Page:The American Cyclopædia (1879) Volume VI.djvu/691

EPHOD and outside of this, at a depth of 11 ft., was a road leading N. W., and on its side a row of bases of square piers such as might have sup- ported a stoa or covered portico. This he sup- posed to be the stoa built by Damianus in the 2d century from the Magnesian gate to the temple, to shelter processions in bad weather. He discovered also another similar road from another gate, and standing at the point where these two roads would converge, he found in 1869 the angle of an enclosing wall, with an inscription to the effect that Augustus had built the wall around the temple of Diana out of the revenues of the goddess. This wall he traced for 1,200 ft. until it turned westward, and within this enclosure he found by sinking pits extensive Eoman foundations, a mosaic representing a Triton, many inscriptions, a pavement of Greek character, and fragments of statuary, besides several drums of Ionic columns of white marble. In 1871 the wall of the cella on the south and remains of piers came in sight; and on the west were found the lower drum of a column nearly entire weighing 7 tons, with figures in high relief, portions of other drums, and the sculptured base of a column and an Ionic capital, accord- ing with Pliny's description of the 36 sculptured columns of the temple. Many of the fragments and inscriptions discovered have been sent to the British museum. S. E. of Mount Prion, near the city, is the grotto of the seven sleepers, who are said to have taken refuge here from the persecutions during the reign of Diocletian, and falling asleep to have waked 200 years after and come into the city. The tradition was received by Mohammed and em- bodied in the Koran, and the cave is a place of pilgrimage with Moslems and Christians. The names of the seven sleepers, and also of the dog Ketmehr which slept with them, are reverenced throughout the East as of talis- ic power. Not far from here tradition es the grave of St. John the apostle. EPHOD, one of the articles of the official dress worn by Hebrew priests, consisting of two parts, one covering the breast and the other the back, united upon the shoulders, and sometimes described as thrown over the shoulders, crossed upon the breast, and then carried round the waist to serve as a girdle for the robe. It was of two kinds : one of plain linen, for the priests ; and the other, for the high priest, " of gold, and blue, and purple, and scarlet, and fine twined linen," richly em- broidered. On the shoulders of the high priest's ephod were two onyx stones, set in gold, having engraved on them the names of the 12 tribes, 6 on each stone ; and where it crossed the breast was a square ornament, called the pectoral or breast plate, in which were set 12 precious stones, each bearing the name of one of the 12 tribes engraved on it. The ephod was worn by others besides priests. EPHORS (Gr. fyopoi, from e<j>opav, to oversee), popular magistrates at Sparta. The origin of EPHRAEM SYRUS 679 the office seems to have been too ancient for its institution to be historically traced. The authority of the ephors was designed as a counterpoise to that of the kings and council. They were five in number, and chosen from and by the people without any qualification of age or property. The mode of their elec- tion is not known. Aristotle calls it puerile, and it is supposed to have been by lot. They held their office for one year, entering upon it at the autumnal solstice, the beginning of the Lacedemonian year. They met daily and took their meals together, in the building in which foreigners and ambassadors were en- tertained. They had judicial authority in civil cases, and the power to scrutinize the conduct of all magistrates. In early times the privileges of the office were very great, and they were gradu- ally increased, until even the kings were called before its tribunal, and the assemblies of the people were convened only by its authority. During the Peloponnesian war the ephors re- ceived foreign ambassadors, subscribed treaties of peace, and sent out armies; and even on the battle field the king was attended by two ephors as councillors of war. The ephoralty is thought by Mtiller to have been the cause of the instability and final dissolution of the Spartan state. The kings were obliged to court popular favor in order to uphold their power, and thus, contrary to the spirit of the Spartan constitution, the government became a democ- racy. The ephors became at length associated with all opposition to the extension of popular privileges, and the office was abolished by Cleomenes III. (about 225 B. C.), but restored by the Eomans. EPHRAEM SYRFS, the most prominent in- structor of the old Syrian church, and one of the most prolific theological writers of the early Christian church in general, died probably in 378. He was born at Nisibis or Edessa, and was educated by Jacob of Nisibis, who took him to the council of Nice. He entered on a monas- tic life, and carried on his philosophical studies, only coming out to preach and teach. His reputation for learning and piety was so great that he was elected bishop, but declined the office. He spent the greater part of his life in writing and preaching on devotional and moral subjects, and against the heresies of his time, especially Arianism. When Edessa was suffer- ing from famine, he called on the rich to assist the poor, and saw that the latter received what was intended for them. He was called by his countrymen the cithara of the Holy Ghost, and, because he transplanted Greek learning into the Syrian church, the prophet of the Syrians. His commentaries extended over the whole Bible. Hymns and prayers which are ascribed to him are still in use in the Chaldean, Syrian, and Maronite churches. Some of his numerous works are extant in the original Syriac, many others exist in Greek, Latin, and Armenian translations, and many are lost. The most complete edition is that of Rome (6 vols., 3 con-