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Aphrahat
Aphrahat (c. 280–c. 345; — (unicode:Ap̄rahaṭ), (ペルシア語:فرهاد), Greek , and Latin Aphraates) was an Syriac-Christian author of the 3rd century from the Adiabene region of Assyria (then Sassanid ruled Assuristan), which was within the Persian Empire, who composed a series of twenty-three expositions or homilies on points of Christian doctrine and practice. He was born in Persia around 270. All his known works, the ''Demonstrations'', come from later on in his life. He was an ascetic and celibate, and was almost definitely a son of the covenant (an early Syriac form of communal monasticism). He may have been a bishop, and later Syriac tradition places him at the head of Mar Matti monastery near Mosul, in what is now northern Iraq. He was a near contemporary to the slightly younger Ephrem the Syrian, but the latter lived within the sphere of the Roman Empire. Called the ''Persian Sage'' (, (unicode:ḥakkîmâ p̄ārsāyā)), Aphrahat witnesses to the concerns of the early church beyond the eastern boundaries of the Roman Empire.
==Life, history and identity==
Aphrahat was born in Assuristan (Assyria) on the Sassanid Empire border with Roman Syria around 280.〔(Kalariparampil, Joseph. "Aphrahat the Persian Sage", ''Dukhrana'', August 1, 2014 )〕
His name, ''Aphrahat'', is the Syriac version of the Persian name ''Frahāt'', which is the modern Persian ''Farhād'' (فرهاد). The author, who was earliest known as ''hakkima pharsaya'' ("the Persian sage"), was a subject of Sapor II and may have come from a pagan family and been himself a convert from heathenism, though this appears to be later speculation. However, he tells us that he took the Christian name ''Jacob'' at his baptism, and is so entitled in the colophon to a manuscript of 512 which contains twelve of his homilies. Hence he was already confused with Jacob, bishop of Nisibis,〔(Schaff, Philip. "Aphrahat", ''Nicene and Post-Nicene Fathers'', Vol. XIII, T&T Clark, Edinburgh )〕 by the time of Gennadius of Marseilles (before 496), and the ancient Armenian version of nineteen of The Demonstrations has been published under this latter name. Thorough study of the ''Demonstrations'' makes identification with Jacob of Nisibis impossible. Aphrahat, being a Persian subject, cannot have lived at Nisibis, which became Persian only by Jovian's treaty of 363. Furthermore, Jacob of Nisibis, who attended the First Council of Nicaea, died in 338, and from the internal evidence of Aphrahat's works he must have witnessed the beginning of the persecution of Christians in the early 340s by Shapur II of Persia. The persecutions arose out of political tensions between Rome and Persia, particularly the declaration of Constantine I that Rome should be a Christian empire. Shapur perhaps grew anxious that the largely Assyrian and Armenian Christians within the Persian empire might secretly support Rome. There are elements in Aphrahat's writing that show great pastoral concern for his harried flock, caught in the midst of all this turmoil.
It is learnt that his name was Aphrahat (or Pharhadh) from comparatively late writers, such as Bar Bahlul (10th century), Elias of Nisibis (11th), Bar-Hebraeus and Abdisho. George, bishop of the Arabs, writing in 714 to a friend who had sent him a series of questions about the "Persian sage", confesses ignorance of his name, home and rank, but gathers from his works that he was a monk, and of high esteem in the clergy. The fact that in 344 he was selected to draw up a circular letter from a council of bishops and other clergy to the churches of Ctesiphon and Seleucia on the Tigris〔 and elsewhere (later to become Demonstration 14) is held by Dr Wright and others to prove that he was a bishop. According to a marginal note in a 14th-century manuscript (B.M. Orient. 1017), he was "bishop of Mar Mattai," a famous monastery near Mosul, but it is unlikely that this institution existed so early.
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