The Repentance of Nineveh

FROM THE PROPHECY OF JONAH. " ARISE, GO TO NINEVEH, THE GREAT

CITY, AND PREACH AGAINST IT THE PREACHING THAT I TELL THEE. AND JONAH AROSE, AND WENT TO NINEVEH ACCORDING TO THE WORD OF THE LORD."«

Behold, Jonah preached in Nineveh, A Jew among the wicked. That mighty one ascended to the city/ And disturbed it with words of terror.

The heathen cityc was made sorrowful 5 By means of the Hebrew preacher, And became tumultuous like the ocean Through Jonah, who came up from the sea.

Yea, tempests beat upon it

Like waves in the midst of the deep. 10 Jonah went down to the sea and troubled it ; He ascended to the dry land and terrified it : The sea raged when he fled away ; When he preached the dry land was agitated. By prayer'* the sea was quieted, 15

THE REPENTANCE OF NINEVEH,

The dry land also by repentance. He offered prayer in the great fish/ And the Ninevites in the mighty city. Prayer set Jonah at liberty,

And supplication the Ninevites. 20

Jonah fled from God, And the Ninevites from holiness. Justice placed them in fetters, Yea, both of them, like criminals. They offered repentance to her, 25 And were both delivered/ She preserved J onah in the sea, And the Ninevites in the midst of the dry land. From his own case5' Jonah learned That it was proper the penitent should live. 30 Grace gave to him, in himself, An example on behalf of sinners • That as he was drawn out of the sea He should draw out the sinking city. Thus Nineveh, that stagnant lake/ was moved 35 By Jonah who sprang from the deep.

a This is the title of the Syriac copy, but we cannot say how far it has authority. The quotation literally agrees with the PescJrito.

h " The city." — Two words are used for city by Ephraem, }L±^^D and \0'rO. the latter having, in general use, the more

Lest they should be righteously condemned. Every man sowed mercy. That from it he might reap salvation.

Sinners listened to Jonah, And each one confessed his sins. The polluted city heard him, And quickly put off its abominations. Masters also heard him, And proclaimed freedom to their bondsmen ; Slaves heard him in righteousness, And increased their respect for their masters. At the voice of J onah honourable women Brought down their pride in sackcloth ; The repentance was indeed sincere, When haughty women put on humility \°

When compared with that repentance/ This of ours is like a dream ; In the presence of that supplication, This of ours is but a shadow ; Compared with that humiliation, This of ours is but the outward form.? For they were generous to forgive Their debts in that fast. The Ninevites gave alms, Let us desist from oppressions ;r The Ninevites set their slaves at liberty, Do you have pity on freemen.

DESIGN OF THE PREACHING OF JONAH. 9 Now inasmuch as Jonah was sent To that city full of crimes, Justice armed him with severity f 75 She commissioned him with words of terror ;

She gave him a stern decree* against the city. He was sent, a terrible physician, To a state abounding in evil deeds. 80 He opened and displayed his medicines —

They were terrible and penetrating. For Grace on this condition Had commissioned the Prophet — Not that the city should be destroyed, 85

But should be saved when penitent f Yet the preacher did not give counsel To the citizens, that they should repent ; For he would shew that whoever is afflicted

Should be anxious respecting his health ; 90 He held the door before them, To indicate how they should knock at it.

J onah preached a sentence of doom ; They assented to and approved it ; That it might be seen how powerful 95 Was repentance, to obtain conciliation ; And how strong was a penitent man Who could obtain mercy by importunity ,w For the malady was one of sin,

Of the free will and not of necessity. 100 A voice of terror made them fear,

Like the appearance of a drawn sword. That the presumptuous by terror Might be cured of his folly.

This physician, who went that he might heal, 105 Displayed the sword to his patient ; The city saw it and was alarmed. Like an executioner he rose up,

The sick fell prostrate through fear ; They arose and hasted to repentance. 110 The voice of Jonah, like a sword, Decreed the pains of torture ;

He was a physician whose rod healed More than the medicine of other men. A physician heals by blandishments ; 115 J onah healed by preaching.

This healer whose visitation Inflicted terror upon his patients/ By administering rebuke sharply The sick man left his bed

When he looked upon the rod of wrath ; Those became healthy who were sick With the distemper of their lusts. Every man rebuked his concupiscence. 125

Having become a physician to himself.

The feast of the kings ceased, And the banquet of the princes. If sucking children fasted from their milk, Who would order a convivial meal ? 130

REFORMATION OF THE PEOPLE.

They made the beasts abstain from water. Who then would drink wine ? If the king clothed himself with sackcloth, Who would put on his robes ? If unchaste women became holy, Who would contemplate marriage ? If the jovial were made to tremble, Who would indulge in laughter ? If those who were merry wept, To whom could folly be pleasing ? If robbers became righteous, Who could defraud his companion ? If the city was altogether shaken, Who would protect his own home ?

Throw away the gold 145 And no man will steal it ; Lay open the treasure And none will violently enter it. The gay laid restraint upon their eyes, That they might not gaze on women ; 150 Women laid aside their ornaments, That those who looked on them might not stumble. For they were persuaded of this, That the ruin was a common one ; If they became a stumbling-block to others, 155 They themselves would not escape. The beautiful would not disturb The penitence of the men of the city ;

For they knew that on their behalf The repentant were mourning. 160 They thus both healed and were healed, The one by the other, through repentance.

No one caused his neighbour to sin, For every man was persecuting unrighteousness ; Every one drew on his companion 165 To prayer and supplication. The whole city became one body, Every one was watching every one, Lest one should sin against his kinsman. Each one instructed his neighbour, 170 That he might be clear from his fellowr-member. No man there offered up petitions, That he might alone be saved ; They were alike as fellow-members, For each prayed the one for the other. 175 All the city had been summoned To destruction, as though it were one body. Nor were the sober among them able To live apart from sinners ;

For as members they were bound together, 180 The good and the evil equally. Their righteous men were offering prayers For sinners, that they might be saved ;

And sinners again were intreating For the righteous, that they might be heard. 185 The just among them prayed

i " And gave their bills as alms." — Benedict, " Audierunt creditores, conscissisque syngraphis, in opera mis ericor dice incubuerunt.

The word rendered bills is which Castell renders syngrapha

on the authority of Bar Bahlul. But under the root an illustration is given from the New Testament (Col. ii. 14), the bill of our debts. But the word there is i-^-*. Bernstein gives examples of the form in our text with the ") prosthetic. The Syriac is, literally, with their bills they wrought righteousness, i. e., alms, as in Matt. vi. 1.

j " Debtors heard him." — Sy., ^£20]_i. mutwum accipientes, Castell. Benedict renders fceneratores, which would require &l0 as in Isa. xxiv. 2.

& " So as not to deny their obligation." — Literally, that they should not rise up against their debt. Benedict, led apparently by the error noticed in the last note, translates, " Obedierunt fceneratores ne ultra sortem exigerent."

1 " Creditors." — Neither of the words used before is here employed, but I^Q-kj * ^rr>, either the makers, or the visitors, or enquirers of a debt ; the latter appearing more suitable to the idea of a creditor.

m " How each should gain his soul." — Probably an allusion to Matt. xvi. 26, although the word we have rendered gain is not employed there. Ephraem uses j-^.ASD to trade with, use as merchandise, as suggested by the preceding verses.

n « ;por each one judged himself." — This verse is the same as the thirty-fifth just above, and is an instance of tautology leading us to suspect some error of a copyist.

o " When haughty women put on humility." — This is a severe remark of Ephraem, but it is borne out by the general rule of human nature, that vices put on their worst form when they appear in the gentler sex. The allusion is also to the laying aside personal ornaments ; a proceeding indicating some powerful motive, when the passion of the women of the East for rich dress is considered. — See Hymns and Homilies, p. 37, two last stanzas.

p " When compared icith that repentance.'1 — Sy., in the eyes of. And when throughout the world Shall fly the tidings of our ruin ? And the passing spectators shall gaze upon

The city overthrown upon its masters V*

When the parents listened to these things 50 From the mouth of their little ones, Their tears most bitterly Overflowed and suffused their children, And dropped, at the same time, on the persons Of the speakers and the hearers. 55 And the fathers were not able To find utterance through sighing ; For their grief had closed up The straight path of words

And their speech was interrupted 60 By the weeping of their beloved ones.

Lest, therefore, the fathers should increase The torment of their children, And before the day decreed

They should die of sorrow; 65 The fathers checked their tears, And fought with, and restrained2, their tenderness, That they might wisely console

The young ones™ respecting their enquiry. For the fathers were afraid 70 To reveal the truth to their children, That the coming day was nigh at hand,

According to the declaration of the prophet. THE SACRIFICE OF ISAAC BY ABRAHAM. 19 Like Abraham then, with a prophecy, They comforted their children. 75

For Isaac enquired concerning the sacrifice, " Where is the lamb for the burnt offering Lest he should return an answer with a groan, And there should be a blemish0 in his offering, He soothed while he bound his firstborn, 80 Until his knife was unsheathed. For Abraham, in regard to his son, Saw that the question was too hard for him ; Yet he did not use silence,

Lest he should make his son sorrowful ; 85 Neither did he disclose^ his own suffering, Lest the offering should be saddened. Abraham deliberated with himself

How he might satisfy his beloved one ; While avoiding plain discoveries, 90 He prophesied a hidden mystery ; And while seeking not to reveal the truth,

He plainly declared it to him. He feared to tell him, "Thou art it !" He prophesied that there was another. 95 He thought that he was the sacrifice ;

He at the same prophesied that he was not. For the tongue of Abraham Was more knowing than his heart, His mouth before took lesson from his heart, 100

His heart now learned from it.? His wise intellect was quiet, His tongue became a prophet ; And his intellect which possessed wisdom,

Was made wiser by the tongue. 105 " I and the lad will go up/'7* Said Abraham to his young men, " And we will return again to you."

He thought to deceive, and he prophesied. Yet he did not become a liar, 110 For he contended for the truth ; His speech became prophetic,

While he thought to help Isaac.8

Thus also the Ninevites acted, While studying to satisfy their children. 115 They proceeded, in the midst of weeping, To speak* in this manner to their beloved ones :- — " God is good and gracious, And will not destroy the image he hath made. A painter who designs a picture/ 120 Preserveth it with care ; How much rather will the Good protect His living and rational image ! My children, the city shall not be ruined, Nor shall the state be overthrown. 125 By the threatenings of perdition He calls us to repentance, And by this fierce indignation, Would convert us to holiness.

For you, beloved children, 130 Have ofttimes been chastened by us ; THE PARENTS CONSOLE THEIR CHILDREN. 21

Ye have even been scourged and have borne it, And have been made wise when punished. For the rod was not lifted up In anger, to destroy you ; We corrected because ye acted foolishly, And we rejoiced because ye were reformed. Even ye yourselves acknowledged That in love ye had been afflicted. Even ye yourselves perceived That in tender pity ye were chastened. From the correction ye derived benefit, And became richer^ through it. The sorrow, because ye endured stripes, Became a source of great joy ; And the endurance of the rod Proved a treasury of sweetness. Your anguish was changed, And became altogether pleasant.

