Demonstrations · Part 2

Other authorities (including Ephraim's contemporary, Gregory of Nyssa, who professes to collect the facts of his Encomium exclusively from Ephraim's own written remains) give a somewhat different turn to this story. According to them, Ephraim approached the city, praying and expecting to meet at his first entrance there some holy and wise man by whose converse he might profit. The first person whom he encountered at the gate was a harlot. Shocked and bitterly disappointed, he eyed her, and was passing on; but when he noticed that she eyed him, in turn, he asked the meaning of her bold gaze. In this version of the incident, her answer was, "It is meet and fit that I gaze on thee, for from thee, as man, I was taken; but look not thou on me, but rather on the ground whence thou wast taken." Ephraim owned that he had learned something of value even from this outcast woman; and praised God, who from the mouth of such an unlooked-for teacher, had fulfilled his desire for edification.

Another woman of Edessa is related by some of these authorities to have accosted the holy man, expecting that, even if she failed to tempt him to unchastity, she might at least move him to the sin, against which he strove no less sedulously to guard himself, of anger. He affected to yield to her solicitation; but when she invited him to fix on a place of assignation, he proposed that it should be in the open and frequented street. When she objected to such shameless publicity, he replied, "If we are ashamed in sight of men, how much more ought we to be ashamed in the sight of God, who knows all secret things and will bring all to His judgment!" By this reply the woman was moved to repentance and amendment, and gave up her sinful life,--and finally (as some add) retired from the world into a convent.

In Edessa, Ephraim at first earned a humble livelihood in the service of a bath-keeper, while giving his free time to the task of making the Scriptures known to the heathen who then formed a large part of the population of the city. But before long he was led, by the advice of a monk whom he casually met, to join himself to one of the Solitaries (or anchorites) who dwelt in the caves of the adjacent "Mount of Edessa" (a rocky range of hills, now Nimrud Dagh). There he passed his time in prayer, fasting, and study of the Scriptures.

But a divine intimation was sent to call him back from his retreat into active life in the city. A vision came to the Solitary under whom Ephraim had placed himself. This man, as he stood at midnight outside his cell after prayer and psalmody, saw an angel descending from heaven and bearing in his hands a great roll written on both sides, and heard him say to them that stood by, "To whom shall I give this volume that is in my hands?" They answered, "To Eugenius the Solitary of the desert of Egypt." Again he asked, "Who is worthy of it?" They answered, "Julian the Solitary." The Angel rejoined, "None among men is this day worthy of it, save Ephraim the Syrian of the Mount of Edessa."

He, to whom this vision came, at first regarded it as a delusion; but he soon found reason to accept it as from God. Visiting Ephraim's solitary cell, he found him engaged in writing a commentary on the Book of Genesis, and was amazed at the exegetical power shown in the work of a writer so untrained. When this was speedily followed by a Commentary on Exodus, the truth of the vision became apparent, and the Solitary hastened to the "School" of Edessa and showed the book to "the doctors and priests, and chief men of the city." They were filled with admiration, and when they learned that Ephraim of Nisibis was the author, and heard of the vision by which his merit was revealed, they went at once to seek him out in his retreat. In his modesty he fled from their approach; but a second divine vision constrained him to return. In the valley where he had sought to hide, an Angel met him and asked, "Ephraim, wherefore fleest thou?" He answered, "Lord, that I may sit in silence, and escape from the tumult of the world." "Look to it," rejoined the Angel, "that the word be not spoken of thee, Ephraim hath fled from me as an heifer whose shoulder hath drawn back from the yoke" (Hos. iv. 16, x. 11--quoted loosely). Ephraim pleaded with tears, "Lord, I am weak and unworthy;" but the Angel silenced his excuses with the Saviour's words, No man lighteth a candle and putteth it under a bushel, but on a candlestick that all may see the light (St. Matth. v. 5, St. Luke xi. 33). Accepting the rebuke, Ephraim returned to Edessa, with much prayer for strength from on high, to combat false doctrine. There he was ill received, and taunted as one who had fled in hypocritical affectation of reluctance, and was now returning in vainglorious quest of applause. This reproach he met with the meek reply, "Pardon me, my brethren, for I am a humble man;" at which they cried out the more against him, "Come, see the madman, the fool!" He held his ground notwithstanding, and taught many.

