Saint Ephrem the Syrian
Icon of Ephrem the Syrian from Meryem Ana Kilisesi, Diyarbakır
Deacon, Confessor and Doctor of the Church; Venerable Father
Born	c. 306 Nisibis (modern-day Turkey)
Died	9 June 373 Edessa (modern-day Turkey)
Honored in	All Christianity
Feast	28 January (Eastern Orthodox Church, Eastern Catholic Churches) 7th Saturday before Easter (Syriac Orthodox Church) June 9 (Roman Catholic Church) June 18 (Maronite Church)
Attributes	Vine and scroll, deacon's vestments and thurible; with Saint Basil the Great; composing hymns with a lyre
Patronage	Spiritual directors and spiritual leaders

Ephrem the Syrian (Aramaic / Syriac: ܐܦܪܝܡ ܣܘܪܝܝܐ, Mor/Mar Afrêm Sûryāyâ; Greek: Ἐφραίμ ὁ Σῦρος; Latin: Ephraem Syrus; ca. 306 – 373) was a Syriac and a prolific Syriac-language hymnographer and theologian of the 4th century.^[1][2][3][4] His works are hailed by Christians throughout the world and many denominations venerate him as a saint. He has been declared a Doctor of the Church in Roman Catholicism. He is especially beloved in the Syriac Orthodox Church.

Ephrem wrote a wide variety of hymns, poems, and sermons in verse, as well as prose biblical exegesis. These were works of practical theology for the edification of the church in troubled times. So popular were his works, that, for centuries after his death, Christian authors wrote hundreds of pseudepigraphal works in his name. Ephrem's works witness to an early form of Christianity in which western ideas take little part. He has been called the most significant of all of the fathers of the Syriac-speaking church tradition.^[5]

Life[link]

Ephrem was born around the year 306 in the city of Nisibis (the modern Turkish town of Nusaybin, on the border with Syria, which had come into Roman hands only in 298). Internal evidence from Ephrem's hymnody suggests that both his parents were part of the growing Christian community in the city, although later hagiographers wrote that his father was a pagan priest. Numerous languages were spoken in the Nisibis of Ephrem's day, mostly dialects of Aramaic. The Christian community used the Syriac dialect. The culture included pagan religions, Judaism and early Christian sects.

Jacob, the second bishop of Nisibis,^[6] was appointed in 308, and Ephrem grew up under his leadership of the community. Jacob of Nisibis is recorded as a signatory at the First Council of Nicea in 325. Ephrem was baptized as a youth, and almost certainly became a son of the covenant, an unusual form of Syrian proto-monasticism. Jacob appointed Ephrem as a teacher (Syriac malp̄ānâ, a title that still carries great respect for Syriac Christians). He was ordained as a deacon either at his baptism or later.^[7] He began to compose hymns and write biblical commentaries as part of his educational office. In his hymns, he sometimes refers to himself as a 'herdsman' (ܥܠܢܐ, ‘allānâ), to his bishop as the 'shepherd' (ܪܥܝܐ, rā‘yâ) and his community as a 'fold' (ܕܝܪܐ, dayrâ). Ephrem is popularly credited as the founder of the School of Nisibis, which in later centuries was the centre of learning of the Syriac Orthodox Church.

Newly excavated Church of Saint Jacob in Nisibis, where Ephrem taught and ministered.

In 337 Emperor Constantine I, who had legalised and promoted the practice of Christianity in the Roman Empire, died. Seizing on this opportunity, Shapur II began a series of attacks into Roman North Mesopotamia. Nisibis was besieged in 338, 346 and 350. During the first siege, Ephrem credits Bishop Jacob as defending the city with his prayers. In the third siege, of 350, Shapur rerouted the River Mygdonius to undermine the walls of Nisibis. The Nisibenes quickly repaired the walls while the Persian elephant cavalry became bogged down in the wet ground. Ephrem celebrated what he saw as the miraculous salvation of the city in a hymn which portrayed Nisibis as being like Noah's Ark, floating to safety on the flood.