" Learn then, O beloved ones, 150 From your experience of punishment ; And acknowledge, from the rod Applied in wisdom by your parents, That the Father who wisely deals with us, Is correcting us for our welfare. 155 His rod is lifted up in terror, That we may tremble and obtain wisdom. For as we, who are fathers, Instructed you with rebuke,

That we might improve and gain you — 160 That we might make you suffer and do you good — So He, the Good and Gracious Teaches by His reproof, w

That by His goodness we may save us, And abundantly bestow the treasure of His mercy. 165

By His rod He makes known to us His love ; . By His stroke He opens His treasure to us.

If this is true regarding yourselves, That from love to you we inflicted stripes, How can we think, respecting God, 170 That He does not correct us in kindness ?

Let then this correction on our part, Be to vou as a mirror : In which you may view this chastisement Of Grace and Goodness. 175 . For all this our love to you,

Is not so great, beloved ones, As is the love of God In His Grace to the children of men. Our love to you is little, 180

Compared with His love to us ; And though His chastisement is severe, His goodness far exceeds it ; For His chastisement is administered

As a gift to the children of men. 185

" Be comforted, ye mourning children, And desist a little from your tears ; Soon the earthquake will leave us, And the fierce anger will pass from us ;

DANGER DISPOSES TO FASTING AND PllAYER. 23 The city will soon be consoled, 190 It will quickly exhibit gladness ; And the Chastiser will rejoice as He sees

That yon, His children, are reformed."

Such things as these the Ninevites Made mention of to their loved ones ; 195 And while desiring to console, They prophesied concerning peace. Because their repentance was speedy/ They predicted like true prophets ; Their repentance was in deed, 200 Their prophecy was in truth. But although they said these things, They desisted not from weeping ; And although they thus administered consolation, They did not cease from mourning. 205 Danger disposed them more to fasting, And fright led them to prayer. For they prudently considered, That if the righteous did not desist from grief, How much ought sinners to mourn, 210 When destruction was standing at the door !

a " Affected the heart with pity." — The Syriae is a strong orientalism, turned the heart and the bowels; scarcely admitting an exact rendering in English.

h " Their grey hairs." — ]5q_k>, the adjective white, is here used

in the plural, without a noun, for canities, the hoary head. The Peschito used the same form in Isa xlvii. 2.

c " The buriers and those about to be interred." — This is an excellent example of terse description, conveying an affecting sentiment in the fewest possible words. The old men, who in the ordinary course of things would be carried to the tomb by their sons, and who, like Joseph, would wish on the bed of death to give commandment concerning their hones, now saw a prseternatural doom impending ; young and old together were to descend into the same yawning grave !

d " The heads of chaste men and women." — This is a passage of some difficulty, and we are obliged to leave it sub judice. The

Syriac is "jA^LlUO ]^LH3, from the adjective to which

Castell gives the meanings, verecundus, sobrius, castus, continens, temperans. Michaelis, in a note to Castell, says, " Ab ecclesiasticis scriptoribus ut epitheton monachi poni solet 'f the word was used as an epithet of a monk. Perhaps Ephraem merely meant, that modest and reputable men and women, not accustomed to court the public eye, now displayed their heads denuded of the hair through their deep grief ; but we feel doubtful whether more than this is not intended. Benedict, according to his subjective Eomanism, translates, " Casti castceque coelibes," chaste monks and nuns ; or, not to strain his words too much, chaste single persons of both sexes. It is certainly possible that Ephraem, clothing the past with the ideas of the present, may have committed the anachronism of supposing monastic institutions at Nineveh in the days of Jonah, as a great Italian painter introduces Dominican friars and other mediaeval paraphernalia in a picture of the prodigal son. It should be mentioned that ] <^*"> V rendered sober, occurs in verse 178 of Part I. and from the connection may admit of an ascetic idea. — See Metrical Hymns, &c, p. 108, note b.

e " Became bald through their mourning." — The Sy., from w-Kjf-D, depilavit, is used several times in the Peschito for the Heb. rrrnj? (which Michaelis thinks is the same as the Syriac word, the 5 and 1 being interchanged), and, like that, designates the artificial baldness inflicted on themselves by the Orientals as a

" The young ones." — The Syriac is | / n» *^ • boyhood or

n " Where is the lamb for the burnt-offering ?" — Gen. xxii. 7. This extract, and all the terms used in this place in reference to the sacrifice of Isaac, are literally the same as those found in the Peschito.

o " Lest there should be a blemish." — Referring to the prevalent idea, that a sacrifice should not go unwillingly to the altar. The same thought is beautifully expressed in the Hymns and Homilies, p. 2.

V "Disclose." — Sy., a g) This meaning is not given in Castell, except so far as it may be deduced from the general sense of the word, which is, to explain, interpret, and thus to disclose what was hidden. Bernstein gives the signification among others,

$ " His heart now learned from it." — Abraham uttered something at random, and without the clear concurrence of his judgment, since he did not expect the divine interference which actually occurred. His tongue is thus said to have been wiser than his heart (or mind) and to have learned from it.

r " I and the lad will go up." — Unlike the quotation above, this from Gen. xxii. 5, differs greatly from the Peschito in the words employed.

5 " While he thought to help Isaac." — The thought condensed in the few verses in reference to Abraham, furnishes an admirable example of the flexibility of the Syriac and of the skill of Ephraem. The passage also illustrates the way in which Scripture was used by the early fathers, as supplying images and similitudes in their ordinary compositions.

* " To speak." — The verbs OOOl furnish an unusual combination of the infinitive with the indicative. The 0001 is plainly expletive. m "A picture." — Picture and image are renderings of the same kynac word,

» "And became richer." — Sy., became Jieirs ; inherited something they did not before possess.

Who, while anticipating their nuptials, Were invited, as guests, to their deaths ? Who was able to endure 45 The weeping voice of the brides,

Who, when sitting in their bridal chambers, Were invited to the depths of the earth ? Who could refrain from tears, Before the King who was weeping? 50

Who, instead of his royal palace, Was invited to descend to Sheol ; And who, now King among the living, Should be but dust among the dead ;

Who, in place of his chariot of state, 55 Had heard that his city should be overwhelmed ; In place of his delicacies and pleasures, It was reported that death should swallow him up ;

And, instead of his couch of ease, Both the city and its King, suddenly, 60 Were invited to the abyss of wrath !

The King convoked his armies, He wept with them and they with him. The King rehearsed in their presence The battles in which they had been crowned \ 65 He also brought to their remembrance In what perils they had conquered. But now his soul was feeble, and he was humbled, For there was none to redeem nor help. He began thus to address them : — 70 C£ This, my friends, is not a war

THE KING ADDRESSES HIS HOSTS. That we can go forth and conquer as we have been wont, And triumph according to our pleasure ; For even heroes are now trembling

At the mighty rumour which is proclaimed abroad. 75 One Hebrew now conquers us Who have conquered many : He hath made kings, even us, to tremble ;

And his word hath greatly disturbed us. We have overthrown many cities, 80 But in our own city he vanquishes us. Nineveh, the mother of heroes,

Is afraid of a solitary feeble one. The lioness in her lair

Trembles at the Hebrew. 85 Asshur? has roared against the world/ But the voice of Jonah roars against her. Behold ! the race of Nimrod — the mighty one — Is altogether brought low \"

The King offered good advice 90 To his mighty hosts : " I counsel you, my beloved friends, That even now ye be not cast down ; Let us contend like the brave,

That we perish not as men of no spirit. 95 For whoever, when he is tried, Taketh heart and acts with courage : If he dies, it is as a hero,

If he lives, it is as a conqueror. Thus, death being one of renown to him. And on the other hand, life being illustrious, The magnanimous, through his bravery,

Even as the faint-hearted Eor his death is altogether ignominious, And his life inglorious. Let us then be armed and brave ;

Let us act like men and become renowned. For although we should not gain our purpose, We shall have the fame of men of courage.

" It hath been reported to us by tradition/ Which came of old time from our fathers, That there is righteousness with God, But that His property also is goodness ; And that by His justice He threatens, And by His goodness He has pity. Let us therefore placate His justice, And His goodness will favourably regard us. Eor if His justice is reconciled, His goodness will afford us aid. Let His righteousness be placated, And His loving-kindness will abound to all men But even if His justice is indignant, Our prayer will not be blamed ; Although it is not appeased, Our supplication will not be complained of. Between justice and goodness,

THE KING REFERS TO THE DELUGE. Repentance will not be spurned. Let us then fabricate a new weapon, 130 For a new city,™ my beloved ;

Since a secret war calls upon us, Let us take to ourselves hidden weapons.

" This hath been told us, by those of old time, Who have proclaimed the truth in the world, 135 Whose words have descended by tradition, And the rumours of their renowned deeds — (For the human race is not deprived Of a knowing discretion,)

The fame hath walked through the earth, 140 Of just men who have been delivered in this manner; It hath also filled the world That the foolish shall be condemned.

We have also heard of the unjust, How they, acting daringly, have been destroyed. 145 And we may see as in a mirror/ That the presumptuous shall be rebuked.

A standard is set up in the earth That the spectators may contemplate it. Goodness,0 further, has been published to us, 150 That those who hear may look upon it ;

And repentance is pictured in the earth That sinners may view it.

" Who is there, my friends, who is not acquainted^ With the overwhelming deluge? 155 The history is familiar to us

34 THE REPENTANCE OF NINEVEH. Of the inundation in the days of Noah ; When, by the breaking forth of justice/ The whole human race was drowned. r

Then, no one was deprived of discretion, 160 And no one was blinded as to knowledge. My sons, the wicked were condemned, That generation in the days of Noah.

Even then a voice made proclamation Concerning the flood which was coming. 165 The ungodly who heard it, provoked to wrath, They treated that voice with derision.

The sound of the axe and the hammer, Preached respecting that deluge ; The noise of the saw in its sawing, 1 70 Cried aloud of the inundation.

They derided the voice of the axe, Thev mocked at the voice of the hammer. Till the ark being completed, Then justice was revealed \s 175

And justice being revealed The fountains were opened and roared Against the wicked mockers. Suddenly the flood cried out 1 80

Against the ungodly who had derided. Those who scoffed at the sound of the axe Were tormented with the voice of thunders ; Those who laughed at the sound of the saw

Were blinded by earthquakes and lightnings ! 185 They began to hasten to the ark, doubts respecting the real meaning, but inclines to that of being

A " Pictured God before his eyes." — The Sy., 50-^ is used in the same sense in Gal. iii. 1, and that text was, no doubt, in the mind of Ephraem. In both cases a vivid perception of God or Christ, as though actually present, is said to produce repentance and faith.

• " Those desiring the grave." — A sense of the great importance of the rites of sepulture is conveyed frequently by Ephraem in the manner now before us. It was an element of the misery of old men, in the threatened destruction of Nineveh, that there should be none to bury them. The days having arrived to them, in which, from the decay of their powers they could find no pleasure, they could even desire the grave, were it but accompanied with its customary solemnities.

j " Asshur." — Sy., JOL\ Atlwor. This word is taken from the Hebrew of Gen. x. 11, treated as the name of a man

by the English version ; but it more properly signifies the region in which Nineveh and other towns were situated. Gesenius says of it in reference to this place in Genesis, " Assyria vetus et propria easdem fere regiones comjrrehendisse videtur, quas Assyria? proprice tribuit Ptolemceiis." In Syrian church literature Atlwor is the name of Mosul, on the bank of the Tigris opposite to Nineveh ; but it also designates a metropolitan see, including Mosul, Nineveh, and other towns. Ephraem appears to have used it in this large sense, for the region of which Nineveh was the capital. In a letter sent from Mosul to the Pope in the year 1552, by a Nestorkn, is the sentence, " Jfozal, hoc est Attui\ in cicinia NZneveB." (Assemani Bibliotheca Orientalis, vol. i., p. 526.) Mr. Badger, in his interesting work, The Kestorians and their Rituals, says on this subject, " In many Syriac MSS. Mosul is styled Atlwor, and it is not an uncommon practice with ecclesiastical writers of the present day to use the same phraseology, 4 Mosul, zchich is Atlwor ;' but this must be regarded rather as a traditional commemoration of the title of one of the oldest dioceses in these parts (which was also called 'Nineveh' long

* " Then justice was revealed." — The particle afterwards, then, is not of common occurrence.

