Paul was then received into communion by Cyril on exhibiting a written document acquiescing in the deposition of Nestorius, anathematizing his writings, and recognizing his successor Maximian (Cyrill. Epp. 32, 40, t. ii, pp. 100–102, 152). Paul was invited by Cyril to preach on the Sunday before Christmas Day and on Christmas Day itself. On the festival the chief church of the city was crowded, and Paul, having commenced with the "Gloria in excelsis Deo," passed on to Is. vii. 14, and concluded his exordium with words decisive of the whole controversy, "Mary the mother of God brings forth Emmanuel." The test title was received with loud acclamations by the congregation, "This is the true faith"; "This is the gift of God," which were repeated when he proceeded to enunciate the doctrine of "the combination of two perfect natures in the one Christ," with shouts of "Welcome, orthodox bishop, the worthy to the worthy" (Labbe, iii. 1095). Paul preached a third time the following Sunday, New Year's Day, 433, with equal acceptance. Portions of all these sermons are still extant (ib. 1091, 1095, 1097). To quicken John's delay in accepting the terms of peace proposed by Cyril, Paul accompanied Aristolaus and a deputation of two of Cyril's clergy to Antioch, to lay before John for his signature a document recognizing Nestorius's deposition and the anathematizing of his teaching. This, eventually, was signed by John, and brought back with great joy by Paul to Alexandria (ib. 1091). The happy reunion of the long-divided parties was published by Cyril, in the chief church of Alexandria, Apr. 23, 433. Cyril acknowledged the receipt of John's formulary in a well-known letter—conveyed to him by the aged peace-maker—commencing with the words of Ps. xcvi. 11: "Laetentur caeli," etc., by which it was subsequently known (ib. 1106; Baluz. 786). The time of Paul's death is uncertain. Tillem. Mém. eccl. xiv. (index); Cave, Hist. Lit. i. 419; Coteler. Mon. Eccl. Graec. i. 48; Clinton, Fast. Rom. ii. 240; Migne, Patr. Gk. lxxvii. 1433; Hefele, Hist. of Councils, Clark's trans. iii. 127–137.
[E.V.]
Paulus (73), St. (called Thebaeus; ὁ Θήβηθεν, Niceph.), Jan. 10; called by Jerome the founder of the monastic life ("auctor vitae monasticae," Ep. 22, ad Eustoch; "princeps vitae monasticae," Vit. S. Pauli, Prol.), and said to have been the first, in Egypt at least, to lead the life of a hermit, preceding even the celebrated Anthony (Rosweyd, Vitae Patrum, in Patr. Lat. lxxiii. 105 and notes). He lived in the desert of the Thebaid, whither he fled in youth from the terrors of the Decian persecution, and where he died, at an extraordinary age, hale and hearty to the last (Hieron. Ep. 21, ad Paul. Concordiens.). The palm-tree at the mouth of his cave supplied him with food and clothing (Vita Pauli, c. 6). The ravens are said to have brought him bread, and two lions dug his grave (ib. cc. 9, 13). Anthony is said to have paid him a visit shortly before his death, and ever afterwards to have worn his tunic of palm leaves on great festivals. Jerome adds (c. 13), with characteristic fervour, that such a garment, the legacy of so great a saint, was more glorious than the purple of a king. Niceph. Call. H. E. ix. 14; Boll. Acta SS. 10 Jan. i. 603; Butler, Jan. 15.
[I.G.S.]
Paulus (110), sometimes called "the Silentiary," from his position as an officer of Justinian's court, wrote several epigrams preserved in the Anthologia Palatina, and some other works of minor importance; his poetical account of the buildings and dedication of the Great Church of Constantinople must, as the evidence of a contemporary, always be an important authority on the greatest effort of Byzantine church architecture. It is written in Homeric hexameters, with a dedication in iambic verse. Its vividness is much praised by Agathias, but, from his necessary avoidance of technical terms, it is not easy to follow his description of the building. Together with the ἔκφρασις τοῦ ἄμβωνος, it was edited by Graefe (Lips. 1822). Some assistance to its better understanding in relation to church architecture is given by Neale, Hist. of Holy Eastern Church (Intro.).
[H.A.W.]
Pegasius (1), bp. of Troas c. 350–360. His name was found in a previously unknown letter of the emperor Julian, first published in Hermes (1875), pp. 257–266. This letter gives a very interesting description of a visit paid by Julian to Troy before he became emperor. It describes the graves of Hector and Achilles, and the temple of Minerva as being still honoured with sacrifices; while the bishop of the place Pegasius seems to have acted as custodian of the temple and of the images which were in their places and in good order. He had evidently discerned Julian's tendency to paganism. Julian, upon entering the temple, recognized traces of sacrifices, and asked if the people still sacrificed to the gods. The bishop defended the practice on the analogy of the honour paid by Christians to the martyrs. The bishop turned pagan on the accession of Julian, whose letter was written to plead his cause on the ground that such converts needed encouragement. This letter is of great interest in view of modern explorations of the site of Troy. Cf. Boissier's art. on Julian in Revue des deux mondes, July 1880, pp. 106–108.
[G.T.S.]
Pelagia (3), surnamed Margarita, Marina, and Peccatrix, an actress of Antioch about the middle of 5th cent., celebrated for her repentance. Her history is discussed at length in the AA. SS. Boll. Oct. iv. 248–268, where she is distinguished from two other Pelagias of Antioch, and Pelagia of Tarsus, martyr under Diocletian. The story of our Pelagia has been told by Jacobus, a deacon and eyewitness of her conversion. Nonnus, bp. of Edessa and successor of Ibas in that see, was once preaching at Antioch when present at a synod of eight bishops. Pelagia was then the favourite actress and dancer of Antioch, whose inhabitants had poured riches upon her and surnamed her Margarita from the number of pearls she wore. She came into the church during the sermon, to the astonishment and horror of the other bishops. Nonnus had been an ascetic of the severe order of Pachomius of Tabenna, and he addressed Pelagia with such plainness and sternness touching her sins and the future judgments of God, that she at once repented,