One important physical link to Ephrem's lifetime is the baptistery of Nisibis. The inscription tells that it was constructed under Bishop Vologeses in 359. In that year Shapur attacked again. The cities around Nisibis were destroyed one by one, and their citizens killed or deported. Constantius II was unable to respond; the campaign of Julian ended with his death in battle. His army elected Jovian as the new emperor, and to rescue his army he was forced to surrender Nisibis to Persia, and permit the expulsion of the entire Christian population.

Ephrem with the others went first to Amida (Diyarbakır), eventually settling in Edessa (modern Şanlıurfa) in 363. Ephrem, in his late fifties, applied himself to ministry in his new church, and seems to have continued his work as a teacher, perhaps in the School of Edessa. Edessa had always been at the heart of the Syriac-speaking world and the city was full of rival philosophies and religions. Ephrem comments that orthodox Nicene Christians were simply called 'Palutians' in Edessa, after a former bishop. Arians, Marcionites, Manichees, Bardaisanites and various Gnostic sects proclaimed themselves as the true church. In this confusion, Ephrem wrote a great number of hymns defending Nicene orthodoxy. A later Syriac writer, Jacob of Serugh, wrote that Ephrem rehearsed all-female choirs to sing his hymns set to Syriac folk tunes in the forum of Edessa. After a ten-year residency in Edessa, in his sixties, Ephrem succumbed to the plague as he ministered to its victims. The most reliable date for his death is 9 June 373.

Writings[link]

The interior of the Church of Saint Jacob in Nisibis.

Over four hundred hymns composed by Ephrem still exist. Granted that some have been lost, Ephrem's productivity is not in doubt. The church historian Sozomen credits Ephrem with having written over three million lines. Ephrem combines in his writing a threefold heritage: he draws on the models and methods of early Rabbinic Judaism, he engages skillfully with Greek science and philosophy, and he delights in the Mesopotamian/Persian tradition of mystery symbolism.

The most important of his works are his lyric, teaching hymns (ܡܕܖ̈ܫܐ, madrāšê). These hymns are full of rich, poetic imagery drawn from biblical sources, folk tradition, and other religions and philosophies. The madrāšê are written in stanzas of syllabic verse, and employ over fifty different metrical schemes. Each madrāšâ had its qālâ (ܩܠܐ), a traditional tune identified by its opening line. All of these qālê are now lost. It seems that Bardaisan and Mani composed madrāšê, and Ephrem felt that the medium was a suitable tool to use against their claims. The madrāšê are gathered into various hymn cycles. Each group has a title — Carmina Nisibena, On Faith, On Paradise, On Virginity, Against Heresies — but some of these titles do not do justice to the entirety of the collection (for instance, only the first half of the Carmina Nisibena is about Nisibis). Each madrāšâ usually had a refrain (ܥܘܢܝܬܐ, ‘ûnîṯâ), which was repeated after each stanza. Later writers have suggested that the madrāšê were sung by all women choirs with an accompanying lyre.

Particularly influential were his Hymns Against Heresies.^[8] Ephrem used these to warn his flock of the heresies which threatened to divide the early church. He lamented that the faithful were "tossed to and fro and carried around with every wind of doctrine, by the cunning of men, by their craftiness and deceitful wiles."^[9] He devised hymns laden with doctrinal details to inoculate right-thinking Christians against heresies such as docetism. The Hymns Against Heresies employ colourful metaphors to describe the Incarnation of Christ as a fully human and divine. Ephrem asserts that Christ's unity of humanity and divinity represents peace, perfection and salvation; in contrast, docetism and other heresies sought to divide or reduce Christ's nature, and in doing so would rend and devalue Christ's followers with their false teachings.

Ephrem also wrote verse homilies (ܡܐܡܖ̈ܐ, mêmrê). These sermons in poetry are far fewer in number than the madrāšê. The mêmrê are written in a heptosyllabic couplets (pairs of lines of seven syllables each).

The third category of Ephrem's writings is his prose work. He wrote biblical commentaries on the Diatessaron (the single gospel harmony of the early Syriac church), on Genesis and Exodus, and on the Acts of the Apostles and Pauline Epistles. He also wrote refutations against Bardaisan, Mani, Marcion and others.