In his Commentary on Genesis (vol. i. of the Roman edition of his Syriac works), Ephraem uses many interesting illustrations, to magnify the mercy and forbearance of God towards the guilty antediluvians. The following extract will interest our readers : — " When therefore the men of that generation were reformed, neither by the congregation of the animals at one time, nor by the agreement which existed between creatures of opposite natures, the Lord said to Noah, ' There are yet seven days and I will blot out all flesh which I have made.' He then who had given them a hundred years while the ark was preparing, and yet they repented not ; and who gathered the creatures which they had never seen, and which had no concord between them, and put a covenant of peace between the tame and the savage, so that the former feared not : yet further, after Noah and all flesh had entered into the ark, the Spirit extended to them seven days, during which the door of the ark remained open to them, and they saw this wonderful thing, that the lions did not require their wild gambols, nor the other beasts and birds their accustomed practices. Yet were they not even then persuaded to leave off their evil deeds."

The above breathes a tender and truly Christ-like spirit. It is remarkable that the Peschito, in the reference to the flood in 1 Peter iii. 20, to the words, when once the long-suffering of God waited in the days of Noah, adds, in the hope of their repentance. This would probably be the authority on which Ephraem would rest his beautiful amplifications of the divine forbearance.

We will add another short extract from this Commentary, as it is very little known : —

" The forbearance of God for one hundred and twenty years, was intended, first, that they should repent. Further, that holy men might remain among them, and that thus their conduct might condemn them. Also, that the righteous might fill up their appointed days and die, lest men should say with regard to those who were not guilty, Why did He not spare them ? Thus when the trial of that generation had lasted one hundred

The love of moneys' was conquered by him, The fear of death was despised. Every word which he uttered, 45 Cleft the stone by its sword/ He neither feared my power,

Nor respected' my majesty. All our honour was considered by him, As filth thrown upon the ground ; 50 So greatly did he scorn our wealth,

So much did he despise our sword. He prepared a brow of brass, And thus came to our coasts ; So that nothing could make him willing 55 To respect our royalty ™

" His word thus becomes to us a mirror, In which we may contemplate our blemishes. n In it we may look upon God,

Who is angry at our abominations ; 60 In it we may see impartial justice, Who is wrathful on account of our trespasses ; In it also we may see our city,

On which a stern sentence has come ; We may see in it the proclamation 65 Which hath proceeded from the mouth of the Just One. For this is no cunning device,

Nor an ensnaring contrivance. Had he preached to us prosperity, We might have thought him a cunning man, 70 Who by the good tidings which he brings

JONAH COMPARED TO A PHYSICIAN. 43 Would earn a fair reward. For whosoever desires profit Makes a favourable augury ; And a soothsayer/ because he is avaricious, 75 A Chaldsean also, because he lacks bread/

That he may receive the more from the foolish. He tells him of a wealthy lot, 80 Not because he is solicitous to give it to him, (For indeed he bestows nothing,)

But by the promise of wealth he leads him captive, And takes from him even what he hath.

" But this is a very faithful physician ; 85 He speaks the truth to his patient ; He enters and proclaims a stern decree, In the midst of the house/' to the sick man ; He prescribes to him a sharp fiery caustic, Openly, in the midst of his chamber f 90 He does not fear whether one can bear it, When he announces the extraction of a tooth/ Yea, he feareth not the King To tell him the thought of his heart f He fears not the son of the King 95 To make him drink sharp medicine f He fears not a man who is terrible, But binds him and employs the knife.™ He trembles not at a giant,

To humble his strength by his caustics. 100 Who will brand as a deceiver A prophet who proclaims wrath? For he is not a liar

Whose voice causes perturbation ; But if his speech is searching, 105 His spirit is sincere.

" But though a good physician is not fearful, He exercises his art for profit f But this Hebrew is superior

To the grade of those who practise healing; 110 For not even his daily bread^ Will he eat from our city : From the day that he came among us

He hath fasted and suffered much. Now what urges him, without advantage, 115 To preach great wrath against us ? How is it that he is not afraid

To proclaim this against our city ? It hath been reported to us by the Hebrews Respecting Moses and Elias, 120 That they fasted from food

Each of them forty days.* But will this Hebrew prophet Thus fast as long as they did ?a

But if he fasts, being a righteous man, 125 Come ! let us fast because we are sinners ; And if he, being a righteous man, makes supplication, Let us strew^ for ourselves sackcloth and ashes. And perhaps he is fasting and praying,

THE NINEVITES ACCUSED BY SATAN. That he may not prove false respecting us ft 130 Or strives to overturn the city, That his preaching may obtain credit.

Since then by fasting he fights against us, By fasting let us contend with him. Yet not against the prophet 135 Shall we strive by our repentance ;

For it is not he who does us harm, But our sins have injured us. The Hebrew does not overthrow our city, But its iniquity is destroying it. 140

u There is among you, my friends, Another and invisible enemy, Against whom it behoves us To contend most courageously.

Among us there is the history 145 Of righteous Job — that ancient man, Even the dumb brute creatures

Must have heard, as I may say,5 concerning his

triumphs ; For his temptation, like a trumpet, Hath proclaimed his victory through the world. 150 It was Satan who accused6 him, According to the relation of our fathers. Now if the "Wicked One accused That righteous ancient man,

How much must he open his mouth 155 To bring a charge against sinners ? Different, and yet alike, is his wickedness

46 THE REPENTANCE OF NINETEH. Towards the righteous and the evil ; For he persecuteth the righteous, If peradventure he may make him a sinner; 160

And he slayeth the sinner lest he should repent. It was he who went forth and overthrew The house of the sons of Job ; He mingled their blood with their wine,^

And their goblets with their bodies. 165 He overthrew the banquet, And the house upon its habitants.

" Perhaps he has received a mission, And will overturn our city and stated In battles ye have conquered kings, 170 Now conquer Satan by prayer. Bring forth therefore your battle array To contend in war with him ; Put off and throw aside your mantles/ And arm yourselves with sackcloth against him. 175 Break and throw away your bows And take refuge in prayers ; Lay down the sword — that feeble weapon, And choose the triumphal sword, Whose edge, even fasting, will inflict a wound1 180 Upon the hidden wicked one in our city. For that victory is as nothing Which ye have borne away in the battle ; But now, if we should conquer,

It will be greater than all our triumphs ; 185 And since I have entered into the ranks

h " Between flattery and fear." — This whole description given of Jonah by the king, contrasts favourably with the apparent pusillanimity of the prophet, depicted in the brief account of the Holy Scriptures. It was customary with the fathers, as it is now with certain schools of divinity, to attribute nothing but excellence to the characters of the Old Testament, and to explain away their obvious faults. Ephraem is very much exposed to this charge, for, in the seventh hymn, on the Nativity, he speaks of shameless women as justified through a faith in the coming Messiah which he attributes to them. Thus he says of Tamar, " Holy was the adultery of Tamar on thy account."

i On the sword he looked contemptuously." — Sy., he pouted out Ms lip. On the Syriac phrase see Michaelis in Cast ell, under

It is scarcely possible for any one writing on Jonah to avoid imagining the trials to which his courage must have been exposed while delivering his message ; but Ephraem has here accumulated his temptations with much skill. Two short extracts from a work of great eloquence and power* will illustrate the position of the prophet as described in the text.

" He must have been the subject of strange and conflicting emotions, when he entered the gates of that proud capital. The stern soldiers upon the battlements, armed with swords and shields, helmets and spears ; the colossal images of winged compound animals that guarded the gates ; the gorgeous chariots and horsemen that rattled and bounded through the streets ; the pomp and state of the royal palaces ; the signs of trade and commerce, of wealth and luxury, of pleasure and wickedness, on every hand; must have amazed and perplexed the prophet, conscious of his utter loneliness amidst a mighty population, of his despicable poverty amidst abounding riches, of his rough and foreign aspect amidst a proud and polished community, — there was enough to shake his faith and to cowardize his bold, haughty, and scornful spirit. Yet he dared not a second time abandon his mission. He therefore passed along the broadways and great places of concourse

* Nineveh, its Eise and Fall. By the Rev. J. Blackburn. London, 1850.

among the inhabitants ; and to guard against this, it was endeavoured to include within the city the means of rearing cattle and of raising such vegetable produce as required to be grown every season, and could not, like com, be stored away in granaries to be kept for many years. This adequately explains the vast extent ascribed to Nineveh, Babylon, and other ancient cities."

* 0 " Your mantles." — Sy., As we can find no meaning

to this, except that of furnace, with different vowels, we give that of Benedict, which indeed, or something like it, is required by the connection. He gives diploides, double robes or mantles, apparently 1 with an etymological reference to the Syriac word.

1 " Will inflict a wound." — This may be rendered, " will amputate, or cut off the hidden wicked one."

* " Dangers." — \r i a kj. No such word is to be found, as far as our search has extended. Benedict omits it altogether. Perhaps it is a derivative from p^f compidit, coegit, by a transposition of letters.

THE KING SETS THE EXAMPLE, THE PEOPLE FOLLOW, AND PUT ON SACKCLOTH. HE SENDS TO HIS SUBJECTS, AND HIMSELF GOES

THROUGH THE CITY URGING ALL TO REPENTANCE.- — JONAH IS FELLED WITH WONDER, AND CONTRASTS THE REFORMATION OF

THE NINEVITES WITH THE IMPENITENCE OF HIS OWN PEOPLE. DIVINE GRACE TAUGHT NINEVEH THAT BY FASTING THE THREATENED DOOM MIGHT BE AVERTED. The Kinga arose and laid aside his robes, They all put off their attire. The King hastened, and clothed himself with sackcloth,

And his troops, like him, put on blackness. The Assyrians, so sumptuously adorned, 5 Were suddenly clothed in mourning. By the hair upon their garments,

The mystery of Jacob was illustrated ;b For they by remorse prostrated themselves, And chose his victory by his repentance. c 10 For, like Esau, Satan was foiled of his expectation/

The master like his pupil ; And these conquered, like Jacob, The disciples like their master.

The King called the chief of his mighty men, 15 To go and visit his encampments ; Messengers went among the hosts, To the intent that every man should be penitent. — " Let the impure," they said, " put off his uncleanness, Lest it should vanquish him in the battle ; 20 Let the miser cast off his covetousness, Lest he should be impeded* in the conflict ;

Let the angry man be reconciled to his neighbour, Let there be no wrath in his heart, Lest his salvation be put in peril ; 25 And let not his lips contrive^ strife,

That the city may be blessed by acts of kindness. Let no man falsely accused nor oppress another, Neither let him be guilty of perjury ;h Lest the sentence of doom which hath proceeded against us, 30

Should justly prove to be true. Let the fetters on our hearts be broken, That our supplication be not impeded ; Let no man pursue after folly,

Lest a greater torment should overtake us." — 35 Such things, and others like them, The heralds proclaimed in the great city.

