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| Concerning St. Ephraim.
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Chapter
XVI.—Concerning St. Ephraim.
Ephraim the Syrian1266
| 1266See below, vi. 34. This chapter is independent.
Theod. iv. 29 has Soz. before him, and possibly also the same original.
Cf. Hieron. de vir. illust. cxv.
|
was entitled to the highest honors, and was the greatest ornament of
the Catholic Church. He was a native of Nisibis, or his family was of
the neighboring territory. He devoted his life to monastic philosophy;
and although he received no instruction, he became, contrary to all
expectation, so proficient in the learning and language of the Syrians,
that he comprehended with ease the most abstruse theorems of
philosophy. His style of writing was so replete with splendid oratory
and with richness and temperateness of thought that he surpassed the
most approved writers of Greece. If the works of these writers were to
be translated into Syriac, or any other language, and divested, as it
were, of the beauties of the Greek language, they would retain little
of their original elegance and value. The productions of Ephraim have
not this disadvantage: they were translated into Greek during his life,
and translations are even now being made, and yet they preserve much of
their original force, so that his works are not less admired when read
in Greek than when read in Syriac. Basil, who was subsequently bishop
of the metropolis of Cappadocia, was a great admirer of Ephraim, and
was astonished at his erudition. The opinion of Basil, who is
universally confessed to have been the most eloquent man of his age, is
a stronger testimony, I think, to the merit of Ephraim, than anything
that could be indited to his praise. It is said that he wrote three
hundred thousand verses, and that he had many disciples who were
zealously attached to his doctrines. The most celebrated of his
disciples were Abbas, Zenobius, Abraham, Maras, and Simeon, in whom the
Syrians and whoever among them pursued accurate learning make a great
boast. Paulanas and Aranad are praised for their finished speech,
although reported to have deviated from sound doctrine.
I am not ignorant that there were some very learned men
who formerly flourished in Osroëne, as, for instance, Bardasanes,
who devised a heresy designated by his name,1267
| 1267Cf. Euseb. H. E. iv. 30.
|
and Harmonius, his son. It is
related that this latter was deeply versed in Grecian erudition, and
was the first to subdue his native tongue to meters and musical laws;
these verses he delivered to the choirs, and even now the Syrians
frequently sing, not the precise copies by Harmonius, but the same
melodies. For as Harmonius was not altogether free from the errors of
his father, and entertained various opinions concerning the soul, the
generation and destruction of the body, and the regeneration which are
taught by the Greek philosophers, he introduced some of these
sentiments into the lyrical songs which he composed. When Ephraim
perceived that the Syrians were charmed with the elegance of the
diction and the rhythm of the melody, he became apprehensive, lest they
should imbibe the same opinions; and therefore, although he was
ignorant of Grecian learning, he applied himself to the understanding
of the metres of Harmonius, and composed similar poems in accordance
with the doctrines of the Church, and wrought also in sacred hymns and
in the praises of passionless men. From that period the Syrians sang
the odes of Ephraim according to the law of the ode established by
Harmonius. The execution of this work is alone sufficient to attest the
natural endowments of Ephraim. He was as celebrated for the good
actions he performed as for the rigid course of discipline he pursued.
He was particularly fond of tranquillity. He was so serious and so
careful to avoid giving occasion to calumny, that he refrained from the
very sight of women. It is related that a female of careless life, who
was either desirous of tempting him, or who had been bribed for the
purpose, contrived on one occasion to meet him face to face, and fixed
her eyes intently upon him; he rebuked her, and commanded her to look
down upon the ground, “Wherefore should I obey your
injunction,” replied the woman; “for I was born not of the
earth, but of you? It would be more just if you were to look down upon
the earth whence you sprang, while I look upon you, as I was born of
you.” Ephraim, astonished at the little woman, recorded the whole
transaction in a book, which most Syrians regard as one of the best of
his productions. It is also said of him, that, although he was
naturally prone to passion, he never exhibited angry feeling toward any
one from the period of his embracing a monastic life. It once happened
that after he had, according to custom, been fasting several days, his
attendant, in presenting some food to him, let fall the dish on which
it was placed. Ephraim, perceiving that he was overwhelmed with shame
and terror, said to him, “Take courage; we will go to the food as
the food does not come to us” and he immediately seated himself
beside the fragments of the dish, and ate his supper. What I am about
to relate will suffice to show that he was totally exempt from the love
of vainglory. He was appointed bishop of some town, and attempts were
made to convey him away for the purpose of ordaining him. As soon as he
became aware of what was intended, he ran to the market-place, and
showed himself as a madman by stepping in a disorderly way, dragging
his clothes along, and eating in public. Those who had come to carry
him away to be their bishop, on seeing him in this state, believed that
he was out of his mind, and departed; and he, meeting with an
opportunity for effecting his escape, remained in concealment until
another had been ordained in his place. What I have now said concerning
Ephraim must suffice, although his own countrymen relate many other
anecdotes of him. Yet his conduct on one occasion, shortly before his
death, appears to me so worthy of remembrance that I shall record it
here. The city of Edessa being severely visited by famine, he quitted
the solitary ceil in which he pursued philosophy, and rebuked the rich
for permitting the poor to die around them, instead of imparting to
them of their superfluities; and he represented to them by his
philosophy, that the wealth which they were treasuring up so carefully
would turn to their own condemnation, and to the ruin of the soul,
which is of more value than all riches, and the body itself and all
other values, and he proved that they were putting no estimate upon
their souls, because of their actions. The rich men, revering the man
and his words, replied, “We are not intent upon hoarding our
wealth, but we know of no one to whom we can confide the distribution
of our goods, for all are prone to seek after lucre, and to betray the
trust placed in them.” “What think you of me?” asked
Ephraim. On their admitting that they considered him an efficient,
excellent, and good man, and worthy, and that he was exactly what his
reputation confirmed, he offered to undertake the distribution of their
alms. As soon as he received their money, he had about three hundred
beds fitted up in the public porches; and here he tended those who were
ill and suffering from the effects of the famine, whether they were
foreigners or natives of the surrounding country. On the cessation of
the famine he returned to the cell in which he had previously dwelt;
and, after the lapse of a few days, he expired. He attained no higher
clerical degree than that of deacon, although he became no less famous
for his virtue than those who are ordained to the priesthood and are
admired for the conversation of a good life and for learning. I have
now given some account of the virtue of Ephraim. It would require a
more experienced hand than mine, to
furnish a full description of his character and that of the other
illustrious men who, about the same period, had devoted themselves to a
life and career of philosophy; and for some things, it would require
such a writer as he himself was. The attempt is beyond my powers by
reason of weakness of language, and ignorance of the men themselves and
their exploits. Some of them concealed themselves in the deserts.
Others, who lived in the intercourse of cities, strove to preserve a
mean appearance, and to seem as if they differed in no respect from the
multitude, working out their virtue, concealing a true estimate of
themselves, that they might avoid the praises of others. For as they
were intent upon the exchange of future benefits, they made God alone
the witness of their thoughts, and had no concern for outward
glory.
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