{"slug":"dsc-187","id":"syriac:dsc:dsc-187","title":"On the Solitaries","title_source":"On the Solitaries","author":"Abraham of Nathpar","genre":"other","date":"Late 6th/early 7th century CE","tradition":"syriac","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T07:13:46Z","cost_usd":0.050393},"source":{"registry_id":"syriac:dsc:dsc-187","work_id":"dsc-187","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/187"},"stats":{"passages":79,"english_words":27469,"coptic_letters":0,"source_letters":60891,"commentary_units":455,"commentary_kinds":9,"derived_notes":65,"ambiguities":156,"work_notes":5,"external_links":1,"timeline":5},"summary":{"work":"dsc-187","abstract":"On the Solitaries is a collection of ascetic sayings and counsels attributed to Abraham of Nathpar, a late 6th- to early 7th-century East Syriac monastic author. The work is hortatory and instructional, typical of monastic literature, and focuses on the solitary life and spiritual direction. It survives in a single manuscript witness, likely from the 9th or 10th century, copied in East Syriac script. The text is cited in later East Syriac monastic anthologies, such as the Book of the Fathers and the Asceticon of Dadisho Qatraya, indicating its influence in the monastic tradition.","historical_context":"Abraham of Nathpar flourished in the late 6th to early 7th century CE, active in the region of Adiabene (modern northern Iraq), within the Church of the East. The work On the Solitaries reflects the East Syriac monastic tradition, which emphasized solitary asceticism and spiritual practice. The text survives in a single manuscript witness, likely from the 9th or 10th century, copied in East Syriac script. The source edition (ed:dsc-187) is based on this manuscript with minimal editorial intervention, and no critical apparatus or variant readings are provided. The work's transmission is thus fragile, and its dating rests on internal references and manuscript colophons, with no precise date given in the source edition. Abraham is cited in later East Syriac monastic anthologies, such as the Book of the Fathers and the Asceticon of Dadisho Qatraya, indicating the work's influence in the monastic tradition.","significance":"On the Solitaries is significant as a rare surviving witness to East Syriac monastic literature from the late Sasanian period. It provides insight into the ascetic practices and spiritual theology of the Church of the East, particularly the solitary life. Its citation in later anthologies demonstrates its enduring influence on Syriac monasticism, and it contributes to understanding the development of Christian asceticism in the Middle East.","timeline":[{"date":"Late 6th–early 7th c.","event":"Abraham of Nathpar active in Adiabene; composition of On the Solitaries (approximate)."},{"date":"9th–10th c.","event":"Earliest surviving manuscript copied in East Syriac script."},{"date":"7th–8th c.","event":"Work cited in the Asceticon of Dadisho Qatraya."},{"date":"8th–9th c.","event":"Work included in the Book of the Fathers anthology."},{"date":"19th–20th c.","event":"Modern edition published (ed:dsc-187) based on the single manuscript."}],"relations":[{"work":"Book of the Fathers","relation":"anthology that includes excerpts from On the Solitaries","key":"","label":null,"url":null},{"work":"Asceticon of Dadisho Qatraya","relation":"later monastic work that cites Abraham of Nathpar","key":"","label":null,"url":null},{"work":"On the Solitaries","relation":"attributed to Abraham of Nathpar, a key East Syriac monastic author","key":"","label":null,"url":null}],"external_links":[{"key":"ed:dsc-187","label":"Source edition of On the Solitaries","url":"https://syriaccorpus.org/187","reason":"Primary edition used for the translation."}],"cautions":["The dating of the work is approximate, based on internal references and manuscript colophons; no precise date is given in the source edition.","The text survives in a single manuscript witness, likely from the 9th or 10th century, so textual stability and scribal interventions cannot be assessed.","The source edition lacks a critical apparatus or variant readings, limiting the ability to evaluate the text's transmission history."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000432,"generated":"2026-11-15T07:13:45Z"},"links":[{"kind":"source","label":"Digital Syriac Corpus text","url":"https://syriaccorpus.org/187"},{"kind":"authority","label":"syriaca.org work record","url":"http://syriaca.org/work/8662"},{"kind":"authority","label":"syriaca.org author record","url":"http://syriaca.org/person/321"}],"checks":{"work":"dsc-187","status":"pass","blocking":[],"warnings":[],"stats":{"passages":79,"translated":79,"commentary_passages":79,"commentary_units":455,"english_words":27469,"source_letters":69464,"commentary_kinds":9},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The work is a collection of ascetic sayings and counsels attributed to Abraham of Nathpar, a late 6th- to early 7th-century East Syriac monastic author. The register is hortatory and instructional, typical of the genre of monastic literature.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"Abraham of Nathpar flourished in the late 6th to early 7th century, active in the region of Adiabene. The dating of this work rests on internal references and manuscript colophons, but no precise date is given in the source edition.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The text survives in a single manuscript witness, likely from the 9th or 10th century, copied in the East Syriac script. The source edition (ed:dsc-187) is based on this manuscript, with minimal editorial intervention.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"external","lemma":"","severity":"caution","text":"The source edition does not provide a critical apparatus or variant readings. The reader cannot assess textual stability or scribal interventions from this edition alone.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"Abraham of Nathpar is cited in later East Syriac monastic anthologies, such as the 'Book of the Fathers' and the 'Asceticon' of Dadisho Qatraya, indicating the work's influence in the monastic tradition.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: other in classical Syriac; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 79 narrative."},{"kind":"caution","severity":"caution","text":"65 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"source","severity":"info","text":"Source edition: syriac — CC BY 4.0"}],"derived_structure":{"narrative":79},"term_index":[],"citations":{"ed:dsc-187":{"label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}},"segments":[{"i":1,"ref":"p1","source":"ܬܘܒ ܡܲܪܬܝ̇ܢܘܬܐ ܕܠܘܬ\nܐܚ̈ܐ ܝܚܝ̈ܕܝܐ ܕܡܪܝ ܐܲܒܼܪܗܡ ܢܲܬܦܪ̈ܝܐ ܥܸܠܬܐ ܕܕܘܒܪ̈ܐ\nܕܝܼܚܝܕܝܘܬܐ ܕܲܥܒܼܝܕܐ ܠܗ. ܠܘܬ ܐܢܫ ܕܲܒܼܥܐ ܡܢܗ\n........................................ ܡܛܠ ܕܚܙܝܬܟ ܕܪܓܝܓ ܐܢܬ ܠܡܪܪܐ ܒܐܘܪܚܐ ܡܘܒܸܠܬ\nܠܚ̈ܝܐ ܕܠܥܠܡ ܗ̇ܝ ܕܕܪܫ̣ ܦܪܘܩܲܢ ܡܫܝܚܐ ܐܘ ܪܚ̇ܡܝ\nܫܲܪܝܪ̈ܐ ܨܒܝܬ ܕܠܘܼܩܕܡ ܐܡܪ ܥܠܝܗ̇ ܩܠܝܠ ܩܕܡܝܟ܆\nܘܗ̇ܝܕܝܢ ܐܫܲܠܡ ܠܟ ܒܥܘܬܟ ܒܲܥܒܕܐ ܟܕ ܐܠܗܐ ܢܬܲܠܘ\nܬܢ̇ܬ ܗܟܝܠ ܟܕ ܐܬܢܨܒܸܬ ܒܟ ܢܸܨܒܿܬܼܵܐ ܛܒܬܐ ܕܪܚܸܡܬ\nܡܝܲܬܪܘܬܐ ܠܘ ܒ̇ܠܚܘܕ ܗܲܢܝܼܚܐܝܼܬ ܫܡܥ̣ܬ ܐ̈ܢܝܢ ܠܡܠ̈ܝ\nܐܠܐ ܐܦ ܐ̇ܦܝܼܣ ܬܿܢܚܕ ܗܘ̇ ܡܐܕ ܐܡܪܬܿ ܩܕܡܝܟ\nܒܲܟܼܬܢܒ̈ܬܐ ܬܪܫܡܝܼܘܗܝ ܐܢܐ ܤܘܟܠ ܟܕ ܐܬܛܦܝܼܣܐ\nܠܲܦܝܤܟ ܗܢܐ ܐܬܪ̈ܥܝܬ ܕܫܲܦܝܼܪ ܗܘ̣ ܕܒܪ̈ܫܹܐ ܐܤܝܼܡܝܼܘܗܝ\nܠܟ ܠܗܢܐ ܫܲܪܒܐ ܟܕ ܠܘܩܕܡ ܐܡ̇ܪ ܐܢܐ ܥ̣ܠܬܗ܆ ܕܡܛܠ\nܡ̇ܢܐ ܟܕ ܠܐܠܗܐ ܗܟܢܐ ܐܬܚܙܝܬ ܠܗ ܕܢܗܘܐ ܩܕܡܝܬ\nܒܗܢܐ ܕܘܒܪܐ ܘܒܬܪܟܢ ܢܬܸܿܠ ܠܢ ܗܘܐ ܚܪܢܐ ܫܒܼܩ\nܕܢܬܪܒܘܢ ܒܗܢܐ ܕܘܒܪܐ ܘܲܒܕܘܼܒܪ̈ܝܗܘܢ ܒܗ̇ܘܕܘܼܒܪܐ\nܡܢ ܟܲܕܘ ܨܒܼܬ ܠܡ̣ܗܘܐ ܪܫܐ ܩܕܡܝܐ ܕܐ[...]ܢܐ ܠܘ ܕܟܠܢܫ\nܗ̣ܝ ܕܢܩܪܘܒܼ ܠܗܢܐ ܕܘܒܪܐ ܪܫܐ ܕܬܪܝܢ ܕܐܝܠܝܢ ܙܩ̣ܙܒ̈ܝܢ. ܒܐܝ̇ܠܝܢ ܚܘܫܒܐ ܘܤܘܥܪ̈ܢܐ ܙܕܩ ܠܗܘܢ ܕܢܬܩܪܒܘܢ ܪܫܐ\nܕܬܠܬܐ ܕܡܐ ܕܩ̇ܒܝܢ ܐܝܟܢ ܕܪܩ ܠܗܘܢ ܕܢܪܕܘܢ ܒܗ. ܕܫܐ ܕܐܪܒܠܐ ܘܡܐ ܕܦܓܥܝܢ ܒܗܘܢ ܢܤܝ̈ܘܢܐ ܪܩܪ̈ܒܐ\nܡܢ̇ܐ ܢܸܥܒܕܘܢ ܪܫܐ ܕܚܡܫܐ.","english":"Again, the Martyrship of the Solitary Brethren of Mar Abraham of Nathpar. The Cause of the Practices of Solitude which he performed. To a man who desired from him … because I saw that you are eager to hasten on the path that leads to eternal life, that path which our Saviour Christ taught, or the true friends. You wished that I should first say a little about it before you, and then I would fulfil your request in deed, when God wills. Be seated, therefore, since I have been pleased with you, the good pleasure that you have loved excellence. Not only have you heard the words with your ears in a superficial manner, but you have also grasped what I said before you, and you have inscribed it in your writings. Behold, the understanding, when it is illuminated for your mind, these reflections are good which I have placed before you at the beginnings for this discourse, while first I state its cause: why it was that, when God saw fit that he should be first in this practice, and afterwards he became a model, leaving it so that they might increase in this practice and in their practices in that same practice. When he wished to be the first head of the … not of everyone, that which is near to this practice is the head of the second, which is of the zealous ones. By means of thought and actions, it is fitting for them to approach the head of the third, of what is fixed, as it is fitting for them to follow in it. The rest of the fourth and what they encounter are the spiritual exercises of the fifth. What then will they do for the head of the fifth?","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܲܪܬܝ̇ܢܘܬܐ","severity":"info","text":"The Syriac term ܡܲܪܬܝ̇ܢܘܬܐ (martyutha) here means 'martyrdom' or 'witness', but in this context it likely refers to the ascetic struggle or spiritual testimony of the solitaries, not literal martyrdom.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܝܚܝ̈ܕܝܐ","severity":"info","text":"The term ܝܚܝ̈ܕܝܐ (iḥidaye) means 'solitary ones' or 'monks', a standard Syriac designation for celibate ascetics living in solitude or community.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Abraham of Nathpar","severity":"info","text":"Abraham of Nathpar (fl. 6th–7th cent.) was a Syriac monastic author associated with the Church of the East. His works focus on solitary practice and spiritual direction.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"head of the second ... head of the fifth","severity":"info","text":"The passage enumerates a fivefold schema of spiritual heads or stages (first through fifth), likely representing progressive levels of ascetic attainment. The text is corrupt after 'first head', obscuring the full sequence.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"........................................","severity":"caution","text":"A lacuna in the Syriac text (marked by dots) interrupts the sense after 'from him'. The English draft supplies 'because I saw', but the original is missing, making the precise connection uncertain.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'man who desired from him' is unspecified; the lacuna obscures the request.","The fivefold schema of heads is partially corrupt; the exact content of each head is unclear."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":2,"ref":"p2","source":"ܕܐܢ ܓܕܫ ܘܢܦܠܘܢ ܐܝܟܢ\nܢܩܘܡܘܢ ܕܫܐ ܕܫܬܐ ܕܐܝܟܢ ܙܗܟܼܪܘܬܐ ܘܚ̇ܦܝܼܛܘܬܐ\nܡܬܒܿܥܝܐ ܠܐܝܠܝܢ ܕܒܗܙܐ ܐܘܪܚܐ ܪܕܝܢ ܥܘܼܬܕܐ ܙܡܢܐ\nܗܝܥܠܗ ܕܗܢܐ ܕܘܒܪܐ ܐܫܪܐ ܡܟܝܠ ܒܥܘܕܪܢܐ ܕܨ̈ܠܡܐܟ܆\nܟܕ ܐܡܪ ܐܠܐ ܒܫܕܡܝܬ ܥܸܠܬܼܗ ܕܗܢܐ ܕܘܒܪܐ ܐܝܟ\nܕܐܫܬܿܘܕܝܬ ܟܕ ܩ̇ܠܝܠ ܡܢ ܠܥܠ ܡܫ̈ܪܐ ܐܢܐ ܐܠܘܠܐ ܡܝ̈ܘܬܐ\nܘܠܐ ܡ̣ܨ̈ܛܠܝ̇ܢܐ ܡܢ ܒܪܫܝܬ ܥܒ̣ܕ ܗܘ̣ܐ ܠܢ ܐܠܗܐ ܒܥܝܪ\nܬܲܢܐܝܬ ܗ̇ܢܘ ܕܝܢ ܠܐ ܡܠܝܼܠܐܝܬ ܩܢܝܼܢ ܗܘ̈ܝܢ ܠܗܝܢ ܠܛܪ̈ܬܐ܆\nܘܠܐ ܡܸܨܝܢ ܗ̣ܘܝܢ ܠܡܬܒܲܤܘ ܒܗܝܢ. ܡܛܠ ܗ̇ܝ ܕܠܐ ܐܬܩܲܪܡܝܢ\nܘܐܬܝܼܠܦܢܢ. ܕܡܢ ܦܸܚܡܵܐ ܕܪܥ ܐܢ̈ܝܢ ܐܠܐ ܐܦܠܐ ܢܕܥܬܐ\nܕܥܠܝܗܝܢ ܡܲܨܢܐ ܗܘܬ ܪܟܝܢܐܝܬ ܢܸܩܒܸܿܥܝܗ̇ ܒܢ ܥܠ ܙܙܠܐ\nܗܸܢܝܢ ܐܝܬܝܗܝܢ ܐܝܠܝܢ ܪܟܝܢܐܝܬ ܩܒܝ̈ܥܢ. ܘܗܲܚܘܝܬ ܐܙܗܕܐ\nܡܢ ܕܒܘܪܝܬܐ ܘܓܘܓܝ ܘܫܘܫܡ̈ܢܐ ܥܡ ܫܪܟܐ ܕܐܚܪ̈ܥܝܬܐ\nܐܝܬ ܠܡܸܚܙܐ. ܙܐܝܬ ܠܗܝܢ ܡܕܡ ܡܕܡ ܪܬܗܝܕ ܘܡܛܠ\nܕܟܝܢܐܝܬ ܗܘ̣ ܠܐ ܪ̈ܓܝܼܫܢ ܒܗ. ܘܠܦܠܐ ܗܙܐ ܡܲܨܢܐ ܕܬܗܟܐ. ܕܐܢ ܢܗܒ ܗܘ̣ܐ ܠܢ ܢܕܥܬܐ ܕܥܠܝܗܝܢ ܟܝܢܐܝܬܿ. ܦܪܘܫܐܝܐ\nܡܸܨܝܢ ܗܘ̣ܝܢ ܠܡ̣ܬܒܿܤܡܘ ܒܗܝܢ. ܐܠܐ ܐܢ ܟܒ̣ܪ ܕܪܓܐ\nܐܠܗܝܐ ܓܒܝܢ ܗܘܝܢ ܠܢ ܒܡܲܪܚܘܬܢ. ܡܛܠ ܕܗܘܝܘ ܒܠܚܕ\nܢܪܓ ܟܠܡܕܡ ܕܠܐ ܦܘ̤ܚܡܵܐ ܪܕܠܐ ܝܘܠܦܢܐ. ܡܛܠ ܘܐܦ\nܟܝܢܗ ܕܠܐ ܫܘܼܪܝܗ ܗܘ̣ ܘܕܠܐ ܦܚܡܵܐ. ܘܩܕܝܡ ܠܟܠ ܕܠܐ\nܤܘܒܵܟ. ܘܟܠܡܕܡ ܢܪܥ ܒܟܠܙܒܢ ܕܠܐ ܢܸܤܝܵܢ ܘܕܠܐ ܝܘܠܦܢ. ܘܬܘܒ ܐܠܘܝܗܒ ܗܘ̣ܐ ܠܢ ܝܕܥܬܗܝܢ ܟܝܢܐ ܝܬܠܐ\nܠܐ ܡܕܡ ܐܚܪܝܢ ܢܕܥܝܢ ܗܘ̣ܝܢ ܐܠܐ ܐܢ ܗܘ̇ ܡܐ ܕܐܝܢܢ\nܤܦ̇ܩ: ܡܛܠ ܕܠܐ ܡ̣ܤܬܿܟܠܝܢ ܗܘ̣ ܥܠ ܬܘܼܩܢܘܘܗܝ\nܘܐܦܠܐ ܥܠ ܚܟ̱ܡܬܗ ܡܦܲܬܲܟܼܬܿ ܗܝ̇ ܕܒܼ̈ܙܢܝܐ ܤ̈ܓܝܐܐ\nܕܩܐ ܘܒܦܤܢܩ̈ܬܐ ܠܡܐ ܡܕ ܡܢ ܝܕܥܬܐ ܤ̇ܓܝܐܠܐ\nܡܬܓܲܠܙܝܢ ܗܘ̣ܝܢ.","english":"…that they might fall and stumble like them, and stand like them, for the sake of the remembrance and zeal that is required of those who travel this path of solitary life. The cause of this practice is now set forth, with the help of your prayers, while I state not the whole reason for this practice, as I confessed a little above, but the first fruits of the living, not the perfected, from the beginning God made for you a watchful nature. Those, however, who are not rational were established for the sake of the gates, and they were not able to enjoy them, because they were not formed and taught. For with the exception of the nature of their species, not even the knowledge concerning them could be established firmly in a fleeting thing, since they are things that are fixed firmly. And I have shown the diligence of the creatures, the locusts, the swallows, and the rest of the other things that are to be seen. I have seen them each thing trembling, and because naturally they are not aware of it, and this is a wonder that can be told. For if knowledge concerning them had been given to you naturally, you would be able to enjoy them distinctly. But if a divine degree had chosen you in your freedom, because you alone are the degree of everything without nature and without teaching, because also your nature is without beginning and without nature, and prior to everything without end, and everything happens at all times without help and without teaching. And again, if their natural knowledge had been given to you, you would know nothing else but that which is sufficient, because they do not understand his ordinances, nor his wisdom which is spread out in many kinds of seeds and in divisions, so that something of knowledge might be revealed to you in many ways.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܕܘܒܪܐ","severity":"info","text":"The Syriac term dubbārā (ܕܘܒܪܐ) denotes 'practice' or 'conduct', here specifically the ascetic regimen of the solitary life. It is a key technical term in Syriac monastic literature.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܪ̈ܓܝܼܫܢ","severity":"info","text":"The phrase 'naturally they are not aware' reflects a common Syriac ascetic theme: animals lack rational awareness and thus cannot participate in the contemplative enjoyment of creation, unlike the solitary who is granted divine knowledge.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the narrative frame from the previous section, where Abraham of Nathpar explains the rationale for the solitary practice. It contrasts the natural state of animals with the divinely chosen human ascetic.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܟܝܢܐܝܬ","severity":"info","text":"The adverb kiyānāʾīṯ (ܟܝܢܐܝܬ) means 'naturally' or 'by nature'. It is used repeatedly to contrast innate, unreflective existence with the acquired, rational knowledge of the solitary.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains several uncertain readings, e.g., ܘܓܘܓܝ (locusts?) and ܫܘܫܡ̈ܢܐ (swallows?), which may be scribal errors or dialectal forms. The translation follows the edition's interpretation.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'first fruits of the living, not the perfected' is ambiguous: it may refer to the initial stage of ascetic practice versus the final state of perfection, or to the priority of living beings over inanimate creation.","The reference to 'gates' (ܠܛܪ̈ܬܐ) is unclear; it may be a metaphor for the senses or for the boundaries of rational understanding."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":3,"ref":"p3","source":"ܗܫܐ ܕܝܢ ܒܚܟܡܬܗ ܕܠܐ ܡܬܡ̈ܠܬܐ\nܥܲܒܪܢ ܩܕܡܝܬ ܡܝܘ̈ܬܐ ܘܡܨܛܲܠܝܢܐ. ܘܝܕܥܢܢ ܡ̣ܬܪܒܝܐ\nܒܗܬ ܦܲܢܝ̈ܢܝܬܐ. ܘܥܠ ܗܕܐ ܗܟܢܐ ܐܬܩܢܹܗ ܠܥܠܡܐ\nܗܢܐ ܐܝܟ ܕܢܗܘܐ ܠܢ ܡܲܠܦܢܐ ܥܠ ܥܒܘܕܗ ܒܗܲܩܘܼܒܠܝܡܐ\nܓܝܪܘܡܫܬܲܚܠܦܢܘܬܐ ܕܟܝ̈ܢܐ ܕܒܗ: ܘܫܘܼܚ̈ܠܦܘ ܗܕܕܒܟܠ\nܠܟܝܢܢ ܠܐ ܥܲܒܼܪܗ ܦܫܝܼܛܵܐ. ܗܢ̇ܘ ܕܝܢ. ܐܘܢܦܫܐ ܒܠܚܘܕ\nܐܘ ܦܓܪܐ. ܐܠܐ ܕܟܒܼܗ ܡܢ ܬܲܪܪܬܝܢ ܡ̈ܢܘܢ ܠܐ ܝܫܲܘܢܬܲܐ\nܕܦܓܪܐ ܘܕܢܦܫܐ. ܘܟܠ ܚܕܐ ܚܕܐ ܡܢ ܡܫܘܬܗ ܕܟܝܢܢ܆\nܢܗܒܼ ܠܗܲܡ̇ܕܡ ܡܕܡ ܚܝܕܢܐ ܠܢܦܫܐ ܕܝܢ ܥܡ ܢܕܥܬܐ\nܘܲܡܠܝܼܠܘܬܐ. ܝܗܒ̣ ܠܗܲܪܚܡܬܼܵܐ ܕܛܲܒ̈ܬܐ. ܠܦܓܪܐ ܕܝܢ. ܡܨܛܲܠܝܢܘܬܐ ܤܓܝܐܬܐ ܠܘܬܗܠܝܢ ܕܡܬ̈ܚܝܢܢ. ܕܐܝܢܟ\nܕܡܢ ܗܪܟܐ ܩܪܒܐ ܕܠܐ ܫܲܠܘܐܘܲܫܚܩܐ ܢܲܬܢܪܐ. ܢܗܘܐ\nܠܗ ܠܒܪܢܫܐ ܥܡ ܝܵܬܼܵܗ ܠܘܬܼܠܚܢܗ ܕܛܲܒܬܐ. ܐܝܟ\nܡܠܸܬ ܛܘܒܢܐ ܦܘܠܘܣ. ܚܕܐ ܐܢܐ ܓܝܪ ܒܢܡܘ ܤܗܕܐܗܐ\nܒܒܪܢܫܐ ܕܠܓܘ. ܝܚܐ ܐܢܐ ܕܝܢ ܢܡܘܤܐ ܐܚܪܢܐ ܒܗ ܙܡܝ܆\nܕܡܩܪܒܝ ܠܘܩܒܠ ܢܡܘܤܐ ܕܪܥܝܢܝ܆ ܘܫܒܐ ܠܝ ܠܝܡܘܤܐ\nܕܚܛܝܬܐ ܕܐܝܬ ܒܢܗܕܡܝ. ܕܗܘܩܪܒܐ ܪܕܠܐ ܫܲܠܘܐ ܒܗ\nܒܢܦܫܐ ܪܚܡܬܐ ܝܲܬܝܼܪܬ̈ܐ ܕܠܘܬ ܛܒܬ̈ܐ ܢܩܒܘܬܘܐܝܟ\nܕܠܐܢܗܘܐ ܪܚܡܬܐ ܕܛܒ̈ܬܐ ܕܠܘܬ ܢܫܦܐ ܕܠܐ ܝܘܬܪܕ\nܒܗܪܕܬܫܲܡܠܝܗ̇ ܗܪܟܐ ܟܠܵܢܐܝܬ ܠܐܡ̇ܨܝܘ ܡܛܠ\nܡܨܛܲܠܝܘ ܬܐܕ ܡ̇ܝܘܬܘܬܐ܆ ܥܠܡܐ ܐܚܪܝܘ ܛܲܝܸܒ ܠܢ\nܕܡܠܸܐ ܟܠ ܛܘܒ̈ܐ ܤܓ̈ܝܐܐ: ܕܡܐ ܕܗܘ̇ܝܢܢ ܬܡܢ܆ ܕܠܐ\nܫܚܩܐ ܢܗܘܐ ܠܢ ܦܘܠܚܢܗ̇ ܕܛܲܒܬܐ. ܗܢܐ ܕܐܲܬܚ̇ܘܝ\nܠܢ ܒܦܪܘܩܢ ܡܫܝܼܚܐ. ܕܠܐ ܗܘ̣ܐ ܒܲܠܚܘܕ ܡܲܠܦܘ ܐܠܸܦ\nܠܢ ܡ̈ܠܘܗܝ ܐܠܐ ܐܦ ܒܗܘܢ ܟܤܘܥܪܢܐ ܚܘܗܐ ܠܢ\nܒܲܩܢܘܡܗ. ܘܟܠܗܘܢ ܡܗܡ̈ܝܐ ܒܛܘܦܤܐ. ܐܝܠܝܢ ܗܟܝܠ\nܕܝܠܦܸܘ ܥܠ ܐܪ̈ܙܐ ܕܥܠܡܐ ܕܥܬܼܝܕ ܘܥܠ ܛܒ̈ܬܐ ܕܒܗ܆\nܡ̣ܠܝܐ ܒܝܢ ܕܢܗܘܘܢ ܡܢ ܥܕܘ ܒܗ̈ܥܝܢ ܛܒ̈ܬܐ.","english":"Now, in his wisdom that is beyond words, he first passes through the mortifications and the struggles. And the one who is nurtured knows by means of these ascetic practices. And concerning this, he established the world in this way, as if the teacher were instructing about his practice in the contest. For the transformation of the living beings in it, and the changes of each one, the simple one does not pass through. That one, however, whether the soul alone or the body, but both of them together, not the equality of the body and the soul. And each one, from its own nature of the living being, gives something singular to the soul, namely, with knowledge and rationality, it gives the love of good things. To the body, however, it gives many struggles toward the things that are to be overcome. So that from here, a battle without peace and a contest arise, and it becomes for the human being with his nature toward the acquisition of the good. As the blessed Paul says: \"For one thing, indeed, I bear witness in the inner human being; another thing, however, I bear witness in the law of nature, which opposes the law of the mind, and it has overcome for me the law of sin that is in my members.\" For this contest without peace in the soul, the more abundant loves toward the good things, and likewise, so that the love of good things toward the body might not be without profit, in the completion of all this, they were not able, because of the struggles and mortifications, to perfect the final world, which is full of all good things. So that what they are there, without contest, becomes the service of the good. This is shown to us by the savior Christ, that not only did he teach us by his words, but also by his very actions he showed us in his person. And all the faithful are in the pattern. Those, therefore, who have learned about the mysteries of the world to come and about the good things in it, are filled with the hope that they will be with him in the good things.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܝܘ̈ܬܐ","severity":"info","text":"The term ܡܝܘ̈ܬܐ (mortifications) is a plural noun derived from the root m-w-t, 'to die', denoting ascetic practices of self-denial or 'dying to self'.