But this work which his adversaries failed to put down, the over-zeal of an admirer brought to a sudden close. One of the recluses of the Mount, having occasion to visit the city, saw him and followed him crying, "This is the fan in the Lord's hand, wherewith He wilt purge all His floor, and the tares of heresy: this is the fire whereof our Lord said, I am come to send fire on the earth" (St. Matth. iii. 12, St. Luke xii. 49). Hearing this, certain chief men of the city, heretics, heathens, and Jews, seized him and drew him outside the gates, stoned him and left him wellnigh dead. Next morning he fled back to his cell on the Mount.

4. Work as a Teacher.--There, he gave himself to the work of refuting with his pen the heresies and misbeliefs of his time, which he had thus been hindered by violence from combating in speech. Disciples gathered round him, and a school formed itself under the teacher in his retirement. The names are recorded by our narrator of Zenobius, Simeon, Isaac, Asuna, and Julian. Others add those of Abraham, Abba, and Mara. All these are named with favour in his Testament (a document of which we shall treat hereafter) except Isaac; but two others, Paulinus and Aurit (or Arnad) are denounced as false to the Faith.

The biographer introduces into his narrative of this stage of Ephraim's life an account of his famous dream of the vine (above referred to), which foreshowed his future fertility as a writer, as related in his Testament. It will be given farther on, in his own words.

Remote and isolated as was his abode, the fame of the illustrious Basil, Archbishop of Cæsarea in Cappadocia, reached him there, and moved in him a desire to see and hear so great a divine. He prayed for divine guidance in the matter; and in answer a vision was sent to him. Before the Holy Table there seemed to stand a pillar of fire, whereof the top reached unto heaven, and a voice from heaven was heard to cry, "Such as thou seest this pillar of fire, such is the great Basil."

5. Journey to Egypt, and Sojourn There.--Thus encouraged, Ephraim set out on his journey, taking with him an interpreter, for he was unable to speak Greek. In the first instance, however (according to the History), he made his way, not to Cappadocia, but to a seaport (not named by the writer--but probably Alexandretta is meant) where he took ship for Egypt. In the voyage the ship encountered perils, first in a storm, and afterwards from a sea-monster, but was delivered from both by his faith, which enabled him with words of power and the sign of the cross to rebuke the winds and waves into calm, and to slay the monster. Arrived in Egypt, he made his way to the city Antino (apparently Antinoë or Antinoopolis), and thence towards the famous desert of Scete, in the Nitrian valley--then, and still, the place of many monasteries. Here he found an unoccupied cave, in which, as a cell, he and his companion took up their abode for eight years. His habits of life in this retreat--and (as it appears) at Edessa--were of the most austere. His food was barley bread, varied only by parched corn, pulse, or herbs; his drink, water; his clothing, squalid rags. His flesh was dried up like a potsherd, over his bones. He is described as being of short stature, bald, and beardless. He never laughed, but was of sad countenance. Other authorities, Gregory especially, dwell much and with admiration on his profuse and perpetual weeping.

In this Egyptian retreat he is related to have proved himself a victorious adversary against the Arians. On his arrival he had sought out and found a monk named Bishoi, to whom, because of his special sanctity, he had been divinely directed before he quitted Edessa; and with him he had sojourned for a week, communing with him by means of a miraculous gift which endowed each with the language of the other. By this gift he was enabled to carry on controversy with Egyptian heretics, many of whom he reclaimed to orthodoxy. Over one of these, an aged monk who had been perverted to heresy by the possession of a demon, he exercised a further miraculous power for his restoration, by casting out the evil spirit and restoring the old man at once to his right mind and to the right faith. This gift of language, and the intercourse of Ephraim with Bishoi, are told only in the Vatican form of the History, which adds that he not only spoke Egyptian, but wrote discourses in that tongue. The other version of it represents him as having learned to speak Egyptian in the ordinary way. It is to be noted that the name of Bishoi (in Greek, Pasoës) is known as that of the founder (in the fourth century) of the monastery of Amba Bishoi, still occupied by a community of monks, in the Nitrian Desert; and that in those sequestered regions the tradition of Ephraim's visit to Bishoi was lingering even within the last century and probably still lingers. To this subject we shall have occasion to recur, further on.

6. Visit to St. Basil of Cæsarea.--This long sojourn ended, he resumed his purpose of visiting Basil, and left Egypt for Cæsarea (which our narrator evidently supposes to be a maritime city--probably confusing it with the Cæsarea which was the metropolis of Palestine). He was anxious that his first sight of the great Archbishop should be on the Feast of the Epiphany, and he succeeded in so timing his journey as to arrive the day before that Feast. On enquiry, he learned that Basil would take his part in its celebration in the great church; and thither accordingly on the morrow he and his interpreter repaired. On the same day (adds our historian) was the commemoration of St. Mamas. At first, when he saw the great Prelate in gorgeous vestments attended by his train of richly-robed clergy, the heart of the humble ascetic failed him: this man so surrounded with state and splendor could not be (he thought) the pillar of fire revealed to him in his vision. But when Basil ascended the bema to preach, Ephraim, though he could understand little if anything of the orator's eloquence, was speedily brought to another mind. As he listened he saw the Holy Ghost (in the form of a dove, says Gregory, as also the Vatican History,--or, according to another account, of a tongue of fire), speaking from his mouth, (Gregory says, hovering by his ear and inspiring his words); and he joined in the applause which each period of the oration drew from the audience,--so vehemently that while others were content to utter the cry of approval (ahâ) but once, he reiterated it (ahâ, ahâ). Basil noticing this sent his Archdeacon to invite the stranger into the Sanctuary; but the invitation was modestly declined. Another version of the story places this invitation before the sermon, attributing to Basil a spiritual insight which discerned the holy man's presence and identified him. Again the Archdeacon was sent to summon him--this time, by name: "Come, my lord Ephraim, before the bema; the Archbishop bids thee." Amazed to find himself thus discovered, Ephraim yielded, and praised God, saying, "Great art Thou in very truth; Basil is the pillar of fire; through his mouth speaks the Holy Ghost." He begged, however, to be excused from coming into the Archbishop's presence publicly, and asked to be allowed instead to salute him privately in the "Treasury," "after the Sacred Oblation." Accordingly, when "the Divine Mysteries" had been completed, the Archbishop's Syncellus repeated the invitation, saying, "Draw near, Apostle of Christ, that we may enjoy thy presence." He complied, and in his mean rags, silent, and with downcast looks, stood before the magnificent Prelate. Basil rose from his seat, received him with the kiss of brotherhood, then bowed his head, and even prostrated himself before the humble monk, greeting him as the "Father of the Desert," the foe of unclean spirits; and asked the purpose of his journey,--"Art thou come to visit one who is a sinner? The Lord reward thy labor." He then proceeded to give the Holy Eucharist to both the strangers. In the interchange of speech (through the interpreter) that ensued, Basil enquired how it was that one who spoke no Greek had followed his discourse with such applause. When he heard, in reply, of the visible manifestation of the Holy Ghost, he exclaimed, "I would I were Ephraim, to be counted worthy by the Lord of such a boon!" Ephraim then entreated of him a boon; "I know, O holy man, that whatsoever thou shalt ask of God, He will give it thee: ask Him, therefore, to enable me to speak Greek." Basil in reply disclaimed such intercessory power, but proposed that they should join in prayer for the desired gift, reminding him of the promise, "He will fulfil the desire of them that fear Him" (Ps. cxlv. 19). They prayed accordingly for a long space; and when they had ceased, Basil enquired, "Why, my Lord Ephraim, receivest thou not the Order of Priesthood, which befits thee?" "Because I am a sinner," answered Ephraim (through the interpreter). "I would thy sins were mine!" exclaimed Basil. He then desired Ephraim to bow his head, laid his hand on him and recited over him the Prayer of Ordination to the Diaconate, inviting him to respond. Forthwith, to the amazement of all, Ephraim answered in Greek, with the due form, "Save, and lift me up, O God." And thenceforth he was able to speak Greek with ease and correctness. He persisted, however, in declining the higher Order of the Priesthood; but his interpreter was admitted both Deacon and Priest by Basil before they departed. Their sojourn lasted about a fortnight. Other writers, however, call Ephraim a Priest; and there is a passage where he himself seems to speak of himself, as holding the Priesthood (koh' nîyô); but Palladius, Jerome, Sozomen, and others of the best-informed writers, confirm our History. He is in fact frequently styled Ephraim the Deacon, as if to emphasize the fact that one so high in repute never rose above that lowly rank.