Ephrem wrote exclusively in the Syriac language, but translations of his writings exist in Armenian, Coptic, Georgian, Greek and other languages. Some of his works are only extant in translation (particularly in Armenian). Syriac churches still use many of Ephrem's hymns as part of the annual cycle of worship. However, most of these liturgical hymns are edited and conflated versions of the originals.

The most complete, critical text of authentic Ephrem was compiled between 1955 and 1979 by Dom Edmund Beck OSB as part of the Corpus Scriptorum Christianorum Orientalium.

"Greek Ephrem"[link]

Ephrem's artful meditations on the symbols of Christian faith and his stand against heresy made him a popular source of inspiration throughout the church. This occurred to the extent that there is a huge corpus of Ephrem pseudepigraphy and legendary hagiography. Some of these compositions are in verse, often a version of Ephrem's heptosyllabic couplets. Most of these works are considerably later compositions in Greek. Students of Ephrem often refer to this corpus as having a single, imaginary author called "Greek Ephrem" or Ephraem Graecus (as opposed to the real Ephrem the Syrian). This is not to say that all texts ascribed to Ephrem in Greek are by others, but many are. Although Greek compositions are the main source of pseudepigraphal material, there are also works in Latin, Slavonic and Arabic. There has been very little critical examination of these works, and many are still treasured by churches as authentic.

The best known of these writings is the Prayer of Saint Ephrem which is recited at every service during Great Lent and other fasting periods in Eastern Christianity.

Veneration as a saint[link]

Icon of St. Ephrem (right) together with St. George (top) and St. John Damascene.

Icon of St. Ephrem.

Soon after Ephrem's death, legendary accounts of his life began to circulate. One of the earlier "modifications" is the statement that Ephrem's father was a pagan priest of Abnil or Abizal. However, internal evidence from his authentic writings suggest that he was raised by Christian parents. This legend may be anti-pagan polemic or reflect his father's status prior to converting to Christianity.

The second legend attached to Ephrem is that he was a monk. In Ephrem's day, monasticism was in its infancy in Egypt. He seems to have been a part of the members of the covenant, a close-knit, urban community of Christians that had 'covenanted' themselves to service and refrained from sexual activity. Some of the Syriac terms that Ephrem used to describe his community were later used to describe monastic communities, but the assertion that he was monk is anachronistic. Later hagiographers often painted a picture of Ephrem as an extreme ascetic, but the internal evidence of his authentic writings show him to have had a very active role, both within his church community and through witness to those outside of it. Ephrem is venerated as an example of monastic discipline in Eastern Christianity. In the Eastern Orthodox scheme of hagiography, Ephrem is counted as a Venerable Father (i.e., a sainted Monk). His feast day is celebrated on 28 January and on the Saturday of the Venerable Fathers (Cheesefare Saturday), which is the Saturday before the beginning of Great Lent.

Ephrem is popularly believed to have taken legendary journeys. In one of these he visits Basil of Caesarea. This links the Syrian Ephrem with the Cappadocian Fathers, and is an important theological bridge between the spiritual view of the two, who held much in common. Ephrem is also supposed to have visited Saint Pishoy in the monasteries of Scetes in Egypt. As with the legendary visit with Basil, this visit is a theological bridge between the origins of monasticism and its spread throughout the church.

On 5 October 1920, Pope Benedict XV proclaimed Ephrem a Doctor of the Church. This proclamation was made before critical editions of Ephrem's authentic writings were available.

The most popular title for Ephrem is Harp of the Spirit (Syriac: ܟܢܪܐ ܕܪܘܚܐ, Kenārâ d-Rûḥâ). He is also referred to as the Deacon of Edessa, the Sun of the Syrians and a Pillar of the Church.

His Roman Catholic feast day of 9 June conforms to his date of death. For 48 years (1920–1969) it was on 18 June.

Ephrem is honored with a feast day on the liturgical calendar of the Episcopal Church (USA) on June 10.