The King remained in trouble, And diligently inspected the city ; He decreed a fast for his camp, 40 And supplied it with the armour of truth ;

GREAT CHANGE IN THE KING. He called his regiments to prayer, For that was their only safety. He proclaimed an earnest supplication,

A bow whose arrows would be victorious ; 45 Armour which would surround the oppressed, And a fierce' sword for those wielding it.

When the King had inspected these, And carefully armed his regiments ; He turned himself to give weapons to the city, 50 The men and the women together ; That the whole people unitedly, Might do battle for their safety. By his own sackcloth he set an example ; He armed the city with sackcloth. 55 It was the son of Nimrod/ the mighty one, It was a warrior, and a hunter/ Who leaving off to slay great wild beasts, Slew, in the place of the beasts of the field, The hateful sins of his people. 60 Instead of things hunted in the field, He purged the city from crimes. He let alone the wild creatures without, And killed the iniquities within. He rejected the poison of dragons/ 65 And sweetened his disposition™ by fasting. In place of the chariot of his majesty, He visited the city on foot • He called on all his people,

That he might awaken them to repentance. 70 The King wandered in a private manner, That he might purge them from impurity ; He walked about in humility,

That he might establish the agitated city ; In places of low resort" He sowed tranquillity among the streets.

Jonah saw this, and wonder seized him ; He blushed for the children of his own people. He saw the Ninevites were victorious, And he wept for the seed of Abraham ; He saw the seed of Canaan in sound mind, While the seed of Jacob was infatuated ; He saw the uncircumcised cut to the heart, While the circumcised had hardened it ; The former gloried in the Sabbath/ While they of the circumcision despised it, And placed it between death and life.^

The King of Nineveh knew That the cause of wrath was folly ; He cut off the evil occasions, And quickly composed the storms.? As a physician he had visited his city ; And knew the medicine which was proper^ for it ; By fasting, that powerful physic, He healed the malady of the city ; And by sackcloth and ashes, Drove sin from the midst of it. Because they forsook their crimes

WHO TAUGHT THE NINEVITES TO FAST The Good magnified his gift ; They gave up accumulation and usury/ And the city and its suburbs* were delivered.

Jonah was an avenger of iniquities. But fasting remitted their sins. The Ninevites gathered themselves together, And took counsel how they might be saved ;

The whole people appointed a fast, That by it they might propitiate God.

Who made known to the Ninevites These hidden divine mysteries ? That fasting was able to remit The stern decree of God ? Jonah did not give them this information, For he feared lest they should be pardoned ; Jonah had proclaimed to the Ninevites, That the stern decree was true. The Ninevites believed Jonah's words, But made his sentence of no effect ; For they recognized a distinction,^ Between God and man ; That man was but as man, Whereas God was gracious. They saw that the prophet was severe, They concluded that God was gentle. They argued not against him who was severe, But they sought the favour of the Gracious ; They attributed justice to the prophet, But goodness to God.

While Jonah cut off hope. In fasting much hope was found ; While Jonah broke the heart, 130 Prayer afforded it support ;

And while the indignation was fierce, Its heat grew cold by sackcloth. The cloud lowered with thick darkness, At the sight of the sackcloth it was dissipated.2' 135

The sky was dark before, By repentance it became serene.

The inhabitants of Asia, who were affrighted, Were now assured by temperance ; The city tottered to its fall/ 140 But the giving of alms strengthened its pillars. Mammon, which had multiplied crimes, Now obtained pardon for trespasses ; The iniquitous were preserved by the pious, For they taught them to fast and pray. 145 Old men prayed loudly as they sat in sackcloth, And became assured as to their salvation. Young men who had wept in affliction, Now retained their crowns f

And betrothed virgins who had put on sadness, 150 Were preserved for their bridals.

The beasts who had fasted from water, Uttered cries in their different manners/ There was a loud wailing in all voices, Both of human beings and brute creatures. 155

THE EARNEST REPENTANCE OF THE PEOPLE. 61 Justice heard their groaning, And Grace redeemed their city. From the day J onah pronounced the sentence,

Great had been their diligence f Supplication was without intermission, 160 And fasting still urged to fast ; Sackcloth was doubled to sackcloth,

And ashes in abundance were on them. No eye there refrained No tongue there kept silence From loudly imploring for mercy ;

The ear there heard nothing But the sound of wailing and grief, Which arose from all sides ; 1 70 The eyesa there looked not upon

The shining form of the countenance, Nor upon a laughing mouth ; For the tears of the sad and contrite'3 Were renewed every hour, 175

And descended like showers through repentance. Alms of all varieties, Were daily there administered ; And intercessions of every kind,

Were daily there renewed; 180 Earnest entreaty for all benefits, Was every day witnessed there ; For a fountain of all consolations,

Was there opened by Mercy.

Then sobriety, without restraint, 185 Clothed both men and women ; A stedfast purity Was maintained there by fasting. Benignity towards each other,

Gave sweetness to their tongues ; 190 By unity and concord, Like fellow-members they were mingled together. Grace bowed itself down to them, And upon them mercy shed its dew.

Love existed among the children, 195 And truth between a man and his friend. Among the angry there was reconciliation, And unity took the place of discord.

With the women there was quietness, But a silence full of good services. 200 The old men made intercession, And gave counsel full of profit.

The vouths were continent, The virgins were modest. Between maidens and their mistresses 205 One harmony was established.

There was no look of haughtiness, For garments of humility girded them ; There were no angry excitements, And jealousy was destroyed by impending wrath. 210

There was one feeling of kindness, With servants and their lords ;** There was one equal drink, With masters and their slaves ;

DESCRIPTION OF THE FEAR OF THE CITY

And the same humble food, To the rich and the poor. One sackcloth was placed beneath The hired servants and noblemen. The whole city had but one yoke ; It was occupied by repentance.6

One work was carried on, For a common salvation was to be received ; Lamentations, in various voices, Were uttered there every day ; And the groaning of different sufferers, Was always found there ; And the loud cry of various pains, Was heard from them all. By astonishment of every kind The whole city was moved ; It altogether experienced The surprise of various apprehensions ; Like a sparrow upon a thorn, The city sat in fear ; It was moved and tottered to and fro, Like a reed among the winds. e When the day dawned, they did not think That to them it would become evening ; It became night, and they were not assured That the morn would rise upon them. Each day death was present, And the whole people trembled ;

64 THE REPENTANCE OF NINEVEH. The whole city with one consent, Was knocking at the gates of the grave !

« " The King arose." — The excellent qualities ascribed to this king of Assyria make ns wish that his character had some foundation in historical truth ; but, apart from the biblical fact that he proclaimed a fast, and suggested the possibility of the wrath of God being averted by repentance, we have no reason to suppose that Ephraem drew his matter from any source but his imagination. Yet, after all, his details may be said to have a legitimate origin in the brief statement of the Scriptures.

It has always been doubtful who this king was, but probability is on the side of Pul, the first king of Assyria mentioned in the Bible. This is the opinion of Archbishop Usher, and has generally been adopted. Hales thinks that it was the father of Pul who reigned when Jonah was sent to Nineveh. Others have fixed on Sardanapalus. Of Pul we learn in 2 Kings xv. 19, that in the wicked reign of Menahem the king of Israel, " Pul the king of Assyria came against the land ; and Menahem gave Pul a thousand talents of silver, that his hand might be with him to confirm the kingdom in his hand. And Menahem exacted the money of Israel, even of all the mighty men of wealth, of each man fifty shekels of silver, to give to the king of Assyria. So the king of Assyria turned back, and stayed not there in the land/' He is again mentioned in 1 Chron. v. 26, " And the God of Israel stirred up the spirit of Pul king of Assyria," etc.

In these short notices of Pul there is nothing which does not harmonize with the king mentioned in Jonah. He had been into the territories of the Israelites, and might there have become sufficiently acquainted with their former history to make him attach importance to the message of the prophet. Thus the absence of any knowledge of his after history allows us to hope that his

forgiveness, should the threatenings hang but remotely over them !" (Vol. ii., p. 78.)

i " The mystery of Jacob was illustrated." — A remarkable instance of the fanciful way in which early Christian writers employed the Old Testament. The reference is to Gen. xxvii. 16, " And she put the skins of the kids of the goats upon his hands, and upon the smooth of his neck." The application is as follows : — As Jacob by the hairy skins of the kids deceived his father Isaac, and obtained a blessing, so the Ninevites by clothing themselves in sackcloth of hair deceived Satan. By the former procedure, Esau was foiled of his expectation of the privileges of primogeniture ; by the latter, Satan lost the Ninevites, his expected prey. Further, Satan is said to be the master of Esau, and Jacob the master of the Ninevites ; master being used in the sense of teacher or instructor. This is a wild kind of exegesis, by which almost anything may be proved from the Bible. We turned to Ephraem's Commentary on Genesis in the hope of obtaining some illustration of this passage, but although this part of the life of Jacob is mentioned there, this subject is not referred to.

c " And chose his victory by his repentance." — That is, by repenting like Jacob, they, like Jacob, obtained blessings. But to what does the repentance of Jacob refer ? Is it possible that in the hairy skins with which Jacob deceived his father, Ephraem discerned an emblem of mental compunction accompanying his deceitful act, and at the same time atoning for it ? This seems to be the meaning, and yet we are unwilling to attribute to Ephraem a system of ethics so like the abuse of penance in the Church of Kome in modern times. The Syriac is very terse and elliptical, and will perhaps admit another meaning.

d " Satan was foiled." — The word here used is, generally,

reus, debitor fuit, but the rendering now given is required by the context. Benedict, victus est. Castell gives the precise idea which we think the text conveys, spe victories frustratus est, but it does not appear that the text he quotes in illustration (Hos. v. 15) is an example in point.

* " Lest he should be impeded." — 305, which is more frequently turbavit, agitavit, occurs in this sense in Gal. v. 7, "Ye

did run well ; who hath hindered you ?" ^CLDJOJ. Benedict makes covetousness the nominative, ne perturbet pugnantem.

f " Contrive strife." — The verb is conjunxit, consociavit,

but, like the Latin compono, is used in a bad sense. Benedict, neque os componat jurgia.

9 " Falsely accuse." — The Peschito uses «jQ ^ 1 for the Greek (rvKo(pai/T6ii/ in Luke iii. 14 ; but Michaelis endeavours to throw doubt on its having the sense of calumny, or false accusation, in that passage, on the plea that the Greek word there has a much wider sense. But the peculiarity of the word crvKotyavreiv, and its rare occurrence, would naturally make the Syriac translator careful in rendering it, as far as possible, according to its peculiar use.