Traces of Ephraim's influence are to be found in two places of Basil's writings. It can scarcely be doubted that he points to Ephraim when (De Spiritu Sancto, xxix. 74), in defending the familiar formula "Glory to the Father and to the Son and to the Holy Ghost,"--and again (Homil. in Hexaêm. ii. 6), in explaining the action of the Spirit on the waters (Genesis i. 2)--he appeals to the authority of an unnamed man of great knowledge and judgment, "as closely conversant with the knowledge of all that is true, as he is far removed from worldly wisdom," a "Mesopotamian," a "Syrian." From him he says he learned--in the former instance, that "and" was to be inserted before the name of the Holy Ghost as well as before that of the Son;--and, in the latter, that the Spirit was not to be conceived as being "carried upon" the waters (as the Septuagint represents); but (as the Peshitto more truly represents the Hebrew), as "brooding upon" them, to cherish them into life--as a bird on her nest. The verb thus variously rendered is common to the Hebrew with the cognate Syriac; and the explanation of it given by Basil is in fact found in Ephraim's extant Commentary on the passage of Genesis: but he understands the "spirit" to be the wind--not (as Basil) the Holy Ghost.

7. Return to Edessa.--Ephraim's return to Edessa was hastened by the tidings that in his absence no less than nine new heresies had appeared there. His way thither lay through Samosata; and there he fell in with a chief man of the city, a heretic, who was passing by with a train of attendant youths. As the holy man sat by the wayside to eat bread, these followers mocked him, and one of them wantonly smote him on the cheek. The injury was borne in meek silence; but it was speedily avenged on the smiter, by a viper which came out from under a stone whereon he sat, and bit him so that he died on the spot. His master and companions hastened after Ephraim, and overlook him as he was begging his food in a village beyond the city which he had just passed through. At their entreaty he turned back with them, and by his prayers restored the dead youth to life. The nobleman and his followers, seeing this miracle, were converted to the orthodox faith.

8. Controversies.--Arrived at Edessa, he engaged at once in the conflict against the multiform heresies of the place, old and new--Manichean and Marcionite, as well as Arian. Of all the forms of error he encountered, the one that gave him most grief and trouble was that which had been originated about the year 200 by a Syrian, Bardesan. Of this heresiarch he writes, in one of his Nisibene Hymns (the 51st; not included in the following selection):

1. I have chanced upon tares, my brethren,

That wear the color of wheat,

To choke the good seed;

Concerning which the husbandmen are commanded,

Take them not away nor root them out;

And though the husbandmen heeded not,

The seed waxed stronger than they,

Grew and multiplied and covered and choked them.

2. I have chanced upon a book of Bardaisan,

And I was troubled for an hour's space;

It tainted my pure ears,

And made them a passage

For words filled with blasphemy.

I hastened to purge them

With the goodly and pure reading

Of the Scriptures of truth.

3. I heard as I read them

How he blasphemes justice,

And grace her fellow-worker.

For if the body be not raised,

It were foul reproach for grace,

To have created it unto corruption;

And it were slander against justice,

To send it unto destruction.

4. This then that I read was grievous