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relieved by the interference of grief, but sin only can it blot out and do away, it is evident that for this reason only it hath its existence. Let us therefore no more grieve for the loss of wealth, but then alone, when we commit sin. For great in this case is the gain that comes with sadness. Art thou amerced? Be not sad, for thus thou wilt not be at all benefited. Hast thou sinned? Then be sad for it is profitable; and consider the skill and wisdom of God. Sin hath brought forth for us these two things, grief and death. For in the day thou eatest [He saith] thou shalt surely die and to the woman, “In sorrow thou shalt bring forth children." And by both of these things He took away sin and provided that the mother should be destroyed by her offspring. For that death as well as grief takes away sin is evident, in the first place, from the case of the martyrs; and it is plain too from what Paul saith to those who had sinned, speaking on this wise: "For this cause many are weak and sickly among you, and many sleep." Inasmuch, he observes, as ye have sinned, ye die, so that ye are freed from sin by death. Therefore he goes on to say: "For if we would judge ourselves, we should not be judged. But when we are judged, we are chastened of the Lord, that we should not be condemned with the world." And even as the worm is brought forth from the wood, and devours the wood; and a moth

consumes the wool, from whence it originates; so grief and death were born of sin, and devour sin.

Let us not then fear death, but let us only fear sin, and grieve on account of this. And these things I speak, not anticipating anything fearful, God forbid but wishing you when alarmed to be always thus affected, and to fulfil the law of Christ in very deed. For Christ saith, "he that taketh not his cross and followeth after Me, is not worthy of Me." This He said, not that we should always have death before our eyes. Even so as Paul, that is, died daily, and laughed at death, and despised the present life. For indeed thou art a soldier, and standest continually to arms; but a soldier who is afraid of death will never perform a noble action. Thus then neither will a Christian man, if fearful of dangers, perform anything great or admirable; nay, besides this, he will be apt to be easily vanquished. But not so is it with the man who is bold and lofty-minded. He remains impregnable and unconquerable. As then the Three Children, when they feared not the fire, escaped from the fire, so also we, if we fear not death, shall entirely escape from death. They feared not the fire (for it is no crime to be burned), but they feared sin, for it is a crime to commit impiety. Let us also imitate these and all such, and let us not be afraid of dangers, and then we shall altogether escape dangers. Translated by C. Marriett.

EPHREM SYRUS

Ephrem, the greatest theologian and writer of the Syrian Church, was born at Nisibis in Mesopotamia about 306 A.D. The legends that are preserved of his early life are for the most part untrustworthy. He seems, however, to have been of Syrian descent, and it is probable that his father was a heathen. Very early in his life he came under the influence of Saint Jacob, the Bishop of Nisibis, and took up the life of a hermit. He remained at Nisibis through the three sieges laid to it by Sapor, but removed to Edessa when the city in 363 fell into the hands of the Persians. About the year 370 he went to Cæsarea in Cappadocia to visit Basil, who was then the metropolitan of that see. At this time he was ordained deacon, and, although there is some reason to believe that he was advanced to the priesthood, it is certain that he never became bishop. He died soon after his ordination, which took place not long before 378.

Ephrem was a most voluminous writer, and incredible reports are preserved of his literary activities. His works consist of Commentaries on nearly all the books of the Old Testament, and on the Gospels in the form of a harmony, and on the Epistles of Saint Paul; a large number of homilies, doctrinal and controversial, hortatory and also expository; and hymns, by which he is best known and in which he displays real talent. The high regard in which his homilies are held in the Syrian Church is shown by the fact that, ever since a short time after his death, several have been regularly read as a part of the lessons in the services of the Church.

The principal edition of the works of Saint Ephrem is the Roman, in six volumes, edited by the Assemani and Benedictus. There have been many fragments recovered since the appearance of this edition. Translations have been made of a number of his works: Select Works of Saint Ephraim,

VOL. III.-13.

the Syrian, J. B. Morris, 1847; and in the Nicene and Post-Nicene Fathers, second series, xiii. Prefixed to the last-named is an excellent dissertation on the life and works of Saint Ephrem.

THE PEARL, OR, SEVEN RHYTHMS ON THE

FAITH

Ephrem Syrus.

It may be doubted whether the following composition was ever actually delivered as an oration, either in whole or in part. But the style is one peculiar to the period, and the work is interesting as a type of a style of writing essentially oratorical and poetical as well. It has therefore been included in this volume less for its intrinsic merits than for its value as an example of dissertation which in the fourth century was considered the climax of oratorical composition.

ΟΝ

RHYTHM THE FIRST

N a certain day I took up a pearl, my brethren, and in it I perceived mysteries pertaining to the Kingdom, symbols and types of the Majesty on high; it became a fountain, and from it I drank the mysteries of the Son. I placed it on the palm of my hand, that I might examine it; I endeavored to look at it on one side, and it showed faces on all sides. Thus I discovered that the Son is incomprehensible, since He is all Light. In its splendor I beheld the splendor of Him who cannot be clouded, and in its purity I perceived a great mystery, even the body of our Lord, which