* " Perjury." — This is expressed by a periphrasis, neither let him swear and lie.

i " A fierce sword." — Or, a devouring sword. The adjective *); i SO does not occur in the Lexicons. 3; S^Z*) according to Castell, is ferus factus est.

j " Nimrod the mighty one." — From the commentary of Ephraem on Gen. x. 8 — 10, we are able to present to our readers an explanation of the character and conduct of Nimrod not found, we believe, in any modern exposition. u It is said of Nimrod, that he was a mighty hunter before the Lord, because, in accordance with the will of God, he contended with each of the families (to whom the earth was apportioned), and drove them thence, that they might go to the regions which the Lord had divided to them. And on this account it was said, ' Like Nimrod, the mighty hunter before the Lord? because a man who would pronounce a great blessing upon his master or prince said, ' Be thou like Nimrod the mighty hunter, who was renowned in the wars of the Lord.' He reigned in Arach, which is Edessa, and in Achar, which is Nisibis, and in Calaja, which is Ctesiphon, and in Rahabot, which is Hadiab, and in Calaja, which is Hethra, and in Rasa, called also RisHaina, which at this day is a great city." ( Opera, vol. iv., p. 58, and also p. 154). This explanation is at least as reasonable as those which currently give Nimrod a bad name, for, as observed

by Dr. Kitto {Pictorial Bible in loco), "it would be bard to find anything against Nimrod in these verses, unless by inference, founded principally on his name, which signifies a rebel." But as the names of the men who figure in early Scripture history were generally given them at their birth, it is difficult to see how the character of Nimrod can be associated with his.

* " A hunter." — The Sy., ] ^ ; » •> * ^ V is the word employed

in the Peschito. Ephraem in his Commentary says, " By this name the Persians call a hunter." But Michaelis says he had never found the word in Persian. Ephraem adds ( Opera, vol. iv., p. 153), " Nimrod was called a hunter because when the tower of Babel was building, he hunted all kinds of game, and brought it for the sustenance of the builders." This seems a little contradictory to the explanation given in the former note, but it may be said that he obtained the name hunter in this way, and was called a mighty hunter before the Lord on the above account.

l " He rejected the poison of dragons." — In the margin of the Syriac text is this note, Deut. xxxii. 33, i.e., vinum. That passage is, in the English version, " Their wine is the poison of

dragons;" but while Ephraem has ) ^ " ^ ^-i-^A the Peschito reads, of nearly the same meaning. Certainly

the connection here makes wine a good interpretation of the very strong phrase, the poison of dragons. The passage also receives illustration from what is said of wine in Prov. xxiii. 32, "At the last it biteth like a serpent, and stingeth like an adder."

m " His disposition." — This seems the most fit rendering of OiA^*_k**Ld, though the word is more frequently applied to the understanding.

« "In places of low resort." — Sy., in its humble pathways.

o " The former gloried in the Sabbath."— An intimation that, in the opinion of Ephraem, the Sabbath was observed by the Ninevites ; unless this is a mere conventionalism, to express the idea of piety. But it must be noticed that Benedict gives quite a different turn to the words : " Those who formerly gloried in the Sabbath, now make light of and neglect circumcision." The Syriac certainly will admit this version, but we think the contrast we have

and note v, Part IV. The occurrence of the two words together certainly indicates a specific difference, and suburbs is probably a correct version. Benedict, suburbia.

u " They recognized a distinction." — Sy., for like discerners or dividers, tliey recognized.

The verses in this paragraph are very coincident in sentiment with the following passage from Dr. Kitto's Daily Bible Illustrations, already quoted : — " The prophet had not called them to repentance, but had warned them of impending doom ; but this they still trusted might not be irrevocable, and they ventured to seize hold of a hope which the prophet had not extended to them : • Who can tell if God will turn and repent, and turn away from us His fierce anger that we perish not ?' Blessed was that thought of theirs. The Lord, abundant in mercy, had inspired them, at that time, with a conception of Him which His prophet had not taught. It was not yet too late. All was not yet lost. G-od beheld their acts ; He saw that they turned from their evil ways ; and then ' God repented of the evil that He said He would do unto them, and He did it not.' "

v " At the sight of the sackcloth it was dissipated." — One of those strange conceits which Ephraem loved to indulge occasionally. A dark cloud would be more naturally dissipated by a bright beam, but here sackcloth is the instrument of putting it to flight,

«> " The city tottered to its fall." — Sy., the city moved as through falling. The phrase as though lest, is not found in the

x " Now retained their crowns." — In verse 43 of Part III. bridegrooms and brides are represented as losing sight of their nuptials in the general distress ; they are here exhibited as again contemplating the unions which had been interrupted. The allusion is to the custom of crowning the bride and bridegroom on the occasion of their wedding.

y " Uttered cries in then- different manners." — Sy., cried out manners manners; a distributive form before alluded to. On the compulsory fasting of brute animals, Dr. Kitto

And laid aside the wonder that had held him, That the priest had entertained Moses/ Or the widow woman/ Elias, 45 Or that David, when Saul persecuted him,

Was honoured among the heathen.* He feared lest should now be falsified The preaching with which he was commissioned ; For he knew that his proclamation, 50

Might become of no effect by repentance. He saw that the daughters of the heathen, Had abjured the idols of their fathers ;l But he mourned that the daughters of his people,

Were weeping for Tammuz.™ 55 He saw that the soothsayers and diviners/ Were abolished in Nineveh ; But that wizards and Chaldeans,0

In Judaea roamed at large.

He saw the priests with their own hands 60 Root up the altars^ of Asshur ; But he saw every man in Zion Built his altar near his door.2

When J onah looked on Nineveh, She gathered her sons together as a Church / 65 All Nineveh was purified ;

The fast in the midst of her was held in honour ; But the holy temple in Zion, They had made a den of robbers.5 He looked on Nineveh, and the King 70

Paid adoration unto God ; THE ISRAELITES AND NINEVITES CONTRASTED. 75 He looked on J eroboam/ And he was worshipping the calves.

The sins of the Ninevites made them tremble.

The hope of that people was being cut off, But that of the heathen was increasing ; Among the Jews there was luxury/ Among the Ninevites lowliness ; In the midst of Judaea there was open iniquity, 90 But great mourning in Nineveh. There the living weep for the dead/ But the Ninevites wept for the living ; Each one mourned for his son.

And made lamentation for his relative/ 95 The beauty of women faded away, Through weeping and fasting. Each man kissed his fellow,

And yet shed tears upon his breast. Great was the mourning there, 100 With loud crying before God ; The Hebrews sacrificed their sons,

And offered up their daughters to devils." In their fasting, the Ninevites Poured out their tears to God ; But the Hebrews to their graven images

Poured out their wines. From the Ninevites there was perceived^ The fair savour^ of mourning ; But in the midst of Zion there breathed

The perfume and incense of idols. 76 THE REPENTANCE OF NINEVEH.

And fearful there the suffering ; For they were invited, while yet living, To lie low beneath the earth. As their days became shorter,

Their tears flowed more abundantly f 105 Like men who were already extinct, And no longer among the living.

The day was arriving when the city should be overthrown, The time drew near when it should be destroyed ; And the whole city had become 110 But mourning, and weeping, and lamentation.

The dust of the ground was moistened, Their tears made it as clay. The fathers placed before their sons, The possessions they should inherit, 115

That they might, at the same time, weep For their heirs and their inheritances. With tears they placed in the same array, Their betrothed sons and daughters f

In whom could life remain, 120 By that bitter spectacle ? Brides and bridegrooms arose, And excited the cries and tears of beholders ;

Boys and girls stood before them, And a cry rose up to heaven, 125 As they looked upon the beauty of the lads, And the stature of their sons.

Those who stood upon the earth THE TERRIBLE FEARS OF ALL CLASSES. 77 Fancied it was rent asunder ; It appeared to be as a ship, 130 Which was tossed and moved beneath them.

Hoary men and women stood there, With those who should buryv them at their side ; They wailed and wept on this account : — " Who will close our eyes and enshroud us?"5 135 They lamented for their deaths, For there would be none to inter them, and comfort their survivors. They wept on account of their graves, For who would dig them and place them in them ? They wept for their garments, 140 For none would put on their shroud.6 Every man, with bitterness, depicted His death before his eyes ; And they howled aloud as they remembered, To what an end they were invited. 145 Each became confounded as he reflected What kind of death awaited him. All hearts were smitten asunder, As they heard the earth was yawning ; The colour of their countenance fled, 150 As they heard the earth was removing.

The kings and queens stood there, Their crowns upon their sackcloth ; They perceived that for them there was no morrow, And their mortal pangs were multiplied. 155

Each man graspecfc the dust, And called louder upon God ; All cried out in prayer, Their palms were filled with ashes.

No lamentable sound was wanting there, 160 It was all lamenting and weeping/1 The sackcloth walls shed tears, Being sprinkled with bitter ashes.0

The very day grew dark, It became thick with sackcloth; 165 The air itself was affrighted, And the heaven trembled,

The cloud and thick darkness enveloped it. The gloom became thicker and gathered strength ; Loud noises clashed together ;* 170 The thunder met its fellow,

And lightnings pressed on lightnings. Each man beheld the earth, With consternation and commotion of heart ; For he thought it was near to ruin. 175

They all wept together As men who should suddenly perish. Every one wept with his brother, And wailed aloud for his friend.

Each man called to his companion, 180 That he might see him and be satisfied with his

presence ; That his speech might end with his, And they might descend together to the grave lK

the calves, seems to intimate that Ephraem thought that Jonah and Jeroboam the First were contemporaries. But the reference is to Jeroboam the Second, in conjunction with whom Jonah is brought before us in 2 Kings xiv. 25 : " He restored the coast of Israel from the entering of Hamath unto the sea of the plain, according to the word of the Lord God of Israel, which he spake by the hand of his servant Jonah, the son of Amittai, the prophet, which was of Gath-hepher." The deliverance Jonah promised, seems to be the recovery of Damascus and Hamath, spoken of in the 28th verse of the same chapter. These historical fragments are thus ingeniously used to throw light on the mission of Jonah to Nineveh, in a work already referred to (Blackburn's Rise and Fall of Nineveh ) : —

" This wonderful defeat of the king of Damascus was ' according to the word of the Lord which He spake by the hand of His servant Jonah.' That prophetic word had, doubtless, been heard by multitudes, and when its predictions were so marvellously accomplished in the overthrow of the legions of Syria, the fact that a prophet of Israel had foretold these things could not be concealed. The inhabitants of Damascus would hear of it to their confusion, and the people of Tyre, of Babylon, and Nineveh, would understand that indeed ' a prophet had been among them.' Observant readers of the Old Testament will remember how frequently Moses and the kings and prophets of Israel anticipated the spreading of the news of their triumphs among the Gentile nations, and the honour which would consequently redound to the Lord God thereby. . . . That the tidings of the defeat of the king of Damascus by the forces of Israel, according to the predictions of the prophet Jonah, should reach Nineveh, seems most natural; and that that intelligence prepared the way for his personal mission to the king and people of that proud capital, appears most probable. "

u " Offered up their daughters to devils." — The Sy., Ijji rendered devils has the sense of dcemones given to it by Castell, but without any reference to the etymology. The quotation is from Deut. xxxii. 17, or Psalm cvi. 37, in both which places onxp is used, on which Gesenius says, " Idola,pr. domini, a radice

] 2.^1^00. Castell gives "both the masculine and feminine

forms, and renders desponsatus, desponsata. Michaelis blames him for this, and asserts that the derivation of the word, to sell, as a daughter by the father, will only allow it to have a feminine usage. But here is a clear refutation of his opinion, an instance among many more of the way in which a priori conclusions in philology are refuted by the usus loquendi.

y " Those who should bury them." — Literally, their buriers; i. e., those who in the natural course of events would have performed that office.