Quotations[link]

About Ephrem:

• "The greatest poet of the patristic age and, perhaps, the only theologian-poet to rank beside Dante." — Robert Murray.
• "This (Efrem) who became a crown of glory for all the Arameans, and through him they became near the spiritual splendors. He who became a great orator among the Syrians." & "He who gazed diligently in his mind on the great Moses, and after the model of the Hebrew women he taught the Aramaean women to give praise with their madrashe" — James of Sarugh

By Ephrem:

• "The boldness of our love is pleasing to you, O Lord, just as it pleased you that we should steal from your bounty." — Ephrem the Syrian, "Hymns on Faith" 16:5.
• "Remember me, ye heirs of God, ye brethren of Christ; supplicate the Savior earnestly for me, that I may be freed through Christ from him that fights against me day by day." — The Fear at the End of Life
• "You (Jesus) alone and your Mother are more beautiful than any others, for there is no blemish in you nor any stains upon your Mother. Who of my children can compare in beauty to these?" — Ephraim the Syrian, Nisibene Hymns 27:8; ca. 361 AD.

See also[link]

• Syriac language
• Syriac Christianity
• Hymn
• List of Syriacs
• Christian mystics
• Prayer of Saint Ephrem
• Syrian Monastery in Scetes, Egypt
• Codex Ephraemi Rescriptus

Notes[link]

References[link]

• Bou Mansour, Tanios (1988). La pensée symbolique de saint Ephrem le Syrien. Bibliothèque de l'Université Saint Esprit XVI. Kaslik, Lebanon.
• Brock, Sebastian P (1985). The luminous eye: the spiritual world vision of Saint Ephrem. Cistercian Publications. ISBN 0-87907-624-0.
• Brock, Sebastian (trans) (1990). Hymns on paradise: St. Ephrem the Syrian. St Vladimir's Seminary Press, Crestwood, New York. ISBN 0-88141-076-4.
• den Biesen, Kees (2006). Simple and Bold: Ephrem's Art of Symbolic Thought. Gorgias Press, Piscataway, New Jersey. ISBN 1-59333-397-8.
• den Biesen, Kees (2011). Annotated Bibliography of Ephrem the Syrian. Lulu.com.
• Griffith, Sidney H (1997). Faith adoring the mystery: reading the Bible with St. Ephraem the Syrian. Marquette University Press, Milwaukee, Wisconsin. ISBN 0-87462-577-7.
• Matthews, Jr., Edward G. and Joseph P. Amar (trans), Kathleen McVey (ed) (1994). Saint Ephrem the Syrian: Selected Prose Works. Catholic University of America Press. ISBN 0-8132-0091-1.
• McVey, Kathleen E (trans) (1989). Ephrem the Syrian: hymns. Paulist Press. ISBN 0-8091-3093-9.
• Mourachian, Mark. "Hymns Against Heresies: Comments on St. Ephrem the Syrian". Sophia, 17, No. 2, Winter 2007. ISSN 0194-7958.
• Parry, Ken; David Melling (editors) (1999). The Blackwell Dictionary of Eastern Christianity. Malden, MA.: Blackwell Publishing. ISBN 0-631-23203-6. 

External links[link]

• Margonitho: Mor Ephrem the Syrian
• Anastasis article
• Hugoye: Influence of Saint Ephraim the Syrian, part 1
• Hugoye: Influence of Saint Ephraim the Syrian, part 2
•  "St. Ephraem". Catholic Encyclopedia. New York: Robert Appleton Company. 1913. 
• Encyclopaedia Britannica 1911: "Ephraem Syrus"
• St. Ephraem 'Faith Adoring the Mystery'
• Benedict XVI on St. Ephrem and his role in history

Syrian people
الشعب السوري
Sūriyyīn

Julia Domna Philip the Arab Posidonius Simeon Stylites John of Damascus Elagabalus Zenobia Francis Marrash Abd al-Rahman al-Kawakibi Qestaki al-Homsi Hashim al-Atassi Faris al-Khoury Jamil al-Ulshi Yusuf al-Azma Sultan Pasha al-Atrash Sami al-Hinnawi Zaki al-Arsuzi Akram El-Hourani Asmahan Riad Ismat Abdallah Dardari George Mourad Asalah Nasri George Wassouf Ghassan Massoud
Total population
Syria: 22,530,746 (July 2012 est.)[1] Diaspora: 17,000,000[2]
Languages
Contemporary Arabic Ancient languages Eblaite, Amorite, Ugaritic, Aramaic
Religion
Islam, mostly Sunni, and a minority of Alawites and Druze Christianity, mostly Greek Orthodox and Greek Catholic
Related ethnic groups
Other Semitic peoples: (due to Arameans and Canaanite Ancestors): Arabs · Assyrians · Lebanese · Palestinians Jordanians · Iraqis · Bahranis · Maltese · Mizrahi Jews Various Iranian peoples: Kurds · Persians · Ossetians Various Aryan peoples: Albanians · Armenians Bosniaks · Greeks Various Caucasians: Georgians · Adyghe Abkhazians · Chechens Various Turkic peoples: Azeris · Turks Various Afro-Asiatic peoples: Egyptians · Berbers