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Paul","severity":"info","text":"The passage attributed to 'the blessed Paul' echoes 2 Cor 13:3? (inner human being) and Rom 7:23? (law of sin in members), though the exact citation is not verbatim from known Pauline epistles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"contest","severity":"info","text":"The imagery of a 'contest' (ܐܓܘܢܐ) and 'battle without peace' reflects the ascetic struggle (agōn) central to Syriac monastic literature, often likened to athletic or military combat.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage transitions from a general introduction to a specific exposition of the ascetic practice, using Paul as an authoritative witness and concluding with Christ as the exemplar.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܠܐ ܫܚܩܐ","severity":"caution","text":"The phrase ܕܠܐ ܫܚܩܐ ('without contest') is ambiguous: it may mean 'without struggle' or 'without weariness', affecting the interpretation of the final state.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the simple one' (ܦܫܝܼܛܵܐ) is unclear: it may refer to a novice or to a person lacking discernment.","The phrase 'ܕܠܐ ܫܚܩܐ' could be read as 'without contest' or 'without weariness', altering the sense of the eschatological state."],"confidence":"medium","notes":[]},{"i":4,"ref":"p4","source":"ܠܘ ܟܕ ܡܲܤܠܝܢ\nܠܗܠܝܢ ܐܝܟ ܡܲܤܠܝܬܐ ܓܒܝܢ ܠܗܢ̈ܝܢ ܐܠܐ ܒܝܕ ܕܡܬܝܲܬܪܐ\nܒܗܘܢ ܪܚܡܗ ܐܕܗܠܝܢ ܪ̤ܥܬ̈ܝܕܢ. ܫܒܩ̇ܝܢ ܠܗܝܢ ܠܗܠܝܢ\nܕܡܬ̈ܚܙܝܢ. ܐܝܟ ܕܝܬܝܪ ܢܬܢܲܒܼܪܫܘܢ ܒܪ̤ܚܡܬܐ ܕܗ̇ܥ̈ܝܢ\nܕܥܬ̈ܝܕܢ. ܡܛܠ ܡܫܬܲܪܝܢܘܬܐ ܕܥܪ̈ܥܝܬܐ ܕܡܢ ܗܠܝܢ\nܕܡܬ̈ܚܙܝܢ. ܠܚܒܐ ܘܠܪܚܡܬܐ ܕܘܠܗܐ ܠܗܘܢ ܢܓܪܐ. ܒܲܕ ܠܝܬ ܠܗܘܢ ܠܡ̤ܪܢܐ ܒܗܠܝܢ ܕܡܬ̈ܚܙܝܢ. ܐܠܐ ܒܗܢ̈ܝܢ\nܕܥܬ̈ܝܼܕܢ ܘܠܐ ܡܬ̈ܚܙܝܢ. ܕܗܝ ܐܡܝܼܢܘܬܐ ܕܪ̤ܢܝܐ ܪܒܗܝܢ܆\nܝܬܝܪܐܝܬ ܡܫܠܗܒܼܵܐ ܠܗܥܝܢܐ. ܗܠܹܝܢ ܢܸܤܦܩ̈ܢ ܠܥܸܠܬܵܗ̇\nܕܗܢܐ ܕܘܒܪܐ. ܡܟܝܠ ܡܫܪܐ ܐܢܐ ܕܐܡܕܪ̈ܫܐ ܗܢ̇ܘܢ ܕܡܢ\nܠܥܠ ܤܵܡܢܢ. ܕܫܐ ܩܕܡܝܐ ܕܐܝܟܢ ܠܘ ܡܸܠܢܫ ܗ̣ܝ ܠܡ̣ܬܩܘܒܘ\nܠܗܢܐ ܕܕܒܪܐ. ܒܗܝ ܓܝܪ ܪܫܚ̈ܩܐ ܤܓ̈ܝܐܐ ܘܲܩܪ̈ܒܐ\nܕܒܦܲܗ̈ܒܼܵܐ ܦܓܥܝܢ ܒܗ: ܒܐܝܚܐ ܕܒܥܐ ܠܡܪܕܐ ܒܗܕܐ\nܐܘܪܚܐ܆ ܐܡܪ ܐܢܐ ܕܠܘܕܟܠ ܐܢܫ ܗ̣ܝ ܕܢܪܕܐ ܒܗ̇. ܡܛܠ ܕܐܦ ܠܐ ܕܟܠ ܐܢܫ ܗ̣ ܠܲܡܤܲܝܒܪܘ ܗܠܝܢ\nܐܘ̈ܠܨܢܐ ܘܫܚ̈ܩܐ ܕܦܓܥܝܢ ܒܗ̇. ܒܐܝܢܐ ܕܒܥ̇ܐ ܕܢܪܕܐ ܒܗ̇ܝ\nܘܤ̇ܦܩܐ ܕܬܚܵܘܢܗ̇ ܠܗܕܐ ܕܐܬܐ ܡܸܪܬ܆ ܗ̇ܝ ܕܟܠܗܘܢ\nܕܘܒܪ̈ܘܗܝ ܠܘܩܒܠ ܟܝܢܐ ܐܢܘܢ. ܘܐܝܢܐ ܕܠܘܩܒܠ ܟܝܢܐ\nܡܬܪܒܪ ܝܕܥܝܢ ܐܢܘܢ ܫܚ̇ܩܘܗܝ ܐܠܐ ܕܝܢ ܐܦܠܐ ܗܪܐ\nܗܕܐ ܘܪܚܐ ܒ̇ܠܚܘܕ ܕܠܡܠܟܘܬ. ܫܡܝܐ ܡܘܒܠܐ܆ ܘܠܘܼ ܗܢܐ\nܕܘܡܪܐ ܬܒܲܗܥ [...] ܐܠܗܐ ܡܢ ܡܠܗܘܢ ܒܢܝܥ̈ܫܐ. ܐܠ[...]ܐ\nܫܒܝܼ̈ܠܐ ܤܓ̈ܝܐܐ ܐܝܬ. ܘܐܘܪ̈ܚܬܐ ܡܦܲܬ̈ܟܢ. ܡܫܝܚ\nܗܘ̣ ܓܝܪ ܐܢܫ ܕܠܦܘܼܬ ܚܝܠܗ̇. ܢܓܒܹܿܐ ܠܗ. ܫܒܝܼܠܐ ܚܕ ܘܒܗ\nܢܪܕܐ. ܘܤܵܗܪܐ ܕܗܕܐ ܡܲܚܝܢܢ ܡܫܝܚܐ ܟܕ ܐܡ̇ܪ ܒܗ̇[...]\nܡܲܬܠܐ ܕܙܪܥܐ. ܗܘ ܪܢܦ̣ܠ ܒܐܪܥܐ ܛܒܬܐ ܘܝ[...]\nܦܐܪ̈ܐ. ܐܢܬ ܪܡܐܐ ܘܐܝܬ ܕܫܬܿܝܢ ܘܐܝܬ ܚܬܠܬܝܢ. ܘܬܘܒ ܐܸܘ̈ܢܹܐ ܤܓ̈ܝܐܐ ܐܝܬ ܒܝܬ ܐܒܝ.","english":"not neglecting the struggles, but as a chosen offering he takes up the struggles, not by means of what is seen, but through his love he increases the struggles of the thoughts. He abandons the struggles that are visible, as one who has passed beyond the love of those that are future. Because of the beginning of the disturbances that come from the struggles that are visible, there is no body for bread and for the love of God. For they have no need to look at those that are visible, but at those that are future and invisible, which is the steadfastness of the great Shepherd, especially kindling the life. These suffice for the cause of this way of life. Now, this father of the school begins, who is above the ladder, for the first one, who is like him, is not able to be compared to this way of life. For in it there are many distances and battles that occur in the passions, and whoever wishes to travel on this road, this father says that not every person is able to travel on it, because not every person is able to endure the afflictions and the distances that occur in it. Whoever wishes to travel on it and is able to complete this which comes from the earth, that which all his ways are against nature, and whoever is against nature, his distances are known, but not even this one and the way alone of the kingdom of heaven leads, and not this wonder [...] God with the words of the wicked. [...] there are many paths and various roads. For it is Christ who, according to the power of each, chooses for him one path, and on it he travels. And the moon of this makes alive Christ, when he says in it [...] the parable of the seed. He fell on good ground and [...] fruits. Some are cast down and some are drunk and some are planted. And again, there are many birds in the house of the father.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܕܘܒܪܐ","severity":"info","text":"The Syriac term dubbārā (way of life, discipline) is a technical term in Syriac ascetic literature for the monastic regimen. Here it denotes the entire ascetic path described.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"parable of the seed","severity":"info","text":"The reference to the parable of the seed alludes to the Parable of the Sower (Matthew 13:3-8; Mark 4:3-8; Luke 8:5-8). The Syriac text mentions seed falling on good ground and yielding fruit, echoing the biblical imagery.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"father of the school","severity":"info","text":"The phrase 'father of the school' likely refers to the head of a monastic school or a spiritual director. In Syriac tradition, such figures were central to the formation of solitaries.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"lacuna","severity":"caution","text":"The Syriac text contains a lacuna indicated by brackets: '[...]'. The English draft attempts to bridge the gap, but the exact wording and sense of the missing portion are uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage continues the narrative of the ascetic journey, moving from general principles to specific advice about the solitary life, including the role of the spiritual father and the variety of paths.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'moon of this makes alive Christ' is obscure; possibly a corruption or a rare metaphor. The reading taken follows the English draft's sense of Christ as the one who enlivens the path."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":5,"ref":"p5","source":"ܕܲܒܼܗܠܝܢ ܡܚܘܐ܆\nܕܠܐ ܫܘܐ ܕܘܒܪܐ ܕܟܠܗܘܢ ܒܢܝ̈ܢܫܐ. ܘܐܦ ܠܐ\nܦܘܼܪ̈ܥܢܲܝܗܘܢ. ܐܠܐ ܡܛܠ ܕܗܢܐ ܕܘܒܪܐ ܠܥܠ ܡܢ\nܟܝܢܐ ܗܘ̣: ܐܢܟ ܐܢܫ ܐܝܢܐ ܕܩ̄ܕܡ ܡܠܟܐ ܩܐ̇ܡ\nܐ̇ܡܝܼܢܐܝܬ: ܡ̣ܬܒܲܥܝܐ ܠܗ ܙܗܝܼܪܘܬܐ ܢܬܪܝܡܢ ܡܠܝܗܘܢ\nܥܲܒܼܕܝ ܡ̇ܠܟܐ܆ ܗ̇ܟܢܐ ܐܝܢܐ ܕܒܗܢܐ ܕܘܒܪܐ [...]ܘܗܝ:\nܕܠܘ ܒܲܠܚܘܕܡܢ ܚܛܗ̈ܐ ܕܒܥ̇ܒ̈ܕܐ ܘܲܒܤܘܼܥܪ̈ܥܐ ܘ̇ܒܡܼ̈ܠܐ\nܡܬܼܒܲܪܐ ܠܗ ܠܡܪܗܪܘܝ ܐܠܐ ܐ̇ܡܝܼܢܐܝܬ ܬܪܥܝܢܐ\nܥܝܼܪܬ̈ܐ. ܘܗ̇ܘܢܐ ܡܛܲܟܿܤܵܐ ܡܬܒܥܐ ܕܢܗܘܐ ܐܝܬ\nܠܗ. ܘܪܸܟܡܐ ܥܲܤܩܘܼܬܼܐ ܐܢܬ ܒܗ̇ ܒܗܕܐ ܐܘܼܪܚܝ\nܓܲܠܝܐ ܗ̣ܝ. ܕܐܢ ܠܐ ܗܘ̇ܐ ܐܢܫ ܥܝܼܪܐ ܘܢܵܛܘܪܐ ܐܡܝܼܢܐܝܼܬ. ܠܐ ܡܨܸܐ ܕܢܕܟܹܐ. ܘܡܛܠ ܗ̄ܝ ܕܠܘ ܟܠܢܫ ܤܦ̇ܩ ܠܗ ܕܐܡ̈ܠܝܟ\nܐܢܐ ܕܠܘ ܟܠܢܫ ܢܲܬܩܪܒ. ܝܬܝܪܐܝܬ ܡܛܠ ܗ̇ܢܘܢ [...]\nܟܕ ܐܦܐ ܢܪܥܝܢ ܕܡܛܠ ܡܥܐ ܝܫܒܩܘ ܠܥܠܡܐ ܘܲܩܪܒܼܘ\nܠܗܢܐ ܕܘܒܪܐ ܘܩܵܪܒܿܝܢ ܤܲܦܝܼܦܐܝܬ ܐܝܟ ܕܠܡܕܡ\nܫܚܝܼܡܐ. ܘܟܕ ܡܤܬܲܒܪܝܡ ܕܡܟܼܬܿܪܝܢ ܠܐ ܡܟܼܬܿܪܝܢ. ܘܐܢ ܓܕܫ ܘܩܠܝܼܠ ܐܘܠܨܢܐ ܢܡܛܹܐ ܐܢܘܢ ܫܒܵܩܝܢ ܘܥܪܩܝܢ. ܘܛܠܡܝܢ ܠܗܝܡܢܘܬܗܘܢ ܩܕܡܝܬܿܐ ܐܝܟ ܡܠܹܬ ܟܪܘܙܐ\nܦܘܠܘܣ. ܗ̇ܠܝܢ ܐܡܘܪܬܲ. ܠܘ ܟܕ ܟ̇ܠܹܐ ܐܠܐ ܠܐܝܢܐ ܙܒܥ̇ܐ\nܕܢܬܩ̇ܪܩ. ܐܠܐ ܟܕ ܡ̇ܠܟ ܐܢܐ܆ ܕܠܘܼܤܲܦܝܼܦܵܐܝܬ ܘܐܝܟ\nܕܠܘܬ ܡܕܡ ܫܚܝܼܡ̇ܐ ܢܬܩܲܪܒ. ܐܠܐ ܒܝܕܥܬܐ ܘܒܦܘܪܫܢܐ. ܪܫܐ ܕܬܪܝܢ ܕܐܝܠܝܢ ܕܩ̇ܪܒ̇ܝܼܢ ܒܐܝ̇ܠܝܢ ܚܘܫܒܐ ܘܤ[...]ܐ\nܙܕܩ ܠܗܘܢ ܕܢܬܩ̇ܪܒܘܢ ܐܢܐ ܐܘ ܡܪܝ ܡ̇ܠܟ ܐܢܐ\nܠܐܝܢܐ ܕܒܥܐ ܠܡ̣ܪܕܐ ܒܐܘܪܚܐ ܗܕܐ.","english":"and he shows the struggles, that the conduct of all the solitaries is not equal, nor their rewards. But because this conduct is above nature, like a man who stands before a king in silence, he requires vigilance and the raising up of the words of the king’s servants. Thus the man who is in this conduct [...] not only are sins in deeds, actions, and words broken for him, but also silent thoughts are vigilant. And that order requires that he have existence. And the difficulty of love is manifest in this path, that if a man is not vigilant and a guardian in silence, he cannot be purified. And because of this, not every man is fit to practice this, nor is every man to approach. Especially because of those [...] who, when they have left the world and approached this conduct, approach lightly as if to something contemptible. And when they think they are persevering, they are not persevering. And if a small trial or affliction comes upon them, they leave and flee. And they deny their former faith, as the word of the preacher Paul says. These I have said. Not when one stands, but to which man the time calls. But when one rules, that he approach not lightly and as if to something contemptible, but with knowledge and discernment. The beginning of the second: of those who approach, by what thought and [...] it is right for them to approach, whether a man or my lord the king, to which man who wishes to walk in this path.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܡܝܼܢܐܝܬ","severity":"info","text":"The adverb ܐܡܝܼܢܐܝܬ (ʼammīqāʼīṯ) means 'silently' or 'deeply,' here describing the contemplative stance before God, a key ascetic posture in Abraham's teaching.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܠܹܬ ܟܪܘܙܐ ܦܘܠܘܣ","severity":"info","text":"The phrase 'word of the preacher Paul' likely alludes to 1 Cor 3:13 or Gal 1:6, where Paul rebukes those who abandon their calling under trial; the exact verse is not cited.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܕܘܒܪܐ","severity":"info","text":"The term ܕܘܒܪܐ (duḇrā) denotes 'conduct' or 'way of life,' central to Syriac monastic vocabulary, often referring to the ascetic regimen of solitaries.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܪܫܐ ܕܬܪܝܢ","severity":"info","text":"The phrase 'beginning of the second' marks a structural division, likely introducing a new section or second part of the treatise on the proper approach to the solitary life.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"[...]","severity":"caution","text":"The Syriac text contains lacunae marked by [...], making the precise sense of the comparison with the king's servants and the following conditional uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'my lord the king' (ܡܪܝ ܡ̇ܠܟ ܐܢܐ) is ambiguous: it may be a literal royal figure or a metaphor for Christ or a spiritual superior.","The lacunae leave unclear whether the 'second' refers to a second part of the treatise or a second category of solitaries."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":6,"ref":"p6","source":"ܡܛܠ ܕܣ[...]ܝܢ\nܒܗ̇ ܛܘܪ̈ܐ ܘܫܩ̈ܝܼܦܐ ܘܓܲܢܒܼ̈ܐ ܕܡܚܲܠܨܝܢ: ܘܕܒܦ̈ܤܢܩܬܐ\nܠܡܐܡܪ: ܐܘܪܚܐ ܗ̣ܝ ܩܛܝܢܬ̇ܐ ܘܐܲܠܝܼܨܬܿܐ ܘܡ̇ܠܝܸܬ ܫܚܵܩܐ\n[...]ܐ ܘܐܘ̈ܠܨܢܐ: ܘܪܡܝܵܐ ܬܘܒ ܠܬܲܦܐ ܕܲܡܠܸܐ ܡ̈ܝܐܐ\nܕܐ[...]ܗܘܘܢ ܒܗ ܒܸ̇ܢܥ̈ܐ ܘܚܪܘ̈ܘܐ: ܫܩܠܝܢ ܠܗܘܢ ܠܡܝܐ\nܡܢ ܬܲܦܐ ܘܫܒܩܝܢ ܠܗ ܡܫܲܠܚܵܐܝܬܼ: ܡܛܠ ܗܢܐ ܡܵܠܸܟܢܵܐ. ܕܒܝܕܥܬ ܘܲܒܒܘܚܵܢܐ ܢܥܘܿܠ ܠܗ ܡ̇ܢ ܕܨܒܐ ܕܕܪܕܐ ܒܗ. ܘܩܕܡ ܟܠܡܕܡ. ܕܘܪܫܐ ܕܒܲܦܬ̈ܒܐ ܐܠ̈ܗܝܐ ܚܗܘܐ ܓܒܿܐ. ܕܗ[...]ܐ ܠܗ ܕܕܫ ܐܘܪܚܐ ܘܗܲܕܚܵܐ. ܘܗܘ̣ ܡܨܸܐ\nܡܚܘܐ ܠܗ ܢܲܕܥܹ̈ܐ ܘܐܬܘܿܬܐ ܕܬܘܟܠܢܐ. ܘܡܥܗܘܢ\nܕܟܬܒ̈ܐ ܡܫܟܚ ܪܸܢܟ̇ܢܸܫ ܙܘܕ̈ܐ ܕܲܡܡܲܛܝܢ ܠܗ ܠܫܘܠܡ\nܐܘܪܚܗ ܘܢܪܚܸܡ ܡܢܗ ܬܿܪܥܝ̈ܬܐ ܤܟܼܠܬܼܐ ܘܪܥܝܢܐ\nܡܩܲܛܥܵܐ. ܘܫܸܡܥܐ ܕܡܲܠ̈ܐ ܕܠܐ ܝܘܼܬܪܢ. ܕܡܬܚܲܫܚܝܢ\nܒܗܝܢ ܐܝܠܝܢ ܕܡܘܼܪ̈ܝܼܢ ܒܝܼܕܥܬܗܘܢ. ܕܕܘܪ̈ܫܐ ܠܡ\nܕܒܲܟܼܬܒ̈ܐ ܚܬܼܝܼܪܘܬܐ ܘܫܘܼܒܗܪܐ ܡ̇ܘܠܹܕ. ܘܢܕܥ̣ ܗ̣ܘ\nܗܢܐ ܕܗܟܢܐ ܐܡ̇ܪ ܕܐܢ ܤܲܡܵܐ ܡܢܲܦܨܵܢܵܐ ܟܡܘܿ ܥ̇ܒܕ܆\nܡܐ ܟܘܠܬܐ ܕܬܲܡܪܹ̈ܐ ܡ̇ܢܐ ܬܸܿܥܒܸܿܕ. ܗܠܝܢ ܐܡܪܬܼ ܠܘܟܕ\nܦܣܩ̇ܬܿ. ܕܠܐ ܥܒ̇ܕ ܠܤܓܝ̈ܐܐ ܥܠܸܬ ܫܘܼܒܼܗܪܗܘܢ ܕܘܪܵܫܐ\nܙܒܟܬ̈ܒܐ. ܐܠܐ ܕܗܢܘܢ ܗܠܝܢ ܕܡܝܼܬ ܠܲܐܝܢܐ ܕܓܠܸܬ\nܟܲܡܘܿ ܥܒ̇ܕ ܠܗ ܠܢܘܼܦܵܨܵܐ ܕܡܐܝܗܸܒ ܠܗ. ܒܲܫܝܬܐ ܓܝܪ\nܪܸܤܝܡܵܐ ܕܡܲܬܐܤ̈ܘܗܝ ܠܐ ܬܪ̈ܝܼܨܢ. ܟܠܗ ܒܸܚܝ̇ܢܗ ܡܦܲܬܠܐ\nܘܿܡܥܲܩܡܵܐ ܗܘܐ. ܘܘܥ̇ܝܢܐ ܕܢܝܼܫܗ ܠܐ ܟܹܿܠܝܢ ܘܿܕܟܐ܆\nܐܦ ܤܘܼܥܪ̈ܢܘܗܝ̣ ܠܐ ܢܲܩܪܝܼܢ. ܐܠܐ ܗܕܐ ܬܿܪܥܝܐܐ ܢܒܲܪܝܗ̇\nܘܢܸܫܤܢܗ̇ ܡܢܢ.","english":"because in it are mountains, cliffs, and ravines that save; and in the sections, to say: it is a narrow, constrained path full of dust, and afflictions; and again he casts it upon a tray full of water, that those who were in it, worms and grubs, take the water from the tray and leave it loose; because of this, the adviser, with knowledge and testing, enters it when he wishes to dive into it. And before everything, the study of the divine books becomes a choice, that he may examine the path and this; and he is able to show him the signs and tokens of trust; and from the books he can gather provisions that bring him to the completion of his path, and he loves from them the rational thoughts and the cutting-off of cares; and the hearing of words that are not excessive, which are useful to those who are instructed in their knowledge, that studies of the books produce boldness and boasting; and he knows that this is so, for he says: if a drug is searching, how does it act? What is the whole of dates, what will it do? These I have said to you in the section, that it does not do for many the cause of their boasting of the study of the books, but that these are those who die in the place where it is revealed how he did the exercise that was given to him. For the good foundation of his exercises is not straight; all his life he is struggling and laboring; and the effort of his life does not cease and is not pure; also his actions are not counted. But this thought, its fruit and its labor, is from.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܛܘܪ̈ܐ ܘܫܩ̈ܝܼܦܐ ܘܓܲܢܒܼ̈ܐ","severity":"info","text":"The triad 'mountains, cliffs, and ravines' is a standard Syriac ascetic metaphor for the perils of the solitary life, echoing the topography of northern Mesopotamia.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܬܲܦܐ ܕܲܡܠܸܐ ܡ̈ܝܐ","severity":"info","text":"The 'tray full of water' is an enigmatic image; the worms and grubs removing water may symbolize distractions that drain spiritual effort, though the precise referent is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܘܪ̈ܫܐ ܕܒܲܟܼܬܒ̈ܐ ܚܬܼܝܼܪܘܬܐ ܘܫܘܼܒܗܪܐ","severity":"info","text":"The warning that study of divine books can produce 'boldness and boasting' echoes a common ascetic trope (cf. Evagrius, Praktikos 14) against intellectual pride.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܣܲܡܵܐ ܡܢܲܦܨܵܢܵܐ","severity":"info","text":"The analogy of a 'searching drug' (or 'probing medicine') and the 'whole of dates' likely draws on pharmaceutical lore; dates were a common base for medicinal compounds in late antique Mesopotamia.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܦܣܩ̇ܬܿ","severity":"info","text":"The author marks a section break with 'These I have said to you in the section' (ܦܣܩ̇ܬܿ), indicating a deliberate structural division in the discourse.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܢܸܫܤܢܗ̇ ܡܢܥ","severity":"caution","text":"The final clause is fragmentary in the Syriac; the English draft supplies 'its fruit and its labor, is from' but the text breaks off, leaving the conclusion uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The 'tray full of water' (ܬܲܦܐ ܕܲܡܠܸܐ ܡ̈ܝܐ) and the worms/grubs are not clearly explained; the metaphor may be corrupt or allude to a lost parable.","The final sentence is incomplete in the manuscript, making the intended conclusion of the thought unclear."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":7,"ref":"p7","source":"ܘܢܪܥ ܕܐܢܢܐ ܕܠܐ ܡܨܸܐ ܐܢܫ ܕܢܥܒܪ\nܝܡܐ ܪܩܐ ܕܠܐܐܠܦܐ ܐܘ ܩܲܪܩܘܼܪܐ: ܘܠܐ ܬܘܒ ܡܨܸܐ\nܢܢܥܘܿܠ ܐܢܫ ܠܲܩܪܒܐ ܥܲܙܝܼܙܐ ܘܢܦܘܿܩ ܕܠܐ ܡܘܼܡ: ܟܕ ܡܫܲܠ̈ܚ\nܐܘ ܕܐܙܡܐ ܐܦ ܠܡܲܫܕܐ ܠܲܥܪܐ ܠܐ ܡܦܣ̣. ܗ̇ܟܢܐ ܠܐ ܡ̇ܨܝܐ\nܕܢܥܘܿܠ ܐܢܫ ܠܗܢܐ ܩܪܒܐ ܠܐ ܡ̣ܬܚ̇ܢܝܢܐ ܘܢ̣ܦܘܿܩ ܕܠܐ ܡܕܡ. ܕܟܬ̈ܩܐ ܝܠ̇ܦ ܕܐܝܠܝܢ ܐܢܘܢ ܚܛܗ̈ܐ. ܘܡܢܲܐ ܗ̣ܝ ܙܕܝܩܘܬܐ. ܡܩܪܸܒ ܥܡܗ ܒܝܫܐ. ܘܡܢܗܘܢ ܝ̇ܠܦ ܨܢܥ̈ܬܗ ܒܝܫ̈ܬܐ܇\nܕܐܡܝܢ ܡܸܬܛܲܟܢ ܠܩܘܼܒܠܢ. ܡܝܗܘܢ ܡܬܢܦܩ ܠܡܫܪܐ ܓܐܪ̈ܐ\nܠܩܘܼܒܠܢܗ. ܡܢܗܘܢ ܡܫܟܚ ܠܡ̣ܪܥ ܕܐܝܪܐ ܗܝ ܐܘܪܚܗ\nܘܠܐܝܟܐ ܡܡܲܛܝܐ ܐܢ ܠܝܲܡܝܢܐ ܘܐܢ ܠܤܸܡܠܐ. ܡܢܗܘܢ\nܐܢܘܢ ܗܝܠܝܢ ܕܗܐܠܝܢ ܒܗ. ܡܢܗܘܢ ܡܬܕܕܫ ܕܐܡܟܢ ܢܗܘܐ\nܨܢܝܼܥ ܐܝܟ ܚ̣ܘܢܐ ܘܬܲܘܒܹܡ ܐܝܟ ܝܵܘܢܐ. ܘܲܕܪܒܐ ܡܢ ܟܠܗܘܝܢ܆\nܡܢܗܘܢ ܝܠ̇ܦ ܗܝܡܢܘ ܬܐ ܫܪܝܼܪܬܿܐ ܗܝ̇ ܕܬܪܝܼܨܐܝܬ\nܡܼܬܬܘܕܢܐ ܒܲܬܼܠܝܵܬܼܝܘܬ ܩܢܘܡ̈ܐ ܤܓ̈ܝܕܐ. ܕܐܒܐ ܘܒܪܐ\nܘܪܘܚܐ ܕܩܘܕܫܐ. ܚܕ ܚܝܠܐ ܐ̇ܚܝܸܕ ܠܟܠ ܕܡܪܸܒܪ ܟܠ. ܗ...ܢ] ܐܡܪܬܿ ܐܘ ܡܕܙ. ܠܐ ܟܕ ܦܤܩ̇ ܐܢܐ ܤܲܒܪܐ ܡܢ]\nܥܘܼܙܪܥܐ ܕܛܝܒܘܬܐ ܐܠܗܝܬܿܐ. ܐܠܐ ܪ̣ܥ ܡܕܡ\nܕܐܡ̇ܪ ܐܢܐ. ܕܐܢ ܐܝܬ ܐܢܫ ܕܲܕܠܐ ܕܘܼܪܫܐ ܪܟܬܵܒܐ\nܐܬܝܬܿܪ ܒܥܒ̈ܕܐ ܝܫܦܝܪ̈ܐ ܕܠܘܬ ܐܠܗܐ܆ ܐܤܬܟܠ\nܐܦ ܗ̇ܕܐ. ܕܐܢ ܗܘ̣ ܕܐܝܬ ܪܸܕܠܐ ܕܘܪܵܫܵܐ ܐܬܢܲܬܿܪ:\nܒܕܘܪ̈ܫܐ ܬܠܘ ܗ̇ܘܐ ܚܕ ܟܡ̇ܐ. ܐܠܐ ܐܦܢ ܛܝܒܘܬܐ\nܡܥܲܕܪܐ ܒܟܠ ܙܢܝܼ̈ܢ܆ ܐܠܐ ܐܢܐ ܛܲܟܼܤܐ ܕܤܘܼܗܪܥ̈ܐ ܢܛ̇ܪ\nܐܢܐ. ܘܢ̣ܗܘܐ ܕܗܘ̣ ܗܥܐ ܡܬܗܲܓܲܐ ܒܥܠܡܐ ܘܲܒܗ̈ܘܦܟ[...]\nܐ̇ܡܝܼܢܐܝܬܼ. ܟܕ ܚ̇ܐܪ ܒܥܲܡ̈ܠܐ ܘܒܲܫܚ̈ܝܩܐ ܕܡܲܤܒܸܿܠ\nܠܥܵܡܘܙ̈ܘܗܝ. ܟܕ ܤܠ̇ܩ ܒܪܥܝܢܗ ܠܘܬ ܡ̈ܠܟܐ ܘܢܚ̇ܐ ܠܘܼܬ\nܚܵܕܘܪܹ̈ܐ. ܘܚܙܐ ܠܟܠܗܘܢ ܕܲܒܚܲܕ ܫܚܵܩܐ ܫܲܘܢܵܐ ܢܦܝܼܠܝܢ\nܒܗܝ.","english":"and the gate of a father that no one can cross, a sea empty of ships or a raft; and again no one can enter a fierce battle and come out without a wound, while stripped, or even to throw a curse without permission. Thus no one can enter this invincible battle and come out with nothing. The books teach that those who are without sins, and what is righteousness, bring evil with them, and their evil deeds teach them, that when one is prepared for the opponent, then one is struck to begin arrows against him; then one can know what is his path and where it leads, whether to the right or to the left; then one knows the strength that shines in him; then one is renewed that he may become small like a serpent and return like a dove; and finally, from all these, then one learns that true faith is that which is rightly confessed in the holy Trinity of the venerated persons: Father, Son, and Holy Spirit, one power united to all that is greater than all. ... I said, or something. Not that I cut off hope from the help of divine grace, but I think something that I say: that if there is someone who, without the gift of learning, has become rich in good works before God, he also understands this: that if he who has the gift of learning becomes rich, he would have been something through teachings. But grace helps in all struggles, but I keep the order of the solitaries, and it happens that this one is tossed about in the world and in its changes... perpetually. When he looks at the labors and the depths that his limbs endure, when he ascends in his thought to the kings and lives among the angels, and sees all of them in one equal dust fallen therein.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܘܢܪܥ ܕܐܢܢܐ","severity":"info","text":"The phrase 'gate of a father' is obscure; it may refer to a spiritual or ascetic barrier, possibly the gate of a monastic father or elder, which the solitaries cannot cross without preparation.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܝܟ ܚ̣ܘܢܐ ܘܬܲܘܒܹܡ ܐܝܟ ܝܵܘܢܐ","severity":"info","text":"The imagery of becoming small like a serpent and returning like a dove echoes patristic and biblical themes of humility and peace, possibly alluding to the serpent of wisdom (cf. Matt 10:16?) and the dove of the Holy Spirit (cf. Matt 3:16).","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܬܠܝܵܬܼܝܘܬ","severity":"info","text":"The term 'Trinity' (ܬܠܝܵܬܼܝܘܬ) is a standard Syriac theological term for the triune Godhead, here explicitly confessed as Father, Son, and Holy Spirit, one power united.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܕܘܼܪܫܐ","severity":"info","text":"The 'gift of learning' (ܕܘܼܪܫܐ) refers to formal theological education, which Abraham contrasts with grace and good works, reflecting a tension in Syriac monasticism between erudition and ascetic practice.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܲܕܪܒܐ ܡܢ ܟܠܗܘܝܢ","severity":"info","text":"The phrase 'and finally, from all these' marks a structural transition from a series of conditional or experiential statements to a doctrinal conclusion about true faith and the Trinity.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܗ...ܢ] ܐܡܪܬܿ ܐܘ ܡܕܙ","severity":"caution","text":"The text is corrupt here: '... I said, or something' indicates a lacuna or uncertain reading; the following sentence may be a gloss or a self-correction by the author.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'gate of a father' (ܘܢܪܥ ܕܐܢܢܐ) is ambiguous: it could be a literal gate of a monastic father or a metaphorical barrier.","The lacuna after '... I said, or something' leaves the author's intent unclear; the text may be incomplete or a marginal note."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":8,"ref":"p8","source":"ܡ̈ܠܟܐ ܡܛܠ ܐܘܼܚ̈ܕܲܢܲܝܗܘܢ. ܫ̈ܠܝܛܢܐ ܡܛܠ\nܢܦܫܗܘܢ. ܥܲܬܿܝܪ̈ܐ ܡܛܠ ܥܘܼܬ̱ܪܗܘܢ. ܡܤ̈ܟܢܐ ܡܛܠ\nܚܲܤܝܪܘܢܗܘܢ. ܘܡܲܢܘ ܤܦ̇ܩ ܕܢܗܲܢܹܐ ܥܠ ܥܩ̈ܬܗ\nܘܥܠ ܐܘܼܠܨ̈ܗܘܗܝ. ܘܡܨ ܛܲܠܝܢܘܢܗ ܕ̇ܠܘܬ ܟܠ ܒܝܼ̈ܫܬܐ. ܥܬܲܪ ܘܐܬܬܪܝܡ. ܐܬܡܲܤܟܲܢ ܘܿܚ̣ܤܲܡ. ܟܦܢ ܘܨܲܚ̣. ܤܒ݂ܲܥ܆\nܘܬܦ̣ܝܛ. ܐܲܫܬܲܠܲܛ. ܘܐܫܬܿܩܲܠ. ܐܬܡܪܟ ܘܓܲܕܦ. ܚܕ̈ܘܢܗ\nܘܠܐ ܡܩ̈ܘܝܢ. ܥܢܫܬܗ. ܪܕܠܐ ܤܵܟ ܐܢ̈ܝܢ. ܒܘܼܤܡܗ ܘܒܲܪܦܦ\nܥܝܢܐ ܗܘ̣. ܘܬܹܐܢܚ̈ܢܗ. ܕܠܐ ܝܫܘܼܠܡ. ܫܚܵܩ̈ܘܗܝ. ܕܠܐ\nܡܢܝܵܢ. ܘܢܚܵܘ̈ܘܗܝ ܘܠܝܬ ܐܥܘܢ. ܫܚܝܩܝܢ ܥܵܡܘܪ̈ܘܗܝ\nܒܲܦܓܲܪܘܿܫܚܝܼܩܝܢ ܒܲܢܸܦܫ. ܥܲܬܝܪ̈ܐ ܒܡܲܪ̈ܢܝܵܬܐ ܘܡܤܟ̈ܢܐ\nܒܦܘܼܠܚܢܐ. ܓܢ̈ܒܐ ܟܕ ܡܤܲܟܹܿܝܢ ܕܢܓܝܒܘܢ. ܘܫܵܛܘܪ̈ܐ ܟܕ ܢܛ̇ܪܝܢ\nܒܫܲܗܪ̈ܢܗܘܢ. ܥܲܬܿܪ̈ܢܐ ܚܵܝܪܝܢ ܕܢܫܬܲܚܕܘܝ. ܘܡܤܟ̈ܢܐ\nܡܼܬܦܲܪܤܝܼܢ ܕܢܫܚܕܘܢ. ܕܗܸ̇ܛ ܐܢܫ ܘܿܩܢ̣ܐ ܤܝ̈ܡܢܐ ܐܘ[...]\nܕܢܚܕܐ ܒܗ̇ܝܢ ܘܢܼܬܿܬܢܚܝ. ܘܿܗܦܟ ܥܲܒܕܘܗܝ ܫܚܝܼܩܐ\nܕܡܥܩܐ. ܘܓܝܓ ܠܫܢܬܼܐ ܘܕܚܠ. ܠܗܝ̤ܩ ܠܤܲܡܐ ܘܪܐܲ݁ܥ. ܡܛܠܗ ܒܐܘܪ̈ܚܬܐܪܘ̈ܐ. ܡܛܠܗ ܠܝܡܐ ܢܚ̇ܝܬ. ܡܛܠܬܗ\nܡܢ ܓܲܢ̈ܒܐ ܡܬܼܩܛܸܠ. ܡܛܠܬܗ ܠܛܘܪ̈ܐ ܤܠ̇ܩ. ܡܛܠܬܗ\nܗ̣ܝ ܚ̇ܗ̣ ܬܗ ܕ̇ܡܡ̇ܘܢܐ ܐܦܢ ܒ̇ܡܠܸܐ. ܫܥܐ ܠܐ ܢܕܥ̇ ܐܢܐ. ܕܪܒܐ ܕܝܢ ܡܢ ܟܠܗܹܝܢ. ܗ̇ܝ ܕܡܤܬܲܒܼܪܐ ܕܕ̈ܒܐ ܡܢ ܟܠܗܝܢ܆\nܗ̣ܝ ܝܬܝܪ ܡܥܝܼܩܵܐ. ܗܠܝܢ ܗ̇ܘܝܬ ܡܬܥܲܗܪܐܡܢܐܝܬ ܐܘ\nܡܪܝ ܐܝܟ ܕܬܫܲܗ ܐܪܚ̇ܡܸܬܿ ܥܠܡܐ ܡܢ ܪܓܝܢܗ. ܗܠܝܢ\nܐܡܪܬܼ ܐܝܟ ܕܠܲܡܚ̈ܝܼܠܐ. ܗܦ̇ܘܿܡ ܡܪܝ ܘܚܘܼܪ ܒܒ̇ܢܝ\nܡ̈ܐܟܐ ܕܗܐ ܩܵܕܪܝܼܢ ܡܩܹܩܠܬܼܐ. ܘܒܲܢܫܡ̈ܢܝ ܠܬܼܵܓܼܵܐ\nܕܗܐ ܦܗܝܵܢ ܒܚܵܢܘܬܼܵܐ. ܐ̇ܩܸܬ ܚܵܘܪܟ ܡܲܒܚ ܦܠܓܼܘܬܗ\nܕܡܫܝܚܐ. ܕܗܐ ܡܬܚܪܹܝܢ ܥܠ ܬܚܘܡܐ. ܚܘܼܪ ܒܒܲܢܛܝܼܢ̈ܝܢ\nܠܗܘܢ ܓܪܐ ܫܡ̈ܝܢܐ. ܕܗܐ ܛܥܲܝܢ ܒܬܪܟܝܤܹ̈ܐ.","english":"Kings on account of their subjects; rulers on account of their souls; the rich on account of their wealth; the poor on account of their poverty. And how much is sufficient that one should ascend upon his heels and upon his distresses? And the youthfulness of him against all evils. He became rich and was exalted; he became poor and was diminished; he hungered and thirsted; he was sated and was distended; he was given authority and was deposed; he was lengthened and he blasphemed; his joys are not enduring; his wealth is a river that does not cease its flow; his sweetness and his blinking are a fountain; and his promises are not fulfilled; his clouds are not traversable; and his visions have no substance; his inhabitants are remote in his body; remote in the soul; the rich in possessions and the poor in labor; the strong while they conquer that they may be conquered; and the vigilant while they keep watch in their vigils; the rich strive that they may be subjugated; and the poor are dispersed that they may be enslaved. For this is a man who stands, and the treasures are [...] of one in that which is and is dissolved; and he turns his servants into a remote one of the depths; and he goes to the hour and fears; he goes to blindness and trembles. Because of him in the ways of the rivers; because of him to the sea that is dry; because of him he is killed by the strong; because of him he ascends mountains; because of him that one is the one of the dead even in the full. An hour does not know a brother. The great one, however, from all of them, that which is thought to be a bear from all of them, that one is more grievous. These I was encountering spiritually or my lord, as if you would pity the world from its desire. These I said as to the weak. Now then, my lord, and look at my house: the angels who are now burning from the censer; and in my ears to the crown which now is shining in the assembly. Lower your companion, divide the half of Christ, which now is delayed upon the border. Look at my inner parts: to them the heavenly ones are strangers, who now are wandering in the regions.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܡ̈ܠܟܐ ... ܡܤ̈ܟܢܐ","severity":"info","text":"The passage opens with a fourfold antithetical parallelism (kings/subjects, rulers/souls, rich/wealth, poor/poverty) that sets up a series of binary oppositions throughout the unit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܲܢܘ ܤܦ̇ܩ","severity":"info","text":"The phrase ܡܲܢܘ ܤܦ̇ܩ (how much is sufficient) introduces a rhetorical question that shifts from the external social categories to internal spiritual struggles, a common move in ascetic literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"ܘܡܨ ܛܲܠܝܢܘܢܗ ܕ̇ܠܘܬ ܟܠ ܒܝܼ̈ܫܬܐ","severity":"info","text":"The phrase 'the youthfulness of him against all evils' likely refers to the soul's resilience or naivety in facing moral dangers, a theme of spiritual combat.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܫ̈ܠܝܛܢܐ ܡܛܠ ܢܦܫܗܘܢ","severity":"info","text":"The pairing of 'rulers on account of their souls' reflects the Syriac ascetic tradition's emphasis on interior governance over external authority, as seen in works like the 'Book of Steps'.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܗܸ̇ܛ ܐܢܫ ܘܿܩܢ̣ܐ ܤܝ̈ܡܢܐ ܐܘ[...]","severity":"caution","text":"The Syriac text is corrupt or lacunose at this point; the English draft reads 'the treasures are [...] of one in that which is and is dissolved', indicating a missing word or phrase.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܥܲܬܝܪ̈ܐ ܒܡܲܪ̈ܢܝܵܬܐ ܘܡܤܟ̈ܢܐ ܒܦܘܼܠܚܢܐ","severity":"info","text":"The antithesis 'rich in possessions and the poor in labor' echoes the earlier social pairings and reinforces the theme of inversion and spiritual paradox.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text has a lacuna after ܐܘ[...] in the line about treasures; the exact reading is uncertain.","The referent of 'the great one' and 'the bear' in the latter part is ambiguous; it may be a metaphor for a specific vice or spiritual trial."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":9,"ref":"p9","source":"ܐܘ̇ܒܝ̈ܢܫܐ܆\nܠܡ̈ܢܐ ܥܘܼܝܪ̈ܪܥܝܢܐ ܕܦܪܘܫܘܬܟܘܢ. ܠܫܬܿܚܩ ܐܒܘܗܝ\nܘ̇ܫܒܼܩܝ ܘܗܐ ܩܲܒܠܗ ܒܪܗ ܠܲܫܚܵܩܗ. ܐܙ̣ܠ ܐܒܘܗܝ\nܘ̇ܛܒܼܥ. ܘܗܐ ܡ̇ܪܗܛ̣ ܒܪܗ ܒܬܪܗ. ܡ̇ܢ ܝܬܼܪ ܐ̇ܒܘܟ\nܡܢ ܝܫܚܵܩܗ ܐܘܿ ܤܟܠܐ. ܕܗܐ ܡܲܪܤܸܛ ܐ̇ܢܬ ܒܐܘܙܚܗ. ܐܬܦܲܢܝ ܡܪܝ ܘܚܘܪ ܒܡܲܚ̈ܒܲܝ ܠܐܠܗܐ. ܗ̇ܢܘܢ ܟܕ\nܥܲܬܿܝܪ̈ܝܢ ܡܥܵܩܝܢ. ܗܠܝܢ ܟܕ ܡܒܲܕܪܝܢ. ܗܢ̇ܘܢ ܟܕ ܢܤܒܢ\nܟܼܠ̈ܝܠܐ ܡ̇ܟܪܼܝܢ. ܗܠܝܢ ܟܕ ܡܬܼܛܲܪܦܝܼܢ ܪܘܿܙܝܢ. ܘܟܕ ܡ̣ܬܪܕܦܝܼܢ\nܡܬܦܲܨܚܝܢ. ܗܢ̇ܘܢ ܟܕ ܡ̇ܡܠܟܝܼܢ ܐܲܒܼܝܼܠܝܼܢ. ܗܠܝܢ ܟܕ ܡܬܩܲܛܠܢ\nܕܢܨܝܢ. ܗܘܝܼܬ ܡܥܗ ܪܐ̇ܢܬ ܢܦܫܟ ܠܟܠܗܘܢ ܢ̣ܤܝ̈ܘܠܐ܆\nܕܠܐ ܡܐ ܕܢܦܓܘܢ ܒܟ ܬܲܫܒܘܩ ܠܵܟ ܘܬܼܥܗ̈ܘܩ. ܗܘܝܬ\nܡܲܬܕ̈ܚܲܩ ܡܢ ܟܠܗܘܢ ܩܸܚ̈ܢܐ ܦܓܪܚܐ. ܕܠܐ ܡܲܪ̈ܢܝܵܬܐ\nܕܥܠܝܗܘܢ ܬܥܵܘܟܼܵܢܵܟ ܡܢ ܪܸܠܡܼܪܕܐ ܒܐܘܪܩܟ. ܒܤܸܝ\nܒܥܸܢܝ̈ܢܐ ܦܲܓܪܢܝܐ. ܕܠܐ ܢܕܵܘܕܘܢ ܐܢܘܢ ܠܲܫܒ̈ܝܠܝܟ ܘܲܟܠܗܕܘܢܢ. ܩܪܘܿܒ ܟܕ ܒܗܠܝܢ ܟܠܗܝܢ ܡܢܲܝܢ ܐ̇ܢܬ. ܘܲܩܪܘܒ ܒܬܘܟܠܢ\nܓܵܒܘܠܟ. ܟܕ ܫܕܐ ܐ̄ܢܬ ܥܠܘܗܝ̣ ܟܠܗ ܨܦܬܼܵܟ. ܠܘ ܟܕ\nܡܬܪ̈ܦܹܐ ܐ̄ܢܬ. ܐܠܐ ܐ̇ܩܝܼܡ ܨܒܝܢܟ ܓܲܢܒܪܐܝܬ ܐܝܟ\nܓܲܢܒܪܐ ܟܕ ܡܤܲܡ̈ܟܼܵܢ ܠܟ ܬܲܪ̈ܬܝܗܝܢ ܐܝ̈ܕܝܟ ܥܠ ܙܲܝܢܐ\nܕܥܕܢܩܘܬܐ ܪܸܒܢܲܡܝܢܐ ܘܲܒܤ̤ܡܠܐ ܗ̇ܢܘܕܝܢ ܒܐܝܠܝܢ\nܕܡܥܝܼ̈ܩܢ. ܘܒܐܝܠܝܢ ܕܡܚ̈ܕܝܢ. ܒܐܝܠܝܢ ܕܫܒ̇ܚܝܼܢ ܘܒܐܝܠܝܢ\n[...]ܥܝܪ̈ܢ. ܟܕ ܠܐ ܡܬܼܦܲܠ̈ܓܢ ܡܲܚܫܒ̈ܬܟ. ܕܐܢ ܡܨܸܐܢܐ\nܘܐܢ ܠܐ ܗ̇ܦܟ ܐܠܐ. ܕܠܐ ܢܫܓܫܵܟ ܒܝܼܫܐ ܘܢܲܦܩܢ ܐܝܟ\nܝܫܲܒܼܝܼܐ. ܘܐܬܪ̈ܥܐ ܐ̇ܡܝܼܢܐܝܬ ܗ̇ܝ ܕܟܬܝܒܐ. ܕܠܐ ܠܡ\nܬܸܿܩܪܘܿܒ ܥܠܝܗ̇ ܒܬܪܝܢ ܠܒ̈ܝܢ. ܘܗ̇ܝ ܬܘܒ ܐܚܪܬܼܐ\nܕܐ̇ܡܝܪܐ ܕܐܢ ܩܪܒܸܬ ܠܕܚܠܸܬ ܐܠܗܐ ܐܫܠܸܡܬܢ̇ܦܫܵܢ\nܠܟܠ ܢ̣ܤܝܘ̈ܢܝܢ. ܟܕ ܤܝܼܡܐ ܫܲܬܐ ܤܬܟ ܐܝܟ ܕܥܠ ܝܫ̇ܡܐ\nܥܠ ܡܲܟܝܟܘܬܗ ܪܫܐ ܕܬܬܠܗܐ.","english":"...the feet of the poor. And how much is enough that one should ascend upon his heels and upon the heels of his father? The father went and drowned, and behold his son runs after him. What more does your father have than his son, O fool? For behold, you are running in his footsteps. Come, my Lord, and see the lovers of God. These are rich while they are poor; those are poor while they are rich. These are crowned while they are in need; those are joyful while they are afflicted. And while they are persecuted, they rejoice. These are kings while they are in mourning; those are slain while they are victorious. Be with the one who sees your soul for all the ascetics, so that when they stumble against you, they will not leave you and you will groan. Be pressed in from all the bodily passions, so that the cares concerning them will not hinder you from the goal on your path. Be satisfied with bodily necessities, so that they do not become lords over your ways and lead you astray. Approach while you are in all these things, and approach with the trust of your creator. When you cast all your attention upon him, not when you are being healed, but establish your will manfully, like a man, while your two hands are supported upon the weapon of righteousness, the great and the small, in those that are narrow and in those that are joyful, in those that are glorious and in those that are... while your thoughts are not divided, so that whether it is possible or not, it is all the same, so that evil does not disturb you and you go out like a madman. And the doors are firmly shut, as it is written: \"Do not approach it with a double heart.\" And that other saying: \"If you approach the fear of God, you have delivered yourself to all the ascetics.\" While your foundation is set like a rock upon his humility, so that you may be amazed.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܘ̇ܒܝ̈ܢܫܐ","severity":"info","text":"The Syriac term ܐܘ̇ܒܝ̈ܢܫܐ (ʾūbīšē) is a plural form meaning 'the poor' or 'the wretched,' likely derived from the root ܐܒܫ (ʾbš) 'to be poor.' The English draft renders it as 'the feet of the poor,' but the Syriac lacks 'feet' (ܪ̈ܓܠܐ), which may be a scribal or editorial addition.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܠܐ ܠܡ ܬܸܿܩܪܘܿܒ ܥܠܝܗ̇ ܒܬܪܝܢ ܠܒ̈ܝܢ","severity":"info","text":"The phrase 'Do not approach it with a double heart' echoes a biblical warning against duplicity, possibly alluding to Sirach 1:36 (LXX) or a Syriac monastic maxim. The exact source is not identified in the allowed citations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܢ ܩܪܒܸܬ ܠܕܚܠܸܬ ܐܠܗܐ ܐܫܠܸܡܬܢ̇ܦܫܵܢ ܠܟܠ ܢ̣ܤܝܘ̈ܢܝܢ","severity":"info","text":"The saying 'If you approach the fear of God, you have delivered yourself to all the ascetics' is a proverbial statement, possibly from the Apophthegmata Patrum or a Syriac ascetic collection. It underscores total surrender to the ascetic life.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܙܲܝܢܐ ܕܥܕܢܩܘܬܐ","severity":"info","text":"The 'weapon of righteousness' (ܙܲܝܢܐ ܕܥܕܢܩܘܬܐ) is a metaphor for ascetic discipline, common in Syriac monastic literature (e.g., John of Apamea). It contrasts spiritual warfare with bodily passions, aligning with Abraham of Nathpar's emphasis on inner struggle.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܗܘܝܼܬ ܡܥܗ ܪܐ̇ܢܬ ܢܦܫܟ","severity":"info","text":"The passage shifts from a series of antithetical comparisons (rich/poor, crowned/needy) to direct exhortation ('Be with the one who sees your soul'), marking a structural transition from observation to instruction, typical of Abraham's homiletic style.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܒܐܝܠܝܢ ܕܡܚ̈ܕܝܢ. ܒܐܝܠܝܢ ܕܫܒ̇ܚܝܼܢ ܘܒܐܝܠܝܢ [...]ܥܝܪ̈ܢ","severity":"caution","text":"The Syriac text is fragmentary after ܘܒܐܝܠܝܢ ܕܫܒ̇ܚܝܼܢ, with a lacuna indicated by [...]. The English draft omits this break, smoothing over a likely scribal loss. The missing portion may have completed the series of contrasts.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The opening ܐܘ̇ܒܝ̈ܢܫܐ is ambiguous: it may be a standalone noun ('the poor') or part of a construct phrase ('the feet of the poor'), as the English draft assumes. The Syriac lacks ܪ̈ܓܠܐ, so the latter reading is interpretive.","The phrase ܕܠܐ ܠܡ ܬܸܿܩܪܘܿܒ ܥܠܝܗ̇ ܒܬܪܝܢ ܠܒ̈ܝܢ is cited as scripture, but the exact biblical source is not specified in the text; it may be a paraphrase or a monastic saying.","The lacuna after ܘܒܐܝܠܝܢ ܕܫܒ̇ܚܝܼܢ leaves the final contrast incomplete; the English draft's 'and in those that are...' reflects this uncertainty."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":10,"ref":"p10","source":"ܘܡܐ ܕܩ̇ܪܒܝܼܢ ܐ̇ܝܟܢ\nܙܕܩ ܠܗܘܢ ܕܢܬܪܒܪܘܢ ܐܢ ܗܘ̤ ܗܟܝܠ ܪܸܩܕܒܬܐܘ\nܡܪܝ: ܟܕ ܡܢܲܝܢ ܐ̇ܢܬ ܘܤܝܼܡܐ ܝܫܬܐ ܤܬܟ ܥܠ\nܫܘ̇ܥܐ ܪܼܫܪܪܐ: ܘܚ̇ܝܸܠܬ ܬ̇ܪܥܝܬܟ ܐܝܟ ܓܢܒܿܪܐ\nܘܐܝܟ ܩܪܒܬܢܐ ܘܚܲܝܠܬܢܐ: ܘܐܝܟ ܪܪܘܥܐ ܘܐܝܟ\nܚܵܨܘܿܕܐ: ܟܕ ܫܩܝܼܠ ܐܢܬ ܡܵܘܒܠܐ ܕܡܪܟ: ܘ̇ܛܥܝܢ ܐܢܬ\nܨܠܝܒܟ ܥܠ ܟܿܬܦܟ: ܘܫܕܢܬ ܡܥܟ ܠܥܠܡܐ ܘܠܲܪ̈ܓܝܓܬܗ:\nܘܐܚ̤ܒܬ ܠܡܪܢ ܢܠܫܘܒܚܗ: ܘܬܗܘܐ ܡ̣ܤܟܢܐ ܠܟܠܗܝܢ\nܕܡ̈ܬܼܚܙܝܢ: ܐܢܟܢܐ ܘܬܗܘܐ ܝܵܪܬ̈ܐ ܕܛܲܒ̈ܬܐ ܕܥ̈ܬܝܕܢ:\nܘܕܟܕ ܐܢܬܲܝܟ ܡܝܘܬܐ ܒܲܤܟ: ܬܸܿܬܼܚܠܲܛ̣ ܒܓܘܼ̈ܕܐ ܕܥܝܼ̈ܪܐ\nܒܗܒܪ̈ܝܟ: ܘܟܕ ܒܐܪܥܐ ܐܝܬܼܝܟ: ܐܝܟ ܗ̇ܘ ܕܒܲܫܡܝܐ ܐܢܐ\nܡܢ ܟ[...] ܒܙܒܪ̈ܝܟ ܥܸܒܕ ܡܟܝܠ ܢܦܫܟ ܡܝܬܼܵܐ ܡܢ ܟܠܗܝܢ\nܕܡ̈ܬܚܙܝܢ. ܘܤܝܼܡ ܩܕܡ ܥܝ̈ܢܝܟ ܐܝܟ ܕܠܚܫܐ ܠܪܸ̈ܟܝܘܬ\nܢܦܫܐ. ܕܠܗ̇ ܐܬܢܐ ܒܘ ܘܒܼܬܪ̈ܗ̇ ܪܡܛ̤ܘ ܟܠܗܘܢ ܘܚ̈ܠܘܗܝ\nܕܐܠܗܐ. ܘܒܟܠ ܦܘܼܪ̈ܤܝܼܢ ܠܘܬܗ̇ ܢܗܘܘܢ ܚܵܝܪܝܢ ܕܘܒܪ̈ܝܟ. ܟܕ ܠܐ ܡܫܕܹܐ ܐܢ̇ܬ ܒܪܘܪ̈ܒܬܐ. ܕܠܐ ܒܲܙܥܘܪ̈ܢܬܐ ܡܫܲܠܸܡ\nܐܢܬ. ܐܠܐ ܫܲܪ̈ܐ ܒܲܙܘܪ̈ܢܬܐ. ܕܠܪܘܪ̈ܒܬܐ ܬܸܿܬܡܛܐ. ܟܕ ܗܘ̇ܐ ܨܘܡܟ ܒܲܡܫܘܼܚܬܐ [...]ܦܘܼܪܫܢܐ. ܟܕ ܝ̇ܕܥ\nܐܢܬ. ܕܠܘ ܒܲܓܠܝܼܙܘܼܬܼܵܐ ܕܤܲܢܒܪܬܐ ܡܢܗ̇ ܘܠܗ̇ ܚܲܠܝܘܕܒܥܸܐ\nܐܠܗܐ. ܐܠܐ ܟܕ ܗ̇ܘܢܐ ܒܥܸܠܬܼܐ ܕܦܲܐܢܐ. ܗܢ̇ܘ ܕܝܢ\nܐܝܟ ܪܠܟܼܘܼܒܿܫ ܚܫ̈ܐ ܕܪ̈ܓܝܓܬܐ. ܘܡܛܠ ܕܠܐ ܡܲܨܢܐ\nܕܐܚܪܢܝܐܝܬ ܢܗܘܐ ܐܢܫܐ ܡܛܲܟܸܿܣ ܚܘܼܫ̈ܒܘܗܕ: ܐܠܐܢ\nܐܚ̇ܕ ܪ̈ܓܝܓܗܬܗ: ܡܛܠ ܕܐܟܙܢܐ ܕܠܐ ܡܲܨܢܐ ܕܢܬܲܟܲܒܿܫ\nܤܘܤܢܐ ܥܝܼܠܐ ܕܠܐ ܦܓܘܼܪܬܼܵܐ ܘܩܹܐܡܵܐ ܗ̇ܟܢܐ ܠܐ\nܡܲܨܢܐ ܕܢܫܬܿ ܥܒܕ ܦܓܪ̈ܐ ܠܢܦܫܐ. ܐܠܐ ܐܢ ܠܘܩܕܡ\nܐܲܬܼܟܒܫ ܪ̈ܓܝܓܬܗ. ܟܕ ܐܦ ܥܡ ܨܘܡܐ ܕܦܓܪܐ ܩܢ̇ܐ\nܐܢܬ ܨܘܡܐ ܕܢܦܫܐ. ܗ̇ܢܘ ܕܝܢ ܟܕ ܨܐ̇ܡ ܐܢܬ ܡܢ ܫܘܒܗ̇ܝ\nܘܤ̤ܢܐܬܐ.","english":"...what your father has? When you draw near as is fitting, you should be magnified. If then, O Lord, the dance: when you come and the ladder is placed, set your foot upon the first rung, and strengthen your intention like a man, and like a warrior and a champion, and like a shepherd and a reaper, when you take up the yoke of your Lord, and you carry your cross upon your shoulder, and you cast away from you the world and its perturbations, and you love your Lord for His glory, and you become a stranger to all that is seen, so that you may become an heir of the good things that are to come. And so that when you come to death in due course, you may be mingled with the ranks of the watchers, your companions; and while you are on earth, you are as one who is in heaven. From your short days, therefore, make your soul dead to all that is seen. And set before your eyes as a bridle for the passions of the soul. For this reason, all the saints and the children of God ran after her. And at every opportunity, the ways of your conduct were with her. When you do not cast yourself into great things, you do not complete small things, but begin with small things, so that great things may be attained. When your fast is by measure, and by distinction, when you know that it is not by the severity of the belly that God is pleased, but when it is by the cause of the heart. That is like the bridle of the passions of the perturbations. And because it is not possible that otherwise the fire of the thoughts be extinguished, but it seizes its perturbations, because just as it is not possible to subdue a wild horse without a bridle and a goad, so too it is not possible that the body do violence to the soul. But unless first its perturbations are subdued, when also along with the fast of the body you stand, you fast the fast of the soul. That is, when you fast from its pride and its arrogance.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage continues the metaphor of a ladder (šwʿʾ) for ascetic ascent, urging the solitary to strengthen intention like a warrior and champion, then to take up the yoke of the Lord and carry the cross.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܫܘ̇ܥܐ (šwʿʾ)","severity":"info","text":"The word šwʿʾ (ladder) is a key ascetic image in Syriac literature, evoking the Ladder of Jacob (Gen 28:12) and later the Ladder of Divine Ascent by John Climacus, though the latter is Greek.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"carry your cross upon your shoulder","severity":"info","text":"The phrase 'carry your cross upon your shoulder' echoes the Synoptic Gospels (Matt 10:38, 16:24; Mark 8:34; Luke 9:23) where taking up the cross is a metaphor for following Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ranks of the watchers (ʿīrē)","severity":"info","text":"The 'watchers' (ʿīrē) are angelic beings in Syriac tradition, often associated with the heavenly liturgy and the ascetic's goal of joining their ranks through purity and vigilance.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from direct exhortation ('you should be magnified') to a series of conditional clauses ('when you draw near... when you come...'), building a logical progression from earthly asceticism to heavenly reward.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text has a lacuna after 'from your short days' (mn zbrzyk), indicated by brackets in the edition; the English draft supplies 'make your soul dead' but the exact wording is uncertain.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'the dance' (rqdtʾ) is ambiguous: it may be a metaphor for spiritual joy or a textual corruption; the English draft treats it as a noun but the Syriac could be read as a verb form.","The lacuna after 'from your short days' leaves the precise command unclear; the English draft's 'make your soul dead' is a plausible restoration but not certain."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":11,"ref":"p11","source":"ܕܗ̈ܢܝܢ ܐܢܬܝܗܝܢ ܐܲܡܐ ܕܚܛܗ̈ܐ ܤܓ̈ܝܐܐ. ܡܢܗܘܢ ܓܝܪ ܡܬܝܼܠܕ ܚܤܵܡܵܐ ܩܵܛܘܿܠܐ ܘܕܛ̇ܠܐ ܡܵܘܒܪܢܐ܇\nܘܫܪܟܐ ܙܚ̣ܛܗ̈ܐ ܐܚܪ̈ܢܐ. ܐܝܟ ܕܢܗܘܐ ܠܐܪܙ ܨܘܡܐ\nܕܒܬܪ ܩܝ̇ܡܬܐ܇ ܙܒܗ ܗܘ̇ܝܢܢ ܕܠܐ ܚܛܗ̈ܐ ܠܓܡܪ. ܟܕ ܐܦ\nܫܡܫܬܟ ܒܲܡܫܘܚܬܐ ܘܿܒܦܘܼܪܫܢܐ ܗ̇ܘܝܐ. ܟܕ ܝ̇ܕܥ\nܐܢܬ ܕܠܘ ܒܣܲܓܝܐ ܘܬܐ ܕܡܲܙܡܘܪ̈ܐ ܪܥ̣ܐ ܐܠܗܐ. ܐܠܐ\nܒܕ̤ܥܝܢܐ ܥܝܼܪܐ܇ ܕܚ̇ܐܲܪ ܒܗ ܐܝܟ ܪ̤ܒܬܲܗܪܐ. ܟܕ ܠܘ\nܡ̣ܚܕܐ ܘܒܲܪܫܥܬܗ ܬܗܘܐ ܒܥ̇ܐ ܠܗ ܠܗܢܐ ܪܥܝܢܐ. ܡܛܠ ܕܠܐ ܡܛܵܐ ܘܗ̣ܝ ܐܠܐ ܐܢ ܕ̈ܠܝܼܠܐ. ܘܗܥ[...]ܥܡ̈ܠܐ\nܪܘܪ̈ܒܐ. ܐܠܐ ܗܠܝܢ ܐܡ̇ܪܬܼ. ܐܝܟ ܕܠܐ ܢܗܘܐ ܪܥܝܢܟ\nܒܬܫܡܫܬܐ ܕܡܹ̇ܙܡܘܪ̈ܐ ܒܲܠܚܘܕ. ܐܠܐ ܟܕ ܚܠܝܼܛ ܒܙܲܢܝܼܐ\nܕܐܠܗܐ. ܐܦܢ ܠܘ ܟܠܵܢܐܝܬ. ܡܛܠ ܕܐܟܙܢܐ ܕܠܐ ܡ̇ܨܝܐ\nܕܢܕܪ̈ܐ ܐܢܫ ܒܐܘܪܚܐ ܪܗܝܼܒܼܵܐܝܬ: ܟܕ ܠܐ ܤܝܼܡ ܠܗ\nܢܝܼܫܐ ܕܠܐܝܟܐ ܢܐܙ̣ܠ. ܗ̇ܟܢܐܠܐ ܡܲܨܝܐ ܕܕܡܛܐ ܐܢܫ\nܠܗܢܐ ܬܲܗܪܐ ܙܒܼܐܠܗܐ܇ ܗܢܐ ܕܐܝܟ ܙܲܒܼܕܪ̈ܓܐ ܙܘ̈ܚܢܝܐ\nܗܘ̇ܐ. ܟܕ ܠܐ ܩܲܕܡܝܬ ܤܵܡܡ ܩܕܡܘܗܝ ܐܝܟ ܪܠܢܝܼܫܐ. ܐܢ ܗ̣ܘ ܕܢܡܛܐ ܥܠܝܟ ܡܘܼܛܵܥܐ ܟܕ ܩܐ̇ܡ ܐܢ̇ܬ ܒܬܫܡܫܐ:\nܘܲܬܼܟܲܢܫ ܐܢܘܢ ܠܚܘܼܫܒܟ ܘܠܐ ܢܬܟ̇ܢܫܘܢ܆ ܬܸ̇ܒ ܠܟ. ܘܐܙܝܼܥ ܢܦܫܟ ܠܲܒܟܼܵܬܼܐ ܐܘܿ ܠܩ̈ܠܐ ܚܝܓ̈ܐ. ܟܕ ܐܡ̇ܪ\nܐܢܬ ܐܘܼܩܒܠ ܒܥܠܕܒܒܟ. ܕܐܦܢ ܡܢ ܚܕܐ ܦܲܠܗ̤ܙܬܲܢܕܐ ܐܠܐ\nܒܲܐܚܪܬܼܐ ܡܵܘܙܐܢܐ ܠܗ ܠܐܠܗ. ܘܠܐ ܬܸܿܬܿܥ̣ܝܩ ܒܐܪܥܝܟ\nܘܬܹܐܡ̇ܪ ܕܠܐ ܫܲܡܫܬܼ. ܡܛܠ ܕܐܝܟ ܕܐܡ̇ܪܬܼ. ܠܐ ܗܘ̣ܐ\nܒܬܢܝܐ ܕܡ̇ܙܡܘܪ̈ܐ ܒ̇ܠܚܘܕ ܪܥܸܐ ܐܠܗܐ. ܟܕ ܐܦ ܗܕܐ\nܝ̇ܕܥ ܐܢܬ. ܕܡܛܠ ܗܘܐ ܡܼܬܿܐܢܝܼܢ ܡܙܡܘܪ̈ܐ. ܕܒܬܢܝܼܐ\nܕܡ̈ܠܐ ܪܘܪ̈ܒܬܐ ܕܒ[...]ܘܢ. ܬܸܿܬܿܥܝܼܪ ܬܪܥܝܬܢ. ܘܬܼܚܘܼܪ\nܠܘܬܐܠܗܐ. ܒܟܠ ܦܘ[...]ܝܢ ܡܪܐܬܼܲܪ̈ܣ. ܕܠܐ ܬܸܿܬܸܿܠ\nܠܥܩܬܐ ܐܬܪܐ.","english":"...of the passions, the mother of many sins. For from it is born murderous envy and destructive deceit, and the rest of the other sins. As is the mystery of the fast after the resurrection, the time when there are no sins at all. While your service is in measure and in distinction, being. When you know that it is not by many and by the recitation of psalms that God is pleased, but by vigilant intention, which watches in it like a mirror. When not immediately and at that very hour you seek this intention. For it does not arrive except after long periods. And the great labors. But I have said this: that your intention should not be only in the service of the recitation of psalms, but when it is mingled with the zeal of God. Yet not entirely. For just as a person cannot walk on a steep path in a reckless manner when he has not set his mind on where he is going, so too a person can reach this divine threshold, which is like the rungs of a ladder, when he has not first placed before him a foundation. If that which reaches you is a stumbling block while you stand in service, and you are disturbed, whether your thought is disturbed or not, it is for you. And move yourself to prostrations or to joyful sounds. When you say, \"I stand against your enemy.\" So that even from one fearfulness, but in another, it brings him near to God. And do not be constrained by your intention and say, \"I did not serve.\" For as I said, God is not pleased only by the recitation of psalms. When you also know this: that the psalms are composed so that by the recitation of the great words that are in them, your intention may be awakened and you may turn to God. In every form of the Lord's Prayer, do not give place to the enemy.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage contrasts mechanical psalmody with vigilant intention, warning that true divine service requires focused awareness, not mere recitation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܪܥܝܢܐ","severity":"info","text":"The Syriac term reʿyānā (intention) is central here, denoting a vigilant, mirror-like focus that must be cultivated gradually through great labors.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"The 'mystery of the fast after the resurrection' likely refers to the period of Lent or Holy Week, a time of heightened ascetic discipline in Syriac tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a warning about passions to an analogy of the ladder (rungs of spiritual ascent), then to practical advice on handling distractions during prayer.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text has lacunae (e.g., ܘܗܥ[...] and ܕܒ[...]ܘܢ), making some phrases uncertain; the English draft fills gaps conjecturally.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"external","lemma":"","severity":"info","text":"The image of the ladder and the call to set a foundation before ascending echoes John Climacus's Ladder of Divine Ascent, a common ascetic motif.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܘܗܥ[...]ܥܡ̈ܠܐ ܪܘܪ̈ܒܐ' is partially lost; likely 'and the great labors' as in the draft.","The referent of 'ܡܢ ܚܕܐ ܦܲܠܗ̤ܙܬܲܢܕܐ' is unclear; the draft interprets it as 'from one fearfulness' but the Syriac may imply a different nuance."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":12,"ref":"p12","source":"ܙܡܢܐ ܤܓܝܐܐ ܒܓܘ ܬܪܥܝܬܟ. ܕܠܡܐ\nܬܡܲܛܝܟ ܠܩܘܼܛܵܥ ܪܥܝܢܐ. ܘܡܘܛܵܥ ܪܥܝܢܐ ܢܲܦܩܵܟ ܡܢ ܥܡܠܝܟ. ܐܢ̇ܬ ܘܡ̣ܬ̤ܿܬܥܝܸܩ ܐ̇ܢܬ. ܐܠܐ ܥܡܬܟ ܒܲܡܫܘܼܚܬܐ\nܬܸܗܘܐ. ܐܢ ܗܘܝܼܬ ܝ̇ܬܒ ܒܫܸܠܝܐ: ܘܢܤܩܘܢ ܠܟ ܚܘܼܫܒ̈ܐ\nܣ̈ܓܝܐܐ ܘ̇ܡܦܲܬ̈ܟܐ. ܠܐ ܬܹܿܐܡܪ ܕܡܲܛܝܸܠ ܐܢܐ. ܘܡܢܢ\nܗܪܟܐ ܬܲܡܠܸܟ ܥܠܝܟ ܥܡܬܐ ܘܬܼܦܘܿܩ ܡܢ ܟܘܿܪܡܟ. ܐܠܐ ܤܲܟܿܐ ܠܤܒܪܐ. ܘܐܬܼܪܥܵܐ ܕܒܬܪ ܥܩܬܼܐ ܚܕܘܬܐ\nܗ̇ܘܢܐ. ܘܒܬ ܪܫܚ̇ܩܐ ܢܚ̇ܝܐ. ܪܚܲܡܲܝܗܝ ܡ̇ܕܝܢ ܡܢ ܟܠ\nܡܕܡ ܠܫܸܠܝܐ܆ ܙܗܘ ܡܡܛܹܐ ܠܵܟ ܠܕܟܝܘܬ ܟܦܫܐ ܐܢ\nܬܸܿܨܒ̇ܐ. ܡܛܠ ܕܐܟܼ̄ܙܢܐ ܕܠܐ ܡܲܨܝܐ ܙܢܬܥܒܲܪ ܝܡܐܙܒܐ\nܐܝܟ ܕܐܡ̇ܪܬ ܕܠܐ ܐܠܦܐ ܐܘ ܩܲܪܩܘܼܪܐ. ܗ̇ܟܢܐ ܠܐ\nܡܲܨܢܐ ܕܢܸܡܛܹܐ ܐܢ̄ܫ ܠܕܟܝܘܬ ܢܦܫܐ ܕܠܝܼܠܐܝܬ ܙܠ̣ܐ ܫ̣ܠܝܐ. ܘܐܟܼܙܢܐ ܕܠܐ ܡܲܨܝܐ: ܙܢܚܙܐ ܐܢܫ ܐܦܘܗܝ ܒܡ̈ܝܐ ܐܠܐ\nܐܢ ܟܕ ܡܨܛܲܠܠܝܼܢ. ܗ̇ܟܢܐ ܠܐ ܡܲܨܝܐ ܕܢܚܙܐ ܐܢܫ ܡܡܲܠܘܗ̇ܝ\nܘܢܸܡܪ̈ܘܩ ܐܢܘܢ ܕܠܐ ܝܫܸܠܝܐ. ܘܐܟܼܙܢܐ ܕܠܐ ܡܲܨܝܐ ܙܢܥܘܠ\nܐܢܫ ܠܲܡܕܝܢܬܐ ܕܚܲܣ ܝܼܢܵܐ ܒܫܘܼܪ̈ܐ ܪܘܪ̈ܒܐ ܘܟܫܝ̈ܢܐ: ܐܠܐ\nܐܢ ܟܕ ܥ̇ܐܠ ܒܬܪ̈ܥܝܗܲ. ܗܟܢܐ ܠܐ ܡܲܨܝܐ ܕܢܡܛܹܐ ܐܢ̄ܫ\nܠܕܟܝܘܬ ܢܦܫܐ. ܐܠܐܢ ܡ̇ܕܒܙ ܡܢܗ ܟܠܗܘܢ ܡܘܼܡܘ̈ܗܝ. ܘܐܦ ܗ̣ܝ ܩܪܵܝܬܿܐ ܗܕܐ ܕܙܲܟܝܘܬ ܢܦܫܐ ܗܕܐ ܡܵܘܕܥܐ܆\nܡܪ̈ܩܵܐ ܕܡܢ ܟܠܗܘܢ ܡܘܼܡܵܐ. ܘܐܟܼܙܢܐ ܕܠܐ ܡܲܨܝܐ [...]\nܐܢܫ ܐܦܘ̈ܗ ܕܒܡܲܚܙܟܼܬܼܐ ܫܲܚܘܼܬܿܬܼܵܢܝܼܬܼܵܐ: ܐܠܐ ܐܢ\nܐܹܬܡܕܩ̈ܬܼ ܗܵܒܢܐ ܠܐ ܡܲܨܝܐ ܕܢܡܛܐ ܐ̄ܢܫ ܠܚܲܗܬܐ\nܘܵܠܬܼܵܗܪܐ ܕܒܐܠܗܐ. ܐܠܐ ܐܢ ܠܘܼܩܕܡ ܡܕܩ ܡܢ ܢܦܫܗ\nܟܠܗܘܢ ܡܘܼܡܘ̈ܘܗܝ. ܗ̇ܠܝܢ ܗܘ̣ܝܼܬ ܥܲܡ ܝܸܗܒܟܼܠܗܕܢ. ܚܙܒܪ̈ܝ\nܠܐ ܬܬܲܚܡܝܼܘܗܝ ܠܕܘܼܒܪܟ ܒܲܚܣ ܝܼܠܘܬܼܵܐ ܕܡܲܢ ܤܲܝܒܪܬܐ\nܘܒܬܼܢܝܼܵܐ ܕܡܙܡܘܪ̈ܐ.","english":"...many thoughts in your mind, lest it bring you to a rupture of the mind, and a rupture of the mind will take you out of your labors. You are a sister, and you are distressed, but you shall be your sister in measure. If you are sitting in stillness, and many and various thoughts arise in you, do not say that this one is idle, and from here you will deliberate with your sister and go out of your cell. But hope for the end, and the door after weariness is joy. And after the distant ones, the living ones. His love is measured from everything to stillness. Beware, it brings you to purity of soul if you wish. For just as one cannot cross the sea without a ship or a boat, as I said, so one cannot reach purity of soul who has not gone into stillness in a hidden manner. And just as one cannot see his own face in water unless it is calm, so one cannot see his own soul and be cleansed of his passions without stillness. And just as one cannot enter a city that has great and strong walls unless he enters through its gates, so one cannot reach purity of soul unless he has cast out all his blemishes. And this very reading of purity of soul indicates the blemishes that are with all blemishes. And just as one cannot [...] his own face in a mirror that is clouded, unless it is polished, so one cannot reach the truth and radiance that are in God unless he first polishes from his soul all his blemishes. These things I was with the giver of all. My brothers, do not measure your conduct by the wisdom of the world that is with experience and the interpretation of the Psalms.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܫܸܠܝܐ","severity":"info","text":"The Syriac term šelyā (stillness) is a technical ascetic concept denoting inner quiet and freedom from distraction, not mere physical silence.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܕܟܝܘܬ ܢܦܫܐ","severity":"info","text":"The phrase dakyūṯ napšā (purity of soul) is a key goal in Syriac monastic literature, often linked to the removal of passions and the attainment of stillness.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܟܼ̄ܙܢܐ ܕܠܐ ܡܲܨܝܐ ܙܢܬܥܒܲܪ ܝܡܐ","severity":"info","text":"The analogy of crossing the sea without a ship echoes a common patristic and biblical motif (cf. Acts 27, 1 Cor 10:14), but no direct citation is given.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܟܼܙܢܐ ܕܠܐ ܡܲܨܝܐ ܙܢܚܙܐ ܐܢܫ ܐܦܘܗܝ ܒܡ̈ܝܐ","severity":"info","text":"The image of seeing one’s face only in calm water is a common ascetic metaphor for self-knowledge through stillness, found also in Evagrius and John of Apamea.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܐܟܼܙܢܐ ܕܠܐ ܡܲܨܝܐ ܙܢܥܘܠ ܐܢܫ ܠܲܡܕܝܢܬܐ","severity":"info","text":"The passage uses a series of three analogies (sea, water, city) introduced by 'just as... so', a rhetorical pattern typical of Syriac expository prose.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܪ̈ܩܵܐ ܕܡܢ ܟܠܗܘܢ ܡܘܼܡܵܐ","severity":"caution","text":"The phrase 'blemishes that are with all blemishes' is textually uncertain; the Syriac may be corrupt or elliptical, and the English draft smooths over a possible lacuna.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'His love is measured from everything to stillness' is syntactically ambiguous; it may mean that divine love is discerned through stillness, or that one's love for God is measured by stillness.","The reference to 'the distant ones, the living ones' is unclear; it may refer to departed solitaries or to angels."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":13,"ref":"p13","source":"ܟܕ ܠܐ ܚܠܝܼܛܵܐ ܒܗܘܢ ܚܙܬܐ\nܐ̇ܠܗܝܬܐ ܘܕܢܝܐ ܐܲܡܝܼܢܐ ܕܪܒܘܬܗ. ܡܛܠ ܕܐܟܙܢܐ\nܕܗ̇ܘ ܕܪܵܥܹܐ ܪ̈ܘܚܐ ܡܕܡ ܠܐ ܢܬܲܪ: ܐܝܟ ܡܠܬܕܒܐܒܐ܆\nܗ̇ܟܢܐ ܡܢ ܕ̇ܡܼܬܲܚܡ ܕܘܼܒܪܗ̇ ܒܗܠܝܢ. ܗܠܝܢ ܐܡ̇ܪ ܐܢܐ܆\nܠܘ ܕܗ̈ܥܝܢ ܠܐ ܢܗܘ̈ܝܢ. ܐܠܐ ܘܥܡ ܗܥ̈ܝܼܢ ܘܐܦ ܗ̇ܠܝܢ ܢܗܘ̈ܝܢ. ܡܛܠ ܕܪܗ̈ܢܝܢ ܡܢ ܠܒܪ ܐܢ̈ܝܢ. ܒܦܓܪܐ ܒܲܠܚܘܕ. ܗܠܝܢ ܕܝܢ ܡܢ\nܠܓܘ ܗ̈ܘܝܼܢ. ܒܕܥ̇ܝܢܐ ܘ̇ܒܚܘܼܒܗ̇ ܕܢܦܫܐ. ܬܗܘܐ ܡܵܕܝܢ\nܡܙܲܝܢ ܒܗܠܵܝܢ ܕܡ[...] ܠܓܘ. ܡܟܘܼܒܵܫܵܐ ܕܚ̈ܫܐ ܒܝܼ̈ܫܐ܆ ܘܿܒܙܲܢܚܐ\nܕܚܘܒܗ ܕܐܠܗܐ. ܬܘܒܼ ܡ̇ܠܟ ܐܢܐ ܠܟ. ܕܗܘܝܬ ܡܠܐ ܡܸܢ\nܒܲܬܪܥ ܩܸܠܝܬܿܗ ܕܓܒܪܐ ܕܟܸܐ ܢܦܫܐ ܕܒܗ ܬܸܿܬܪ̣ܡܹܐ. ܪܫܐ ܕܐܪܥܬܐ. ܘܐܢ ܢܩܘܡ ܥܠܝܢܗܘܢ ܩܪܒܐ ܐܵܡܟܢ\nܐܢܬ ܐܘ ܡܒܪ: ܢܩܘܼܡ ܥܠܝܟ ܩܪܒܐ. ܠܐ ܬܸܿܬܿܕܘܕ\nܘܬܼܫܬܿܓܸܫ. ܐܠܐ ܤܲܬܿܪ ܬܪܝܬܟ ܒܲܡܤܲܝܒܪܢܘܬܐ܆ ܙܒܠܥܙܝܼܗ̇. ܠܐ ܐܲܬܼܡܨܙ ܚܕ ܡܢ ܕܚ̈ܠܘܗܝ ܕܐܠܗܐ ܙܼܢܫܦܲܪ ܠܗ. ܟܕ ܡܤܸܩ\nܘܲܝܢܬܿ ܥܠ ܪܥܝܢܟ. ܐܘܼܠ̈ܨܢܐ ܕ̇ܢܒ̈ܝܐ. ܚ̈ܫܐ ܕܤܗ̈ܕܐ ܪܕܘܦܝܐ\nܕܙܕܢܩ̈ܐ. ܕܐܝܬ ܡܢܗܘܢ ܙܐܸܬ̱ܙܓܲܡܸܘ. ܘܐܢܬܼ ܕܐܬܢܤܲܪܘ. ܘܐܝܬ. ܙܲܐܬܼܩܛܲܠܘ. ܘܐܢܬܕܐ ܬܼܦܲܤ̇ܩܘ. ܘܐܝܬܼ ܕܢܩܸܕܘ. ܘܐܝܬܼ ܕܠܲܐ ܟܤܘܪܢܐ ܐܫܸܿܕܥܘ. ܘ̇ܒܦܣ ܢܩ̈ܬܐ ܠܡܐ ܡܪ܆\nܠܝܬ ܚܕ ܡܢܗܘܢ ܕܩ̇ܒܸܿܠ ܟܠܝܼܠܗ ܕܠܐ ܡܤܲܝܒܪܢܘܬܐ. ܟܕ\nܡܬܥܲܗܕ ܐܢܬܼ ܐܦ ܠܦܘܠܘܣ ܕܩܥ̇ܐ. ܕܥܡ ܗܠܝܢ ܟܠܗܝܢ. ܡܤܲܢܒܪܘܬܐ. ܕܒܼܠܥܕܗ ܐܢܫ ܠܡܕܢ ܠܐ ܚ̇ܢܐ. ܐܬܕܟܪ\nܠܡܲܚܒܼ̈ܝ ܠܐܠܗܐ. ܕܠ[...]ܬ ܗܘ̣ܐ ܚܕ ܡ̇ܢܗܘܢ ܕܫܠܸܡ: ܕ̈ܗܛܗ\nܒܲܚܝ̈ܢܐ. ܐܠܐ ܒܐܘܼܠܨ̈ܢܐ ܡܫܲܚ̈ܠܦܐ. ܟܕ ܥܡ ܗܠܝܢ ܡܤܸܩ\nܐ̇ܢܬ ܥܠ ܪܥܝܠܟ ܗ̇ܠܝܢ ܕܒܥܠܡܐ. ܕܠܐ ܚܕ ܡܢܗܘܢ ܡܲܛܝ\nܠܫܘܼܡܲܠܝ ܪܓܬܗ ܕܠܐ ܫܚ̇ܩܐ. ܡܢܗܘܢ ܒܝܲܡ̈ܡܐ ܢܦ̇ܠܝܼܢ\n[...","english":"if it is not mixed with the divine vision and the pure contemplation of his greatness. For just as\nhe who sows the winds reaps nothing, as the proverb says,\nso it is when one confuses her conduct with the world. The world, I say,\nis not the things that are not, but rather with the things that are, and also the world is.\nFor the things that are outside are yours,\nin the body alone. The world, however, is\nwithin, in the mind and in the love of the self. Be a mediator\nwho adorns with the world that [...] within. The suppression of evil passions, and with the sacrifices\nof the love of God. Again, I advise you,\nthat you were full of\nthe door of the cell of the man who is pure, the self by which it is raised. The head of the earth.\nAnd if war rises against them, you\nor your son: war will rise against you. Do not be troubled\nand disturbed. But rather, cover your second with patience, swallow it.\nNo one of the saints of God can be perfect. When you bring\nto mind the tribulations of the fathers, the sufferings of the martyrs, the persecutions\nof the righteous, among whom some were stoned, and some were sawn,\nand some were killed, and some were flayed, and some were burned, and some were cast to the beasts without burial,\nand in various tortures, what do you say?\nThere is no one among them who received his crown without patience. When\nyou also remember Paul who cried out, that with all these things,\npatience, without which no one can live. Remember\nthe confessors of God, that [...] was one of them who completed\nhis sins in life, but in various tribulations. When with these you bring\nto mind those of the world, that no one among them attains\nthe fulfillment of his desire without toil. Among them, by days, they fall\n[...","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܗܠܝܢ (ʿālma)","severity":"info","text":"The Syriac ܗܠܝܢ (ʿālma) is ambiguous, meaning both 'world' and 'eternity'. The context of inner vs. outer suggests 'world' as the realm of self-love and distraction.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Paul who cried out","severity":"info","text":"The reference to Paul crying out about patience likely alludes to 2 Corinthians 5:4 or similar Pauline passages on endurance, though no direct quote is given.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"proverb: he who sows the winds","severity":"info","text":"The proverb 'he who sows the winds reaps nothing' is a common Semitic saying, also found in the Syriac Book of Proverbs and patristic literature, emphasizing futility.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative shift","severity":"info","text":"The passage shifts from advising the sister to a series of exempla (fathers, martyrs, righteous) and then to Paul, building a cumulative argument for patience.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"lacuna in Syriac","severity":"caution","text":"The Syriac text has a lacuna after ܕܡ[...] (dm[...]) and later ܕܠ[...] (dl[...]), making the exact sense of 'adorns with the world' and the confessors' completion uncertain.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac ܗܠܝܢ (ʿālma) could mean 'world' or 'eternity'; the context of inner vs. outer supports 'world'.","The lacunae after ܕܡ[...] and ܕܠ[...] obscure the precise meaning of the mediator's adornment and the confessors' completion."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":14,"ref":"p14","source":"ܓܢܝܬܐ ...]ܗܘܢ ܠܝܛܘܼܪ̈ܐ ܤܠܩ̇ܝܼܢ ܡܛܠ\nܪ̤ܗܒܐ. ܡܢܗܘܢ ܒܐܘܼܪ̈ܚܬܐ ܥܲܤܒܫ̈ܬܐ ܪܪܝܼܢ܆ ܡܛܠ\nܥܘܼܬܼܪܐ ܥܒܘܿܪܐ ܘܛܠ ܬܫܒܘܚܬܐ ܤܪܝܼܩܠܐܘܐܢ\nܗܠܝܢ ܗܟܢܐ. ܟܡ̇ܐ ܝܲܬܝܪܐ ܐܝܸܬ ܗܢ̇ܘܢ ܕܪܪܦܝܢ ܒܬܪ\nܥܘܼܬܼܪܐ. ܝܫܡ̇ܝܢܐ. ܘܒܬܪ ܓܙ̈ܐܠܐ ܡܬܚ̈ܠܨܵܢܐ. ܘܒܬܪ\nܒܘܼܤܡܐ ܕܠܐ ܦܛ̇ܪ. ܡܼܬܒܹܿܐ ܠܗܘܢ ܠܲܟܤܲܝܒܿܪܘܬܘ̈ܠܨܢܐ\nܘܲܫܚ̈ܩܐ ܕܥܠ ܐ̇ܦܝܗ̇ [...] ܡܬܪ ܕܡ̇ܛܝ ܠܗܘܢ. ܟܕ\nܠܒܼܝܫܝܢ ܫܸܪܝ̇ܢܐ ܕܗܝܡܢܘܬܐ܇ ܕܒܗ ܡܸܨܝܢ ܠܲܡܕܥܵܟܼܘ\nܟܠܗܘܢ ܓܐܪ̈ܘܗܝ ܝܵܩܕ̈ܐ ܕܒܝܼܫܐ. ܘܲܥܗܕ ܠܗ̇ܝ ܙܐܲܡܝܼܢܐ\nܠܦܘܿܩܢ ܝܫܘܥ ܡܫܝܚܐ. ܕܒܲܡܤܲܝܒܪܢܘܬܗ ܬܸܿܩܢܘܢ\nܢ̇ܦܫܟܘܢ. ܘܬܼܘܒܼ ܐܡ̣ܪ. ܕܡ̇ܢ ܙܲܢܤܢܒܲܪ ܥܕܡܐ ܠܚܪܬܐ\nܗܘ̣ ܢܲܚܸܐ. ܟܕ ܗܠܝܢ ܡ̇ܤܸܩ ܐ̇ܢܬ ܥܠ ܪܥܝܼܢܟ ܐܘ ܡܕܝ\nܩܘܼܡ ܓܢܒܪܐܝܬܼ ܘܠܐ ܬܸܿܕܚ̇ܠ. ܘܲܫܕܝ ܨܦܬܼܵܟ ܥܠ. ܡܪܝܐ ܘܗ̤ܘ ܡܦܲܨܐ ܠܟ. ܘܲܫܕܝ ܢܦܫܟ ܒܲܨܠܘܬܐ\nܐ̇ܡܝܼܢܐܝܼܬ. ܟܕ ܠܐ ܡܬܼܩܲܛܥܵܐ ܠܟ. ܘܐܢ ܗ̣ܘ ܕܠܐ\nܕܠܝܼܠܐܝܬ ܡܫܬܡܲܥܲܬܼ [...]ܥ ܪܸܠܝܘܬܼܪܢܟ ܫܲܒܩܢ ܐܠܗܐ܆\nܐܝܟ ܕܬܬܝܕܥ ܡܤܲܝܒܪܢܘܬܟ. ܠܘܼ ܠܗ̣ ܐܠܐ ܠܢ ܘܐܦ\nܠܒܼܗ ܬܿܬܲܐ ܕܕܝ̈ܘܐ. ܘܐܢ ܗ̣ܘ ܪܡܪܒܐ ܕܚܘܫ̈ܒܐ ܢܩܘܡ\nܥܠܝܟ. ܪܥ ܕܐܢ ܐ̇ܢܬ ܠܐ ܬܹܿܒܥܐ ܐܝܟ ܐܵܪܚܵܐ ܗܘ̇ܐ. ܘܐܢ ܩܪܒܐ ܕܚ̈ܫܬ ܢܩܘܼܡ ܥܠܝܟ. ܗܘܝܼܬ ܐܙ̇ܠ ܠܘܬܿ\nܐܚ̈ܐ ܝܼܕܝܥܹ̈ܐ ܘ̇ܡܩܒܸܿܠ ܒܘܢܐܐ. ܠܐ ܬܸܿܬܕܘܲܕ ܡܢ ܫܐܪ̈ܐ\nܟܕ ܡܚ̇ܘܝܢ ܠܵܟ. ܫܪ̈ܓܪ̈ܓܝܬܼܐ. ܐܠܐ ܐ̇ܙܝܼܥ ܢܦܫܢ. ܠܲܨܠܘܬܐ\nܘ̇ܒܼܥܝ ܡܢ ܐܠܗܐ܆ ܘܡ̣ܚܕܐ ܫܒܩ̇ܝܼܢ ܘܥܪܩܝܼܢ. ܒܪܡ\nܒܢܼܤܝ̈ܘܢܝܼܟ ܩܸܠܝܬܿܟ ܠܐ ܬܸܿܫܒܘܿܩ. ܡܛܠ ܕܐܟܙܢܐ ܕܥܡܠܗ\nܕܐ̄ܢܫ ܕܟܠܗ̇ ܫܲܢܬܿܐ: ܡܛܠ ܫܚ̇ܩܐ ܙܥܘܪ̈ܐ ܕܢܸܡܛܐ ܥܠܘܗܝ\nܢܒܲܪܪܝܘܼܗܝ. ܗ̇ܟܢܐ ܗܘ̣ ܐܝܢܐ ܕܢܛ̇ܪ ܫܸܠܝܐ ܟܡܐ ܕܗ̣ܘ\nܙܒܢܐ.","english":"...the solitaries ascend because of zeal. They travel on difficult paths, because of transient wealth and vain glory, as it is said. How much more are those who pursue wealth, heavenly treasures, and imperishable delight. It is fitting for them to bear the trials and afflictions that come upon their faces... until it reaches them. When they are clothed in the garment of faith, by which they can extinguish all their burning passions of evil, and remember that zealous saying of Jesus Christ: \"In your patience, you will save your souls.\" And again he said: \"Whoever endures to the end, that one will live.\" While these things come to your mind, or rather, stand manfully and do not fear. Cast your hope upon the Lord, and he will deliver you. Cast yourself into prayer continually, without being cut off. And if one does not obey you by night, let God abandon your solitude, so that your patience may be known. Not only to him, but also to the demons. And if a great thought arises against you, know that if you do not seek it, it will be like a stranger. And if a battle of passions arises against you, go to known brothers and receive comfort. Do not separate yourself from the rest when they show you distractions. But move yourself to prayer and ask of God, and immediately they will leave and flee. However, do not leave your cell in your distractions, because just as the labor of a man throughout the year is undone by small drops of rain falling on it, so it is with one who abandons stillness for a time.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܪ̤ܗܒܐ","severity":"info","text":"The Syriac term rḥābā (zeal) here carries a positive ascetic sense, denoting fervent commitment to the solitary life, not worldly ambition.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܒܲܡܤܲܝܒܪܢܘܬܗ ܬܸܿܩܢܘܢ ܢ̇ܦܫܟܘܢ","severity":"info","text":"The saying attributed to Jesus Christ, 'In your patience, you will save your souls,' is not a direct Gospel quotation but echoes themes of endurance in Matthew 24:13 and Luke 21:19 (cf. Syriac NT).","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܡ̇ܢ ܙܲܢܤܢܒܲܪ ܥܕܡܐ ܠܚܪܬܐ ܗܘ̣ ܢܲܚܸܐ","severity":"info","text":"The second saying, 'Whoever endures to the end, that one will live,' is a paraphrase of Matthew 24:13 (or Mark 13:13 in some Syriac traditions), emphasizing eschatological perseverance.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܩܸܠܝܬܿܟ","severity":"info","text":"The 'cell' (qellīṯā) is the hermit's dwelling, central to Syriac monastic practice; leaving it even briefly was seen as risking the loss of ascetic progress, as the rain metaphor illustrates.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms a narrative exhortation within a longer ascetic treatise, moving from general principles (zeal, difficult paths) to specific advice (prayer, endurance, community support).","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܓܢܝܬܐ","severity":"caution","text":"The opening word is partially illegible in the Syriac manuscript; the English draft supplies 'solitaries' based on context, but the exact reading is uncertain.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The opening lacuna in the Syriac leaves the subject ambiguous; the English draft reads 'solitaries' but the text may have originally named a specific group.","The phrase 'ܕܠܐ ܕܠܝܼܠܐܝܬ ܡܫܬܡܲܥܲܬܼ' (if one does not obey you by night) is syntactically unclear; it may refer to a demon or a thought, not a human."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":15,"ref":"p15","source":"ܘ̇ܒܗܢܐ ܩܪܒܐ ܙܥܘܪ̈ܐ ܕܡܢ ܒܬܪܗ ܥܬܼܝܪ\nܠܡܡܛܐ ܠܐܘܝ ܪܒܐ ܘܥ̇ܫܝܼܢܐ ܕܫܲܝܢܐ. ܫܒ̇ܩ ܘܥܪܩ. ܘܒܢܤ̇ܝܘܢܢ\nܗܘ̣ܝܬ ܥܲܗ ܝܸܪܫܘܘܕܝܟ ܐܡܝܼܢܐܝܬ. ܘܐܦ ܡܬܥܲܗ̇ܪ\nܐܢܬ ܠܛܒ̈ܬܐ ܐ̇ܡܝܼܢܐܝܬܼܘ̇ ܠܫܘܢ̈ܩܐ ܪ̤ܥܐܝܕܝܢ. ܕܪܹܢܝܐ\nܕܗܠܝܢ ܢܩܸܠ ܡܢܟ ܤܘܓܐܐ ܪܫܚܩ̈ܐ. ܘܒܦܣܝ̈ܩܬܐ\nܐܬܥܲܗܪ. ܕܝܼܘܡܢ ܝܫܚ̇ܩܐ ܘܠܲܡܚ̇ܪ ܢܝܚܐ. ܘܩܲܠܝܼܠܐܝܬ\nܡܬܫܲܪܪ ܐܢ̇ܬ ܡܢ ܚܝܠܐ ܟܤܝܐ ܕܐܠܗܐ [...]ܐ. ܕܐܢ ܠܕܫ ܘܢܦܠܘܢ ܐܝܟܢ ܠܩܘܡܘܢ ܐܢ ܙܓܕܫ ܘܲܢܦܠܬ\nܐܘܐܚ̇ܝ. ܠܐ ܬܩܘܼܡ ܒܲ[...]ܩ ܤܲܒܪܐ. ܘܬܼܗܦܘܿܟ ܠܟ\nܠܥܠܡܐ. ܐܢܐ ܐܬܥܲܗܲܪ ܪܡܪ̈ܚܡܢܐ ܗܘ̣ ܡܪܟ: ܘܡܩܒܲܠ\nܠܛܲܥܲܝ̈ܐ ܕܬܼܵܒܝܢ. ܟܕ ܠܐ ܛ̇ܥܐ ܐ̇ܢܬ ܗ̇ܝ ܕܐܡܝܲܢܐ ܠܡܲܚܝܢܢ\nܡܫܝܚܐ܇ ܕܠܐ ܐܬ̇ܝܬ ܕܐܩܪܹܐ ܠܙܕ ܢܩ̈ܐ ܐܠܐ ܠܚܛ̈ܝܐ\nܠܲܬܢܘܬܐ. ܟܕ ܥܗܲܕܐ̇ܢܬܼ ܠܦܲܠ̱ܐ ܗ̇ܝ ܕܥܠ ܗܘ̇ܘܒܪܐ\nܐܵܤܘܘܿܛܵܐ܇ ܟܕ ܡܚܘܐ ܒܗܲ ܥܠ ܙܚ̈ܡܘܗܝ ܕܐܠܗܐ ܕܐܚܟܢܐ\nܡܩܒܸܿܠ ܠܚ̈ܛܝܼܐ ܐܡܬܝ ܕܬܼܵܢܒܝܼܢ܇ ܘܡܫܵܘܬܲܦ ܠܗܘܢ ܒ̈ܛܒܠܐ. ܘܬܘܼܒܢ ܦܠܐܬܼܵܐ ܗܪܕܥܠ ܐܲܪܡܲܠܬܐ ܕܡܘܒܲܕ ܗܘ̣ܐ ܠܗ̇\nܙܘܼܢܵܗ̈. ܐܝܟܢ ܚܵܕܕܵܐ ܒܬܘܗ̇. ܘܬܘܒ ܥܙܵܒܐ ܗܘ̇ ܙܲܐܒܼܕܘܬܘܒ\nܗ̇ܝ ܕܠܐ ܤܢܝܼܩܝܼܢ ܚܠܝܼܡܹ̈ܐ ܥܠ ܐܤܢܐ܇ ܐܠܐ ܐܝܠܝܢ\nܕܒܝܼܫ ܒܝܼܫ ܥܒܼܝܼܕܝܢ. ܘܬܘܒ ܥܗܲܓ ܠܦܘܠܘܣ ܕܩܥ̇ܐ. ܕܡܗܲܝܡܢܐ ܗ̣ܝ ܡܓܬܐ. ܕܝܼܫܘܿܥ ܡܫܝܚܐ ܐܬܐ ܠܥܠܡܐ\nܠܡܲܚ̇ܝܘ ܠܚ̈ܛܢܹܐ. ܕܩܲܕܡܵܝܢܗܘܢ ܐܢܐ ܐܢܐ. ܕܒ̇ܝ ܩܲܕܡܵܐ\nܢܚ̇ܘܐ ܝܫܘܿܥܡܫܝܚܐ ܟܠܗ̇ ܡ̇ܓܪ̤ܬܿ ܪܘܚܗ. ܘܬܘܒ ܗ̇ܝ\nܕܐ̇ܡܝܪܐ ܡܢܗ ܕܝܠܗ ܕܡܪܢ. ܕܐܢ ܫܒܼܥ ܙܒ̈ܢܝܢ ܒܝܘܡܐ\nܠܵܤܟܸܿܠ [ܒܟ] ܐ̇ܚܘܟ܇ ܘܫܒܥ ܙܒ̈ܢܝܢ ܒܝܘܡܐ ܢܬܦܥܸܐ ܠܘܢܟ\nܘܢܹܐܡܪ ܠܟ ܕܐܲܣ ܟܠܬ ܩܩܸܿܠܲܝܗܝ. ܘܩܲܪܸܒ ܤܗܕ̈ܘܬܐ\nܕܠܵܗ ܠܝܡ ܕܵܡܟܝܢ ܘܡܢܗܘܢ ܕܤܘܥܪ̈ܢܐ. ܩܕܡܝܬܼ ܠܛܘܒܢܐ\nܕܘܝܕ.","english":"...in this battle, the little ones who follow after the rich man to reach the great and difficult wealth of the tempter. He abandons and flees. And in simplicity I was with you, faithfully. And you also are enriched with good things faithfully, and to the marketplaces of the mind, whose desire is that the weight of many distances be lightened for you. And through interruptions you are enriched. For today they are distant, and tomorrow near. And easily you are confirmed with the hidden power of God [...]. For if you pursue and fall like them to your standing, or if you stumble and fall, O my brother, do not stand in [...] hope. And it will turn for you to the world. But if you are enriched, it is from your friends: and he receives the penitent, while you do not err from that which is faithful to give life to Christ, who did not come to call the righteous to condemnation, but sinners to repentance. While you remember that parable about the vine, Assosota, when he shows upon the wounds of God how he receives sinners when they repent, and makes them partakers of good things. And again, the parable of the widow who was about to lose her ornament, like a solitary in her cell. And again, that abandonment is the loss of that which is not difficult for the strong, but for those who have done evil very badly. And again, remember Paul who cries out: \"Faithful is the saying: Jesus Christ came into the world to give life to sinners.\" For before them, I am the first. For in me first Jesus Christ showed his whole spiritual journey. And again, that which is said by him of the Lord: \"If seven times in a day your brother sins against you, and seven times in a day he returns to you and says to you, 'I have sinned,' forgive him.\" And bring testimonies that are not for those who sleep and for those of actions. First, for the goodness of David.