5 " Who will close our eyes and enshroud us ?" — In this and the connected verses are examples of technical terms, which although they convey but an obscure meaning to readers of other countries and ages, are well understood by the custom of those employing them. Thus ^V)S is simply claudere, and did not then need the object eyes to be added.

e " None would put on their shroud." — The garments of the preceding verse are probably those laid up against a burial, and this custom is alluded to in a passage quoted in the Hymns and Homilies, Introduction, p. lxvii. : —

" And if thou givest up the ghost, They rise up for the wailing On account of thy departure ; They wash and anoint thee, They shake out the linen clothes"

The word rendered shroud is sometimes nudatio, nakedness, and Benedict translates the passage, qui nudum operiret. But different derivatives of «£Dj^ are used for articles of clothing, and we prefer the version we have given.

£ " Each man grasped the dust." — This word ^^^is not found

as a verb in the Lexicons, and we have relied on the rendering of Benedict, terram quisque prensabat.

i? " It was all lamenting and weeping." — This and the preceding verse may be rendered literally: "There was no wailing

Yet were as unburied dead men. The brother met his brother, And did not recognize his form ; A man met his companion,

And could not discern his countenance ; The ear could not distinguish One voice from another ; Neither could the eye see the difference

Between form and form. Like shadows of the gloom Had they become through their misery ; They were scorched up like brands/

By that severe fast. Their bodies had wasted by watching ; Only the skin and skeleton*7 remained.

The time when Jonah had expected That now the city would be overthrown, In that very day and hour It was delivered from destruction ; The cloud and darkness on a sudden Were dispersed and passed entirely away ; There wras now tranquillity and increasing hope, The dead city came again to life.^

Great vexation clothed Jonah, But the Ninevites had a cheerful countenance ; A hope was afforded to them When they saw the sky was brightened. They bowed their knees in prayer,

THE NINEVITES EXPOSTULATE WITH JONAH. They stretched out their hands to heaven. Every mouth uttered thankfulness, And every tongue spake praise, 75

To Him who when angry had returned to them Their life ; — through their repentance They were reconciled to the Lord of heaven.

" Thou hast gladdened us, Thy people on earth, By raising us up from the dust, 80 That we may live a new life. Through Thy hands we have obtained Those good things which have happened to us. Thou hast not disappointed us in this, That thou wouldst turn us from condemnation to

life ; 85 For in Thy hand we discovered The key of repentance, So that from among the divine treasures A good hope has been given to us. What would it have profited4 thee, O Hebrew, 90 If all of us had perished ?

How wouldst thou have been the better, O preacher, If we had all been slain ?

What wouldst thou have gained, O son of Mathai/ If we had been put to silence in the grave ? 95 Whv shouldst thou thus be afflicted Who hast become renowned by our repentance ? Why should it grieve thee, that thou hast healed us, So that the whole people should return thee thanks ? Why shouldst thou be sad on this account, 100

That thou hast gained our city ? Why dost thou mourn, O conqueror, That thou hast triumphed among the penitent? This shall be thy lot, to be spoken of

As a restorer and not a destroyer. 105 Let this suffice for thy happiness, That thou hast gladdened the angels* on high. It becomes thee to rejoice on earth,

For God rejoices in heaven.*

" Let thy mind exult in this, 110 That all men confess thy God ; In this let thy spirit be consoled, That the city and the King reverence™ thee. Behold our youth who have been delivered, Are praying, in return, for their saviour f 115 See the little children who are preserved, How thy remembrance will be great among them. Bless the city which is saved, From which chastisement has passed away ! O Jonah, bless the city, 120 Which shall henceforth be called by thy name ! For six weeks together Thy mouth has abstained from its food, Quit thy fasting, and let thy sorrow pass away ; Be glad with us, O son of the Hebrews; 125 This is a great festival,

Whose memorial shall be through all generations f Generation shall relate to its fellow Our woe and our deliverance."

JONAH AND THE HOLY SPIRIT CONVERSE TOGETHER. 91

Such things as these they said, 130 And greater things than these. J onah sat without the city, And the whole people went forth to him ; And they heard one questioning him, And Jonah also replying. 135 The Holy Ghost who by his mouth Was reasoning with him against himself/ Spoke in two different persons with him? — That of God, and that of the prophet. The whole city heard 140 The prophet, who was speaking Concerning his gourd and himself, And concerning his Lord and His city f And they heard him contending With his Lord on account of His city. 145 From him therefore there were heard proceeding Voices of two different kinds. s Hail to thee, O Hebrew intercessor t* Ministering to thy double self.w Great multitudes came together^ 150 To listen to the voice of the prophet, And they heard him saying, In their own language before God, That he was grieved and wished for death Because of the withering of the gourd. 155

The Spirit of God replied, Who by his own mouth contended with him,— His tongue fought against him,

In the place of the person of God f — By him they listened unto God, 160 Speaking on behalf of the city : — " Art thou, Jonah, displeased

For which thou didst not labour nor make it to grow, Which a night made to flourish and to wither? 165 Let the gourd which has perished and dried up Be compared with the city which exists. Let the gourd be to thee a teacher, And learn consolation from it.

From the rejected gourd take an example 170 Of the disposition^ of divine grace. Thou hast compassion on the gourd I have compassion on the city ;

For through thee it has become Thou hast fixed thy bower in the earth, But thou wouldst root up cities ; Thou wouldst preserve the despicable gourd,

But throw down the corner stone.3 Where is thy justice, O Jonah? 180 Dost thou compare the city with the gourd ? Thy kindness is towards the bower,

Thy cruelty towards the city. The gourd which is given for food Is more to thee than the eaters; 185 The gourd, made to decay,

Is preferred by thee to penitents. Thou thinkest the leaves of the gourd

nally, nothing more than a natural contention between passion and judgment. Jonah at one moment says he does well to be angry because of the gourd, and in the next he expostulates with himself against such selfishness. It will be seen at once by the thoughtful reader, how soon, on this principle, all revelations might be explained away.

q " Spoke in two different persons with him." — We have expressed this verse as literally as possible, but confess our idea of the meaning is not very explicit. Both his utterances are thus ascribed to the Spirit, whereas one of them bears the plain marks of a very human and sinful origin. Benedict translates the passage, " Duas ergo Jonas agebat personas, Dei atque suam." But the verb is feminine, I ] agreeing with ]_k>05, the Spirit. We must here notice that ] ^ V has here the simple meaning of to speak, to utter, while it is ordinarily more specific, as to speak in a barbarous tongue, or to ivhisper. — See Hymns and Homilies, note/, p. 133.

r " His city." — That is, God's ; because he had preserved it, and was now pleading on its behalf with Jonah.

s u Voices of two different kinds. "—Literally, daughters of the voice of tic o sides.

t " Hail to thee, O Hebrew intercessor !" — -We have rendered the interjection 0*j, Hail to thee, because our monosyllable 0 will not express its meaning fully. It is an expression of gratulation, as in Hymns and Homilies, note k, p. 133. Benedict, Euge! The word translated intercessor is ];_^jjLCO. apparently of foreign origin, and not used in biblical Syriac. Castell renders it, victor, intercessor. The last sense is established by a passage in Ephraem, torn, vi., p. 534, E., " Let thy mercy become an intercessor on our behalf," ^ i ^\ kj ]^ i 1 CO.

« " To thy double self." — Literally, icho ministers to thee and to thee.

v " Great multitudes came together." — Sy., congregations congregations. The word rendered came together is O i ^Z], from - *^ » lti of which Michaelis says, " Est in Ethpaal, proficisci, ire, venire."

And entered the city in kingly state.* They seated him on a throne and bowed before him ; Great multitudes who had repented. Brought to him their offerings, 45

And presented to him their tithes ; They brought and gave to him the vows, Which they had vowed in their afflictions. Children offered their zones/

And young men their chains ;k 50 They gave him their breast ornaments/ Their girdles with their clasps.™ The King opened his great treasury,

And presented him with abundance of good things. God, as the Merciful One, 55 Was praised by all mouths ; And by all mouths likewise

Jonah was blessed as the preacher.

A carriage then came and took up The offerings and tithes ; 60 Men then advanced, Who should conduct him with honour To the land from whence he came. Jonah was raised on high, and entered the chariot ; Like a king or one of royal blood/ 65 The son of Mathai was exalted !

A fish bore him through the sea, But a chariot0 on the dry land ; He was humbled beneath the earth,

GREAT HONOUR IS PAID TO JONAH. But now he was raised high above it ; 70 Fishes went before him When he journeyed in the midst of the deep ; But horsemen on the dry land.

The sea was cleft asunder when he descend ed, But the land when he went up f 75 The fishes of the sea there recognized him, But the children of men on the earth.

There was a storm in the abysses of the waters, But a great tumult in the city. By a watery pathway he went down, 80 But ascended by a dry one.

The terrible monsters of the sea Trembled on account of him ; But powerful cities made way for him When he went up. 85

The fish that swallowed him up was strong, The King who received him was mighty ; The fish then made a path for him, But the King made his road straight ;

Fishes accompanied that great one, 90 But now horsemen the chariot.

The King of Nineveh hastened, And sent couriers? before him ; Who should prepare for the prophet, Stations7' in which he might be entertained. 95 God pointed out to the fish, The path in which he should go ; But the King shewed to the prophet,

The way in which he should travel. With honour and presents He went up, being renowned. And all men went forth to meet him, And reverently bowed before him. Kings trembled in his presence, Because he was the mighty preacher \ They met him with great honour, From fear at his preaching. Each city which saw him grew pale, Lest he should enter and overturn it. Thus he was honoured in the cities,

Nineveh became an example ; She was a mirror to the world, In which justice might be viewed.

a " The opponent of the court." — The Syriac is literally, ;- made their accuser the accuser of the house of justice ;" by which technical terms we understand that Jonah, who once pleaded against them on behalf of justice, now took their part against justice.

Z> ki A change of mind in Jonah.'* — Sy.. a repentance, in refer' ence to the etymology of the word, a turning, change of mind, second thought ; as in Heb. xii. 17 : " For ye know how that afterward, when he would have inherited the blessing, he was rejected : for he found no place of repentance Gr., utravoia, Sy., That is. Esau could not induce his father Isaac to change his mind, and bless himself instead of Jacob.

c u That God might not be untrue." — Had Nineveh been distroyed after the repentance of the people, although Jonah's

prediction would have had a literal fulfilment, yet God?s promise to receive returning sinners would have been falsified. Jonah is therefore represented as laying aside his first angry emotions, for a sounder state of mind. See Eomans iii. 4, " Yea, let God be true, and every man a liar,"

d "How matters stood with them." — Sy.,

]Zdm^ how affairs walked or proceeded. This verse and the five preceding ones are somewhat obscure to us, as to the exact sense they are intended to convey. Ephraem appears to say that besides Jonah's regard for the truth of God, there was a reason on the part of the Ninevites which induced him to lay aside his peevishness. This was the necessity that they should be instructed more fully as to the causes of their danger and of their deliverance ; a kind of information which, as a prophet, it would have been offensive or abominable, ] » ^ fQ, in him to withhold.

e " Had come to Jonah." — Sy., had entered ^LL^fo the side. or near to him.

f " That severe one." — Sy., |,Q. See the observations on

9 " The gourd." — The two words used in other places for the gourd, |5o$-9 "Hh^? are nere separated and used as though they were synonymous terms for the same thing. See note b, p. 79.

The meaning of these verses we suppose to be this. It was not the gourd itself, but the lessons connected with it, to which the Ninevites had just listened, which conveyed to them so much instruction and consolation. In its miraculous growth and sudden destruction they saw, as taught by the Spirit of God, the nature of God's dealings with them Its " cutting down" shewed them that God had wrought a miracle in order to teach Jonah and them that it was proper he should " spare Nineveh, that great city, wherein are more than sixscore thousand persons that cannot discern between their right hand and their left hand, and also much cattle."

h " Of Hebrew race." — Sy., the son of Hebrews, i " In kingly state." — Sy., in honour like a king.

/ " Their zones.*' — We cannot find this word ");J1 in the Lexicons, but IfJOl is given by Castell as cingvlum. and Benedict

renders it here zonas. This sense is established by a passage in Asseman. Bibliotheca Orientalis, quoted by Michaelis ; and also by the Arabic Lj^ which Freytag says appears to be the same

as the Greek (wvdpiov. If it had not been conjoined here with children, we might have supposed that purses of money were intended, the contents of the girdles, according to the custom of the East. But probably the girdles of children were often richly ornamented, and the whole is here put for a part.

* " Chains.""— Sy.. "juljLLoai as in Gen. xli. 42. " And Pharaoh put a gold chain about his neck/'

1 11 Their breast ornaments." — The word is only found as

munus, donum, a sense established by Bernstein from many examples. The Syriac, of frequent occurrence, for breast is while here the word is ]_i5Q-Kj with 0, a form in which we have been unable to find it elsewhere. Benedict evades the difficulty in a very careless manner. We have ventured to translate as ornaments.

« Their girdles with their clasps." — |glQQ is doubtless a girdle, but what is \oL. which we have rendered clasp ? We can find no clue to the reply, unless it is the Hebrew unused root ncrv,

adjun-ctus, conjunctusfu.it. |dZ is given by Castell, but only as the balustrades of a building. Cant. iv. 4.

« " One of royal blood." — Sy., the son of a king.

o "A chariot."' — Sy.. "jxDj^O : a word which we cannot find with this sense. It seems to be the same as the Latin currus. It is remarkable that there are two words signifying chariot, either of which might be presumed to be displaced from the text of Ephraem by an error of a scribe or of the press. According to Castell. "i^/O^O and |rO^D both mean currus, especially that which is drawn by two horses. It is plain that these three words are all capable of being referred to one origin, since their differences are so easily attributable to clerical errors. Yet this is

And be obedient to the word of his mouth. He entreated them much, but they did not regard it; He prayed, but they paid no reverence f He counselled them, but no one tarried ; 45 He kissed and dismissed them, but none remained behind.

" We will go with thee to thy home, That we may derive from it great benefits ; We will learn from it its manner of life/ Its ordinances, and its rites/ 50 We will learn righteousness in thy country, From the people residing in it ; We will be taught purity in it By the holy race dwelling there.

We will learn illustrious deeds 55 From the renowned which are in the midst of it. We would enter and see the glorious people ; We would enter and see the elect ones ;

We would enter and look upon the land In which Faith makes her abode. 60 We would enter and see the place To which idolatry has not reached.

We would enter and see, and give thanks That there is no incantation.

We would enter and contemplate their Sabbaths, 65 When they cease from evil things ; We would enter and see the circumcised ones, Who, with the body, have circumcised their heart ; We would enter and see the blessed,

THE NINEVITES WISH TO ENTER CANAAN, 109 Among whom iniquity does not reside. 70 A people that blame others, Can have in them nothing sordid ;

A people that accuse abominations. How far must they be from hateful things. A mirror, themselves, unto others, 75 How fair must they be !

Those who teach fasting to strangers, Can they live in dissipation ?s Those who teach truth to others, Can they practise falsehood ? 80

If they have despised us for our sins, Who can treat them with contempt V " Deprive not then, O Hebrew, Our company of these benefits ; Through thee we have become penitent, 85

By thee let us be made righteous ; In return for the toils of our feet, Grant that we may enter with thee. We will receive and carry from thy place

Fair examples to our city ; 90 We will enter and look on the young men, A pattern full of good order ; We will enter and receive from the lads

We will enter and see their King, 95 That ours may become like him ; We will also look upon your judges, And take their example to our country."

110 THE REPENTANCE OF NINEVEH.

But who is able to enumerate'-'Whatever these penitents uttered ? 100 And when they had said these things, And others greater than these, Jonah heard and was silent, And bowed his head to the ground. For he blushed for the children of his people, 105 The iniquitous and flagitious/' This was worse to the son of Mathai Than the affair of the gourd, When the sun glowed upon his head, And his soul sought for death.20 110 If he fled, where could he find rest, And whither should he retreat if he entered a ship ?x These men troubled him more Than those who took him up and threw him in the sea.

How could Jonah conceal 115 The blemishes of the children of his people ? He completed his guileful conduct^ at the sea, By his pretexts0 upon the dry land ; As he falsely persuaded

The mariners when he took to flight, 120 So he used lyinga arguments, When separating from the Ninevites.

Jonah seized hold of excuses, And constructed his abundant wiles : — ^ " There is a great feast," he said, " in our country, 125

JONAH DISMISSES THE NINEVITES. And a stranger may not enter it ; It is a festival of the children of the land, And there is no part in it for the heathen ;

It is a great feast of the circumcised, And the uncircumcised may not walk there, 130 For although ye are penitent, Ye have not yet been circumcised ;

That holy feast would be profaned, By the presence of the uncircumcision. Depart then hence quietly, . 135 And return to your land in peace ;

After a season ye may come again, When the festival is accomplished. Receive our counsel obediently And despise not our request." 140

The simple people received from him, The exhortation he offered in their presence ; They parted from him, and did him reverence, And received his blessing.

The whole assembly was sorrowful, 1 45 And departed from him weeping ; Because of the untoward event? Of the feast which Jonah had mentioned.

Jonah did not fear so much

For the great falsehood he had practised, 150 As he trembled for the possibility Of their refusing to remain behind. When Jonah was a long way off, And thev were still on the border.

They saw a high mountain 155 Near where they remained ; And they reflected, and took counsel, Quickly to go up it ;

And, as far as possible, to look upon The land which was before them.6 160 « " Those who accompanied him." — Sy., the children of his company.

b " Might depart from him." — »m»Ql£) is primarily to remain, but construed with as in this verse, it is to depart from any

c " He feared." — This is a sense of which seems to "be

established by this passage, although it is not given in the Lexicons. Verecundus fait is the nearest meaning we have found, but that will not express with sufficient force the feeling of Jonah.

d " Idolatry." — Sy., the heathenism. See note h, p. 80.

e " He hesitated." — We have not been able to find this sense given to %^D, though its general meaning to move, totter, at once points to it in this connection.

/ " Should break out again." — Sy., 5A£D, the general sense of which is obruit, proruit, destruxit. Benedict translates, ne refricaretur, lest it should be torn open.

g " Closed up." — ^oA-k» to seal up, close, is used in a medical sense in Levit. xv. 3.

h a Private persons." — Sy., fell KKJi . On this word see note d, p. 47. The sense in this place is evidently obscure, humble, unknown. Bernstein gives rudis, vulgaris, which although very near to the meaning in this place, do not convey the exact idea.

» " Instils his leaven into others." — Literally, buries it, a figure

tical artifice. This must be our excuse for entering more fully into the subject than a note would seem to warrant. Our great admiration of Ephraem's genius and piety makes us disposed to regard with favour all his compositions. Can this matter be explained, so as to allow him to escape with clean hands ?

It may be imagined that Ephraem was indebted to tradition for his information respecting Jonah, not found in the Scriptures. This is possible, although it is surprising nothing of the kind has had publicity in the history of the Church. Certainly, in the neighbourhood of Nineveh we see to this day proofs of the great interest taken in him, and perhaps, in the earlier ages, fictitious narratives, or even truthful traditions, may have existed, and been used by Ephraem. In a discourse like this, evidently written for an audience, it does seem unlikely that he should introduce so important a portion of Jonah's history, unless his hearers were acquainted with it. If the Syrian Christians derived all their knowledge on this subject from the Book of Jonah, they would not be prepared to hear him so gravely charged with lying, and their feelings of reverence must have been shocked by the statement of this Homily. But, on the other hand, if all that Ephraem relates were already known to them, no different effect would be produced on them by it, than is upon ourselves by the faults which are recorded in the Bible ; — they would merely think Jonah a worse man than we do.

Another suggestion may be allowed. In the prayer of Jonah recorded in the second chapter of the book bearing his name, we read this sentence in the English version :- — " They that observe lying vanities forsake their own mercy." Now this is sufficient to furnish a clue to Ephraem's attributing artifice to Jonah in his dealings with the sailors, provided he read a similar sentiment in his copy of the Scriptures. In the Pescliito the translation of the passage is : — " Those who observe or regard vain fears,"

*) Z'uO-j -r£D ]A\-*j5 ; which may refer to Jonah's foolish

doubts and apprehensions which induced him to flee to Tarshish, but can scarcely be construed as intimating anything like a strong tendency to deceit and lying.

Still, on either supposition, it is remarkable that Ephraem makes

There also was Falsehood, And its kinsman/ Robbery ; There was Incantation, And its close confidant/" Magic ; There also was Chaldseisin, And its acquaintance/ Soothsaying; There was public Injustice, And its yoke-fellow, secret Wickedness,

There they witnessed crime in public/ The injustice and oppression of the inhabitants ; Men were associating with the harlots, The mother stood with her daughter and daughterin-law

Like snares in the streets. 55 Death altogether reigned there, With Satan his fellow-king. There princes were iniquitous, And their judges flagitious.^

Covetousness among them was like a fire, 60 And greediness of gain as Gehennah ; Their habitations were a deep ditch, And their temples a whirlpool/"

The borrower was like a fiery pit/ And the creditor as Satan ;* 65 They both were vexing^ one another Who would go to one torment.

Even their children wrere swearing5 By the names of their gods. Among the heathen there was one portion of evil, 70 THE NINEVITES ARE FILLED WITH HORROR. 121

But with them ninety and nine.a Who was able to oppose himself/ To the compact mass? of their crimes ? They had multiplied the number of their offences

As satyrs/ the children of Semolo.6 75

The Ninevites were filled with horror, And trembled at the iniquity they saw. One man said to his fellow, — " Is what we look upon a dream ? Is this the land of promise, 80 Or are we contemplating Sodom ? Is this the race of Abraham, Or are we looking upon devils Are these we see men,

Or unsubstantial shadows ?^ 85 Surely the iniquity which has fled from us Hath but changed its place and come hither ; The idols which we there brake in pieces Are here restored again ;

The altars which we pulled down 90 Have obtained wings and fled hither ; The pestilence which hath ceased in our land, How eagerly is it here desired !

The star0 which we have rejected, How is it here adored ! 95 Soothsaying, which is humbled among us Here walks at large ;L

The idolatry which hath departed from us Here looks out of all windows The signs of the zodiac/ which we have blotted out, 100 Are here painted upon their doors.

