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 was preparing to defend his views. Before returning them he glued the leaves together, and then challenged the heretic to a public disputation. Apollinaris accepted the challenge so far as to consent to read from these books what he had written, declining more on account of his great age; but he found the leaves so firmly fastened together that he could not open them, and withdrew, deeply mortified by his opponent's unworthy victory.

Far more creditable is the last act recorded of Ephrem. While withdrawn in his rocky cavern he heard that Edessa had been visited by a severe famine. He came down to the city, and induced the richer citizens to bring out their secret stores of food, on condition, however, that Ephrem should himself take charge of them. He managed them with such skill, prudence, and honesty that they sufficed for the Edessenes and for numerous strangers also. The next year was one of great plenty, and Ephrem resumed his solitary life amidst the prayers and gratitude of all classes.

His death followed shortly afterwards, fully foreseen by himself, as his Testament proves. In this hymn, written in heptasyllabic metre, after playing upon his own name and professing his faith, he commands his disciples not to bury him beneath the altar, nor in a church, nor amongst the martyrs, but in the common burying-ground of strangers, in his gown and cowl, with no spices nor waxlights, but with their prayers. It ends with an account of Lamprotata, daughter of the prefect of Edessa, who earnestly sought permission to be buried in due time at Ephrem's feet.

The works of Ephrem were most voluminous. Sozomen (Eccl. Hist. iii. 16) says that he wrote three million lines, but a large proportion has perished. What remains is said by Bellarmine to be "pious rather than learned." The great edition of his works is that in six vols. fol., pub. at Rome in 1732-1743, under the editorship of the Maronite Peter Mobarek, better known by the Latin translation of his surname Benedict, and completed after his death by J. S. E. Asseman, titular bp. of Apamaea, who is answerable, however, for the translation of only vol. vi. pp. 425-687. The first three vols. consist of sermons and discourses in Greek with a Latin translation. Many of these are probably genuine, for Sozomen says that already in his lifetime works of Ephrem were translated into Greek, and as both Chrysostom and Jerome were acquainted with them, and Gregory of Nyssa quotes his Testament, it is certain that several of his writings were very soon thus made available for general use. But some pieces must be received with caution, and one (Opp. Gr. ii. 356 seq.) is almost certainly not genuine.

The other three vols. contain his Syriac works, the most important being his Exposition of O.T. Of the commentary upon the Gospels few traces remain, but Dionysius Barsalibi, bp. of Amid, says that Ephrem had followed the order of the Diatessaron of Tatian. As copies of Dionysius's own commentary exist in the British Museum, the Bodleian Library, and elsewhere, some portions of Ephrem's work, as well as some idea of Tatian's arrangement, might be obtained from it. A collection of Armenian translations of Ephrem's works, pub. in 4 vols. 8vo by the Mechitarists at Venice in 1836, includes one (in vol. iii.) of his commentary on St. Paul's epistles.

Following upon the commentary are 12 metrical expositions of portions of Scripture, such as the creation of man in God's image, the temptation of Eve, the translation of Enoch, etc., occupying pp. 316-319. Some of these, especially that upon the mission of Jonah and the repentance of the Ninevites, have been translated into English by the Rev. H. Burgess (Lond. 1856), the author also of Select Metrical Hymns and Homilies of Ephraem Syrus (two vols. Lond. 1853). These expositions are followed by 13 metrical homilies upon the Nativity, pp. 396-436. Next come 56 homilies against false doctrines (pp. 437-560); chiefly against Bardesan, Marcion, and Manes.

In vol. iii., after the Acta S. Ephraems (i.-lxiii.), the first place is held by 87 homilies on the Faith, in answer to freethinkers. The last seven of these are called sermons upon the Pearl, which Ephrem takes as an emblem of the Christian faith, working out the idea with great beauty, though with that diffuseness which is the common fault of his writings. Three very long controversial homilies (pp. 164-208) follow, repeating many of the same thoughts.

A sermon against the Jews, preached on Palm Sunday (pp. 209-224), has been translated by the Rev. J. B. Morris into English. Then follow 85 hymns (pp. 225-359) to be used at the burial of bishops, presbyters, deacons, monks, princes, rich men, strangers, matrons, women, youths, children, in time of plague, and for general use. These are trans. into Eng. in Burgess's Select Metrical Hymns.

Next come four short homilies on Free-will (pp. 359-366), partly following the order of the Syriac alphabet; then 76 homilies on Repentance (pp. 367-561). Next, 12 sermons on the Paradise of Eden (pp. 562-598); and finally, 18 sermons on miscellaneous subjects (pp. 599-687). Considerable activity has been displayed in editing other Syriac works of Ephrem—e.g. by Dr. J. J. Overbeck, in S. Ephraemi Syri, Rabulae, Balaei, aliorumque Opera Selecta (Oxf., Clarendon Press, 1865). Almost more important is "S. Ephraemi Syri Carmina Nisibena, ed. by Dr. G. Bickell, Lipsiae, 1866." Of these hymns, the first 21 treat of the long struggle between Sapor and the Romans for the possession of Nisibis, from its siege in 350 to just before its miserable surrender by Jovian in 363. The next 5 hymns have perished; in Nos. 26-30 the scene is Edessa, and the subject the schism there in the bishopric of Barses, 361-370. Bickell thinks these were written c. 370, towards the close of Ephrem's life. Hymns 31-34 treat of Haran and the many troubles its bishop, Vitus, endured from the pagans there. The other hymns (35-77) treat of the Overthrow of Death and Satan by our Lord, of the Resurrection of the Body in refutation of Bardesan and Manes,