The Syrian people (Arabic: الشعب السوري‎ / ALA-LC: al-sha‘ab al-Sūrī) are the inhabitants and citizens of Syria and are, overall an indigenous Eastern Mediterranean people. While modern-day Syrians are commonly described as Arabs by virtue of their modern-day language and bonds to Arab culture and history, they are, in fact, largely a blend of the various Aramaic speaking groups indigenous to the region who were Arabized when Muslim Arabs from the Arabian Peninsula arrived and settled following the Arab expansion. Syrians are tied together by geography, linguistic heritage, religion, and similar Eastern Mediterranean ethnicities. Most Syrians reside primarily in Syria; however 17 million Syrians^[2] live outside of Syria and they stay connected to their cultural roots by watching Syrian satellite television, listening to Syrian music and preparing Syrian cuisine.

Damascus, the capital of Syria, is one of the most continuously inhabited cities^[3][4] in the world (for 8000 years straight, Syrians inhabited Damascus), and a large percentage of Damascenes are the descendents of the early inhabitants of Damascus.

Language[link]

Arabic is the mother tongue of some 90%^[1] of Syrians as well as the official state language. The Syrian dialect, which belongs to the same Eastern Mediterranean-Levantine family tree of dialects, varies little from Modern Standard Arabic; however it is uniquely different from the other Arabic vernaculars in that it is saturated with Aramaic, Syriac, Greek, Persian, and Phoenician words. However, the standardized form of Arabic, used in formal settings throughout the Arab world, contains the same vocabulary and grammar for all Arab countries. Kurdish, Turkish, and Circassian are also spoken in Syria by their respective minority communities. A direct decendent of the Aramaic of Jesus Christ, is still spoken in ancient Christian village of Ma'loula as well as widely understood within many other Syrian-Christian communities -- all of whom use Syriac as a liturgical language. English, and to a lesser extent French, is widely understood and used in interactions with tourists and other foreigners.

Religion[link]

Religious differences in Syria have historically been tolerated, and religious minorities tend to retain distinct cultural, and religious identities. Sunni Islam is the religion of 74% of Syrians. The Alawites, an ancient off-shoot of Shia Islam that is distinct from Sunni Islam, make up 12% of the population and mostly live in and around Latakia. Christians make up 10% of the country. Most Syrian Christians adhere to the Byzantine liturgical rites, the two largest are the Greek Orthodox and the Greek Catholic churches^[5][6]. The Druze, are a mountainous people who reside in Jebel Druze. The Druze, who helped spark the Great Syrian Revolt, are known as fierce soldiers. The Ismailis are an even smaller sect, that originated in Asia. A small number of Armenian Christians fled Turkey during the Armenian Genocide and settled in Syria. The Kurds, although Sunni Muslim, are very secular and have a distinct language. The Circassians, are of North Caucasus origin and are mostly Sunni Muslim, following the Hanafi school of thought. The Circassians number about 100 000 and mostly live in northern Syria. The nomadic Beduoin lead a lifestyle that keeps them largely separated from the rest of society, herding sheep and moving through the desert, although some have settled in towns and villages. One group that remains on the outside of society both politically and socially, is the roughly 100,000 Palestinian refugees, who were expelled from their homeland in 1948 after the creation of Israel.

Beliefs[link]

As a Mediterranean people, the Syrian people are a mosaic of West and East. Conservative and liberally minded people will live right next each other, and hold debates with each other. Like the other countries in the region, religion permeates life; the government registers every Syrian's religious affiliation.