The arrogance^ which we have cast aside. Here resides on their foreheads. v The lasciviousness which we have deserted, Has its dwelling in their looks 105

It is visible in their eyes, And perceptible in their nostrils.0 The sun, which is not worshipped yonder/ How it is here treated with honour !

The calves, which elsewhere are thought lightly of, 110 How are they here adored ! But if we say that our customs Have fled, and behold they are here,

There are, further, many new ones, For here are vile things, Which in our land did not exist ; Here sins are wrought,

Which among us were not committed.

" Micha introduced the form 120 Of the idol with four faces.0 In our country no man sacrifices To a brazen serpent and worships it ; But among this people there resides The curse of the old serpent; 125 They are execrated like the living serpent, Who sacrifice to the dead one. We do not immolate our children to devils,

THE ISRAELITES BOAST OF ABRAHAM. 123 But here we see they are slain ; Brute animals are sacrificed by us, 130 But here their daughters are offered up.

How vile is the mode of life Of the people who have such saviours ! How licentious are the actions Of the people who have such customs ! 135

How execrable is the education0" Of those who have such parents ! If such is the god of the people, They will desire graven images. —

Thus a nation which has but one Creator, 140 Is a maker and seller of idols !

" These boast in names alone, Because they are called the children of the upright ; It suffices to them that they think They are named the sons of Jacob; 145 By pious titles which they put on They foolishly believe they shall be justified. Their name is spread abroad7 through the world, With their sinful actions.

"They think they are righteous children, 150 On account of their father Abraham; But that they have on them the name of Israel, Is but the pride of words. Their whole boast is this,

That they are circumcised, although they are sinners; 155 But their manner of life does not resemble That of the true children of Abraham. The name of Abraham is greater in their esteem,

And his circumcision is far greater Than the faith which he possessed. 160 The Sabbath, which God gave them, Is exalted by them above God.

They even complain of God, As though He should abrogate His laws, And they should appoint a law 165 Even to the Lawgiver Himself;

They would be without the law themselves, But God should be subjected to it. With them the law is superior

To Him who appointed it; 170 Not that they may observe His law, But that they may blame the giver of it. In their eyes Moses and the prophets Are inferior to sacrifices ;

Their whole glorying is in slain-offerings, 1 75 And their pride in incense. It is sufficient to these arrogant ones, If they are sprinkled with blood and filth ;

They think God loves the incense More than the simple truth He has taught them."u 180

a "They thread the mount." — The Sy., y^rrs is generally, fixit, infixit; but in Pael serpsit. The similar root in Hebrew

9 " The star." — Sy., ]AdDQ-0, the common form being In^OD. The allusion is to Amos v. 26, where the PescMto reads. " the star which ye have made a god for you." This star is now agreed by the best authorities to have been the planet Saturn, worshipped and propitiated by the Semitic nations along with Mars.

<- " Here walks at large." — Sy., has a wide street to it here.

< k; Looks out of all windows/' — Idolatry which, in a better state of society, hid itself in secret chambers, now grew so bold as to court notice rather than seek concealment.

a 44 The signs of the zodiac." — Sy., which Castell

considers the same as the Hebrew rfibro by a metathesis. This opinion is discountenanced by Michaelis. These, or some of them, appear to have been written or painted on the houses for idolatrous

v- " The arrogance." — Or perhaps, impudence, the hardened front of bold sinners. See Michaelis in Castell, and also his observations on the word in his Supplementa ad Lex. Heb.

v 4i On their foreheads." — Literally, on or about their eyes.

£ '; Their looks." — Sy., in the pupils of their eyes, from which organ so much expressiveness is derived to the whole countenance.

o " Their nostrils." — Benedict renders this and the two preceding verses, " Lascivia in horum oculos invasit ; hanc pupillaz loquuntur et nares." In a state of society where the emotions of the mind are less restrained in their manifestations than among ourselves, the nostrils exhibit much silent meaning. This accounts for many allusions to the nose in the Hebrew Scriptures.

* 44 Yonder." — The Sy., ^Gl^5 which appears to be used here B€lktlkoos, evidently refers to Nineveh, because the sun was worshipped in other countries.

p " The idol of four faces." — A reference to the account of Micah in Judges xvii. and xviii. ; but the PescMto of those passages gives no information on this subject ; nor does Ephraem say anything about the form of the idol in his Comment on Judges. The teraphim are no doubt intended, but we can find no reference

Let the wrathful and the rash Offer to Hiin a new song, And praise Him with the intellect ; Let even the licentious ones render thanksgiving, 45

And praise Him because they are made chaste. Let the covetous praise Him, Because He hath taught them to give alms / Let the profligate praise Him,

Because they have been instructed how to fast. 50 Let the drunken praise Him, Because thev have learned to drink in moderation \9 Let the rapacious praise Him, Because they have now become givers ;

Let the adulterers praise Him, 55 Because their consort suffices them ; Let the whoremongers greatly praise Him, Because they are freed from their lust.

" Let the daring of our country praise Him, Because they observe the limits of righteous persons ; * 60 Let the prodigals praise Him, Because they have gained judgment and intellect; Let the profane cursers praise Him, Because their mouth has learned to bless ; Let the orphan praise Him, 65 Because He has become his patron ;h Let the widow bow down before Him, Because He hath heard her oppression in His kindness ;

AN INVOCATION TO PRAISE GOD. 135 Let the beggar praise Him. For He hath filled his basket with blessings.* 70 Let the husbandman also praise Him,

Because He hath again bound his yoke/ And filled him with abundance. Let the ploughman praise Him, And the vine-dresser offer Him a song ; 75

Let the artificers praise Him, Who work in their various trades.*

" Let our kings praise Him, As they see their cities in peace, And their crowns are again in quiet ; 80 And let the armies praise Him, Which have been delivered from destruction ; Let the rulers praise Him, Who have returned again to their offices. Let the rich praise Him, 85 Who can again look upon their treasures ; Let the fathers praise Him, Who have enlarged their hope of their children ; Let the sons also praise Him,

For the sight of their parents. 90 Let the innocent children praise Him, Because their life is prolonged ; Let the little ones praise Him,

Because they are carried on the shoulders/1 Let the pregnant women there praise Him, 95 That the fruit of the womb hath not perished ;n Let the brides praise Him,

Who are introduced joyfully to their chambers ; Let the new made mothers0 praise Hini, For they are blessed with their sucklings; 100 Yea, let the nursed praise Him

For the blest babe0 upon her bosom ; Let the virgins praise Him, That they have been preserved from ruin.

u Let the judges greatly bless Him, 105 Because they are not judged according to their own

sentences ; Let the exactors bless the Good, Because it has not been required of them according

to their extortions ; Let the usurers7" sing praises, Because their debts have not been demanded ; 110 Let the creditors5 bless Him, That the bills of their debts are torn up.

Let robbers render praise, That they have not reaped as they sowed ; Let the rapacious give thanks/ 115 That they have suddenly become benefactors.

Let the offender and the offended" Let them praise together in harmony, That they have been equally benefited ; 120 The offender that he has not been blamed,

And the offended that he has been preserved. v Let them give thanks in strong towers/ Because their dwellings tottered ;

Let them multiply praise in castles,* 125 Because they were delivered from destruction. Let their maid-servants and their men-servants, Give many thanks and utter praise ; For their bondage is far better

Than freedom in the sepulchre. 130 Let the mother rejoice and be comforted, For she can look again on her beloved one. Let all stations of every kind/ Offer praise with great joy;

Because they are delivered from perdition, 135 And become new born \"z

a " Entirely abhorred it." — Sy., they were so satisfied and abhorred it, so filled with abhorrence .

5 " The sins they had approved, but now repented of." — This verse is very obscure in the original, on account of its great terseness, and the peculiar allocation of the words. It reads, |]q^ tell 0]_k»2 the iniquities which the penitent had seen, or looked upon. We have taken the verb lv*-* the sense of surveying with favour or approbation, — a meaning which is given to it by Castell.

c " They all sang distinctly." — Sy., ]jL*5Q^O with distinction, discrimination ; but we are not clear about the exact use of the word in this place.

" This song of praise to God." — Benedict begins the song at the next verse : — " Magnificemus Deum, qui per populos gentiles Hebraeum populum confudit ; Illius nomen prsedicent in primis peccatores, quoniam justitiam adepti sunt, immundi quicumque per poenitentiam suas eluerunt sordes." This whole passage is

very intricate in the original, and, to us at least, seems to want a lucidus or do ; but this may arise from some peculiarity of the metrical style not well understood.

e " From minds which are enlightened." — ] ^ » may be accensus, inflamed with gratitude, or illuminatus, enlightened. Benedict entirely omits this and the preceding verse.

/ " Taught them to give alms." — Benedict gives the sense, but not the literal rendering ; " Et liber alitev agere edocti avarV The

Syriac is, taught them alms, *|A^3]. See note i, Part I. 9 " To drink in moderation." — Sy., by measure.

h " His patron." — Sy., because he is to him as a |l0Q-i_O, one who stands up for him.

* " Blessings." — The note of Michaelis in Castell on the word here used, will explain its peculiarity ; — " This word

benediction is also a gift, because one was accustomed to be presented, in the oriental fashion, by those saluting one of superior station when they sought access to him. Thus, in the Chrestomathy, it is said, ' The faithful, approaching Bar Hebrseus, put into his hands baskets full of silver as a gift ("j Ad50JD a blessing). But afterwards the word was used more generally for any gift. Thus Ephraem, in his commentary on Gen. xviii., says, that Abraham prepared so much bread and meat, not to satisfy the hunger of the angels, but that he might present gifts (blessings) to all his domestics."

k " Hath again bound his yoke." — Literally, because he hath added and bound. The expression is elliptical, meaning that God allowed him to bind his yoke again upon his oxen. But Benedict paraphrases it, " Agricola, qui, accedente uberiori proventu, auxit juga bourn."

l "Their various trades." — Sy., ]Zo,* V)*^, is properly sacerdotium, the office of a priest." The Syriac Lexicons give no such meaning as is here required. One meaning of the Heb., 103, is pUxit, texuit, to plat or weave, and this comes nearer though it is too special.

m " Because they are carried on the shoulders." — A beautiful

Repented with all their hearts ; The whole city gave Him thanks Which had so long been quaking ;

The whole city pronounced Him blessed, For like a ship it had been agitated. Both rational and brute creatures praised Him, The children of men and the beasts of the field ;

Instead of sackcloth they had white garments ; 25 They were reformed in newness of heart. Blessed be He who loves the righteous, Who multiplied penitents in Asshur !

a " But a shadow." — The reference is to Part I., where the comparison is followed up at some length. See note^?, p. 14.

h "A penitent who has truly feared." — The word rendered truly is c "Is earnest in well-doing." — Sy., does ivell much.

d " Is circumspect." — By., full of his eyes; the only time we have met with the phrase.

Studied by the ordinary rules of oratory, it must be confessed that this peroration is not equal to the discourse which it concludes. There is apparently a want of that forcible application of which, in other places, Ephraem has shewn himself to be a master. But it must be remembered that this piece, while intended for an auditory, was more historical than didactic in its artistic construction, although intended all through to have a practical bearing on the hearers. There was a continued reference to the circumstances of the hearers ; an indirect yet powerful appeal to their profession of religious principles and their virtual neglect of them, which made any formal address at the close unnecessary. Perhaps also the length of the discourse forbad any further enlargement.

Q_0 Veritas, here used adverbially.