῶμα λοιπὸν οὐκ ἐπὶ κλίνης, ἀλλ’ ἐπὶ ἐδάφους· ἀλλ’ οὐκ ἦν ἄτιμον ἐπὶ ἐδάφους κείμενον, ἀλλ’ αὐτὸ τὸ ἔδαφος ἦν τίμιον, ἐπειδὴ σῶμα τοσαύτῃ δόξῃ ἠμφιεσμένον ἐδέξατο. Δι’ αὐτὸ μὲν οὖν τοῦτο μάλιστα τὸ κεῖσθαι ἐπὶ ἐδάφους τιμιώτερον ἦν ἐκεῖνο τὸ σῶμα· αἱ γὰρ διὰ τὸν Χριστὸν ὕβρεις πλεονασμὸν ἡμῖν παρέχουσι τιμῆς. Ἔκειτο τοίνυν ἐπ’ ἐδάφους χρυσίου καθαρώτερον σῶμα· καὶ ἄγγελοι μὲν περιέστελλον, ἀρχάγγελοι δὲ πάντες ἐτίμων καὶ ὁ Χριστὸς παρῆν. Εἰ γὰρ δεσπόται τοὺς ἐπιεικεστέρους τῶν οἰκετῶν τελευτῶντας προπέμπουσι, καὶ οὐκ ἐπαισχύνονται, πολλῷ μᾶλλον ὁ Χριστὸς τὴν δι’ αὐτὸν ἀφεῖσαν τὴν ψυχὴν καὶ τοσοῦτον ἀναδεξαμένην κίνδυνον οὐκ ἂν ἐπῃσχύνθη τιμῆσαι τῇ αὐτοῦ παρουσίᾳ. Ἔκειτο τοίνυν μέγα ἐντάφιον ἔχουσα τὸ μαρτύριον τῷ κόσμῳ τῆς ὁμολογίας καλλωπιζομένη, πάσης βασιλικῆς ἁλουργίδος, πάσης πορφύρας τιμίας τιμιωτέραν περιβεβλημένη στολήν· καὶ διπλῆν ταύτην, τὴν τῆς παρθενίας, καὶ τὴν τοῦ μαρτυρίου· μετὰ τούτων τῶν ἐνταφίων παραστήσεται τῷ βήματι τοῦ Χριστοῦ. Τοιαύτην τινὰ καὶ ἡμεῖς σπουδάζωμεν, καὶ ζῶντες, καὶ τελευτήσαντες περιβάλλεσθαι στολήν, εἰδότες, ὅτι χρυσοῖς μὲν ἱματίοις τὸ σῶμά τις καλλωπίσας, οὐδὲν ὤνησεν, ἀλλὰ καὶ πολλοὺς ἐπεσπάσατο κατηγόρους, ὡς οὐδὲ ἐν τελευτῇ κενοδοξίας ἀφιστάμενος· ἀρετὴν δὲν περιθέμενος, πολλοὺς ἕξει καὶ μετὰ τὴν τελευτὴν ἐπαινέτας. Καὶ γὰρ αὐτῶν τῶν βασιλικῶν αὐλῶν λαμπρότερος παρὰ πᾶσιν ὁ τάφος ἔσται ἐκεῖνος, ἔνθα ἂν ἦ σῶμα κείμενον ἀρετῇ καὶ εὐσεβείᾳ συζῆσαν. Καὶ τούτου μάρτυρες ὑμεῖς οἱ τὰς μὲν θήκας τῶν πλουσίων, καίτοι χρυσᾶ ἐχούσας ἱμάτια καθάπερ σπήλαια παρατρέχοντες, πρὸς δὲ τὴν ἁγίαν ταύτην μετὰ πολλῆς δραμόντες τῆς προθυμίας, ἐπειδὴ μαρτυρίῳ, καὶ ὁμολογίᾳ, καὶ παρθενίᾳ ἀντὶ ἱματίων χρυσῶν ἑαυτὴν