§ 129. Знаменитость и образованность св. Ефрема.

Blessed Jerome writes: “Ephraim, the deacon of Edessa, achieved such fame that in some churches his works are read publicly after St. Scriptures" 360. “I need to glorify the one,” says Gregory of Nyssa, who is in the mouths of all Christians, Ephraim the Syrian, that Ephraim whose life and instructions shine throughout the whole world.” Blzh. Theodoret calls Ephraim nothing other than wonderful Ephraim, and St. Theophanes - Great Ephraim 361. St. Ephraim also became famous among his disciples, who, in accordance with his prediction, spread Christian education after him in Syria and became famous for his writings 362. Works by Rev. Ephraim is also shown to have a deep knowledge of the Holy Scriptures. Scriptures and extensive learning. Sozomen says: “He achieved such learning in the Syrian language that he easily solved the most difficult problems of philosophy” 363. According to the Syrian writings of his St. Ephraim is recognized as the first exemplary Syrian writer 364. And there is no doubt that his scientific education was carried out according to domestic monuments. Nevertheless: a) there is no doubt that St. Ephraim read Greek works in Greek. We are not talking about the fact that St. Ephraim used the Greek translation of the Old Testament 365 when explaining Scripture. His writings show that he read Origen's Philocalia, the works of Athanasius and both Gregori, which, as is undoubtedly known, had not yet been translated into Syriac in his time. He read the works of Aristotle and other Greek secular writers, the translation of which into Syriac, at least as far as is now known, belongs to the fifth century. b) Ephraim’s very relations with various heretics - Arians, Sabelians, etc., placed him in the need to become acquainted with the Greek language and writings. c) According to the legend passed on by the ancients, Ephraim, at his ordination to the deacon of St. Vasily, received the gift of knowledge of the Greek language 366. After this, it becomes more than likely that some of the works were written by St. Ephraim in Greek. What are the works of St. Ephraim, even during his lifetime, were translated from Syriac into Greek - this is known 367. But in confirmation of the fact that some were written by St. Ephraim and in Greek, the very character of some of Ephraim’s works is completely Greek 368. Moreover, it is incredible that during Ephraim’s lifetime they managed to translate as many works as St. revises. Gregory of Nyssa in a speech of praise to Ephraim 369. De vir illustr. With. 115. Theodoret writes that “through the hymns of Ephraim, the days of the martyrs have been made more joyful and bright to this day.” N. E. 4, 29. Theodorit N. E. 2, 30. 4.29. r. 118–192. Fabulo hor. 22. Feofan. Chronogr. p. 54. St. Before his death, Ephraim wrote about them in his will: “Abraham - you who came and followed me! may the God of Abraham hear you as soon as you open your mouth, may the Lord fill them with the teachings of wisdom.... Simeon! May God hear you when you call on Him in prayer. When you come to the city, you will fill His Church like a cup! Brides will come to see you, solitary maidens will come. Then they will receive saving instruction and will accept the means to virtue. May you be famous in the world, like a smart doctor in the camp. Mara, angelic, innocent, simple, pure soul! You are innocent not only because of your natural disposition to virtue, but because you are simple because of your freedom of determination. Zinovy ​​Mesopotamian! you are a warrior and a strong hero! your words are like fire, and they burn the thorns of idols. Like a fire in the forest, your instructions are devouring the teachings of heretics! clothe yourself like David, and instead of Goliath conquer the sons of error. Put on the armor of the prophets and the armor of the apostles! Your companion - “Your God, never invincible helper!” For their writings, see Asseman's Bibl. Or. I. 38. 165–168 words. Sozomena 3, 16. Sozomen: “I rightfully think that the praise of Ephraim, uttered through the lips of Basil, constitutes the unanimous response of all who at that time were famous among the Greeks for their learning, since Basil himself at one time surpassed everyone in eloquence by general recognition. N. E. 3, 16. This is what Jacob of Edessa, a 6th-century writer who wrote rules for restoring the pure Syrian language, makes about him. See Asseman Bibl. Or. T.I.r. 475–478. Eg. In explaining Amos 6:1. writes: “The Greek translates: grasping the firstfruits of tongues, and the Hebrew text says: appointing themselves heads of nations.” Op Syr. T. 2 r. 263. It is also visible in many other places. Zach. 3:9." According to another translation (Greek) it is written: Behold, I will dig a ditch. (ibid. 287). Zach. 11:5 Greek translation: the shepherd is unskillful (16 r. 305). Also 1 Kings. 14:3. (T. 1. p. 480). Sire. lifeop. r. 44. Amphilochius on Basil the Great, Menologist of the Armenians. (Op. Syr. T. 3). Menologist Vasiliev Op. graec. I, 34–36). Sozomen and Photius speak about this. Nowadays, not many of Ephraim's Greek works are known from the Syriac original; Most of them are known from the Arabic translation and partly from the Armenian Asseman. Bibl. Or. I, 60. Sozomen makes it clear that Ephraim wrote only in the Syriac language - and attributes to the dignity of Ephraim’s style the fact that in Ephraim’s writings the character of the original is not lost in translation. But it is clear from everything that Sozomen knew little of Ephraim’s writings. The Syriac songs of Ephraim (and many of Ephraim’s works are written in verse) cannot retain their naturalness in translation, no matter how skillful the translator is; expressions that constitute beauty in the Syrian language, in translation, will represent diversity and, as it were, pomposity. That is why Photius said more accurately that it is not the perfection of style in Ephraim’s conversations that should be attributed not to the writer, but to the translator. Bibl. cod. 196. St. Gregory says among other things: “We learned this not from Inudu, but from what he sowed in his writings.” Repeating this remark more than once, St. Gregory makes it known that he read the works of Ephraim: 1) against the Arians and Anomeans. 2) The book against Novat. 3) Works against Apollinaris (r. V. XIII). 4) Will (p. VI). 5) Narration of the act with a sinner wife (R. VII. Soz. N. E 3. 16). 6) instructions about repentance and contrition. 7) About virtues and vices; 8) 100 chapters on humility. 9) Words about the second coming of Christ and the final judgment. 10) Instructions about the love of God; 11) about virginity (p. VIII. XI). 12) Interpretations on St. Scripture (p. vii). 13) Words of praise (p. IX. Sozomen 3, 16). In addition to this, Gregory’s words show that he read other works. You might be interested in: