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THE NEW SCEL4,FF-HERZOG 4

BIBLIOGRAPHY: On matters of introduction consult the works named in and under BIBLICAL INTRODBGTION, especially Driver, pp. 438-453; J. G. Herder, Lieder der Liebe, die &ltesten and sch6naten aua dem Morgenlande, Leipsic, 1778; E. Cunitz, Hiat. critique de Z'%nterprelation du can.. tique des cantiquea, Strasburg, 1834; A. L. Newton, The Song of Solomon Compared with other Parts of Scripture, New York, 1867; E. Renan, Le Cant%que des cantiquea,

. avec une etude our Is Plan, Z'Bpe et Is caractkre du pahme, 4th ed., Paris, 1879; S. Salfeld, Daa Hohe Lied Sa7,omona bet den j7ldiache» Erkliirer des Mittelaltera, Berlin, 1579; G. Biekell, Caret%na Veteria Teatamenti, Innsbruck, 1882; J. G. Stickel, Daa Hohel%ed do seiner Einheid uru3 dramatischen Gliederung, Berlin, 1888; R. Martineau, in American Journal of Philology, 1892, pp. 307-328; W. Riedel, Die Auslepunp des Hohen Lieda in der jfuliachen Gemeinde and der priechiachen Kirche, Leipsic, 1898; DB, iv. 589-597· EB, i. 681-i95; JE, xi. 488-467.

Commentaries are: H. Ewald, GSttingen, 1826; J. C. Dopke, Leipsic, 1829; B. Hirzel, Zurich, 1840; E. J. Magnus, Halle, 1842; F. BSttcher Leipsic, 1850; F. Delitzach, Leipaic, 1851; H. A. Hahn, Breslau, 1852; G. Burrowea, Philadelphia, 1853· E. w. Hengatenberg, Berlin, 1853; J. Gill, London, 1854; F. Hitzig, Leipaic, 1855; C. D. Ginsburg, London, 1857; L. withington, Boston, 1861; J. F. Thrupp, London, 1882; R. F. Littledale, London, 1889; A. M. Stuart, Philadelphia, 1889; H. Cowles, New York, 1870; H. Grlitz, Vienna, 1871; F. C. Cook, in Bible Commentary, London, 1874; O. ZSekler, in Lange's Commentary, New York, 1875; B. Sch3lfer, Monster, 1878; T. Geaener, Quakenbriick, 1881; S. J. Kiimpf, 3d ed., Prague, 1884; P. Schegg, Munich, 18$5; w. C. Daland, Leonardavilte, N. Y., 1888; J. G. Stickel, Berlin, 1888; w. E. Griffin, The Lily among Thorns, Boston, 1889· S. Oettli, Nordlingen, 1889; Le Hir, Paris, 1890; D. Castelli, Florence, 1892; M. Rainaford, London, I 1892; R. A. Redford, in Pulpit Commentary, New York, 1893; J. W. Rothstein, Halle, 1$93; M. S. Terry, Cincinnati, 1893; C. Bruston, 2d ed., Paris, 1894; E. Rbveillaud, Paris, 1895; K. Budde, Freiburg, 1898; C. Siegfried, GSttingen, 1898; P. Bsarts, Nuremberg, 1901; A. Harper, in Cambridge Bible, Cambridge, 1902; V. Zapletal, Freiburg, 1907; G. C. Martin, in Century Bible, London, 1908; P. Haupt, Leipaic, 1908; J. Hontheim, Freiburg, 1908; P. Jotion, Paris, 1909.

SOPHRONIUS, so-fro'ni-us: The name of two men of note in the early Church.

1. A contemporary of Jerome, whom the latter describes (De vir. ill., exxxiv., NPNF, 2 aer., iii. 384) as " a man of superlative learning " who wrote while a lad a Laudes Bethlehem, and later a book on " The Overthrow of Serapis " (i.e., the destruction of the Serapeum in Alexandria in 392). But perhaps his best title to distinction in Jerome's eyes was his translation into Greek of certain works by the latter, viz., De virginitzte, Vita Hilariort, and of Jerome's rendering of the Psalter and the Prophets. The translation of the Vita was pub1311ed by A. Papadopulos-Kerameus in Antdekta Hierosolymitikes strachuologias, v. 82-136 (St. Petersburg, 1898). Recently Sophronius has been held to be the author of the Greek translation of Jerome's De vir. ill., this upon the authority of Erasmus, for which further authority fails. The translation in question be-

longs perhaps to the period between the sixth or seventh and the ninth century.

2. The sophist and patriarch of Jerusalem; b. at Damascus; d. in 638, his day in the Greek Church being March 11. He tells at the close of his panegyric of St. Cyrus and St. John of his origin at Damascus of parents known as Plynthas and Myro. He was a monk. His birth year has been guessed as 550, in which case he must have been eighty or eighty-five when he became patriarch-not impossible, indeed, but unlikely, considering his activity. His learning must have been noteworthy, his title of " sophist " referring to his lectures on rhetoric. He was in Egypt in 579, but was not then a monk, entering the cloister on his return in 580, making that his home for thirty years, though leaving it for journeys through Palestine in company with John Moschus. During the lifetime of the Patriarch Eulogius (d. 607) the two friends visited Alexandria again, coming into close relations with Eulogius and with his successor, Johannes Eleemon (q.v.). There Sophronius was attacked with a disease of the eyes, the cure of which he attributed to the saints Gurus and John. During the stay there, lasting ten years, news came of the capture of Jerusalem by the Persians in 614, which led Sophronius to compose an ode of lamentation. Soon after the friendswent tp Rome, where Moschua wrote the Pratum spirituals, which he dedicated to his companion. There Moschug died, and Sophronius carried his body back to Palestine probably in 619 (not 634), after which he reentered the monastery. In 633 he was again in Alexandria to treat with the Patriarch Cyrus against union with the Apollinarians (see MONO'r=1.1TES); failing in his mission there he went to Constantinople, where he fared no better; in 634 he was made patriarch of Jerusalem, a reward for his activities against monothelitism and monergiam. In his inaugural, he dealt with the doctrinal contest, and called attention to the danger from the Saracens. He lived to see the assault on Jerusalem and fell into the hands of Omar, probably at the beginning of 638, and soon after died, probably an exceedingly aged man.

The uncertainty whether Sophronius the sophist and Sophronius the patriarch are the same person appears also in considering his writings, though they furnish strong arguments for the identity, especially in the rhythmic law of the double dactylic close which appears in the writings. Yet this was a common practise and the argument is not conclusive. So the Anacreontic odes appear .to belong to the sophist, and one from the time of the patriarchate is not yet known. Of the prose works may be named such hagiographic writings as (1) the Ltaztdes in SS. Cyrum et Johannem (MPG; lxxxvii. 3, cots. 33793676), the saints to whom Sophronius attributed relief from the trouble with his eyes; it falls into two parts, the encomium and a narrative of seventy miracles by the saints, and was written before 615. (2) The life of Johannes Eleemon, probably a joint composition of Sophronius and Moschus, completed by the former after the death of the latter; it is no longer extant, but probably Simeon Metaphrastea copied it in the first chapters of his Vita. (3) Vita Marie Egyptim (MPG, ut sup., cola. 3697-3726)