ἀμφιάσασα, ἀπῆλθεν ἡ μάρτυς. Μιμησώμεθα τοίνυν αὐτὴν κατὰ δύναμιν τὴν ἡμετέραν· κατεφρόνησεν ἐκείνη ζωῆς, καταφρονήσωμεν ἡμεῖς τρυφῆς, καταγελάσωμεν πολυτελείας, ἀποστῶμεν μέθης, ἀδηφαγίαν φύγωμεν. Οὐχ ἁπλῶς ταῦτα λέγω νῦν, ἀλλ’ ἐπειδὴ πολλοὺς ὁρῶ, μετὰ τὸ λυθῆναι τὸ πνευματικὸν τοῦτο θέατρον ἐπὶ μέθην καὶ καπηλείαν, καὶ τὰς ἐν πανδοχείοις τραπέζας, καὶ τὴν ἄλλην ἀσχημοσύνην τρέχοντας. Διὰ τοῦτο δέομαι καὶ παρακαλῶ διὰ παντὸς ἐν μνήμῃ καὶ διανοίᾳ καὶ τὴν ἁγίαν ταύτην ἔχειν, καὶ μὴ καταισχῦναι τὴν πανήγυριν, μηδὲ τὴν ἐκ τῆς ἑορτῆς ταύτης ἐγγινομένην ἡμῖν παῤῥησίαν ἀφελέσθαι. Καὶ γὰρ οὐχ ὡς ἔτυχε πρὸς Ἕλληνας διαλεγόμενοι καλλωπιζόμεθα τῷ πλήθει τῆς ἑορτῆς, καταισχύνοντες αὐτοὺς καὶ λέγοντες, ὅτι πόλιν ὁλόκληρον καὶ δῆμον τοσοῦτον κόρη μία τελευτήσασα πρὸς ἑαυτὴν ἐπισπᾶται καθ’ ἕκαστον ἐνιαυτόν, καὶ μετὰ τοσαῦτα ἔτη, καὶ χρόνος οὐδεὶς τὴν ἀκολουθίαν τῆς τιμῆς διέκοψε ταύτης ἀλλ’ ἐὰν αἴσθωνται τῶν ἐν τῇ πανηγύρει γινομένων, τὸ πλέον ἀφῃρήμεθα τῶν ἐγκωμίων. Τὸ γὰρ πλῆθος τοῦτο τὸ παραγενόμενον νῦν, ἂν μὲν μετ’ εὐταξίας παραγίνηται, κόσμος ἡμῖν μέγιστος· ἂν δὲ μετὰ ῥᾳθυμίας, καὶ ὀλιγωρίας πολλῆς, ὄνειδος καὶ κατηγορία.
δ’. Ἵνα οὖν ἐναβρυνώμεθα τῷ πλήθει τῆς ὑμετέρας ἀγάπης, μετὰ τῆς αὐτῆς οἴκαδε εὐταξίας ἀναχωρῶμεν, μεθ’ ὅσης εἰκὸς μάρτυρι τοιαύτῃ συγγινομένους ἀπιέναι. Εἰ γὰρ τις μὴ οὕτως οἴκαδε ἀπέλθοι, οὐ μόνον οὐδὲν ὤνησεν, ἀλλὰ καὶ κίνδυνον καθ’ ἑαυτοῦ μέγιστον ἐπεσπάσατο. Οἶδα ὅτι καθαροὶ τῶν νοσημάτων τούτων ὑμεῖς, ἀλλ’ οὐκ ἀρκεῖ τοῦτο εἰς ἀπολογίαν ὑμῖν· ἀλλὰ δεῖ καὶ τοὺς ἀδελφοὺς ἀκοσμοῦντας εἰς εὐταξίαν μεγίστην ἄγειν καὶ καθιστᾷν ἐν τῷ πρέποντι σχήματι. Ἐτίμησας τὴν μάρτυρα τῇ παρουσίᾳ; Τίμησον αὐτὴν καὶ τῇ διορθώσει