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EPHRAIM the Syrian 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 Osroene, as, for instance, Bardasanes, who devised a
heresy designated by his name, 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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