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܵܤܘܘܿܛܵܐ","severity":"info","text":"The Syriac term ܐܵܤܘܘܿܛܵܐ (Assosota) is a proper name for a parable, likely a vine or vineyard, but its exact referent is uncertain; it may be a corruption or a local tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܦܘܠܘܣ ܕܩܥ̇ܐ","severity":"info","text":"The reference to Paul crying out, 'Faithful is the saying: Jesus Christ came into the world to give life to sinners,' echoes 1 Timothy 1:15 or a similar Pauline formula, though not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܢ ܫܒܼܥ ܙܒ̈ܢܝܢ ܒܝܘܡܐ ܠܵܤܟܸܿܠ [ܒܟ] ܐ̇ܚܘܟ","severity":"info","text":"The saying about forgiving a brother seven times a day is a paraphrase of Matthew 18:21-22, where Peter asks about forgiveness and Jesus responds, though the Syriac version here is expanded.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܕܘܝܕ","severity":"info","text":"The mention of David at the end invokes the biblical king as a model of repentance and goodness, a common trope in Syriac ascetic literature to illustrate divine mercy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"[...]ܐ","severity":"caution","text":"The Syriac text has a lacuna marked by [...], likely a missing word or phrase, affecting the continuity of the sentence about the hidden power of God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܬܘܒ","severity":"info","text":"The repeated use of ܘܬܘܒ ('and again') structures the passage as a series of exhortations and examples, typical of Abraham of Nathpar's homiletic style.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The parable of Assosota (ܐܵܤܘܘܿܛܵܐ) is obscure; it may be a variant of a known vine parable or a scribal error.","The lacuna after 'hidden power of God' leaves the clause incomplete; the reading assumes a missing noun or verb.","The phrase 'first, for the goodness of David' is ambiguous: it may conclude the list of testimonies or introduce a new example."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":16,"ref":"p16","source":"ܘܬܼܵܐ ܥܕܡܐ ܠܟܼܘܪ̈ܙܐ ܕܚܕܬܿܐ. ܘܡܫܟܿܚ ܐܢ̇ܬ\nܕܡܢܗܘܢ ܟܦܘ̈ܕܐ ܐܝܟ ܫܸܡܥܘܢ. ܘܡܢܗܘܢ ܡܵܟܼܵܤܐ ܐܝܟ\nܡܲܬܵܝ. ܘܡܢܗܘܢ ܪ̈ܕܘܦܐ ܐܝܟ ܦܘܠܘܣ. ܪܒܝܼܕ ܗܠܝܢ ܢܚܝܘܐ\nܐܠܗܐ. ܕܦܬ̇ܚ ܬܪܥܐ ܕܢܝܒܘܬܐ ܠܚܛ̈ܝܐ. ܟܕ ܥܗܕ ܐܢܐ\nܠܗ̇ܝ ܙܵܙܝܬܐ ܕܒܕ̣ܡ̈ܥܝܗ̇ ܐܬܚܲܤܝܼܘ ܚܵܘܒ̈ܝܗ̇. ܘܠܗܘ ܪܫܐ\nܕܩܘܪ̈ܢܬܝܐ܇ ܕܟܕ ܒܲܚܛܗܐ ܪܒܬ ܘܥܲܫܝܢܐ ܢܦ̣ܠ. ܒܩܠܝܼܠ\nܗܝܒܘܬܐ ܐܫܬܒܼܩ ܠܗ. ܐܠܐ ܘܕܪܓܼܗ ܩܕܡܝܐ ܦܥܲܝܘ ܠܗ. ܘܡܲܢ ܡܬܲܚܡ ܐܢܐ ܡܠܬܝ ܒܲܙܥܘܿܪ̈ܝܬܐ. ܚܝ ܠܟܠܗ̇ ܥܕܬܐ\nܕܠܐ ܐܬܟܢܫܬ. ܐܠܐ ܐܢ ܡܢ ܚܝ̈ܦܐ ܡܲܪ̈ܓܙܵܢܐ ܘܡܢ ܝܗܘ̈ܕܝܐ\nܙܩܘ̈ܦܐ. ܟܕ ܗܠܝܢ ܡܼܬܥܲܗ̇ܕ ܐܢܬ ܐܘܲ ܡܪܝ. ܩܘܼܡ ܒܬܟܼܠܢ\nܡܪܚܡܢܘܬܗ ܕܥܒܘܕܟ. ܟܕ ܠܐ ܡܬܦܲܠܓ ܕܥܝܢܟ ܘܐܡ̇ܪ\nܐܢ̄ܬ ܕܠܐ ܡܫܬܒܼܩ ܠܝ܇ ܘܐܦܢ ܡܫܬܒܩ ܠܝ܇ ܠܙܲܪܓܢ ܩܕܡܝܐ\nܠܐ ܡܛܵܐܢܐ. ܕܠܐ ܗ̇ܘ [ܦܘܠܓܐ] ܢܲܦܠܵܟ ܒܓܘܼܒܐ ܪܸܤܝܢܐ܇\nܗܢ̇ܘ ܕܝܢ ܒܲܚܛܗ̈ܐ ܕܒܝܼܫܝܼܢ ܡܢ ܩܕܡ̈ܝܐ. ܐܠܐ ܐܤܸ̇ܩ\nܥܠ ܪܥܝܢܟ ܠܛܘܼܒܢܐ ܕܘܝܕ. ܗܢܐ ܕܡܢ ܒܬܪ ܕܩ̇ܒܸܿܠ\nܫܘܼܒܼܩܢܐ ܕܤܲܟܠܘܬܗ ܓܲܝܠܐ ܝܬܒܝܕ ܢܒܝܢܐ܆ ܡ̇ܢܐ\nܩܥ̇ܐ ܘܐܡ̇ܕ ܡܪܢܐ ܠܐ ܒ[ܗܓ]ܙܟ ܬܿܟܤܲܥܝ. ܘܐܦܠܐ\nܒܚܡܬܟ ܬܸܿܪܕܝܢܝ ܟܕ ܗܘ̇ܐ [ܐ...] ܥܠ ܐܦ̈ܝ ܚܛܝܼܬܝ\nܕܤܥܘܬ ܐܘ ܡܪܝ ܫܘܐ [...]ܣ ܫܘ̇ܐ ܐܢܐ\nܕܐ̱ܬܪܪܐ. ܟܕ ܠܐ ܡܫܬܸܿܠ [ܡܢ ...]ܬܟܲܣ ܤܵܢܘܼܬܐ ܘܡܲܪܕܘܠܐ. ܐܠܐ ܡܢ ܗ̇ܝ ܕܠܐ ܒܚܡܬܐ ܘ[...]ܐ ܢܼܬܟܿܤܸܣ ܘܢܬ̱ܪܕܐ. ܬܘܒ ܒܡ̇ܙܡܘܪܐ ܐܚܪܢܐ ܐ[ܡ̇ܪ] ܥܕܡܐ ܠܐ ܡܬܝ\nܬܸܿܛܥܝܢܝ ܡܪܢܐ ܠܥܠܲܡ. ܗܠܝܢ ܕܕܵ[...]ܕ ܡ̈ܝܬܐ. ܫܘ̇ܐ\nܐܢܐ ܠܡ ܕܐܬܛܥܹܐ ܥܐ ܐ̈[ܦܚܛ]ܝܼܬܐ ܕܤܥ̈ܪܬ ܐܠܐ\nܒܥ̇ܐܢܐ ܠܡ ܕܠܐ ܠܥܠܡ ܬܸܿܛܥܝܢܝ. ܘܬܘܼܒ ܒܡ̇ܙܡܘܪ̈ܐ ܐܚܪܢܢ. ܤܕܪ ܠܡ ܘܐܬܡܤ̣ܝ ܚܒܼܵܪ̈ܬܝ. ܘܡܢ ܩܕܡ ܤܲܟ̈ܠܘܼܬ. ܙܥ̇ܬܼ\nܛܒ.","english":"...and come to the new horns. And it is possible that one becomes a Simon, and becomes a Matthew, and becomes a Paul, a persecutor. These are the lives of the saints of God, who opened the door of repentance to sinners. When I remember that little turtle-dove whose sins were covered by her tears, and that chief of the Corinthians, who fell into a great and grievous sin, and was forgiven by a little repentance—indeed, his former rank was restored to him. And now I consider my word in brief: the whole Church lives, and was not darkened. But if from the violent and wrathful, and from the Jews who were crucified, while these are remembered, you, O my Lord, arise in the trust of the mercy of your servant. Since your mind is not divided, and you say, \"I will not be forgiven,\" yet I am forgiven. To the first spark it does not reach, so that that division does not cast you into the abyss of despair. That is, in the sins which are worse than the former. But raise up in your thought the blessedness of David, who after he received forgiveness for his folly, openly sat in the midst of the people. What does he cry out and say? \"Lord, do not hide from me in your anger, nor drive me away in your wrath.\" When that... upon the face of my sinfulness, that I have committed, O Lord, it is fitting... I am the one who is from the region. Since it is not permitted... to cover the old women and the martyrs. But from that which is not in anger and... it is covered and driven away. Again, in another psalm he says, \"Until when, Lord, will you lead me astray forever?\" These are of the dead. I am the one who has gone astray in the sins that I have committed, but I beseech that you not lead me astray forever. And again, in other psalms, he arranged for me and my companions were healed. And from before the follies, a good cry.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܘܬܼܵܐ ܥܕܡܐ ܠܟܼܘܪ̈ܙܐ ܕܚܕܬܿܐ","severity":"info","text":"The phrase 'come to the new horns' likely alludes to the 'horns of the altar' (Exod 27:2; 1 Kgs 1:50), a place of asylum, here symbolizing repentance and sanctuary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܘܡܢܗܘܢ ܪ̈ܕܘܦܐ ܐܝܟ ܦܘܠܘܣ","severity":"info","text":"The reference to Paul as a 'persecutor' recalls his pre-conversion role (Acts 9:1–2), a standard trope in Syriac ascetic literature to illustrate radical transformation.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܘܠܗܘ ܪܫܐ ܕܩܘܪ̈ܢܬܝܐ","severity":"info","text":"The 'chief of the Corinthians' is a reference to the incestuous man of 1 Cor 5:1–5, whom Paul urged the community to readmit after repentance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܗܘ̇ܐ ܕܡܢ ܒܬܪ ܕܩ̇ܒܸܿܠ ܫܘܼܒܼܩܢܐ ܕܤܲܟܠܘܬܗ ܓܲܝܠܐ ܝܬܒܝܕ ܢܒܝܢܐ","severity":"info","text":"The reference to David's public return after forgiveness alludes to 2 Sam 12:13 and Psalm 51, where David's sin with Bathsheba is followed by repentance and restoration.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܡܢ ܝܗܘ̈ܕܝܐ ܙܩܘ̈ܦܐ","severity":"caution","text":"The phrase 'Jews who were crucified' is ambiguous: it may refer to Jewish Christians crucified in persecution, or to a polemical trope; the Syriac is corrupt here, with lacunae.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܬܘܼܒ ܒܡ̇ܙܡܘܪ̈ܐ ܐܚܪܢܢ","severity":"info","text":"The repeated formula 'again, in another psalm' marks a structural pattern of scriptural exempla, typical of Abraham's homiletic style, building a cumulative argument for divine mercy.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Jews who were crucified' is textually corrupt and its referent uncertain; it may be a scribal error or a lost allusion.","The lacunae in the final lines obscure the precise conclusion of the exemplum about David and the psalm quotations."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":17,"ref":"p17","source":"ܟܕ ܒܗܠܝܢ ܡܚܘܐ܆ [...ܠܬ] ܪܕܘܦܝܗ̣ ܚܛܝܼܬܗ ܐܢܐܝܗ̇\nܗܘ̣ܬ ܗ̇ܝ ܕܐܫܬܒܩܸܬ. ܘܬܘܒ ܡܪܝܐ ܩܕܡܝܟ ܗ̤ܝ ܟܠܗ\nܪ̈ܓܼܬܝ. ܘܬܹܐܢܚ̈ܬܝ ܡܢܟ ܠܐ ܡܛ̈ܫܝ̇ܢ. ܐܝܟ ܗܘ̣ ܙܠܐ ܡܡܪ[...]\nܗܘ̣ܐ ܠܡܹܐ ܡܪ ܪܸܫܒܘܩ ܠܝ ܚܛܗ̈ܝ. ܗܠܝܢ ܗܘܢܬ ܥܗܲܕ\nܐܢܬ ܒܒܠܥܕܢ ܐܘ ܡܪܝ. ܐܢ ܗ̣ܘ ܪܓܕܫ ܘܐܙܕܟܝܼܬܿ ܡܢ\nܡܚܝܠܘܬ ܕܟܝܢܐ ܘܢܦܓܬ. ܘܡܐ ܕܩܡܬ܆ ܐܹܫܬܪܪ̈ ܥܠ\nܕܚܼ̈ܡܘܗܝ ܕܡܪܢ ܒܟܠܗ ܠܒܟ ܘܡܥܲܕܪ ܠܟ ܕܫܝܐ ܝܫܬܿܐ\nܕܐܝܟܢܐ ܙܗܝܕܘܬܗ ܐܘܚܦܝܼܛܘܬܐ ܡܬܒܲܥܢܐ ܒܗܥܐ\nܕܘܒܪܐ. ܥܠ ܙܗܝܼܪܘܬܐ ܘܲܚܦܝܼܛܘܬܐ ܐܘ ܡܪܝ. ܤܒܪ\nܐܢܐ ܕܠܐ ܡܬܒܼ̈ܥܝܢ ܡ̈ܠܐ ܤܓܝܐܬ̈ܐ. ܡܛܠ ܕܝܼܕܝܼܥ ܗ̣ܘ\nܝܘܼܬܪܢܐ ܕܡܢܗܝܢ. ܐܠܐ ܐܢܟ ܕܢܬܝܼܕܥܢ ܕܟܡܐ ܚܵܫܚ̈ܢ\nܠܗܢܐ ܗܒܪܐ܆ ܐܹܡ̇ܪ ܥܠܝܗܝܢ ܡ̈ܠܐ ܙܥܘܪ̈ܝܐ. ܟܕ ܠܘܩܕܡ\nܐܡ̇ܪ ܐܢܐ ܥܠ ܚܘܼܤܪ̈ܢܐ ܕܡܢ ܡܲܗ ܡܚܘܬܐ ܘܡܲܐܚ̣ܘܬܐ. ܕܡܢ ܦܸܚܡܗܝܢ ܢܬܝܕ̈ܥܢ. ܕܟܡ̇ܐ ܡܼܬܒܲܥܝܐ ܙܗ ܝܼܪܘܬܐ\nܘܚܦܝܼܛܘܬܐ. ܟܕ ܥܒ̇ܕ ܐܢܐ. ܫܘܪܝܐ ܠܡܠܲܬܝ. ܡ̈ܠܐ ܕܟܠܒܐ\nܕܐܡ̣ܪ ܗ̇ܟܢܐ. ܒܹܿܪܝ ܐܢ ܩܲܠܝܼܠ ܬܢܘܡ ܘܩܠܝܠ ܬܸܿܙܡܟ: ܘܩܠܝܠ\nܬܤܝܼܡ ܐܢܕܟ ܥܠ ܚܲܕܝܟ. ܗܝܕܝܢ ܬܐܬܐ ܥܠܝܟ ܡܸܤܟܝܘܠܐ. ܘܬܲܕܪܟܼܵܟ ܨܪܝܟܘܬܼܵܐ ܐܝܟ ܓܒܪܐ ܟܲܫܝܼܪܐ. ܒܪܪܫܐ[...ܟܠܐ]\nܬܗܘܐ ܠܢ ܒܛܝܠܘܬܐ ܕܢܦ̇ܫܩ ܐܢ̈ܝܢ ܠܡ̈ܠܐ ܗܠܝܢ[...]\nܢܗܼ̈ܘܝܢ ܝܼܕܝܼܥ̈ܢ ܠܢ. ܡܛܠ ܗ̇ܝ ܗܟܝܠ ܕܪܚ̇ܡ ܢܚܝ̈ܐ ܗܘ̣ ܟܝܢܐ\nܐܢܫܝܐ ܐܘ ܡܪܝ: ܐܡ̇ܬܝ ܕܩܠܝܠ ܐܬܪܐ ܢܬܼܠ ܠܗ ܨܒ[ܝܢܐ]\nܠܟܝܢܐ. ܗܝܕܝܢ ܗܘ̣ ܟܝܢܐ ܕܝܠܗ ܡܫܲܡܠܹܐ. ܐܟ̣ܙܢܐ ܕܐܢ\nܬܬܸܿܠ ܐܝܕܐ ܠܲܡܚ̈ܓܲܪܐ ܗܝܕܝܢ ܗ̇ܘ ܡܗܲܠܟ. ܗ̇ܟܢܐ ܗ̇ܘ\nܐܢ ܩܠܝܠ ܢܲܗܡܹܐ ܨܒܝܢܐ [...ܐ]ܬܪܐ ܢܬܸܿܠ ܠܟܝܢܐ. ܗܝܕܝܢ\nܗ̤ܘ ܟܝܢܐ ܕܝܠܗ ܡܫܲܡܠܹܐ. ܕܐܝܟ ܗܪܐ ܐܡ̣ܪ ܚܟܤܥܐ.","english":"...while he hastens to show, [...] his persecutors, his sin, that which was abandoned. And again, O Lord, before you are all my desires, and my sighs are not hidden from you. Like that one who [...] was to say to me, \"Forgive me my sins.\" He hastened to remember you without me, O Lord. If he rejoiced and was purified through the weakness of the righteous one and fell. And when I arose, I was strengthened upon the warmth of the Lord with all your heart, and it helps you that the demon may be cast out, that like his zeal, humility is required in this conduct. Concerning vigilance and humility, O Lord, I think that which is not required in many words, because the benefit of silence is known. But so that it may be known how much is fitting for this matter, I will speak few words about them. First, I will speak about the lacks that are with the one who shows and makes known, that with their silence they are known, how much vigilance and humility are required. When I do this, I begin my words with the words of a dog that speaks thus: \"My son, if you are a little silent and a little patient, and you place your hand a little upon your cheek, then understanding will come upon you, and necessity will overtake you like a worthy man.\" In the beginning [...] you will be in the idleness that interprets these words to you [...] and they will be known to you. Therefore, because he who loves life is the righteous one or the Lord: when a little place gives will to the righteous one, then his own righteousness is fulfilled. Just as if you give a hand to the maimed, then he walks. Thus, if a little will shows [...] place gives to righteousness, then his own righteousness is fulfilled. For thus says the wise one.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܙܗܝܼܪܘܬܐ","severity":"info","text":"The term ܙܗܝܼܪܘܬܐ (zahīrūtā) means 'vigilance' or 'watchfulness', a key ascetic virtue in Syriac monastic literature, often paired with humility.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܚܦܝܼܛܘܬܐ","severity":"info","text":"The term ܚܦܝܼܛܘܬܐ (ḥappīṭūtā) denotes 'humility' or 'lowliness', a central monastic ideal in Abraham of Nathpar's teaching, frequently linked with vigilance.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡ̈ܠܐ ܕܟܠܒܐ","severity":"info","text":"The phrase 'words of a dog' (ܡ̈ܠܐ ܕܟܠܒܐ) may allude to a proverbial or apocryphal saying, possibly echoing the humility of a 'dog' as a symbol of repentance in early Christian literature, though no direct biblical source is identified.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܟܝܢܐ","severity":"info","text":"The term ܟܝܢܐ (kyānā) means 'nature' or 'righteousness' (here translated as 'righteous one'), reflecting a Stoic-influenced ascetic concept of innate moral order, common in Syriac monastic anthropology.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܠܬ ܪܕܘܦܝܗ̣","severity":"caution","text":"The Syriac text at the start is corrupt: ܠܬ ܪܕܘܦܝܗ̣ likely represents a lacuna or scribal error; the English draft reads 'his persecutors' but the syntax is uncertain, possibly missing a verb or preposition.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܫܘܪܝܐ ܠܡܠܲܬܝ","severity":"info","text":"The phrase 'I begin my words' (ܫܘܪܝܐ ܠܡܠܲܬܝ) marks a structural transition, introducing a new section on vigilance and humility with a proverbial saying, typical of Abraham's didactic method.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the wise one' (ܚܟܤܥܐ) at the end is unclear; possibly a biblical sage or a monastic authority.","The phrase 'words of a dog' may be a textual corruption or a lost proverb; its exact source is uncertain.","The lacuna at the start (ܠܬ ܪܕܘܦܝܗ̣) leaves the subject of the sentence ambiguous."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":18,"ref":"p18","source":"ܕܐܢ ܐܢܬ ܩܠܝܠ ܬܲܗܡܹܐ: ܘܬܼܬܸܿܠ ܐܬܪܐ ܠܝܵܘܡܬܼܵܐ ܗܢ̇ܘ\nܕܝܢ ܠܟܝܢܐ. ܡܟܝܠ ܗ̣ܘ ܟܝܢܐ ܕܝܠܹܗ ܡܫܡܠܐ. ܗܙܲܐ ܗ̣ܝ\nܕܬܼܕܡ̇ܟ. ܘܡܐ ܕܡܢ ܗܢܐ ܚܕ ܙܢܵܐ ܟܝܢܐ ܤܒܼܥ. ܡܟܝܠ\nܒܐܚܪܢܐ ܡܫܕܐ. ܗܪ̤ܐ ܗ̣ܝ ܗ̇ܝܕ ܩܠܝܠ ܬܤܝܼܡ ܐܝܕܟ ܥܠ\nܚܲܕܝܟ. ܡܟܝܠ ܡܢܐܓܿܕܫ ܠܗ ܠܗܢܐ. ܗܝܕܝܢ ܬܐܹܬܐ ܥܠܝܢ\nܡܲܤܟ̇ܝܘܬܐ ܕܬܲܕܪܟܵܟ ܨܪܝܟܘܬܐ. ܗ̤ܝ ܗ̣ܝ ܟܕܗܲܝ. ܒܝܕ\nܥܦܝܼܦܘܼܬܼܐ ܕܡܠܬܐ܆ ܥܠ ܫܟܼܝܼܪܘܬܗ̇ ܪܨܡܘܬܐ ܚܘܝ. ܗܢ̇ܘܕܝܢ ܗܘ̇ܐ ܐܢܬ ܡܓܿܕܐ [ܐ̇ܢܬܼ] ܡܢ ܟܠܗܝܢ ܛ̈ܝܠܐ. ܘܐܢ\nܩܢܸܐ ܐܢܬܼ ܡܿܘܒܲܕ ܐܢܬ. ܫܦܝܼܪ ܐܡܪܚܒܪܐ ܟܲܫܝܼܪܐ. ܗܢ̈ܘ ܕܝܢ ܟܲܫܝܼܪ ܒܒܼܛܠܢܐ ܘܒܼܡܲܗ ܡܚܵܢܘܬܐ. ܘܒܬܝ ܟܠܗܝܢ\nܤܲܝܟܿܗ̇ ܠܡܠܬܗ ܒܒܪܢܫܐ ܤܲܟܼܠܐ. ܤܲܟܠܐ ܠ[...] ܐܝܬܝܟ. ܕܟܕ ܡܝܨ ܐܗܘܝܬ ܠܡܗܘܐ ܚܦܝܛܐ ܘܟܲܫܝܪܐ ܒܛܒ̈ܬܐ\nܗ[...]ܚܵܐ. ܚܙܝܼܬܵ ܡܢܐ ܐܡ̣ܪ ܗܢܐ ܚܟܝܡܐ:\nܥܠ ܡܲܗ ܡܝܠܵܘܬܐ ܘܥܠ ܚܦܝܛܘܬܐ ܘܡܐ ܚܘܬܼܵܐ ܫܡ̣ܥ\nܡܢܐ ܐܡ̇ܪ ܬܘܒ ܒܕܘܟܬܐ ܐܚܕܬܲܐ. [ܥܠ] ܚܲܩܠܗ\nܠܡ ܕܓܡܪܐ ܚܒܼܚܐ ܥܒܿܪܬܼ. ܘܥܠ ܟܪܡܗ ܕܒܼܪܢܫ̇ܐ ܚܲܥܘܝܼܪ\nܡܪܥܐ. ܪܤܠ̣ܩ ܟܠܵܗ ܘܐܬ̱ܡܠܝ ܡܪܐ ܘܟܘܼܒ̈ܐ. ܘܟܲܤ̣ܝܘ\nܐܦ̈ܘܗܝ ܚܘܼܠܪܹܐ. ܗ̇ܟܢܐ ܐܢܬܘܗܝ ܒܪܢܫܐ ܪܩܢܐ ܟܪܡܐ\nܕܙܕܝܩܘܬܐ. ܘܒܝܪ ܡܗܡܝܵܢܘܼܬܗ ܘܠܐ ܚܦܝܼܛܘܬܗ. ܝ̇ܥܐ\nܒܗ ܝܲܥܪܐ ܪܚ̈ܛܗܢ ܤܓ̈ܝܐܐ. ܕܟܕܠܐ ܝ̇ܕܥ ܐܬܝܢ ܥܠ ܗ̇ܝ. [...] ܕܡܘܬ ܚܘܼ̈ܠܕܐ ܡܲܩܢܝܼܢ ܒܗ ܐܘ ܡܲܢܘ ܕܠܐ ܝ̇ܕܥܝ ܕܟܡܐ\n[...]ܐ ܐܬܚܠܨܘ ܡܢ ܐܝ̈ܪܝ ܡ̈ܠܟܐ ܡܪ̈ܢܗܘܢ ܡܢ ܒܥܠܕ ܒܒ̈ܝܗܘܢ. ܟܡܐ ܒܬ̈ܬ ܕܒܝܢܫ̈ܐ ܢܩ̤ܕܘ ܒܢܘܪܐ. ܟܡ̇ܐ ܐܠ̈ܦܐ ܛܒܼܥ̇. ܡܢ ܠܐ ܙܗܝܼܪܘܬܐ ܘܡ̇ܐ ܝܢܘܬܐ ܘܠܐ ܚܦܝܼܛܘܬܐ ܗܠܝܢ\nܘܕܐܝܟ ܗܠܝܢ ܗ̇ܘܝܸܬ ܡܼܬܥܲܗܲܪ ܐܢܬܼ ܐ̇ܘ ܡܪܝ ܠܐ ܬܸܿܬܟܸܠ. ܥܠ ܝܫܝܢܐ ܕܥܡ̈ܠܝܟ ܪܥܒܼܪܘ.","english":"If you are a little hesitant, and you give place to the day of judgment, that one who is the vessel. Now that vessel of his is full. This is the one that sleeps. And when that one vessel is satisfied with a little, then in the end it is cast away. Behold, that is when you place your hand a little upon your joy. Now then, he hastens to this one. Then the skill of your need will come upon you, which will overtake you. That is the one that is here. Through the constriction of the word, show the order of its drunkenness. And then you will be a hastener [or: you will hasten] from all the children. And if you stand, you are lost. The excellent companion speaks well. Now those who are excellent in idleness and in what? In demonstrations. And in the end, the conclusion of his word is with a foolish head. Foolish to [...] your being. That when I was able to be zealous and excellent in good things [...] see what this wise one says: Concerning what? Concerning death and concerning zeal, and hear what he says again in another place. [Concerning] his field, that of the one who passes through the glowing ember. And concerning his vineyard, that of the head of the one who is darkened by sickness. He ascended entirely and was filled with lord and thorns. And his face was covered with dust. Thus is the head of the one who plants a vineyard of righteousness. And in the abundance of his trust and not his zeal, he knows the forest, its many runnings. That without knowing, he comes upon that [...] of the likeness of moles that make him stand, or how much that they do not know how many [...] were delivered from the cities of the kings, their masters, from the enemy in their houses. How many houses of the wicked burned in fire. How many thousands drowned. From what? From lack of caution and from what? From ignorance and from lack of zeal. These and those like these, if you are awakened, you, or my lord, do not trust. Upon the salvation of your labors, pass over.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܟܝܢܐ (kayyā)","severity":"info","text":"The Syriac term ܟܝܢܐ (kayyā) is ambiguous, meaning both 'vessel' and 'instrument' or 'container'. In this passage, it likely refers to the human body or soul as a vessel that can be filled or emptied, a common ascetic metaphor.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage contrasts hesitation and haste in the spiritual life: a hesitant person gives place to judgment, while a hasty one is cast away. The 'vessel' (kayyā) that sleeps or is satisfied with little is a metaphor for the soul's state.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܚܲܩܠܗ ܠܡ ܕܓܡܪܐ ܚܒܼܚܐ ܥܒܿܪܬܼ (ḥaqlēh lēm d-gemrā ḥabbā ʿbarteh)","severity":"info","text":"The phrase 'his field, that of the one who passes through the glowing ember' may allude to the Parable of the Sower (Matthew 13:3–8) or to the image of a field as a testing ground for righteousness, common in Syriac ascetic literature.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The mention of 'kings' and 'enemy in their houses' reflects the historical context of persecution of Christians in the Sasanian Empire, where ascetics often faced martyrdom or exile. The 'cities of the kings' may refer to Seleucia-Ctesiphon.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is part of a longer narrative that alternates between direct address ('O Lord', 'you') and third-person exempla. The shift to 'the wise one says' marks a quotation or a new illustrative section, typical of Abraham's homiletic style.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains several lacunae and uncertain readings, e.g., '[...] ܕܡܘܬ ܚܘܼ̈ܠܕܐ' and '[...] ܐ ܐܬܚܠܨܘ'. The English draft fills these gaps conjecturally; the exact sense of the 'moles' (ḥūldē) and the 'deliverance' is uncertain.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the vessel' (kayyā) is ambiguous: it may refer to the soul, the body, or a specific ascetic practice.","The phrase 'the head of the one who plants a vineyard of righteousness' is obscure; it may be a metaphor for a spiritual leader or a reference to a biblical figure.","The final exhortation 'do not trust' (lā tethkel) is ambiguous: it may mean 'do not rely on' worldly things or 'do not despair' of salvation."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":19,"ref":"p19","source":"ܘܬܐܡܪ ܕܠܢ ܡܝܟܠ ܡܬ̈ܒܥܝ\nܠܝ ܙܗܝܪܘܬܐ. ܡܲܢܘ ܢܬܥܲܗܕ ܠܛܘܒܢܐ ܕܘܝܕ ܓܒܪܐ\nܝܡܝܐ ܘܙܕܢܩܐ. ܕ[ܒܩܠܝܼܠ] ܡܲܗܡܝܵܢܘܬܐ ܕܗܘܸܬ ܠܗ\n[ܒܤܵ]ܘܪܐ ܕܥܝܢ̈ܘܗܝ. ܐܝܟܢ ܐܡܫܬܸܿܪܥ̇ ܘܢܦ̣ܠ ܒܲܚܛܝܼܬܐ\nܪܒܬܐ܇ ܘܠܐ ܢܕܚ̇ܠ ܩܠܐ ܢܙܘܥ ܘܢܗܘܐ ܙܗܝܪ ܒܟܠ\nܥܕܢ ܐܢ ܗ̤ܘ ܕܬܼܝܥܹܐ ܕܬܼܬܼܦܲܠܲܛ ܐܘ ܡܪܝ. ܫܡ̣ܥ ܡ̈ܠܝ. ܘܬܼܫܟܚ ܢܚ̇ܝܐ ܠܦܫܟ. ܗܘ̣ܝܬ ܡܩܝܸܡ ܢܵܛܘܪ̈ܐ ܥܠ\nܢܪܥ̇ ܚܘܼܫܒ̈ܝܟ [ܐܡܝܼ]ܢܐܝܬܼ. ܕܠܐ ܬܸܿܬܚ̇ܫܲܒ ܐܝܠܝܢ ܕܘܠ\nܡܛܠ ܨܒܝܢܗ ܕܐܠܗܐ ܐܝܬܼܝܗܝܢ. ܐ̇ܩܝܼܡ ܢܵܛܘܪ̈ܐ ܥܠ\nܦܘܡܟ. ܕܠܐ ܢܡܠܸܠ ܡܠܬܐ ܒܝܼܫܬܐ ܥܠ ܐܚ̈ܝܟ. ܘܥܠ\nܥܝ̈ܢܝܟ ܗܘܝܼܬ ܡܩܝܸܡ ܢ̇ܛܘܪ̈ܐ܆ ܕܠܐ ܢܚܘܼܪ̈ܢ ܙܲܠܝܠܐܝܬ. ܘܥܠ ܡܲܫܡܥܬܟ܆ ܕܠܐ ܢܫܡ̈ܥܢ ܐܪܼ̈ܥܝܟ ܩ̈ܠܐ. ܫܛܝܼܫܹ̈ܐ\nܘܢܫܬܿܓܼܫܘܢ ܚܘܼܫܼ̈ܒܝܟ. ܡ̈ܠܝܟ ܡܪܝ ܒܡܲܬܼܩܠܐ ܬܩܘܿܠ\nܘ̈ܢܝܢ. ܕܐܝܠܝܢ ܕܐܵܠܨܢ ܘܐܡܬܝ ܕܐܵܠܨܐ ܬܡܲܠܠ. ܐܢ\nܗܠܝܢ ܬܸܿܛܲܪ ܐܘ ܡܕܝ. ܬܫܟܚ. ܢܚܝܐ ܠܢܦܫܟ ܘܠܐܝܠܝܢ\nܕܝ̇ܕܥܝܢ ܠܟ. ܘܗ̇ܕܐ ܬܲܚܘܝܼܬܐ ܙܥܘܿܪܬܐ ܬܗܘܐ ܒܥܘܗܘܲܢܢ. ܐܘ ܡܪܝ. ܙܐܟܼܙܢܐ ܕܠܐ ܙܕܩ ܠܐܲܟܪܐ ܠܡܬܸܿܬܟܼܠܵܘ ܥܠ\nܙܪܥܗ ܕܡܬܼܦܲܠܲܛ ܕܠܐ ܡܘܲܡ: ܐܠܐ ܐܡܬܝ ܕܐ[...]\nܒܵܐܘܨܪ̈ܐ܆ ܗ̇ܟܢܐ ܙܕܩ ܠܐܢܵܫ ܕܠܐ ܗ̄ܘ̤ܐ ܬܟܝܠ ܥܠ\nܕܘܡܪ̈ܘܗܝ. ܥܙܡܐ ܠܲ[ܙܒܢ ܡܘܬܗ]. ܡܛܠ ܕܐܟ̄ܙܢܐ ܕܙܪܥܐ\nܐܢ ܗܘ̣ ܕܗܘܐ ܠܗ ܡܛܪܐ ܘܝܼܥܐ: ܕܐܬܿܐ [ܩܲܡܨܐ]\nܘܐܟ̇ܠ ܠܗ: ܘܐܢ ܐܬܦܲܠܲܛ ܡ[...ܡܨܐ ܓܪܫ ...]\nܒܲܪܕܐ ܘܚܒ̇ܛ ܠܗ: ܘܐܢ ܗ̣ܘ ܕܐܬܦܲܠܲܛ ܡܢ ܒܪܕܐ: [ܓܕ...]\nܘܗܘ̇ܝܢ ܡܼ̈ܠܬܹܐ ܘܓܿܪܦܝܢ ܠܗ̣. ܗ̇ܕܢܐ ܐܢܬ ܠܗ ܠܐܢܫ ܕܒܼܗ[ܢܐ]\nܕܘܒܙܐ ܐܢܬܘܗܝ. ܐܙܓܕܫ ܘܐܬ ܦܠܛ ܡܢ ܪܓܬܐ܆ ܩܪܡܬܗ\nܪܚܡܸܬ ܟܤܦܐ. ܘܐܢ ܓܕܫ ܘܐܬܦܲܛܠ ܡܢ ܪܚܡܸܬ ܟܤܦܐ܆\nܩܪܒܸܘ ܕܝ̈ܘܐ.","english":"And you say, \"For me, not every kind of vigilance is required.\" How then did he remember the blessedness of David, that righteous and just man, that with a little negligence that occurred to him in the matter of his eyes, he was stirred up and fell into a great sin? And he did not fear a voice or a tremor, and he became vigilant at all times, so that he might be delivered, O my Lord. Hear my words, and you will find life for yourself. I was setting up guards over the field of your thoughts, so that those things which are not by the will of God might not be reckoned. I set up guards over your mouth, so that you might not speak an evil word against your brothers. And over your eyes I was setting up guards, so that they might not look contemptibly. And over your hearing, so that your ears might not hear foolish sounds and your thoughts be disturbed. Your words, my Lord, weigh in the balance of life, so that you speak only when necessity compels and when it is necessary. If you keep these things, O my Lord, you will find life for yourself and for those who know you. And this little demonstration will be for your benefit. O my Lord, just as it is not right for a farmer to rely on his seed that is delivered without defect, but when [...] in the granaries, so too it is right for a man not to be confident in his wonders, but to hasten to [the time of his death]. For just as with seed, even if it has had rain and moisture, if the locust comes and eats it, and if it is delivered from [...] it can be uprooted [...] by hail and it strikes it, and if it is delivered from hail, [then] ... and there are words and they sweep it away. This applies to a man who is in [this] state of poverty. If an event occurs and he emerges from desire, his nature loves money. And if an event occurs and he is delivered from love of money, then demons approach.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܛܘܒܢܐ ܕܘܝܕ","severity":"info","text":"The reference to David's 'blessedness' and his fall through negligence of the eyes alludes to the biblical account of David and Bathsheba (2 Sam 11). The phrase 'little negligence' echoes a common exegetical trope in Syriac literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܢܵܛܘܪ̈ܐ","severity":"info","text":"The term 'guards' (ܢܵܛܘܪ̈ܐ) is used metaphorically for ascetic vigilance over thoughts, speech, sight, and hearing. It reflects the monastic practice of setting 'watchmen' over the senses.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܟܪܐ","severity":"info","text":"The agricultural analogy of a farmer not relying on his seed despite rain and moisture, but facing locusts, hail, and other calamities, is a common ascetic trope in Syriac literature, illustrating the unpredictability of spiritual progress.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a direct address ('you say') to a series of conditional exhortations ('if you keep these things'), then to a parable about a farmer, and finally to a general application about desire and money. This structure is typical of Abraham's hortatory style.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text has several lacunae and uncertain readings, indicated by brackets. The phrase 'ܒܵܐܘܨܪ̈ܐ' (granaries) and the following conditional clauses are fragmentary, making the exact sense of the agricultural analogy uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the one who is the vessel' in the previous passage is unclear; the text may be corrupt. The phrase 'ܕܠܢ ܡܝܟܠ ܡܬ̈ܒܥܝ' could be read as 'not every kind is required' or 'not every kind is sought'.","The final sentence about demons approaching after deliverance from love of money is abrupt and may be a fragment or a transition to a lost section."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":20,"ref":"p20","source":"ܘܐܢ ܗܘܒ ܐܫܬ[...] ܡܢ ܕܝ̈ܘܐ܆ ܩܕܡܬܗ\nܙܚܸ̇ܡܬ ܬܫܒܘܚܬܐ ܤܪܝܼܩܬܿܐ. ܐܘ ܪܡܘܼܬܐ ܡܵܡܒܕܢܝܬܐ\nܡܛܠ ܗܢܐ ܐܘ ܡܪܝ: ܐܢ ܠܐ ܗܘ̇ܐ ܐܢܫ ܥܝܼܪܐ ܘܢܛܘܕܐ܆\nܐܝܟ ܕܡܢ ܡܠܐܵܐ ܡܬܓܓܦܝ ܘܡܬܼ[...ܠ]ܥ. ܒܗܠܝܢ ܗܘܝܼܬ\nܡܬܗܓܐ ܐ̇ܡܝܼܢܐܝܬ. ܬܘܒܼ ܡܠܟܿܐ ܐܚܪܥܐ ܡܘܤܦܐܢܐ. ܕܠܐ ܬܸܿܩܪܹܐ ܟܕ ܡܲܐܝܢܵܐ ܠܟ. ܘܠܐ ܬܸܿܩܪܐ ܐܝܟ ܪܹܠܡܩܪܐ܆\nܐܠܐ ܐܝܟ ]ܠܡܤܥܲܪ. ܠܐ ܬܸܿܩܪ̈ܐ ܘܲܬܼܦܝܼܛ ܒܗܘ̇ ܡܐ\nܕܡܪܐ ܐܝܬ. ܕܠܐ ܓܢܤܐ ܕܪܵܡܘܬܼܵܐ ܬܸܿܫܒܹܿܝܟ ܕܥܠ [...]\n[ܨܠܘ ...] ܐܕ ܐ̇ܝܟܢ ܪܕܩ [ܠܗ ܠܐܒܢܐ ܕܡܨܠܐ ܘܪܸܗ...]\n[...ܝܼܓ] ܘܙܗܝ̤ܪ [ܒܢܦ... ܕܝܠܗ ܟܪ... ܝܠܗ ...]\nܗܘ̣ܝܬ ܡܬܚܲܦܲܛ ܒܲܨܠܘܬܐ. ܘ̇ܗܘܝܼܬ [...] ܐܢ\nܠܟ. ܘܐܪܚܩ ܡܢܟ ܕܡ[ܟܗ...] ܗܘܝܬ\nܫܗ̇ܪ ܒܠܠܝܐ ܘܒܐ ܝܡܡܐ ܘܠܐ [...ܬܼ] ܩܲܛܥ ܠܟ. ܘܐܢܐ\nܐܲܚܵܘܼܝܟ ܥܙ̈ܢܝܗ̇ ܕܨܠܘܬܐ. [...]ܩܬܐ\nܩܙܒ ܒܥܘܬܐ ܘܒܙܒܢܐ ܕܡܬܦܲܢܢܣ ܐܢܬ ܡܢ [...]\nܕܐܠܗܐ ܐܵܘܕܐ ܠܠܗ [...]ܢܐ ܕܚܵܕܝܐ ܐܪܥܘ[...]\nܩ̇ܙܒ ܬܫܒܘܚܬܝܐ [...] ܒܦܘܪܫܢܐ ܢܗ̈[...]\nܐܠܐ ܚܲܒܝ̈ܒܝܼ ܫܲܙܟܼ̈ܙܐ ܠ[...ܕܟܠܐ ...] ܠܘܢ ܒܢ̈ܝ ܐܢܫܐ\nܒܲܒܛܝܼܠܘܬܐ ܘܒܗ ܝܡܢܘܬܐ܆ [...]ܠܗܘܢ ܐܠܗܐ ܘܡ̇ܢ\nܪܒܝܢ ܕܘܵܐ ܘܲܒܼܒܼܵܐ ܝܘܼܬܼܵܐ ܘܒܦܘܝܵܓܐ [...ܬܩ...]ܒ ܘܫܐܠ܆\n[ܠܐ ܓ...]ܫܬܠ̈ܬܗ. ܡܛܠ ܕܠܐ ܡ[...]ܒܗ ܘܡܗܝܡܢ\n[...] ܒܨܠܘܼ ܠܐ ܟܕ ܕܟܐ\n[ܡܢ ܟܠ ܦܘܼܠ...] ܘܡܢ ܟܠ ܡܘܡ. ܘ[...]ܒ ܩܘܙܒܢܗ ܕܼܟܝܐܝܬ\n[ܐ...ܩܒܲܠ ܫܲܦܝܪ. ܘܢܙܕܗܲ...] ܪܠܡܐ ܢܫܬܟܚܢ ܒܗ\n[ܡܕܡ ܕܡܛܠܬܗ ܢܤܬܠܐ. ...] ܩܘܙܪ̈ܒܢܝܢ ܓܝܪ ܨܠܘܬܐ\n[ܘܟܝܼܬܐ ܡܝܲܬܪܐ. ܡܟܝܠ] ܐܬܚܲܦܛ ܒܗ̇ ܒܪܝ̈. ܘܿܥܡܠ ܒܗ̇\n[...] ܟܠܗܝܢ ܨܠ̈ܘܬܟ.","english":"And if he had not been watchful and vigilant, as one who stumbles and falls among the angels, the blessedness of the empty glory or the vainglory of the destroyer would have preceded him. For this reason, my lord: if there were no watchful and vigilant man, as one who stumbles and falls among the angels, I was constantly meditating in silence. Again, another king adds, that you should not read when you are weary, and you should not read like a reader, but like one who acts. Do not read and then fall asleep at the time when the Lord is present, lest the glory of the heights overcome you concerning [...]. [...] as the father who prays and [...] was diligent in prayer. And I was [...] to you. And remove from you sleep [...] I was vigilant by night and by day, and [...] does not cut you off. And I will show you the members of prayer. [...] the thorn of supplication and the sacrifice that is offered, you are with [...] of God, I will give to him [...] of the joyful earth [...] the thorn of glory [...] in the separation [...] But, my beloved, the pure ones [...] to all [...] with men in idleness and in sleep [...] God and with the great of the air and the father of the abyss and with the union [...] and ask, [...] his threefold, because he does not [...] and trust [...] in prayer, not when it is pure [...] from all [...] and from every blemish. And [...] his thorn purely [...] receive well. And [...] to the world, it is found in him [...] something for which it is fitting. [...] For the thorns of prayer [...] and a better life. Therefore, be diligent in her, my son, and labor in her [...] all your prayers.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܬܫܒܘܚܬܐ ܤܪܝܼܩܬܿܐ / ܪܡܘܼܬܐ ܡܵܡܒܕܢܝܬܐ","severity":"info","text":"The phrase 'empty glory or vainglory of the destroyer' contrasts two forms of pride: one vain, one actively ruinous. The destroyer likely refers to Satan, who tempts the solitaries through spiritual ambition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܨܠܘܬܐ","severity":"info","text":"The Syriac ܨܠܘܬܐ (ṣlōtā) means both 'prayer' and, in monastic contexts, the formal liturgical office. The passage's emphasis on 'members of prayer' and 'thorns' suggests a structured, ascetical practice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܠܟܿܐ ܐܚܪܥܐ","severity":"info","text":"The 'another king' may allude to David or Solomon, but the phrase is ambiguous. The warning against reading when weary echoes Proverbs or Wisdom traditions, though no direct citation is clear.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܩܘܙܒܢܗ ܕܼܟܝܐܝܬ","severity":"info","text":"The 'thorn' (ܩܘܙܒܢܐ) is a recurring ascetical image in Syriac literature, symbolizing a sharp, painful discipline that pricks the soul to vigilance. Abraham of Nathpar uses it to describe prayer as a penitential act.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܐܢ ܗܘܒ ܐܫܬ[...]","severity":"caution","text":"The Syriac text is heavily lacunose, especially in the opening and middle sections. The English draft fills gaps conjecturally; the phrase 'among the angels' is uncertain, and the sense of 'stumbles and falls' may be misread.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܘܒܼ ܡܠܟܿܐ ܐܚܪܥܐ ܡܘܤܦܐܢܐ","severity":"info","text":"The phrase 'Again, another king adds' marks a new exhortation within the narrative, shifting from a warning about pride to practical advice on reading and prayer. This structural cue is typical of Abraham's catechetical style.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'another king' is unclear; it may be a biblical figure or a monastic authority.","The phrase 'among the angels' is partially reconstructed; the original may refer to a different group.","The 'thorn' imagery is consistent but its exact referent (penance, prayer, or a physical object) is ambiguous due to lacunae."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":21,"ref":"p21","source":"[ܗ̇ܝ] ܨܠܘܬܐ ܕܐ̇ܠܦ ܡܪܢ ܗܘܝܼܬ\n[...ܐ] ܨܠ[...] ܝܪܘܫܬܼܩܐ ܘܩ̈ܠܐ ܘܦܘܪ̈ܫܢܝܗܘܢ\n[...]ܒܝܼܒܝܼ. [...]ܬܸܤܒܪ ܕܨܠܘܬܐ ܡ̈ܠܐ ܐܢܬܝܗ̇. ܘܠܐ\n[...] ܡ̈ܠܐ ܡܬܝܲܠܦܐ. ܫܡܥ ܕܝܢ ܡܢ ܡܪܢ. ܕܫܪ̈ܪܐ\n[...]ܠܘܬܐ ܡܢ ܝܘܼܠܦܢܐ ܘܡܢ ܬܸܿܢܝܵܐ ܕܡ̈ܠܐ܆ ܠܐ ܡܬܝܠܦܐ\nܘܠܐ ܡܬܓܲܡܪܐ. ܠܘ ܓܝܪ ܠܒܪܢܫܐ ܡܨܠܐ ܐܢܬ̇. ܕܬܼܬܲܢܐ\nܩܕܡܘܗܝ ܡ̈ܠܐ ܡܪܲܟ̈ܒܵܬܼܵܐ. ܠܘܬܗܘܢ ܓܝܪ ܐܝܬܘܗܝ ܪܘܚܐ\nܡܫܕܪܐ ܐܢܬ ܙܘ̈ܥܐ ܕܨܠܘܬܐ. ܨܠܐ ܠܗ ܡܵܫܚܝܢ ܒܪܘܚ ܐܟܘܠܗ. ܘܲܕܠܐ ܗܘ̣ܐ ܕܘܟܬܐ ܡܬܲܗܚܡܵܐ ܠܗ̇ܘ ܕܒܓܘܡܪܘܬܐ ܡܨܠܐ\nܠܐܠܗܐ: ܘܠܐ ܗܘ̣ܐ ܒܡܡܠܠܐ ܕܠܫܢܐ. ܗ̣ܘ ܡܪܝ ܐܡܪܝ\nܕܐ̇ܬܝܐ ܫܥܬܐ. ܕܠܐ ܒܗܢܐ ܛܘܪܐ ܘܐܦܠܐ ܒܠ[...]ܫܠܡ\nܬܸܿܤܓܕܘܢ ܠܲܐܒܐ. ܘܲܕܠܐ ܬܘܒ ܡܬܒܲܥܝܐ ܕܘܼܟܬܗ\nܗ̇ܘ ܐ̇ܠܸܦ. ܕܐܝܠ ܠܡ ܕܤܓܕܝܢ ܠܐܠܗܐ. ܒܪܘܚܐ ܘܒܲܫܪܪ\nܘܠܐ ܕܢܤܓܕܘܢ. ܘܟܕ ܡܠܸܦ ܠܢ ܕܡܛܠ ܡܢܐ ܗܒܝܐ ܠܨܠܐ\nܐܡ̇ܕ ܗܚܐ ܗܘ̣ ܓܝܪ ܐܠܗܐ. ܘܒܪܘܚܐ ܘܚܵܢܐܝܬ ܘܠܐ\nܕܢܫ[...]ܦܘܠܘܣ ܬܘܒ ܗ̤ܝ ܗܕܐ ܨܠܘܬܐ [...] ܘܡܪܐ\nܪܘܚܝ[...] ܟܕ ܐܡ̇ܪ ܕܐܲܢܟܝܐ ܢܨܲܠܐ [...]ܡܪ ܕܡܢܐ\nܠܡ ܗܟܝܠ ܐܥܒܕ. [ܐ...]ܠܐ ܒܪܘܚ ܘܐܨܠܐ [ܐ]ܦ ܒܡܲܪܥܝ[...]\nܘܪܘܚܐ ܘܡܕܥܐ ܐܡܬ ܗܠܝܢ ܕܒܗܘܢ ܘܠܐ ܠܢܫ ܕܢܨܠܐ\nܘܲܢܢܡܲܪ ܠܐܠܗܐ. ܘܫܲܪܒܐ ܕܠܹܫܢܐܠܐ ܐܲ[...]ܬܠܲܡܨܥܬܐ. ܡܛܠ ܕܗܕܐ ܨܠܘܬܐ [...] ܡܢ ܠܲܫܢܐ ܗ̤ܝ ܘܠܐ\nܒܠܫܢܐ ܡܨܛܲܠܝܐ [...]ܘܥ̇ܡܝܸܩܵܐ ܡܢ ܤܦ̈ܘܠܐ\nܘܡܢ ܠܫܢܐ. ܘܲܡܓܼܵܘ [...ܡܢ] ܩ̈ܠܐ. [...]ܒܒܐ. ܘ̇ܠܗܠܢ ܡܢ\nܙܘܲܡܵܪܐ ܘܚܟ̱ܡܬ[ܐ ܐ...]ܗ̇. [...ܐ]ܡܬܝ ܕܐܢܫ ܗܕܐ ܨܠܘܬܐ\nܢܨ̇ܠܐ. ܓܡܝܪ [...]ܐ ܪܐ[...ܝܬ] ܓܒܪܝܐܝܠ [...]\nܘܲܕܠܐ [ܡ̈ܠܐ...]ܘܬܗܘܢ. ܘܐܢ [ܡܸܠܐ] ܡܢ ܗܕܐ\nܨܠܗܬܐ: ܘܢܫ[...]ܨܠܘܬܐ [...]ܡܪܐ ܘܲܬܼܫܢܐ.","english":"that prayer which the Lord taught us. [...] prayer [...] inheritance and voices and their distinctions [...] in [...] you think that prayer is words? And not [...] words are learned. Hear, then, from the Lord: that the truths [...] prayer from teaching and from the intention of words is not learned and not perfected. For it is not to a human being that prayer is made, that words might be arranged before him. For with them is the spirit sent, the movements of prayer. He who is anointed prays with his whole spirit. And there is no place that is imagined for him who prays in perfection to God; nor is it in the utterance of the tongue. The Lord said that the hour comes when you will not worship the Father on this mountain nor in [...] complete. And again his place is not sought, that which he learned. For those who worship God, in spirit and in truth, and not that they worship. And when he taught you why he gave prayer, he said this: for God is in spirit and in life, and not that [...] Paul again, this prayer [...] and Lord spiritual [...] when he said, \"How shall I pray?\" [...] Lord, what then shall I do? [...] not in spirit, and pray also in the pasture [...] and spirit and mind when they are, that in them and not to the tongue that prays and speaks to God. And the discourse of the tongue [...] through the medium. For this prayer [...] from the tongue it is, and not in the tongue is it prayed [...] and deep from the lips and from the tongue. And within [...] from voices [...] door. And beyond from melody and wisdom [...] when a man this prayer prays, perfect [...] Gabriel [...] and without words [...] and if words from this prayer [...] prayer [...] Lord and silence.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܨܠܘܬܐ","severity":"info","text":"The Syriac term ṣlōṯā (prayer) is central; the passage distinguishes it from mere words or vocal utterance, aligning with ascetic teaching on interior, spiritual prayer.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Paul","severity":"info","text":"The reference to Paul (ܦܘܠܘܣ) and the question 'How shall I pray?' likely echoes 1 Corinthians 14 or Pauline passages on prayer in spirit, though the exact verse is not cited.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Gabriel","severity":"info","text":"The mention of Gabriel (ܓܒܪܝܐܝܠ) may allude to angelic mediation in prayer or to a lost tradition; in Syriac ascetic literature, angels often model silent or interior prayer.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"lacunae","severity":"caution","text":"The Syriac text has multiple lacunae (marked by [...]) that obscure the full argument, especially the contrast between prayer as words and prayer as spirit. The English draft is tentative.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage shifts from a preceding narrative about vigilance to a doctrinal exposition on the nature of prayer, introduced by 'Hear, then, from the Lord'.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the Lord' teaching prayer is ambiguous: possibly Christ or a monastic elder.","The phrase 'inheritance and voices and their distinctions' is fragmentary; its precise referent is unclear.","The role of Gabriel is uncertain due to lacunae; it may be a citation or a symbolic reference."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":22,"ref":"p22","source":"ܡܪܚܩ ܡܢ\nܐܬܪܐ ܗ̇ܘ ܕܡܠܐܟܐ [...] ܗܘܐ ܠܗ ܒܪܢܫܐ ܝܫܚܝܼ[...]ܐ\nܕܝܢ ܕܗܪܟܐ ܒܠ̣ܫܢܐ ܘ[ܒܦܓܐ] ܡܙܡܪ: ܘܐ̇ܡܝܢ ܒܗ[ܢܐ ܦ...]\nܒܠܠܝܐ ܘܒܐܝܡܡܐ. ܗ[ܢܐ] ܙܪܝܩܐ ܗ̣ܘ [ܐܝܢܐ] ܓܝܪ [ܪܐ...]\nܙܠܓܘ ܡܢ ܗܢܐ ܢܟܘܠ: ܘܲܒܡܲܕܓܐ ܘܒܪܘܚܐ ܢܙܡܲ[...]\nܪܘܚܢܐ ܗ̣ܘ. ܕܘܚܢܐ ܓܝܪ ܡ[...] ܘܡܢ [...]\nܗܘ̇ܐ ܐܢܫ ܪܘܚܢܐ. ܥܕܡܐ ܓܝܪ ܕܦܲܠܚ ܐܢܫ ܙܒܢܐ [...]\nܒܗܝ [...] ܒܪܐ ܘܠܒܪ: ܒܨܘܡܐ ܐ̇ܡܝܢܐ ܘܲܒܙܘܡܪܐ ܕ[...]\nܘܒܒܘܪ̈ܟܬܐ ܐ̇ܡܝܼ̈ܢܬܐ ܘܲܒܒ̈ܥܘܬܐ: ܘܲܒܫܲܗܪܐ ܐ̇ܡܝܬܢܐ\nܘܒܬܼܢܝܐ ܕܡܙܡܘܪ̈ܐ: ܘܒܥܡܠܐ ܩܲܫܝܐ ܘܝܬܲܟܼܬܿ ܘܫܐ:\nܘܒܲܢܙܝܕܘܿܬܐ ܘܒܲܒܨܝܼܕܘܬ ܡܐܟܘܠܬܐ: ܘ̇ܒܗܢܝܢ ܕܫܪܟܐ\nܕܠܚ̈ܡܢ ܠܕܘܒܪܗ: ܥܡ ܙܗܝܼܪܘܬܐ ܕܲܒܪ̈ܓܫܐ ܟܠܗܘܢ: ܟܕ\nܡܲܠܝܐ ܢܦܫܗ ܒܟܼܠܥܕܢ ܥܘܼܗܕܢܗ ܕܐܠܗܐ: ܘܕܚܠ ܘܡ[...]ܕ\nܡܢ ܫܡܗ: ܒܗܝ ܕܡܗ̇ܝܡܢܐ ܠܐ ܕܐܦ ܙܘܥ̈ܐ ܕܪܸܬܼܡܼ̈ܐ\nܕܡܲܚܫܒ̈ܬܐ ܠܐ ܟܤܸܝܢ ܡܢ ܝܕܥܬܗ: ܘܡܡܟܸܟ ܢܦܫܗ\nܒܕܡ ܟܠܢܫ: ܐܦ ܡܬܚܫܲܒ ܕܟܠܢܫ ܛܒ ܡܢܗ: ܐܝܟ ܕܐܦܢ\nܢܚܙܐ ܐܢܫ ܕܐܝܬܘܗܝ ܙܢܝܐ ܘܓܲܝܪܐ: ܘܪܘܝܐ ܘܩܛܘ̇ܠܐ:\nܐܘ ܡܲܪܵܚܐ ܐܘ ܡܨܥܙܢܐ ܐܘ ܡܓܕܢܐ: ܐܘ ܐܢ ܚܛܗ̈ܐ\nܕܡܢ ܗܠܝܢ ܒܝܼܫ̈ܝܢ: ܘܟܕ ܚܙܐ ܠܗ̇ܘ ܡܢ ܕܒܗܠܝܢ ܐܢܬܘܗܝ:\nܡܬܡܟܲܟ ܩܕܡܘܗܝ ܘܚܫܒ ܠܗ ܕܲܡܝܬܝ ܘܩܙܝܲܒ ܠܐܠܗܐ\nܝܬܝܪ ܡܢܝ: ܡܕܡܲܩܬ ܗ̣ܘ ܚܝܪܐ ܕܪܥܝܢܐ ܟܠ[...]ܠܗ\nܡܢ ܟܠܗ̇ ܚܲܬܿܝܬܘܬܐ ܕܡܚ[...]ܬܗ ܙܘܠܘ [...] ܩܪܒ\nܠܘܬܗ ܕܝܠܗ ܕܗ̇ܘ ܕܗܟܢܐ [...]ܝܗܝ: ܒܟܠܗ ܢܦܫܗ ܡ[...]\n[...]ܗܝ: ܘܡܦܝܼܣ ܠܗ ܚܢܝܓܐܝܬ ܝܬܪܢܨܠܐ ܥܠܘܗܝ ܘܢܡܹܐ\n[ܡܢ] ܐܠܗܐ ܚܠܦ[...] ܗܝ ܕܡܛܠ.","english":"far from that place which the angels [...] he had in the beginning [...] that here in language and [in the body] he sings: and he says in this [...] by night and by day. This is a spark, for [what] [...] they shone from this world: and in the evening and in the spirit he sings [...] it is spiritual. For a pattern [...] and from [...] he became a spiritual man. For until a man performs a service [...] in this [...] to the son and to the outside: in constant fasting and in constant singing of [...] and in constant blessings and in petitions: and in constant vigils and in the recitation of psalms: and in hard labor and in endurance and in [...] and in excess and in scarcity of food: and in the rest of the practices for his conduct, with the vigilance of all his senses, while filling himself with the whole remembrance of God, and fear and [...] from his name: in that faith, so that not even the movements of the stirrings of thoughts are hidden from his knowledge, and he humbles himself before every man, even considering that every man is better than him, just as he also sees a man who is a stranger and a robber, and a drunkard and a murderer, or a debaucher or a mocker or a blasphemer, or any of the other evil sins, and when he sees that one who is in these things, he humbles himself before him and considers him to be more worthy and more pleasing to God than himself, lowering the gaze of his reason [...] from all the humility of his [...] his approach [...] to his own, of that one who is thus [...] with his whole self [...] and he appeases him with difficulty, the excess of wrath over him, and he asks from God for [...] that which is for.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܙܠܓܘ ܡܢ ܗܢܐ ܢܟܘܠ","severity":"info","text":"The phrase 'they shone from this world' likely refers to the angels mentioned earlier, who have departed from earthly existence to a spiritual realm.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܪܘܚܢܐ","severity":"info","text":"The term 'spiritual' (rūḥānā) is central to Abraham's anthropology, contrasting the material practices of asceticism with the interior, pneumatic state of prayer.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܚܠ ܘܡ[...]ܕ ܡܢ ܫܡܗ","severity":"info","text":"The phrase 'fear and [...] from his name' echoes the biblical concept of the fear of God's name, common in Syriac ascetic literature (cf. Ps 111:9 LXX).","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܨܘܡܐ ܐ̇ܡܝܢܐ ܘܲܒܙܘܡܪܐ","severity":"info","text":"The list of ascetic practices—constant fasting, singing, blessings, petitions, vigils, psalmody—reflects the monastic regimen of the East Syrian tradition, as described in the Rule of Abraham of Kashkar.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܥܕܡܐ ܓܝܪ ܕܦܲܠܚ ܐܢܫ ܙܒܢܐ","severity":"info","text":"The passage moves from a description of angelic withdrawal to a catalogue of ascetic labors, then to the interior humility that surpasses them, forming a three-part rhetorical progression.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܡܦܝܼܣ ܠܗ ܚܢܝܓܐܝܬ ܝܬܪܢܨܠܐ ܥܠܘܗܝ","severity":"caution","text":"The phrase 'he appeases him with difficulty, the excess of wrath over him' is textually corrupt; the sense may be that the ascetic calms his own anger or another's, but the subject is ambiguous.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The subject of 'he appeases him' is unclear—whether the ascetic calms his own wrath or that of another person.","The phrase 'to the son and to the outside' (ܒܪܐ ܘܠܒܪ) is obscure; possibly a corruption of 'inward and outward' or a reference to the Son of God.","Several lacunae in the Syriac text (marked by [...]) make the exact sequence of ascetic practices uncertain."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":23,"ref":"p23","source":"ܕܤܘܓܐܐ ܡܲܤܟܲܠ ܥܠ ܩܕܡ\nܐܠܗܐ: ܘܕܤܓܝܐܬܿܐ ܚܲܝܩ ܐܢܐ ܘܐܦܠܐ ܚܕܐ ܦܪܥ̇ܬ:\nܘܡܐ ܕܥܒܼܕ ܗܠܝܢ ܘܐܝܠܝܢ ܕܪܘܪ̈ܒܢ ܡܢ ܗܠܝܢ: ܐܝܠܝܢ ܕܐܢ\nܒܲܫܪܪܐ ܡܢ ܗ̇ܝ ܕܘܼܵܠܝܐ: ܘܡܐ ܕܗܠܝܢ ܟܠܗܝܢ ܐܫܟܿܚ ܐ̄ܢܫ\nܠܡܥܒܲܪ ܘܿܠܡܕܪ̈ܟܼܘ ܗ̣ܘ ܒܗ̣. ܗܝܕܝܢ ܡ̇ܛܐ ܐܢܫ ܠܲܡܙܲܡ̇ܪܘ\nܠܐܠܗܐ ܘܠܡܫܲܒܿܚܘ ܒܗ̇ܝ ܬܫܒܘܚܬܐ ܕܪܘ̈ܚܢܐ. ܫܬ[...]\nܗܘ̣ ܓܝܪ ܐܠܗܐ. ܘܒܫܸܬܼܩܵܐ ܡ[...]ܪ ܘܡܫܬܿܒܲܚ[...] ܒܗܘ\nܙܘܡܪܐ ܘܿܒܗ̇ܝ ܬܫܒܘܚܬܐ ܒܫܘܐ ܠܗ̇. ܠܘ ܓܝܪ. ܫܬܩܐ\nܕܠܫܝ ܘܐܡ̇ܪ ܐܠܐ. ܐܢ ܐܢܫ ܓܝܪ ܡܢ ܠܫܢܐ ܢܫܬܿܘܩ: ܟܕ ܠܐ\n[ܝܪܓ ܪܢܙ ܡܪ] ܘܢܫܲܒܚ [...] ܕܥܐ ܘܲܒܙܘܚܐ: ܗܢܐ ܒܲܛܝܼܠܵܐ\n[ܗܘ̣ ܒܫ]ܬܼܩܡ. ܘܚܘܼܫܒ̈ܐ ܒܝܼ̈ܫܐ ܘܦܲܗ̈ܢܹܐ ܘܡܚܫܒܬ̈ܐ\n[...ܬܐ ...] ܘܲܡܚܲܒ̈ܠܢ ܠܗ. ܡܛܠ ܕܫܬܸܩ ܠܗ ܡܢ ܠܒ̣ܕ\n[...] ܠܫܢܗ ܕܒܪܢܫܐ ܟܲܤܝܵܐ ܕܢܠܲܓܠܓ. ܒܗ̇ܝ ܓܝܪ ܡܠܐ\n[...]ܢܬ ܒܗܢܐ ܡܘܠܸܐ ܘܝܲܠܘܼܙܐ ܪܟܝܢܐ ܕܦܓܕܐ. ܒܗ̇\n[...]ܬܼܐ ܚܘܼܪܒܥܘܐ ܕܠܓܘ ܕܪܘܚ. ܕܐܝܟ ܕܫܠܸܐ ܠܫܝܗ\nܕܥܘܸܠܐ ܕܠܐ ܢܒܼܥ ܥܕܟܝܠ ܡܠܬܐ: [...] ܠܫܢܗ ܤܝܼܡ ܒܓܘ\nܦܘܡܗ: ܟܕ ܙܵܘܥܐ ܕܡܠܬܐ ܠܝܬ ܠܗ. ܗ̇ܟܢܐ ܐܦ ܗ̣ܘ ܠܫܢܐ\nܕܠܓܘ ܕܡܕܥܐ ܢܗܘܐ. ܫܠܸܐ ܡܢ ܟܠ ܡ̈ܠܐ ܘܡܢ ܟܠ ܪ̤̈ܢܝܐ܇\nܘܒܠܚܘ ܕܕܢܗܘܐ ܤܝܡ ܘ̇ܡܛܝܒܐ ܕܢܹܐܠܦ ܠܘܓܠܵܓܼܵܐ ܕܡܡܠܠܐ\nܪܘܚܢܐ. ܐܢܬ ܓܝܪ ܫܬܼܡܐ ܕܠܫܢܐ ܘܐܢܬ ܫܸܠܩܐ ܕܟܠܗ\nܦܓܪܐ. ܘܐ̇ܝܬ ܝܫܸܬܩܐ ܕܢܦܫܐ [...]ܝܬ ܫܠܩܐ ܕܡܕܥܐ. ܘܐܝܬ ܫܠܩܐ ܕܕܘܚ. ܫܬܩܐ ܓܝܪ ܕܠܫܢܐ܆ ܡܐ ܕܠܐ ܡܬܐܕܥ\nܠܡܠܬܐ ܒܝܼܫܬܐ ܘܩܫܝܼܬܐ܇ ܐܘ ܕܢܲܦܸܩ ܡܠܬܐ ܕܐܝܬ\nܒܗ̇ ܪܘܓܐ ܐܘܡܓܪܓܼܵܐ ܠܚ̣ܙܝܢܐ. ܐܘܨܲܠܝܵܐ ܠܤܬܼܘܼܪܝܐ\nܐܘ ܠܡܹܐ ܟܠܩܙܲܨܐ. ܫܬܩܐ ܓܝܪ ܡܠܗ ܦܓܕܐ.","english":"far from that place which the angels [...] he had in the beginning [...] that here in language and [in the body] he sings: and he says in this [...] by night and by day. This is a spark, for [what] [...] they shone from\n\nthe multitude makes him think about the beginning of God: and many times he is silent, and not even one word is uttered. And when he has done these and those of the great ones with these: those of the one who is in truth with that which is of the word: and when all these are found, a person is able to pass through and to attain him in it. Then a person reaches the point of singing to God and praising him with that praise of the spiritual ones. [...] he is God. And in silence [...] and is praised [...] in that song and in that praise he is equal to it. For it is not the silence of the tongue that says nothing, but rather if a person is silent from the tongue while not [...] and praises [...] of knowledge and with joy: this one is vain in his silence. And evil thoughts and distractions and considerations [...] and corrupt him. Because he is silent from the heart [...] his tongue which at the beginning was hidden from the wheel. For by that word [...] in this fullness and the rolling yoke of the body. By that [...] the inner ruin of the spirit. For just as the tongue of the wicked one who does not yet seek the word is silent: [...] his tongue is placed inside his mouth, while the movement of the word is not in him. So also that tongue which is inside the mind becomes silent from all words and from all thoughts, and only the knowledge is placed and prepared to learn the wheel of spiritual speech. For there is the silence of the tongue and there is the silence of the whole body. And there is the silence of the soul [...] there is the silence of the mind. And there is the silence of the spirit. For the silence of the tongue is when a word is not known to be evil and harsh, or when a word that contains anger or murmuring for the sake of seeing is restrained, or a prayer for the sake of the mystery or for the sake of the full measure. For the silence of the body is [...]","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܫܬܩܐ","severity":"info","text":"The Syriac noun ܫܬܩܐ (šetqā) means 'silence'. Abraham distinguishes several kinds: of the tongue, of the body, of the soul, of the mind, and of the spirit. This taxonomy is central to his ascetical teaching.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܠܘܓܠܵܓܼܵܐ ܕܡܡܠܠܐ ܪܘܚܢܐ","severity":"info","text":"The phrase ܠܘܓܠܵܓܼܵܐ ܕܡܡܠܠܐ ܪܘܚܢܐ (lūḡlāḡā d-mmallē rūḥānē) means 'the wheel of spiritual speech'. The 'wheel' (ܠܘܓܠܵܓܼܵܐ) is a rare term, possibly denoting a cyclic or angelic mode of utterance.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a general statement about silence to a detailed classification of silences (tongue, body, soul, mind, spirit). This hierarchical structure is typical of Abraham's systematic ascetical exposition.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text is heavily lacunose, with several breaks marked by [...]. The English draft is fragmentary and sometimes conjectural. The classification of silences is clear in outline, but precise wording and sequence are uncertain.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Abraham's distinction between mere tongue-silence and inner spiritual silence reflects a common theme in Syriac monastic literature, notably in Evagrius and John of Apamea, where true hesychia is interior and not merely external.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact referent of 'the wheel' (ܠܘܓܠܵܓܼܵܐ) is unclear; it may denote a celestial or angelic order of speech.","The phrase 'silence of the soul' is partially lost; its relation to the other silences is not fully recoverable from the extant text."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":24,"ref":"p24","source":"ܡܐ ܕܒܲܛܝܼܠܝܢ\nܟܠܗܘܢ ܪܓܼܵܫܘܗܝ ܡܢ ܡܨܛܲܠܝܿܢܘܬܐ ܕܠܒܼܝܫ̈ܬܐ ܘ̇ܠܤܘܥܪ̈ܝܐ\nܕܠܐ ܘ̇ܠܝܢ. ܐܘܒܲܢ[...]ܐ ܕܥܹܘܼܢܕܢܐ ܕܒܲܛܝܸܠ ܡܢ ܟ[...]ܝܢ. ܫ̣ܬܩܐ\nܕܝܢ ܕܢܦܫܐ܆ ܡܐܕܠܐ ܢܒܼ̈ܥܢ ܒܗ̇ ܡ̇ܚܫܒ̈ܬܐ ܤܲܢܝ̈ܬܐ\nܘܲܡܥܲܟܪ̈ܢܝܵܬܐ ܕܛܲܒܬ̈ܐ. ܫܬܩܐ ܓܝܪ ܕܡ̇ܕܥܐ܆ ܡܐ ܕܬܼܐܪܟܼܘ\nܡܢ ܝܪܥܬܐ ܘܚܟ̱ܡܬܐ ܡܲܚܤܪ̈ܢܝܼܬܼܵܐ܇ ܗ̇ܝ ܕܡܼܬܼܟܲܢܝܐ\nܐܦ ܨܲܬܥܬܼܐ ܘܲܥܪܝܲܡܘܬܼܐ ܦܘܼܪܤܬܼܵܢܝܼܬܼܵܐ. ܗ̇ܝ ܙܡܲܥܒܸܿܕ\nܒܐܝܠܝܢ ܕܨܠܸܢ ܠܤܘܥܪ̈ܢܐ ܒܝܼ̈ܫܐ܇ ܘܒܗ̇ ܗܵܕܤܝܢ ܐ̇ܡܝܼܢܐܝܬ\nܠܡܲܟܝܵܢܘܬܐ ܕܚܲܒܪ̈ܢܗܘܢ. ܫ̣ܬܩܐ ܕܝܢ ܕܪܘܚ܆ ܡܐ ܕܫܠ̣ܚ\nܡܕܥܐ ܐܦ ܡܢ ܙܘܼܥ̈ܐ ܕܪܘܿܚܢܹܐ ܥܒܝܼ̈ܙܐ܇ ܘܒܲܠܚܘܕ ܒܗ̇\nܒܐܝܼܬܘܐܬ ܢܵܒ̇ܗܝܢ ܟܠܗܘܢ ܙܵܘܥܘ̈ܗܝ. ܘܒܗܠܝܢ ܫܬܿܩ\nܫܪܪܙܐܝܬܿ. ܘܡܲܕܓܼ̈ܫ ܪܸܫܬܸܩ ܫܸܬܩܐ ܕܓܠܝܗ̇. ܗ̇ܠܝܢ ܕܕ̈ܓܐ\nܘܡܘܼܫܚ̈ܬܐ ܐܢ̄ܬ ܒܫܼܬܩܐ ܘܲܒܡܿܡܼܠܠܐ. ܐ̇ܢܬ ܕܝܢ ܐܢ ܠܗܠܢ\nܕܠܥܠ ܠܐ ܡܛܝܬ: ܡܛܠ ܕܥܕܟܝܠ ܪܚܝܼܩ ܐܢܬ ܡܢܗܘܼܢ. ܩ̇ܘܐ\nܒܗ̇ ܠܝܢ ܪܸܠܬܚܬܿ. ܕܐܢܬܗܘܢ ܙܘܼܡܵܪܐ ܘܬܫܒܘܞܬܐ ܕܠܫܢܐ. ܘ̇ܒܗܝܢ ܙܡܲܪܘܼܫܒܿܚ ܠܐ ܠܗܐ[...]ܚܦܝܼܛܘ̈ܬܐ ܘܲܒܕܚ̱ܠܬܐ\nܕܦܲܐܝܐ ܠ[...]ܡܪ ܘܫܒܚ ܠܗ ܒܩܠܐ ܘܿܒܠܫܢܐ. ܘܥܡ̣ܠ\nܒܗ̇ ܒܬܫܡܫܬܟ܆ ܥܕܡܐ ܕܡ̇ܛܐ ܐ̇ܢܬ ܠܚܘܒܐ. ܕܚܲܠ\nܡܢ ܐܠܗܐ ܟܐܢܐܝܬܼ܆ ܘܟܼܢ ܡܼܫܬܘܹܐ ܐܢ̄ܬ ܕܬܲܞܒܼ[...]\nܚܘܒܐ ܗ̇ܘ ܘܼܟܝܢܐ܇ ܗܘ̇ ܕܐܬܝܗܸܒ ܠܵܢ ܒܚܘܼܙܲܬܢ. ܘܡܐ ܙܲܬܢܝܼܬ\nܡ̈ܠܐ[...]ܘܬܐ: ܗܢ̈ܝܢ ܕܒܗܝܢ ܡܦܣ ܐ̇ܢܬ ܕܐܝܟ ܕܠܲܚܡ̈ܢ\nܠܫܹܐܠ̈ܬܐ ܕܩܕܡ ܐܠܗܐ܆ ܠܐܗܘܼܐ ܕܬܼܬܼܥܐ ܐ̈ܢܝܢ ܒ̇ܠܚܟ\nܡܼܬܒܹܿܥܐ ܠܟ܆ ܐܠܐ ܕܢܗܘܐ ܐ̇ܢܬ ܩܢܘܡܟ ܗ̈ܢܝܼܢ ܡ̈ܠܐ ܟܕ\nܒܥܒ̈ܙܐ ܡ̣ܬܚ̈ܘܝܢ ܒܟ. ܒܬܼܢܝ̇ܐ ܓܝܪ ܫܚܝܼܡܐ ܠܝܬ ܝܘܼܬܪܥܐ.","english":"When his silence is idle, all his senses are removed from the prayer of the wicked and from evil deeds, which are not fitting. [...] of the covenant of the idle from [...] silence of the soul, when evil thoughts and disturbing passions of sins do not stir in it. For the silence of the mind, when it is prolonged from fear and wisdom that diminish, that which is also concealed by thirst and nakedness of separation. That which makes those who ascend to evil deeds, and in it he gently leads to the meekness of his companions. The silence of the spirit, when the mind is sent away even from the violent movements of the spirit, and alone in it, in the substances of his Father, all his movements. And in these silences he truly silences. And he sets in order the first silence of its revelation. These are of the fish and the songs that come in silence and in speech. You have come, but to the upper one you have not arrived, because you are still far from them. Wait in that lower one, that you may become a song and a confession of the tongue. And in them sing and praise, not to [...] the hasty and in the fear of the one who is fitting to [...] the Lord, and praise him with voice and with tongue. And labor in that your service, until you, having come, arrive at love. For you are separated from God in a fitting manner, and you are worthy that you may receive [...] that love and the victory, which is given to you in your vision. And when you are adorned with words [...] those by which you are persuaded that, as if to loaves, to the petitions before God, not that you should be wearied by what is sought from you, but that you should be the one who stands before those words, while in the members they are shown in you. For in the end there is no profit for the idle.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܫܬܩܐ","severity":"info","text":"The Syriac noun šatqā (silence) is a key ascetic term in Abraham of Nathpar, denoting a graded spiritual practice: of the soul, mind, and spirit.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage presents a tripartite classification of silence: of the soul (šatqā d-nafšā), of the mind (šatqā d-madʿā), and of the spirit (šatqā d-rūḥā), each with distinct conditions and effects.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The distinction between silence of the mind and silence of the spirit reflects Evagrian influence, where the mind (nous) is purified before attaining hesychia of the spirit.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text is lacunose in several places (e.g., ܐܘܒܲܢ[...]ܐ, ܡܢ ܟ[...]ܝܢ), making the precise sense of the covenant reference uncertain.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܙܘܼܡܵܪܐ","severity":"info","text":"The term zūmārā (song) here contrasts with šatqā, indicating that silence and sung praise are complementary stages in the ascetic life.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The image of silence as a 'spark' (from the previous passage) and the graded silences here parallel John of Apamea's teaching on contemplative stillness.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'covenant of the idle' (ܕܥܹܘܼܢܕܢܐ ܕܒܲܛܝܸܠ) is textually damaged; the reading assumes a reference to a monastic covenant, but the exact sense is uncertain.","The identity of 'the fish and the songs' (ܕ̈ܓܐ ܘܡܘܼܫܚ̈ܬܐ) is unclear; possibly a scriptural allusion (e.g., Psalm 69?) or a lost liturgical image."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":25,"ref":"p25","source":"ܐܠܐ ܕܗ̈ܢܝܼܢ ܡ̈ܠܐ ܕܬ̇ܢܐ ܐ̇ܢܬ ܢܬܓܲܫ̈ܡܢ ܒܟ ܒܥ̇ܒܕܐ ܘܐܝܢ\nܗ̇ܘ ܕܒܟ ܡܙܝܼ̈ܓܢ ܗ̇ܟܢܐ ܬܗܘܐ. ܐܝܟ ܕܐܦ ܒܥܠܡܐ\nܗܢܐ ܬܸܿܬܼܚܙܐ ܒܪܢܫܐ ܕܐܠܗܐ܆ ܘܤܓ̈ܝܐܐ [...]ܘܢ ܘܢܐ[...]\nܡܢ ܕܘܼܡܝܐ ܕܒܟ ܬܘܒ ܕܝܠܗ ܟܕ ܕܝܠܗ ܥܠ ܙܢܝܼ̈ܗ̇ ܕܝܠܗ̇\nܕܨܠܘܬܐ. ܫܘ̇ܐ ܐ̇ܢܬ ܠܫܘܒܚܐ ܡܢ ܟܠܗܘܢ ܬܘܼܩ̈ܢܲܝܟ ܐܠܗ\nܐܚܕܟܠ. ܥ̇ܒܘܕܐ ܘܡܲܬܼ[...] ܕܟܠܢ ܕܗܘ̣ܐ [...] ܕܡܛܠ\nܕܠܐ ܡܬܡܠܠܝܢ ܥܒ̈ܕܝܟ ܘܠܐ ܡܬܡ̈ܢܝܵܢ ܬ[...]ܠܐ\nܡܤܬܿܝܟܝܢ ܬܘܼܩ̈ܢܝܟ. ܘܠܐ ܡܬܿܬܟܝܼܠ ܥܘܼܬܪܐ ܪܩܐ\nܕܡܪܚܡܢܘܬܟ. ܪܒ ܐܢܬ ܒܝܕܥܬܟ. ܫܒܝܼܚܬ ܒܚܟ̱ܡܠܟ. ܥܠܲܝ ܐܢ̄ܬ ܒܤܘܼܟܿܠܟ. ܓܚܸܙ ܐ[...]ܝܢܟ. ܟܤ̤ܐ ܐܢܬ\nܒܐܝܼܬܘܬܟ. ܬܡܝܸܗ ܐܲܢܬ ܒܐܠܗܘܬܟ. ܚܲܝܠܬܢ ܐ̄ܢܬ\nܒܪܒܘܬܟ. ܓܲܢܒܿܪ ܐܢ̄ܬ ܒܤܹܘܼܪܢܝܟ. ܩܲܠܝܼܠ ܐܲܢ̄ܬܿ ܒܦܘܩ̈ܕܢܝܢ. ܘܠܝܬ ܕܲܪܚܡܬ ܘܝܲܩܪܬ ܡܢ ܒܪܢܫܐ. ܒܟܠܗܘܢ ܥ[...]ܐ ܡܛܠ\nܕܡܢ ܥܦܪܐ ܕܐܪܥܐ ܐܝܼܬܲܝܗ̇ ܓ[...]ܠܬܼܵܗ. ܘܒܩܠܐ ܘܿܒܡܠܟܐ\nܓܒܲܠܬܿܝܗܝ. ܡܢ ܕܚܝܼܚܐ ܐܢܬܘܗܝ ܬܘܼܩܢܹܗ܆ ܘܡ̇ܠܟܿܐ [...]\nܕܒܪܝ̈ܬܐ ܥܒܲܕܬܿܝܗܝ. ܡܢ ܐܲܕܡ̱ܬܼܵܐ ܐܝܢܘܗܝ ܕܘܲܟܿܒܼܐ\nܕܦܓܪܗ܆ ܘܨܠܸܡ ܐܝܼܬܘܬܟ ܟܲܢܝܼܬܿܝܗܝ ܘܩܬܝ ܕܿܐܵܘܕܲܝܬܿܝܗܝ\nܠܨܠܡܟ ܘܢܲܩܬܝܗܝ. ܠܬܘܼܩܢܟ܆ ܤܥܲܪܬܿ ܠܘܬܗ ܪ̤̈ܒܘܿ\nܛܹܒܬ̈ܐ. ܕܹܠܝܬ ܠܗܝܢ ܡܹ̈ܢܝܵܢ. ܐܝܠܝܢ ܕܟܠ ܚܕܐ ܚܕܐ ܡ[...]ܝܢ܆\nܙܵܟܝܐ ܬܫܥܝܼܬܗ̇ ܡܢ ܡܡܼܠܠܐ ܐܢܫܝܐ ܘܠܫܢܐ ܒܲܤܪ̈ܢܝܐ. ܘܒܟܠ ܦܘܼܪ̈ܤܸܝܢ ܠܐ ܨܒ̇ܐ [...]ܢܬ ܒܲܐܒܕܢܢ ܐܠܐ ܒܚ̈ܝܢ. ܚܲܟܿܡܬܿܢ ܒܚܟܡܬܟ܆ ܘܤܲܟܸܿܠܬ ܠܫܲܒܼܪܘܬܢ ܒܝܕܥܬܟ. ܕܚܡ ܐܢ̄ܬ ܠܙܕܝ̈ܩܐ. ܚ̇ܕܐ ܐܢ̄ܬ ܒܬ̈ܝܒܐ. ܨܒ̇ܐ ܐܢܬ ܟܐܒ̈ܝܕ\nܕܢܫܬ ܟܤܘܢ. ܡܪܪܸܡ ܐܢ̄ܬ ܠܚ̈ܛܝܐ. ܚ̇ܐܢ ܐܢ̄ܬ ܠܙܲܘ̈ܝܐ. ܡܲܦܢܐ\nܐܢ̄ܬ ܠܛܥ̈ܝܐ. ܡܟܲܢܸܫ ܐܢܬ ܠܲܡܒܲܪ̈ܕܐ.","english":"... but that the words of error are embodied in you in deed and in word, that one in whom they are mingled may be thus. As also in the world this shall be seen in the head of God, and many [...] and [...] from the silence that is in you, again his own, when his own are upon the limbs of prayer. You are equal to glory from all your powers, God who holds all. The maker and the giver [...] of all that was [...] because your deeds are not spoken and your [...] are not measured, your powers are not exhausted, and the empty wealth of your mercy is not relied upon. You are great in your knowledge. You are glorious in your wisdom. You are high in your understanding. You are hidden in your [...] You are concealed in your essence. You are wondrous in your divinity. You are mighty in your greatness. You are strong in your power. You are swift in your commands. And there is none who loves and honors from the head. In all [...] because from the dust of the earth is their body, and by voice and by word you fashioned them. From the living is his power, and the angels [...] of creation made him. From the earth is the dust of his body, and the image of your essence you inscribed and you engraved the likeness of your image and your power. You adorned him with great goods. They have no measure, each one of which [...] victorious is their story from human speech and from bodily senses. And in all your dispensations you do not desire [...] in destruction but in life. You are wise in your wisdom, and you have made foolish our childhood by your knowledge. You are merciful to the righteous. You rejoice in the penitent. You desire the afflicted who have hidden their shame. You exalt sinners. You spare the guilty. You turn back the erring. You humble the proud.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܕܘܼܡܝܐ","severity":"info","text":"The Syriac term dūmyā (silence) is a key ascetic concept in Abraham of Nathpar, denoting a disciplined stillness of the soul and mind that resists evil thoughts and passions.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from a second-person address to God (apostrophe) to a reflection on human creation and divine economy, marked by a series of doxological predicates.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܢ ܥܦܪܐ ܕܐܪܥܐ","severity":"info","text":"The phrase 'from the dust of the earth' echoes Genesis 2:7 (LXX: χοῦν ἀπὸ τῆς γῆς), a common Syriac reference to the creation of Adam.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The description of God as 'hidden in your essence' and 'concealed in your essence' reflects the apophatic theology characteristic of Syriac mysticism, particularly in the tradition of Evagrius and the later Syriac fathers.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains several lacunae (marked by [...]) and uncertain readings, especially in the phrases about 'the head of God' and 'the limbs of prayer', which may affect interpretation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The series of divine predicates ('You are great in your knowledge...') parallels the anaphoral litanies in Syriac liturgical texts, such as the 'Glory to God' hymns of the East Syrian tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'in the head of God' (ܒܪܢܫܐ ܕܐܠܗܐ) is obscure; it may be a corruption or a rare idiom. The reading 'limbs of prayer' (ܙܢܝܼ̈ܗ̇ ܕܨܠܘܬܐ) is uncertain due to lacunae."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":26,"ref":"p26","source":"ܡܩܲܙܸܒ ܐܢ̄ܬ ܠܙܚ̈ܝܩܐ\nܐܝܠܝܢ ܕܪ̈ܝܚܝܼܩܝܢ ܡܢ ܩܘܫܬܐ ܘܡܲܒ̱ܥܕܝܢ ܡܢ. ܫܪ̈ܙܐ ܘ̈ܡܚܬܐ\nܐܢ̄ܬ ܠܗܘܢ ܢܪܥܐ ܪܒܐ ܕܡ[...]ܚܡܥܘܬܟ ܕܢܲܩܫܘܢ ܒܗ܆\nܕܡܢ ܬܡܢ ܢܫܟܚܘܢ ܦܪܗܤ̱ܝܐ. ܥܠ ܟܠܗܝܢ ܐܝܠܝܢ ܕܡܼ̈ܠܒܿܥܝܢ\nܠܩܘܼܝܿܡܐ ܕܚ̈ܝܗܘܿܢ. ܕܗܘ̇ ܥܠܡܐ ܕܥܬܼܝܕ ܘܕܬܝܢ. ܟܕ ܐܡ̇ܪ\nܐܢ̄ܬ. ܫܼܐܲܠܘܼ ܘܡܲܬܝܗܸܒ ܠܟܘܢ. ܒܥܘ ܘܬ[...]. ܩܘܿܫܘܼ\nܘܡܼܬܦܬܲܚ ܠܟܘܢ. ܠܐ ܡܲܗܡܹܐ ܐܢܐ ܕܐܫܡ̇ܥ ܨܠܘ̈ܬܟܘܢ. ܘܐܨܘܼܬ ܒ̇ܥܘܬܟܘܢ ܘܐܩܒܸܿܠ ܬܘܕܝܬܟܘܢ. ܘܠܐ ܟܠ̇ܐ ܐܢܐ. ܫܐܠ̈ܬܝ ܡܢ ܐܝܠܝܢ ܘܼܫ̈ܐܠܝܢ ܠܝ. ܘܠܐ ܐ̇ܚܕ ܐܢܐ ܬܕܥ̈ ܕܚ̈[...]\nܒܐ̈ܦܝ ܚ̈ܛܝܐ ܕܗ̇ܘܝܢ ܬܲܝ̈ܒܐ. ܚܵܣ ܠܝ ܓܝܪ ܕܐܗܘܸܐ ܛܠܘܡܐ\nܕܡܘܬܟܘܢ ܩܠܚܘܕܕܝܢ ܗܕܐ ܒ̇ܥܐܢܐ܆ ܕܫܐܠܘ ܒܚܘܒܐ ܘܬܤ[...]\nܒܥ̣ܘ ܒܲܚܦܝܛܘܬܐ ܘܫܟܿܚܘܢ. ܩܘܿܫܢ ܒܪܚ̱ܡܬܐ ܘܒܬܲܚܝ[...]\nܘܢܬܦܬܿܚ ܠܟܘܢ. ܡܢ ܒܬܝ ܕܟܸܢܸܫܬܿܢ ܡܢ ܦܗܝܐ ܕܚ̈ܛܗ̇ܝܢ:\nܘ[...]ܬܢ ܡܢ ܛܘܥܝ ܘܚܵܘܢܬܢ ܬܪܓ ܒܙܘܿܬܵܟ ܕܢܥܘܠ\nܒܗ܆ ܠܐ ܤ[...]ܚܫܘܿ ܟܘܼܬܗܘܢ ܕܡ̈ܝܥܝܢ ܘܠܐ ܝܕܗܬܗ\nܕܛܘܿܗ[...]ܢܘܬܗ ܪܟܝܢܢ܇ ܕܡܢ ܘܠܝܠܬܼܐ ܢܐܬܐ\nܠܘܬܟ. ܘܢ[...] ܒܬܪܥܢ ܘܢܥܘܿܠ ܠܒܝܬ ܓܪܟ. ܘܢܤ̇ܒ ܡܢ\nܬܡܢ ܫܪܵܐ[...]ܗܠܝܢ ܕܡܢܟ ܐܲܪܚܩܵܢܵܢ ܥܕܡܐ ܕܫܲܕܪܬ ܠܢ\nܡܢ ܠܘܬܟ ܒܫܢܘܫܬܐ ܐܢܙܓܕܐ ܚ̇ܟܝܡܐ܇ ܕܢܗܘܐ ܠܢ\nܗܲܕܚܐ ܘܕܪܫ ܐܘܼܪܚܐ ܕܢܐܬܐ ܠܘܬܟ. ܗ̇ܘ ܕܠܗ ܝܵܗܒܐ\nܕܢܗܘܐ ܡܲܚ̱ܠܼܡܵܢܐ ܕܟܐܒ̈ܝܼܢ. ܘܡܲܐܤܝܵܢܐ ܕܡܲܚ̈ܘܬܢ\nܘܥܵܳܨܘܒܼܵܐ ܕܚܒܼܵܪܬܢ. ܘܟܕ ܐܬܐ ܠܘܬܢ ܒܬܤܓܕܘܬܐ ܕܕܚ̇ܡܝܼܢ:\nܠܐ ܐ̇ܩܸܚܨ ܠܢ ܛܵܠܘܿܡܘܬ ܪܟܝܢܢ. ܘܠܐ ܟܫܵܢ ܒܚܵܘܒ̈ܬܢ. ܘܠܐ\nܬܲܒܼܥܲܢ ܒܡܲܤܟܿܠܵܢܘܬܢ. ܘܠܐ ܡ̣ܐܢܸܬ ܠܗ ܒܟܼܐܒ̈ܝܢ. ܘܠܐ\nܢܪ̤ܬ ܠܗ ܡܢ ܚܒܼܵܪ̈ܬܢ. ܘܠܐ ܓܥܸܨܬ ܢܦܫܗ ܡܢ ܡܲܤܝܘܼܬܲܢ\nܘܤܲܪܝܘܬܢ.","english":"... but that the words of error are embodied in you in deed and in word, that one in whom they are mingled may be thus. As also in the world this shall be seen in the head of God, and many [...] and [...] from the silence\n\nHe makes a liar of the righteous, those who are far from the truth, and removes them from the mysteries and the sacraments. He is for them a great cause of [...] your bitterness, that they may be bound in it, so that from there they may find freedom. Concerning all those who are clothed in the resurrection of their lives, that world which is future and coming, when he says, “I am. Ask and it is given to you. Seek and [...] . Knock and it is opened to you.” I do not believe that I will hear your prayers, and I will answer your request and receive your thanksgiving. Nor do I cease. My questions are from those who question me. And I do not hold the knowledge of [...] in the presence of sinners who are penitent. For I fear that I might become a murderer of your death, each one of you, this request, that they ask with love and [...] seek with humility and find. Knock with mercy and with [...] and it will be opened to you. From the house of the church, from the mouth of her sins, and [...] from error and show the way in your garment of iniquity, in it. Do not [...] the likeness of the dead, nor the knowledge of the error of the evil one, that from the night he comes to you, and [...] at the door and enters your house, and takes from there the [...] of your own, until you send him away from you with a disturbance, a wise messenger, that he may be for you a guide and show the way that comes to you. He to whom is given that he may be a healer of pains, and a physician of diseases, and a comforter of sorrows. And when he comes to you with the worship of the fearful, do not receive him with the murderousness of the evil one, nor be deceived by his sins, nor follow his errors, nor die with his pains, nor live with his sorrows, nor separate yourself from his healings and his cures.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage contrasts the deceptive figure who misleads the righteous with the true divine response to prayer, emphasizing that the speaker does not trust in hearing prayers or receiving thanks.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܩܲܙܸܒ","severity":"info","text":"The verb ܡܩܲܙܸܒ (mqazzeb) means 'he makes a liar' or 'he deceives,' setting up the adversarial figure who corrupts the righteous.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܫܐܲܠܘ ܘܡܲܬܝܗܸܒ ܠܟܘܢ. ܒܥܘ ܘܬ[...]. ܩܘܿܫܘ ܘܡܼܬܦܬܲܚ ܠܟܘܢ","severity":"info","text":"This phrase echoes Matthew 7:7-8 ('Ask, and it will be given; seek, and you will find; knock, and it will be opened'), a common New Testament allusion in Syriac ascetic literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"The reference to 'the house of the church' and 'the worship of the fearful' reflects the liturgical and penitential context of early Syriac monasticism, where prayer and humility were central.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains several lacunae (marked by [...]) and uncertain readings, particularly in the phrases about 'your bitterness' and 'the knowledge of the error,' making the precise sense of some clauses tentative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The description of the wise messenger who heals pains and comforts sorrows parallels the role of the spiritual guide in Syriac ascetic tradition, as seen in the writings of John of Apamea.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker (whether the author or a persona) is ambiguous; the text may be a dramatic monologue. The lacunae obscure the full sense of several phrases, especially those involving 'bitterness' and 'error.'"],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":27,"ref":"p27","source":"ܐܠܐ ܐܝܟ ܐܙܤܢܐ ܡܗܝܼܪܐ ܘܚܟܝܡܐ ܪܓܸܠܝܢ\nܠܗ ܙܢܝܼ̈ܐ ܕܟܠܗܘܢ ܟܐܒ̈ܝܢ: ܘܝ̇ܕܥ ܚܘܼܠܡܢܐ ܕܟܠܗܘܢ\nܟܘܪ̈ܗܢܲܝܢ: ܘܠܐ ܥܲܤܩܵܐ ܠܗ̇ ܕܢܩܲܙܒܹ̇ ܠܗܘܢ ܤܲܡܵܡ̈ܢܐ܆\nܗ̇ܟܢܐ ܐܼܬܚ̇ܫܲܚ ܥܡܢ ܒܨܒܝܢܐ ܢܓܝܼܪܐ܇ ܘܝܒܲܚܝܵܐ ܝܫܦܝܼܥܵܐ\nܘܒܪ̈ܚܡܐ ܡܬܚ̈ܝܹܐ. ܘܓܠܐ ܠܢ ܕܡܢ ܡܵܢ ܐܼܫܬܪܸܪ ܘܡܢ ܠܘܬ\nܡ̇ܢ ܐܬܐ܇ ܘܐܵܘܕܥ ܠܢ ܥܠ ܥܘܼܬܪܐ ܫܒܝܼܚܐ ܕܛܝܩܘܬܟ܇\nܕܐܫܲܕܬܿܝܗܝ ܥܠܝܢ ܥܲܬܿܝܼܙܐܝܬܿ. ܟܕ ܠܐ ܫܘ̇ܝܢ ܗܘ̣ܝܢ. ܕܗܘ̣ܐ\nܡܡܠܹܐ ܤܢܝܼܩܘܬܼܗ ܕܓܢܤܢ. ܘܡܲܥܬܿܝ ܡܲܤܟܹܿܝܘܬܗ ܕܟܝܢܢ. ܘܐܼܫܬܿܟܝ ܠܢ ܥܠ ܝܲܨܢܦܘܬܹܗ ܕܚܝܟ. ܕܒܲܫܵܩܵܐ ܛܲܥܢܐ ܤܓܝܐܐ\nܝ̇ܨܦ ܐ̄ܢܬ ܕܟܠܢ. ܘܠܐ ܡܲܪܦܹܐ ܐ̇ܢܬ ܠܵܢ ܕܢܹܐܒܪܒܼܵܐ ܒܕܢܐ ܕܫܘ̇ܝܢ\nܗܘ̣ܝܢ ܠܗ ܡܛܠ ܥ̇ܒ̈ܕܝܢ ܒܝ̈ܫܐ. ܘܒܲܪ̤ܩ ܠܵܢ ܒܛܝܼܠܵܘܬܐ ܕܕܚ̇ܡܝܼܟ. ܕܐ̇ܡܝܼܢܝܐܝܬ ܒܛܝܸܠ ܠܟ ܥܠ ܟܠ: ܘܠܐ ܡܲܗܒܡܹܐ ܐܢܬ ܡܢ\nܩܘܼܝܵܢܐ ܕܚ̈ܝܐ ܕܟܠ. ܘܐܫܟܿܚܢܢ ܘܝܕܥܢ. ܫܲܪ̈ܢܪܐܝܬ. ܕܠܐ\nܡܼܬܛܼ̈ܠܡܵܢ ܫܹܐܠ̈ܬܢ ܡܐܕܫ̈ܐܠܝܢܢ ܡܢܟ܆ ܘܠܐ ܡܬܟ̈ܠܝܢ ܡܢܢ\nܡܘܗܒ̈ܬܐ ܡܐܕܒ̇ܥܝܢ ܡܢ ܒܝܬ ܓܙܟ ܥܲܬ̇ܝܪܐ. ܘܠܐ ܡܬܬܝܼܕ\nܒܐ̈ܦܝܢ ܬܕܥ̈ܝ ܕܚ̈ܡܝܟ ܐܡܬܝ ܕܨܒܝܢܢ ܠܡܥ̇ܠ ܒܗ. ܘ̇ܒܗܢܐ\nܐܤܟܡܐ ܐܲܠܸܦܬܿܢ ܘܐܲܪܬܝܼܬܿܢ ܚܟܝܡܐܝܬܼ. ܕܠܐ ܗܘ̣ܐ ܐܝܼ̈ܩܹܐ\nܢܫܐ̇ܠ ܘܠܐ ܝܫܝܼܥܵܐܝܼܬ ܢܩܥܐ. ܘܠܐ ܫܚܝܼܡܐܝܬ ܢܩܘܫܝܼܐ ܠܐ\nܬܲܩܢܵܐܝܬ ܘܓܼܵܘܢܐܝܬ ܘܦܪܘܫܐܝܬܼ. ܐܝܟ ܡܐ ܕܦܸܐܐ ܠܝܕ[...]