τῶν οἰκείων μελῶν· ἂν ἴδῃς γέλωτα ἄτακτον, καὶ δρόμον ἀσχήμονα, καὶ βάδισιν ἀνελεύθερον, καὶ σχῆμα ἀπρεπές, πρόσελθε, καὶ βλέψον εἰς τοὺς ταῦτα ποιοῦντας δριμὺ καὶ φοβερόν. Ἀλλὰ καταφρονοῦσι καὶ καταγελῶσι μειζόνως; Λάβε μετὰ σοῦ δύο καὶ τρεῖς ἀδελφούς, ἢ καὶ πλείους, ὥστε καὶ ἀπὸ τοῦ πλήθους γενέσθαι αἰδεσιμωτέρους· εἰ δὲ μήπω οὕτω καθίκοιο τῆς ἀνοίας ἐκείνων, τοῖς ἱερεῦσι τούτους ποίησον φανερούς· μᾶλλον δὲ ἀμήχανον εἰς τοσαύτην ἐλθεῖν ἀναισχυντίαν αὐτούς, ὥστε ἐπιτιμωμένους, παρακαλουμένους μὴ εἶξαι καὶ ἐντραπῆναι καὶ καθυφῆναι τῆς ἀτάκτου καὶ παιδικῆς χορείας. Κἂν δέ, κἂν τρεῖς, κἂν δύο, κἂν ἕνα κερδάνῃς μόνον, πολλὴν λαβὼν εἰσελεύσῃ τὴν ἐμπορίαν. Πολὺ τῆς ὁδοῦ τὸ μῆκος· τῷ μήκει τοίνυν τούτῳ πρὸς συλλογὴν τῶν εἰρημένων ἀποχρησώμεθα· θυμιαμάτων ἐμπλήσωμεν τὴν λεωφόρον. Οὐδὲ γὰρ οὕτω σεμνὴ φανεῖται ἡ ὁδός, εἰ διὰ πάσης αὐτῆς θυμιατήριά τις τιθεὶς τῆς εὐωδίας ἀναχρώσειε τὸν ἀέρα, ὡς σεμνὴ φανεῖται νῦν, εἰ πάντες οἱ τήμερον αὐτὴν ὁδεύοντες τοὺς ἄθλους τῆς μάρτυρος πρὸς ἑαυτοὺς διηγούμενοι, βαδίζοιεν οἴκαδε, θυμιατήριον τὴν ἑαυτοῦ γλῶτταν ἕκαστος ποιῶν. Οὐχ ὁρᾶτε βασιλέως εἰσιόντος εἰς πόλιν, μεθ’ ὅσης εὐταξίας οἱ στρατιῶται στοιχηδὸν ἑκατέρωθεν καθωπλισμένοι βαδίζουσιν, ἀλλήλους παρακελευόμενοι ἡμέρᾳ, καὶ μετὰ φόβου πολλοῦ χωρεῖν, ὥστε τοῖς θεωροῦσιν αὐτοὺς ἀξιοθέατοι φαίνεσθαι; Ἐκείνους γοῦν μιμησώμεθα· καὶ γὰρ καὶ ἡμεῖς βασιλέως προηγούμεθα, βασιλέως οὐκ αἰσθητοῦ, οὐκ ἐπιγείου, ἀλλὰ τοῦ τῶν ἀγγέλων Δεσπότου. Οὕτω τοίνυν εἰσέλθωμεν καὶ ἡμεῖς, μετ’ εὐταξίας ἀλλήλους παρακελευόμενοι ῥυθμῷ καὶ τάξει προβαίνειν, ἵνα μὴ τῷ πλήθει μόνον, ἀλλὰ καὶ τῷ κόσμῳ τοὺς θεωμένους ἐκπλήξωμεν. Μάλιστα μὲν γὰρ εἰ καὶ μηδεὶς ἄλλος παρῆν, ἀλλὰ μόνοι κατὰ τὴν ὁδὸν ἐβαδίζομεν, οὐδὲ οὕτως ἀσχημονεῖν ἐχρῆν, διὰ τὸν ἀκοίμητον ὀφθαλμὸν τὸν πανταχοῦ παρόντα καὶ πάντα βλέποντα· νῦν δὲ ἐννοήσατε ὅτι πολλοὶ τῶν αἱρετικῶν εἰσιν ἡμῖν ἀναμεμιγμένοι· κἂν ἴδωσιν ἡμᾶς οὕτω χορεύοντας, γελῶντας, βοῶντας, μεθύοντας, τὰ ἔσχατα καταγνόντες ἡμῶν ἀπελεύσονται. Εἰ δὲ ἕνα τις σκανδαλίζων ἀπαραίτητον ὑπομένει κόλασιν, οἱ τοσούτους σκανδαλίζοντες, ποίαν δώσομεν δίκην; Ἀλλὰ μὴ γένοιτο μετὰ τοὺς λόγους τούτους καὶ τὴν παραίνεσιν ταύτην εὑρεθῆναί τινα ὑπεύθυνον ὄντα τοῖς εἰρημένοις. Εἰ γὰρ καὶ πρὸ τούτου ταῦτα τολμῶντα ἀσύγγνωστα ἦν, μετὰ τὴν συμβουλὴν ταύτην καὶ τὴν ἐπίπληξιν πολλῷ πλέον ἀπαραίτητον ποιεῖ τὴν τιμωρίαν, καὶ τοῖς αὐτὰ ποιοῦσι, καὶ τοῖς περιορῶσι γιγνόμενα. Ἵνα οὖν κἀκείνους τῆς κολάσεως ἀπαλλάξητε, καὶ ὑμῖν πλείονα προξενήσητε τὸν μισθόν, ἀντιλάβεσθε τῆς τῶν ἀδελφῶν τῶν ἡμετέρων κηδεμονίας, εἰς τὴν συλλογὴν αὐτοὺς καὶ τὴν διήγησιν τῶν εἰρημένων ἐμβάλλετε, ἵνα διὰ τῆς ὁδοῦ πάσης μελετήσαντες ταῦτα, καὶ τοῖς οἶκοι μείνασι καὶ ἀπολειφθεῖσι λείψανα τῆς τραπέζης ταύτης ἀπενεγκόντες, λαμπρὰν κἀκεῖ ποιήσητε τὴν εὐωχίαν. Οὕτω γὰρ καὶ τῆς ἑορτῆς ταύτης μεγίστην αἴσθησιν ληψόμεθα, καὶ τὴν μάρτυρα τὴν ἁγίαν εἰς πλείονα ἐπισπασόμεθα εὔνοιαν, τιμὴν τὴν ἀληθῆ τιμῶντες αὐτήν. Τοῦ γὰρ ἐνταῦθα παραγενέσθαι καὶ θορυβῆσαι πολλῷ μείζω αὐτῇ τὴν ἡδονὴν οἴσει τὸ καρπωσαμένους καὶ ὠφεληθέντας πνευματικὴν τινα ὠφέλειαν ἀπελθεῖν. Γένοιτο δὲ εὐχαῖς τῆς ἁγίας ταύτης, καὶ τῶν τὰ αὐτὰ ἠθληκότων αὐτῇ, καὶ τούτων, καὶ τῶν ἄλλων τῶν εἰρημένων ἀκριβῆ τὴν μνήμην ὑμᾶς κατασχεῖν, καὶ διὰ τῶν ἔργων ἅπαντα ἐπιδειξαμένους, ἐν πᾶσιν εὐαρεστοῦντας διατελεῖν τῷ Θεῷ, ᾧ ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.