Cuisine[link]

Syrian cuisine is dominated by Mediterranean ingredients. Olive oil, garlic, olives, peppermint, and sesame oil are some of the ingredients that are used in many traditional meals. Traditional Syrian dishes enjoyed by Syrians include, tabouleh, labaneh, shanklish, wara enab, makdous, kebab, sfiha, moutabal, hummus, maneesh, bameh, and fatoush. Before the main courses, Syrians eat maza, which is basically an appetizer. Syrian Muslim men are more likely to drink tea with their maza; whereas Syrian Christian men prefer to drink Arak with their maza.

Ancient Syrians[link]

100 Syrian pound note with Philip the Arab.

Ancient Syria has stood as a testament to the many cultural and artistic achievements in ancient human civilization. Modern archaeological discoveries have produced extensive writings, which illustrate a brilliant culture rivaling those of Egypt and Mesopotamia in and around the ancient city of Ebla, Syria. Later Syrian artists and scholars contributed to Hellenistic and Roman thought and culture. Shortly after becoming a province of the Byzantine Empire, an indigenous Syrian^[7], Philip the Arab became emperor in 244 AD and quickly signed a peace deal with the Persian Empire. According to the historian Eusebius, Philip the Arab is the first Christian emperor of the eastern part of the Roman Empire. Even though he was from the equestrian order, Philip the Arab rose through the Roman rank and file by merit. After Decius's victory over the Goth invasions, Decius's army declared him Emperor and he went on to defeat Philip the Arab's forces in the battle of Verona^[8].

Zenobia or Zainab in Arabic, was a "warrior queen" who ruled Syria from 267 AD to 272 AD and built the Palmyrene Empire that included the conquest of Egypt. After realizing Zenobia's threat to the Roman Empire, the Roman emperor Aurelian decided to turn his attention away from fighting the Gauls to stopping Zenobia's quest for more Roman territory. In the ancient capital of Syria, Antioch, Aurelian's army defeated Zenobia's forces and put an end to Zenobia's conquests.^[9]

Zeno of Sidon helped found the Epicurean school of philosophy; Cicero was a student of Antiochus of Ascalon at Athens. Posidonius's chronicles of Apamea influenced Livy and Plutarch. Syrians have made many contributions to Arabic literature and music and have an impressive tradition of written poetry and Oral literature.

Famous people from Syrian ancestry[link]

• Rosemary Barkett (born 1939), was the first woman to serve on the Florida Supreme Court, and the first woman Chief Justice of that court. She currently serves as a federal judge on the United States Court of Appeals for the Eleventh Circuit.
• Hala Gorani (born March 1, 1970), is a news anchor and correspondent for CNN International.^[10]
• Steve Jobs (February 24, 1955 – October 5, 2011), was the co-founder and former CEO of Apple, the largest Disney shareholder,^[11] and a member of Disney's Board of Directors. Jobs was considered a leading figure in both the computer and entertainment industries.^[12]
• Teri Hatcher, is an actress most famous for her role in Desperate Housewives. Her mother is part Syrian.

See also[link]

Ottoman Syria

References[link]

v t e Syrian people and diaspora By country Brazil Canada Chile Colombia Israel Mexico Pakistan Turkey United States

v t e Syria topics History Timeline · Ancient · Roman · Islamic · Ottoman · Arab Kingdom of Syria · French Mandate · Independent Syria · Modern (Syrian uprising against the Ba'athist regime) Government Arab Socialist Ba'ath Party (Regional Command · National Command) · National Progressive Front · Constitution · President · Vice President · Cabinet (Prime Minister, Ministries) · Parliament (Speaker) · Judiciary (Council, Supreme Court) · Military (Army, Air Force, Navy, Air Defense) Politics Elections · Political parties · Arab nationalism · Syrian nationalism Geography Fertile Crescent · Greater Syria · Governorates · Districts · Cities · Southern Syria · Hauran · Golan Heights · Al-Jazira · Syrian Desert · Anti-Lebanon mountains · Hermon · Euphrates · Orontes · Rivers  · Volcanoes Infrastructure Communications · Education · Energy · Health · Media · Transport  · Waste · Water Economy Syrian pound · Central Bank · Companies · International rankings Society Demographics · People · Diaspora (Refugees) · Religion · Holidays · Health · Scouting Culture Music · Television · Cinema · Cuisine · Holidays · Flag · Anthem · Emblem  · Smoking Issues Golan Heights · Iskandaron · Human rights · Terrorism · WMDs Portal

Sir John Tavener in 2005

Sir John Kenneth Tavener (born 28 January 1944) is a British composer, best known for such religious, minimal works as "The Whale", and "Funeral Ikos". He began as a prodigy;^[1] in 1968, at the age of 24, he was described by the Guardian as "the musical discovery of the year", while The Times said he was "among the very best creative talents of his generation." During his career he has become one of the best known and regarded composers of his generation. Tavener was knighted in 2000 for his services to music and has won an Ivor Novello Award.^[2]

Biography[link]

John Kenneth Tavener was born on 28 January 1944 in Wembley, London, England, and claims to be a direct descendant of the 16th-century composer John Taverner.^[3] He was educated at Highgate School (where a fellow pupil was John Rutter) and at the Royal Academy of Music, where his tutors included Sir Lennox Berkeley. He first came to prominence in 1968 with his dramatic cantata The Whale, based on the Old Testament story of Jonah. It was premièred at the London Sinfonietta's début concert and later recorded by Apple Records. The following year he began teaching at Trinity College of Music, London. Other works released by Apple included his Celtic Requiem. In 1977, he joined the Russian Orthodox Church. Orthodox theology and Orthodox liturgical traditions became a major influence on his work. He was particularly drawn to its mysticism, studying and setting to music the writings of Church Fathers and competing a setting of the Liturgy of St John Chrysostom, the principal eucharistic liturgy of the Orthodox Church.

One of Tavener's most popular and frequently performed works is his short unaccompanied four-part choral setting of William Blake's The Lamb, written for his nephew Simon on his third birthday one afternoon in 1982. This simple, homophonic piece is usually performed as a Christmas carol. More important, however, were his explorations of Russian and Greek culture, as shown in "Akhmatova Requiem" and "Sixteen Haiku of Seferis". Later prominent works include The Akathist of Thanksgiving (1987, written in celebration of the millennium of the Russian Orthodox Church); The Protecting Veil (first performed by cellist Steven Isserlis and the London Symphony Orchestra at the 1989 Proms); and Song for Athene (1993, performed at the funeral of Diana, Princess of Wales in 1997). Following Diana's death he also composed and dedicated to her memory the piece Eternity's Sunrise, based on poetry by William Blake.

It has been reported, particularly in the British press, that Tavener left Orthodox Christianity to explore a number of other different religious traditions, including Hinduism and Islam, and became a follower of the mystic philosopher Frithjof Schuon.^[4][5] While he has in recent years incorporated elements of non-Western music into his compositions, Tavener remains an Orthodox Christian.

In 2003 he composed the exceptionally large work The Veil of the Temple (which was premièred at the Temple Church, Fleet Street, London), based on texts from a number of religions. It is set for four choirs, several orchestras and soloists and lasts at least seven hours. The 2004 première of his piece Prayer of the Heart written for and performed by Björk, was featured on CD and incorporated as the soundtrack to Jake Lever's installation Centre + Circumference (2008, Wallspace, All Hallows on the Wall, City of London).

In the second television series of Sacred Music, broadcast in the UK on BBC Four on Friday 2 April 2010, Tavener described himself as "essentially Orthodox".

While Tavener's earlier music was influenced by Igor Stravinsky and, to a lesser extent, Olivier Messiaen, often invoking the sound world of Stravinsky's Requiem Canticles and A Sermon, a Narrative and a Prayer and the ecstatic quality found in various works by Messiaen, his later music became more sparse, using wide registral space and was usually diatonically tonal. Some commentators see a similarity with the works of Arvo Pärt, from their common religious tradition to the technical details of phrase lengths, diatonicism and colouristic percussion effects, though the similarities between their outputs are quite superficial.

Tavener's more recent music has moved away from the transparent simplicity of the 1980s towards a much more harmonically saturated style, in parallel with his pan-religious interests. Such works as Atma Mass (2003) and Requiem (2008) show this particularly well.

Tavener has suffered from considerable problems with his health. He had a stroke in his thirties, heart surgery and a tumour removed in his forties,^[6] and suffered two successive heart attacks which have left him very frail.^[7] He has Marfan syndrome.^[8][9] His wife, Maryanna, broadcast a charity appeal on BBC Radio 4 in October 2008 on behalf of the Marfan Trust.^[10]

Career highlights[link]

• 1969 - The Whale premièred by the London Sinfonietta and subsequently recorded on The Beatles' Apple label.
• 1971 - Celtic Requiem recorded by Apple.
• 1973 - Thérèse, the story of Saint Thérèse of Lisieux, commissioned by the Royal Opera, London.
• 1989 - première of The Protecting Veil at the Proms in London.
• 2000 - première of Fall and Resurrection in St Paul's Cathedral, London (4 January 2000).
• 2000 - received a knighthood in Millennium Honours List.
• 2001 - composed the soundtrack of Werner Herzog's short documentary Pilgrimage.
• 2003 - première of the all-night vigil The Veil of the Temple by the Holst Singers and the Choir of the Temple Church at the Temple Church, London.
• 2005 - première of Laila (Amu), Tavener’s first dance collaboration, with Random Dance company and Wayne McGregor's choreography.^[11]
• 2006 - contributed Fragments of a Prayer to the Alfonso Cuarón film Children of Men.
• 2007 - première of The Beautiful Names by the BBC Symphony Chorus and Orchestra at Westminster Cathedral. The work, sung in Arabic, is a setting of the 99 names of Allah found in the Qur'an. Awarded honorary degree by the University of Winchester.
• 2008 - World premier of "the anthem" sung in St Paul's Cathedral in the presence of HM Queen Elizabeth II and HRH The Duke of Edinburgh.
• March 2009 - The Chamber Orchestra of Philadelphia presents the world première of Tu ne sais pas, a work for mezzo-soprano, timpani, and strings. Katherine Pracht will sing the texts, which are drawn from poems by French poet Jean Biès, (one of the work's dedicatees), and from Islamic and Hindu sources.

Key works[link]

• The Whale (1966; soloists, speaker, SATB choir, children's choir, orchestra)
• Celtic Requiem (1969; soloists, SATB choir, children's choir, ensemble)
• Thérèse, opera, 1973
• The Protecting Veil (1988; cello, strings)
• Mary of Egypt, opera, 1991
• Ikon of the Nativity (1991; SATB choir, a cappella)
• Song for Athene (1993; SATB choir)
• Fall and Resurrection (2000) (Dedicated to The Prince of Wales)
• Lamentations and Praises (2001; 12 male voices, string quartet, flute, bass trombone, percussion)
• The Veil of the Temple (2002; soprano, SATB choir, boys' choir, ensemble)
• Schuon Lieder (2003; soprano, ensemble)
• Laila (Amu) (2004; soprano, tenor, orchestra)
• Lament for Jerusalem (2006; soprano, countertenor, SATB choir, orchestra)

Sound files[link]

Year	Song title	Work	Instrumentation
1968:	"Section A"  Listen (help·info)	In Alium	Soprano, Strings, Tape
1985:	"The Lamb"  Listen (help·info)	The Lamb	Chorus
1993:	"Song for Athene"  Listen (help·info)	Song for Athene	Chorus
1996:	"Innocence"  Listen (help·info)	Innocence	Chorus, bell

Selected recordings[link]

• The Protecting Veil - Virgin 561849-2
• Schuon Lieder - Black Box BBM1101
• The Veil of the Temple - RCA 82876661542
• Songs of the Sky Signum Records SIGCD149

References[link]

Further reading[link]

• Stewart, Michael (2000). "John Tavener Talks to Michael Stewart about the Recent Festival Ikons of Light". Image and Music. http://www.imageandmusic.com/musicjournalism/tavener/sir_john_tavener.html. Retrieved 2007-05-23. 
• Sheahen, Laura. "Sell Cleverness, Buy Wonder: The Music of Sir John Tavener: Composer Tavener, a Devout Orthodox Christian, Believes that Neither Music nor Religion can be Exclusive". Beliefnet. http://www.beliefnet.com/story/98/story_9888_1.html. Retrieved 2007-06-22. 

External links[link]

• John Tavener at ChesterNovello
• [1]
• All music published up to 2008