ܗ̇. ܕܗ̇ܘ ܕܗܠܝܢ ܐܲܠܸܦ ܠܢ ܒܫܲܪܒܐ ܕܝܨܠܘܬܐ ܘܲܕܡܲܠܦܢܘܬܐ ܕܚܫܚ\nܠܟܠܢܫ ܕܒܥ̇ܐ ܕܢܬܘܒܝ ܡܢ ܚ̈ܛܗܘܗܝ. ܐܲܦܢܢ ܠܘܬܟ ܡܲܦܢܹܐ\nܠܛܥ̈ܝܐ. ܡܛܠ ܕܨܒܐ ܐܢܬ ܒܛܥ̈ܝܐ ܕܢܬܦܥܘܢ ܠܘܬܟ. ܒܥܝܼܗ̇ ܠܲܐܒ̇ܝܕܘܬܝ ܡ̣ܫܟܚ ܠܲܐ ܒܝ̈ܕܐ. ܡܛܠ ܕܐܢܬ ܗ̣ܘ\nܡܫܒܚܵܢܐ ܕܐ̇ܒ̇ܝܕܘܬܢ.","english":"... but like a skilled and wise physician, you approach him, discerning the pains of all his limbs, and you know the remedy for all his diseases, and it is not difficult for you to prepare medicines for them. Thus you are found with him in strong desire, and in abundant weeping, and in living mercies. And you reveal to him from what he was freed and with what he came, and you make known to him the glorious wealth of your righteousness, which you have poured out upon him abundantly, though he was not worthy. So that the emptiness of the flesh may be filled, and the poverty of the body may be enriched, and you are found for him in the diligence of life, for in the great folly of the many, you care for all, and you do not abandon him to the beast in the den where he was worthy because of evil deeds. And you shine for him in the radiance of your mercy, for mercifully you have shone upon all, and you do not deprive him of the sustenance of the life of all. And you find and know truly that your questions are not hidden from your inquirers, nor are the gifts withheld from those who draw from your rich treasury, nor is it known in the face of your mercy when they wish to enter it. And in this manner you have taught and instructed wisely, so that there is no harsh questioning, no violent shouting, no severe rebuke, not untimely, nor boastful, nor divisive, as is fitting for its [...] For he who taught you these things in the discipline of prayer and in the teaching that is necessary for everyone who desires to repent from his sins, brings the erring to you, because you desire that the erring be converted to you. My lostness seeks you in vain, for you are the glorifier of my lostness.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܐܙܤܢܐ ܡܗܝܼܪܐ ܘܚܟܝܡܐ ܪܓܸܠܝܢ","severity":"info","text":"The Syriac reads 'like a skilled and wise physician,' a simile for the spiritual director's role in diagnosing and healing the soul's ailments, echoing medical imagery common in Syriac ascetic literature.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܛܝܩܘܬܟ","severity":"info","text":"The term 'righteousness' (ܛܝܩܘܬܟ) here carries the sense of divine or ascetic merit, often used in Syriac to denote a state of moral and spiritual rectitude granted by God.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܚ̈ܝܐ ܕܟܠ","severity":"info","text":"The phrase 'sustenance of the life of all' may allude to Christ as the bread of life (John 6:35) or the Pauline concept of spiritual nourishment (1 Cor 10:16), common in Syriac Eucharistic and ascetic contexts.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܒܗܢܐ ܐܤܟܡܐ","severity":"info","text":"The phrase 'in this manner' marks a structural transition from the extended medical metaphor to a summary of the teacher's method, emphasizing the disciplined approach to spiritual instruction.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܝܟ ܡܐ ܕܦܸܐܐ ܠܝܕ[...]ܗ̇","severity":"caution","text":"The Syriac text is corrupt at 'as is fitting for its [...]' (ܐܝܟ ܡܐ ܕܦܸܐܐ ܠܝܕ[...]ܗ̇), with a lacuna that obscures the object of comparison; the English draft supplies 'its' but the referent is uncertain.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"ܐܲܠܸܦܬܿܢ ܘܐܲܪܬܝܼܬܿܢ","severity":"info","text":"The pairing 'taught and instructed' reflects a common Syriac ascetic topos of the spiritual father's dual role as teacher and guide, influential in later monastic rules such as those of Dadishoʿ.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The lacuna at 'as is fitting for its [...]' leaves the comparison incomplete; the referent of 'its' is unclear.","The phrase 'my lostness' (ܠܲܐܒ̇ܝܕܘܬܝ) may be a rhetorical self-deprecation by the author or a persona, but the exact speaker is ambiguous."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":28,"ref":"p28","source":"ܕܪܘܿܫ ܠܢ ܐܘܪܚܐ [...]ܢܪܕܐ ܒܗ̇\nܠܘܲܥܕܐ ܕܚܘܼܒܵܟ ܚܲܢܢܐ ܩܢܚܵܢ ܘܚܝܢ. ܕܒ̇ܙܝܢ ܒܲܫܒܝ̈ܠܝܟ\nܬܪ̈ܬܨܐ. ܕܐܹܬܹ̇ܐ ܠܘܬܪܚ̈ܡܝܟ ܡܪܚܡܢܐ ܘܐܬܙܚܲܡܥܝܠܢ. ܢܲܛܲܪ ܗܲܠ̈ܟܢܬܢ ܒܐܘܪܚܟ ܡܢ ܫܵܪ̈ܥܬܼܐ ܪܚܛܝܬܐ ܡܪܝ̈ ܕܠܐ\nܚܲܝܓܪܢ ܤܛܐ ܡܢ ܬܘܼܟܠܢܐ ܫܲܪܝ̈ܙܐ ܕܥܠܝܟ. ܫܸܪܝܵܢܐ ܕܫܪ̈ܙܐ\nܝܲܠܒܫܲܢ ܩܘܫܬܿܟ ܡܪܝ̈. ܐܝܟ ܝܫܘܼܙܐ ܚܲܤܝܼܢܐ ܢܟܪܟܲܢܝ\nܡܢ ܝ̇ܡܝܢܝ ܘܡܢ ܤܸ[...]. ܙܠܲܡܐ ܢܦܲܓ̇ܥ ܒܝ ܬܡܵܢ ܒܥܠܕ ܒܒܝ. ܘܢܦܟܪ ܩܢܘܡܝ ܡ̣ܢ ܡܲܪܕܝܼܬܐ ܕܐܘܼܪܚܟ. ܘܢܥ̇ܙܩܠ ܗ̈ܠܟܬܝ\nܡܡܨܝ̈ܕܬܗ̇. ܘܡܲܫܒܝܼ̈ܠܐ ܟܲܪܒܸ̈ܐ ܕܛܵܥܝܘܬܗ ܢܲܦܫܗܹܝܘܗܝ\nܠܪܥܝܢܝ. ܚܤܘܟܲܝܗܝ ܡܢ ܡܲܙܪܝܼܬܵܐ ܕܥܘܼܠܐ ܠܥܒܕܟ ܡܪܝ̈. ܪܠܡܐ ܢܒܲܙܚ ܒܝ ܒܝܼܫܐ ܘܤܵܗܐܐ. ܠܐ ܡܪܝ ܢܫܬܿܠܛܘܢ ܥܠܝ\nܚ̈ܫܐ ܘܫܐܕ̈ܐ ܐܝܟ ܕܢܸܫܒܿܘܿܢ ܠܢܦܫܝ ܒܲܚܛܝܬܐ܇ ܘܲܢܟܲܬܿܡܘܢ\nܠܗܲܝܡ̈ܝ ܒܲܪ̈ܓܝܓܬܐ܇ ܘܐܘܤܦ ܥܘܠܐ ܥܠ ܥܘܼܬܝ ܘܟܘܼܬܼܡܬܐ\nܥܠ ܟܘܬܡ̈ܬܝ. ܐ̇ܫܝܓܲܝܢܝ ܡܢ ܥܘܼܠܝ ܒܡ̈ܝܐ ܕܟܼ̈ܝܐ ܕܫܘܼܒܩܢܐ\n[...]. ܘܲܡܙܘ̈ܩܲܝܢܝ ܡܢ ܟܘܼܬܡ̈ܬܝ ܩܤܲܡܵܐ ܕܿܚܝܟ. ܘܪܘ̈ܣ\nܥܠܝ ܙܘܦܵܐ ܕܕܚ̈ܡܝܟ ܘܐܼܬܕܟܹܿܐ ܡܢ ܚ̈ܛܗܝ ܘܡܐ ܕܕܟܝܬܿܢܝ\nܡܢ ܚ̈ܛܝܗܝ ܒܝܕ ܕܘܢܐ ܕܛܝܒܘܬܟ܆ ܗܲܒ ܠܪܥܝܢܝ ܕܘܝܵܐ\nܘܚܲܠܫܐ ܡ̈ܠܐ ܕܬܘܙܝܬ ܐ̇ܝܕܐ ܩܙܹܒ ܠܟ ܚܠܦ ܬܲܕܘܝܬܐ\nܕܚܲܝܵܒܘܬܝ. ܢܗ̇ܘ̈ܝܢ ܠܨܒܝܠܟ ܡܠܘܗ̈ ܝܕܦ[...] ܐܝܟ [...]ܒܢܐ\nܡܪܝ. ܘܕܬܩܒ̈ܠܢ ܠܚܘܒܐ ܝܫܦܝܼܥܐ ܕܐܠܗܘܬܟ. ܠܘܬܟ ܢܗܘܘܢ\nܚܵܢܝܢ ܚܘܫ̈ܡܝܕܐ ܐ̇ܡܝܼܢܐܝܬ. ܘܒܘܟܠܙܒܢ ܒܟ ܢܗܘܐ ܕܢܝܗ\nܕܠܡܪ ܥܵܕܘܪܪ̈ܘܦܪܘܩܥ. ܘܠܐ ܢܗܘܐ ܠܝ ܕܢܝܐ ܐܚܪܢܐ ܠܒܪ\nܡܢܟ. ܡܛܠ ܕܠܝܬ ܤܲܒܪܐ ܐܚܪܢܐ ܠܲܒܢܝ̈ܢܫܐ. ܕܒܗ [...]\nܐܠܐ ܐܢ ܤܲܒܪܟ. ܕܗ̤ܘ ܢܬܠܵܘܐ ܠܝ ܒܲܦܓܕ ܘ̈ܒܪܘܚ. ܒܪܸܬܢܢ\nܘܲܒܪ ܥ̈ܬܝܕܢ.","english":"... like a skilled and wise physician, you approach him, discerning the pains of all his limbs, and you know the remedy for all his diseases, and it is not difficult for you to prepare medicines for them. Thus you are\n\nthe wayfarer on the path [...] the road of your love, a sinner, guilty and alive. For you are seen in your ways, the two paths. That he may come to your mercy, merciful one, and be comforted. Guard your steps on your way from the swift currents, my lords, which do not let the stray one fall from the trusty ropes that are upon you. The loosening of the mysteries, my lords, your truth puts on, like a merciful savior, and it encircles me from my right and from my left [...] He meets me there, the enemy in my house. And he turns my face from the discipline of your way. And he disturbs my ways with its snares. And the stumbling blocks of its error he makes to be my thoughts. Their darkness from the sowing of iniquity, for your servant, my lords. He mocks me, the evil and the foolish. Do not, my lord, let pains and demons rule over me, as if I had given myself over to sin. And let them seal my senses with vain thoughts. And let iniquity be added to my wrong, and a seal upon my seals. Wash me from my wrong with the pure waters of forgiveness [...] And cleanse me from my seals with the key of your life. And cast upon me the covering of your mercy, and let me be purified from my sins. And when I am purified from my sins by the hand of the dove of your grace, give to my thoughts a remedy and a soothing, words of your truth, a hand that has lied to you in place of the confession of my guilt. Let them be for your will, full of [...] like [...] my lord. And that you may receive the abundant love of your divinity. With you let the living, the immortal ones, be in a firm manner. And at all times let it be with you that which is for the Lord, the perpetual helper. And let there be for me no other hope apart from you. Because there is no other hope for the wretched. For in it [...] except your hope. Which will be hung for me in body and spirit, in the present and in the future.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܕܘܢܐ ܕܛܝܒܘܬܟ","severity":"info","text":"The phrase 'dove of your grace' (ܕܘܢܐ ܕܛܝܒܘܬܟ) likely alludes to the Holy Spirit as agent of purification, a common Syriac typology.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡ̈ܝܐ ܕܟ̈ܝܐ ܕܫܘܒܩܢܐ","severity":"info","text":"The 'pure waters of forgiveness' echo baptismal imagery (cf. John 3:5, Eph 5:26) and the Syriac tradition of 'living waters' for spiritual cleansing.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܫܐܕ̈ܐ","severity":"info","text":"The term 'demons' (ܫܐܕ̈ܐ) reflects the ascetic context of spiritual warfare, common in Syriac monastic literature (e.g., Evagrius, John of Apamea).","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage shifts from direct address to a prayer-like plea, with a series of petitions (wash, cleanse, give) that structure the spiritual request.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܘܝܵܐ","severity":"caution","text":"The term 'remedy' (ܕܘܝܵܐ) is ambiguous: it may mean 'medicine' or 'comfort'; the context of purification suggests a spiritual healing sense.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text has several lacunae (marked [...]) and uncertain readings, e.g., 'ܕܪܘܿܫ ܠܢ ܐܘܪܚܐ' is fragmentary; the translation 'wayfarer on the path' is conjectural.","The phrase 'ܕܘܝܵܐ' could be read as either 'remedy' or 'comfort'; the reading 'remedy' is adopted based on the medical metaphor earlier in the passage."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":29,"ref":"p29","source":"ܕܡܢܟ ܢܗܘܐ ܛܥܝܼܢ ܐܠܦܐ ܕܪܥܝܢܢ ܘܲܡܕܒܪ\nܠܗ̇ ܡܪܝ ܕܠܡܐ ܟܕܬܸܿܕܪܐ ܒܝܡܐ ܕܥܠܡܐ ܢܛܲܒܿܥܘܼ ܢܗܓܲܠܠܐ\nܡ̈ܫܝܐ ܘܟܝܡܘ̈ܢܐ ܕܚ̈ܛܗܐ. ܒܐ[...]ܝܟ ܬܗܘܐ ܤܝܼܡܐ ܢܦܫܢ\nܥܡ ܗܕܡ̈ܝܢ ܡܪܝ. ܡܛܠ ܕܐ̇ܢܬ ܫܠܝܛ ܐ̇ܢܬ ܥܠ ܡܘܬܢ ܘܐܦ\nܥܠ ܚܚ̈ܝܢ. ܐܝܟ ܕܫܦ̇ܪ ܠܲܨܒܝܢܟ ܢܗܘܐ ܠܝ ܚܢ̇ܝܟ. ܘܐܝܟ ܙܡܢܚ\nܠܐ ܠܗܘܬܟ ܢܲܤܬܥܲܪܨ ܐܕܝ. ܘܐܝܟ ܕܦܐܸܐ ܠܝ̇ܕܥܬܟ ܕܒܙ[...]\nܕܠܐ ܢܤܛܘܿܢ ܙܘܥ̈ܝ ܘܗܕܡ̈ܝ ܠܒܪ ܡܢ ܐܘܪܚܟ. ܠܐ ܡܪܝ\nܢܗܘܘܢ ܠܝ ܥܘܼܘܵܟܼ̈ܐ ܘܬܼܘܩ̈ܠܬܐ ܒܲܫܒܝܠܝ ܡܲܕܪܝܼܬܝ ܙܠܘܬܟ܆\nܕܠܐ ܢܚܕܐ ܠܝ ܒܥܠܝ ܒܒܪ. ܡܐ ܕܤܵܛ̇ܝܵܢ ܕܓܠ ܡܢ ܐܘܼܪܚܟ. ܕܚ̈ܝܠ. ܗܲܒܠܝ ܕܐܪܕܐ ܒܐܘܼܪܚܐ ܬܪܝܲܨܬܿܐ ܕܦܘܩ̈ܕܢܝܟ\nܕܚ̈ܝܼܡܹܐ. ܪܒܗܘܢ ܢܗܘܐ ܠܝ ܕܐܡܢܲܥ ܠܲܠܡܹܐܝܢ ܛܝܒܘܬܟ܆\nܤܡܸܟ ܗܠܵܟܬܼܝ ܒܲܫܒܝܼ̈ܠܐ ܕܢܡ̈ܘܤܝܟ ܩܕܢ̈ܫܐ܆ ܕܗܢܘܢ ܢܤܲ[...]. ܥܒܼܕܟ ܐܢܐ ܘܼܵܒܪܗ̇ ܕܐܲܡܫܬܟ ܡܪ̈ܐ ܡܵܪ̈ܘܬܐ܇ ܘܲܫܒܼܵܢܝܚ\nܒܝܼܫܐ ܡܢ ܨܐܕܝܟ. ܡܛܠ ܕܐ̇ܪܓܸܿܫ ܒܪܦ̇ܝܘܼܬ ܕܘܡܪ̈ܝ: ܗܘ̇\nܕܿܫܒܸܐ ܗܘ̣ܐ ܠܗܟܠܗ ܟܝܢܢ ܡܢ ܩܕܝܡ ܒܝܕܥ̣ܒܼܵܪ ܦܘܩܕܢܐ\nܘܥܠ ܐܝܠܢܐ: ܘܲܦܠܝܼܚ ܒܢ ܘܫܲܥܒܸܿܕ ܠܢ ܚܲܪ ܡܵܢܐܝܬ: ܙܒܢܐ\nܟܠܗ ܕܐܠܵܦܐ ܚܡܫܐ ܕܫܢ̈ܝܐ: ܥܕܡܐ ܠܡܐܝܬܗ ܕܡ̇ܚܝܵܢܢ\nܡܫܝܚܐ ܡܚܲܪܪܢܹܗ ܙܟܝܢܢ: ܗܘ̇ ܪܸܫܪܝܗܝ ܠܫܘܼܠܛܢܗ ܘܫܲܩܠܵܗ\nܠܚܪܗ ܡܢ ܨܘܪܢ: ܘܬܲܒܼܪܗ ܠܥܘܼܤܹܗ ܡܲܕܝܼܪ̈ܐ. ܘܒܝܼܪ ܗ̇ܟܢܐ\nܨܒܐ ܠܡܦܠܚ. ܡܛܠ ܕܐ̇ܪܓܸܿܫ ܕܐܢܐ ܒܚܹܐ ܪܘܬܝ ܨܒܝܵܢܝ\nܝܫܙܹܝܵܬܼܵܗ̇ ܠܲܐܤܝܼܪܘܬܐ ܕܚܘܒܝ ܕܠܘܠܟ: ܘܐܲܫܠ̇ܡܐ ܢܦܫܝ\nܥܡ ܗܕܡܵܝ ܠܡܫܬܲܡܥܵܢܘܬܐ ܕܟܠ ܕܓ̤ܿܐ܆ ܒܗ̇ܢܐ ܦܘܼܪܤܵܐ\nܐܦ ܗܘ̣ܐ ܐܫܟܚ ܠܗ ܥܸܠܬܐ܆ ܘܲܫܒܼܵܢܝ ܒܲܚܛܝܬ ܐܝܟ ܕܒܫܒܝܐ. ܒܨܒܝܢܝ ܕܒܼܪ̈ܢܝ. ܟܡܐ ܙܒ̈ܢܝܼܢ ܦܫܚܸܝܼܢ ܗ̣ܘ ܘܢܓ̈ܕܐ [...]ܒܘ[...].","english":"... like a skilled and wise physician, you approach him, discerning the pains of all his limbs, and you know the remedy for all his diseases, and it is not difficult for you to prepare medicines for them. Thus you are the one who steers the ship of the soul and guides it, my Lord, lest it be dashed in the sea of the world, the waves of sins and the storms of errors. Through you, my soul is set at peace with my members, my Lord, because you are lord over death and also over life, as it pleases your will. Let your life be for me, and as is fitting, let not your absence cause my hand to tremble. And as your knowledge deems fit, that my movements and members not stray from your path, let not obstacles and hindrances be for me on the path of my discipline, your prayer, that my enemy not rejoice over me in the world. When one strays from your path, give me strength that I may walk in the straight path of your commandments of life. Let it be granted to me to receive the fullness of your grace, my journey set upon the paths of your holy laws, which are the [...] of your servant, I and the son of your maidservant, lords of lords, and drive away the evil one from your side. For he perceived the slackness of my Lord, he who was able to subdue the whole world from the beginning by the execution of the commandment over the trees, and he labored in it and enslaved it freely, the whole time of the first five thousand years, until the coming of the life-giving Messiah who freed him victorious, who broke his dominion and took his freedom from the rock, and shattered his yoke, the oppressors. And in this way he wishes to work. For he perceived that I am alive in my will, that I might loosen the bonds of my love for you, and deliver my soul with my members to the obedience of all that is evil, in this opportunity he also found a cause, and drove me into sin as in captivity. In my will, my sons, how many times did he rejoice and [...]","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܕܡܢܟ ܢܗܘܐ ܛܥܝܼܢ ܐܠܦܐ ܕܪܥܝܢܢ","severity":"info","text":"The Syriac opens with a nautical metaphor: the addressee steers the ship of the soul. The English draft's 'steers the ship of the soul' is a plausible rendering of the underlying image, though the Syriac text is partially corrupt.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܪܝ","severity":"info","text":"The term ܡܪܝ (Mār(y)) is a standard Syriac address for a spiritual father or Christ, here rendered 'my Lord'. It signals the addressee's authority over life and death in the passage.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܫܝܚܐ ܡܚܲܪܪܢܹܗ ܙܟܝܢܢ","severity":"info","text":"The reference to the life-giving Messiah who frees the world echoes soteriological themes common in Syriac literature, possibly alluding to Christ's victory over sin and death as in Pauline epistles.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܕܐܠܵܦܐ ܚܡܫܐ ܕܫܢ̈ܝܐ","severity":"info","text":"The phrase 'the first five thousand years' reflects a traditional Syriac chronology of world history from Creation to Christ, common in East Syriac sources.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܬܲܒܼܪܗ ܠܥܘܼܤܹܗ ܡܲܕܝܼܪ̈ܐ","severity":"caution","text":"The phrase 'shattered his yoke, the oppressors' is textually uncertain; the Syriac ܡܲܕܝܼܪ̈ܐ may be corrupt or a hapax. The English draft's 'oppressors' is a conjecture.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܨܒܝܢܝ ܕܒܼܪ̈ܢܝ","severity":"info","text":"The direct address 'my sons' (ܒܼܪ̈ܢܝ) marks a shift to a parenetic mode, typical of Abraham's exhortations to his disciples in this work.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text has several lacunae and uncertain readings, especially in the latter part of the passage (e.g., ܘܬܲܒܼܪܗ ܠܥܘܼܤܹܗ ܡܲܕܝܼܪ̈ܐ). The identity of the 'son of your maidservant' is unclear; it may be a self-deprecating reference by the author or a scribal addition."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":30,"ref":"p30","source":"ܘܐܦ ܠܗ ܠܫܲܒܿܢܐ ܐܢܼܬ ܗܘ̣ܐ ܠܵܗ ܠܡܫܬܲܒܗܪܘ܇ ܒܗ̇ܝ ܕܡܫܟܚ\nܝܬܝܪܐܝܬ ܘ̇ܠܐ ܠܝ ܕܐܹܠܲܐ ܘܐܒܼܟܹܿܐ. ܙܟܕ ܒܪܚܹܐܪ̈ܐ ܐܝܬܝ\nܗܘ̇ܝܬ ܡܢ ܥ̇ܒܘܕܹܐ܆ ܦܠܚ̇ܬ ܥܲܒܼܙܘܬܐ ܠܥܒܼܕܐ ܡܵܪܘܕܐ܆\nܘܐܲܤܪ̈ܬܗ̇ ܠܫܲܪܝܘܬܐ ܕܚܹܐ ܙܘܿܬܝ ܒܨܒܝܢܝ. ܬܚܝܬ ܡܵܙܘ̇ܬܵܗ\nܕܗ̇ܘ ܕܡܢ ܢܘܓܪܐ ܫܕܐ ܠܲܐܟܼܤܘܪܝܐ܇ ܘ̇ܠܗ̇ܘܕܝܢܐ ܥܲܙܝܙܐ\nܪ̤ܡܪܡ̇ܢ ܠܗ ܗ̇ܘ܇ ܡܛܠ ܦܲܩܙܘܬܗ ܘܚܲܙܡܘܬܗ ܡܘܿܡܫܲܥ̱ܝܘܼܬܼܗ. ܒܝܲܬܿܝܼܪܐ ܡܛܝܲܒ ܐܢܐ ܕܐܫܘܹܐ ܠܗ̇ܘ ܕܝܼܢܹܐ ܡ̇ܪܢܼ̈ܙܐ܇ ܙܐܪܦܝ̇ܬ\nܡܵܙܘܿܬܐ ܕܡܪܐ ܕܥܠ ܟܠ ܫܠܝܼܛ܇ ܘܐܲܫ̱ܠܡ̇ܬ ܢܵܦܫ ܠܦܘܠܚܢܐ. ܙܥܒܼܕܐ ܡܫܲܦܠܐ ܥܒܸܕܥܒܪܼ̈ܐ܇ ܗܢ̇ܘ ܕܝܢ ܕܐܬܼܩܲܦܲܚ ܡܢ\nܡܢ ܝܵܕܘܥ̈ܐ. ܘܐܼܬܒܲܙܚ̇ ܡܢ ܦܙܘ̈ܫܐ ܘܐܙܪܓܲܪ ܡܢ ܫܲܪ̈ܝܙܐ܇ ܘܚܵܒ\nܡܢ ܡܗܝ̈ܡܢܐ ܘܬܐܦܲܪܣ܆ ܡܢ ܩܙܝܼܫ̈ܐ܇ ܘܐܬ̱ܢܕܙ ܡܢ ܪܚ̈ܡܢܝ\nܗܙ̇ܗܘܢ. ܗܘ̇ ܕܡܛܠ ܚܤܵܡܗ ܪܸܒܕܝ̇ܫ ܓܒܝܠܬܢ ܩܕܡܝܐ܇ ܐܤܬܝܦ\nܡܢ ܝܫܘܒܚܗ ܘܐܫܬܸܿܕ ܡܢ ܪܒܘܬܗ̇. ܘܐܬܙܲܚ̈ܩ ܡܢ ܤܪܕܐ\nܙܲܗܝܐ ܕܡܠܐܟ̈ܐ ܒܢ̈ܝ ܓܲܒܹܿܗ̇. ܘܒܐܝܼܕܐ ܒܐܢܕܐ ܫܘ̣ܐ ܠܥܘܡܪܐ\nܕܟܼܠ̈ܒܿܐ ܘܕܡܪܝܼ̈ܕܹܐ܇ ܘܲܙܢܬܵܕܝܼܫ ܡܢ ܚܘܘ̈ܬܐ ܘܲܥܩܲܙܒ̈ܐ ܘܙܚܫܢ\nܙܸܐܪܥܐ ܐܝܟ ܡܠܬܗ ܕܦܪܘܩܢ. ܒܒܼܵܥܘܼ ܡܢܟ ܐܠܗܐ ܡ̈ܕܐ\nܡܙܘ̈ܬܐ܆ ܒܓܼܵܥܲܝܟ ܡܠܟܐ ܡܠܸܟ ܡ̈ܠܟܹܐ. ܐܹܝܢ ܐܠܗܐ ܕܕܘܚܠܐ\nܕܠܐ ܒܤܲܪ. ܐܢܗܸܘ ܕܩܛܲܠܬܢܗܝ ܠܲܢܘܝܼܠܐ ܒܝܕ ܦܓܪ̈ܐ ܕܒܪܓܢܤܢ:\nܘܐܢ̄ܬ ܤܚܲܦܬܢܗܝ ܠܢܟܲܘܿܠܵܐ ܒܒܙܢܫܐ ܒܲܪ ܛܘܿܗ ܡܢ ܙܲܠܒܼܫܐܝܗܝ\nܒܐܠܗܘܬܟ: ܘܐ̇ܢܬ ܦܟܲܪܬܿܝܗܝ ܠܫܲܒܿܝܢ ܒܡܠܟܐ ܕܡܢܢ: ܘܐܲܦܢܝܬܗ̇\nܠܲܫܒܝܼܬܐ ܡܢ ܐܢ̈ܙܘܼܗܝ. ܫܪܝܼܢܝ܆ ܐܦ ܠܝ ܡܢ ܤܘܿܛܡܹ̈ܐ ܘܲܦܟܼ̈ܪܐ\nܕܡܼܵܙܘ̈ܕܘܼܬܗ̇ ܡܪܝ̈. ܕܟܕ ܨܒܵܐ ܐܢܐ ܘܟܕ ܠܐ ܨܒ̇ܐܢܐ܇ ܦܲܟܼܪܢܝ\nܒܟܠ ܐܤܟܹܿܝܡ ܕܨܸܢܥ̈ܬܼܗ.","english":"... like a skilled and wise physician, you approach him, discerning the pains of all his limbs, and you know the remedy for all his diseases, and it is not difficult for you to prepare medicines for them. Thus you are the one who also gave to the seven the occasion to boast, in that he is able especially, and not I, to weep and lament. I was from among the freeborn, from the doers, I performed service for a rebellious slave, and I bound the loosening of my life by my own will. Beneath the yoke of him who cast the assailant from the contest, and the mighty Jew, that one exalted himself because of his severity and his zeal and his humility. More fittingly, it is I who should resemble him who knows the mysteries, I have drunk the yoke of the Lord who is sovereign over all, and I have delivered my soul to service. The lowly servant made the crossings, that one who was hardened by the acquaintances, and was scorned by the fugitives, and was driven out by the vagabonds, and was hidden from the faithful, and was dispersed from the priests, and was separated from my companions. That one, because of his great shame, the first creation, was cast out from his glory and was stripped of his greatness, and was expelled from the glorious order of the angels among his kind. And by a hand that is one, he was made equal to the dwelling of dogs and of rebels, and was renewed from snakes and scorpions and creeping things, a seed like the word of the Saviour. By your will, O God of mercies, by your command, O King, king of kings. Where is the God of fear who does not pass away? Would that you had killed the fool by the bodies of the man of pride, and you had overthrown the accuser by the trembling of the son of his shame from his clothing by your divinity, and you had redeemed the captive by the king of the world, and you had turned back the captivity from his members. Simply, also for me, from the stumbling-blocks and the fetters of the yokes of my Lord, that when I will and when I do not will, you yoke me in every form of his commands.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The speaker describes himself as having served a rebellious slave and bound his own life's loosening by his own will, indicating a voluntary submission to a harsh discipline.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܫܲܒܿܢܐ","severity":"info","text":"The term 'seven' (ܫܲܒܿܢܐ) may refer to a specific group or a symbolic number; its precise referent is ambiguous in context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܠܬܗ ܕܦܪܘܩܢ","severity":"info","text":"The phrase 'word of the Saviour' (ܡܠܬܗ ܕܦܪܘܩܢ) echoes New Testament usage, possibly alluding to Christ's teachings or a specific logion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"The reference to 'the mighty Jew' (ܝܗܘܕܝܐ ܥܲܙܝܙܐ) may reflect anti-Jewish polemic common in Syriac ascetic literature, though the identity is unclear.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from a second-person address to a first-person lament, then to a series of contrasts between the speaker and a humbled figure, before concluding with a prayer.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains several uncertain readings (e.g., ܙܟܕ, ܐܒܼܟܹܿܐ) that may affect interpretation; the English draft reflects one plausible reconstruction.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the seven' and 'the mighty Jew' is unclear; the speaker's self-identification as 'from among the freeborn' may be metaphorical or literal."],"confidence":"medium","notes":[]},{"i":31,"ref":"p31","source":"ܘܟܼܕܘܿܢܲܝܢܝ ܬܚܝܬ ܢܝܼܪܐ ܙܒܲܤܝܡܟ܆\nܕܢܝܼܚ ܘܩܲܠܝܼܠ ܠܛܵܥܘ̈ܝܗܝ. ܐܹܝܢ ܡܪܝ ܢܫܬܸܿܙܘܿܢ ܦܟܼܵܪܘܿܗܝ. ܡܢܹܝ. ܘܝܬܦܤܵܩܢ ܡܨܝܼܙܬܗ̇. ܕܥܲܪܩܠܲܢܝ ܒܙܗܝܢ ܡܢ ܘܿܠܝܬܼܐ. ܘܢܲܬܒܲܛܠܘܢ ܢܫܒܿܘܿܗܝ ܕܒܗܘܢ ܐܬܿܬܨܲܢܕܬ ܡܢ ܩܘܫܬܐ ܕܬܐܬܚ̇ܕܐ\nܒܲܚ̈ܛܗܝ. ܕܐܤܬܚܦ ܘܐܦܸܠ ܐܝܟ ܕܬܘܼܒ ܠܐ ܐܩܘܼܡ. ܐܘܼܫܛ. ܠܝ ܢܡܝܢܐ ܕܪܚ̈ܡܝܟ ܘܐܲܩܝܼܡܲܝܢܝ ܡܩܝܼܡܵܢܐ ܕ̈ܢܦ̈ܠܐ. ܕܚܲܕܪܘܥܝ. ܚܵܘܒ̈ܝ ܐܝܟ ܓܲܠ̈ܠܐ܆ ܪܸܢܛܒܿܥܘܼܚܵܝ ܒܝܬ ܟܝܡܘ̈ܢܐ ܕܝܡܐ ܕܚܛܝܠܐ:\nܘܠܐ ܐܫܟܿܚܬ ܠܲܡܥܲܙܵܢܘ ܠܘܼܩܒܲܗܘܢ. ܙܠܵܢܝ ܒܲܚܢܟ ܡܪܸܠܐ\nܠܛܒܝܲܬܐ. ܘܠܐ ܐܹܒܲܕ ܬܡܢ ܤܒܪܐ̈ ܕܚ̈ܝܢ. ܢܫܲܬܸܿܩ ܓܲܠܹ̈ܠܐ\nܕܝܡ̈ܡܐ܆ ܡܫܲܠܹܐ ܟܝܼܡܘ̈ܢܐ ܕܥܘܼܠܐ ܘܙܚܛܝܬܐ܆ ܒܥܵܐ\nܠܲܐܒܝ̈ܙܐ ܘܡܲܦܢܹܐ ܠܲܫܒ̈ܥܐ ܥܒܕ ܤܒܪܐ ܠܲܙܠܐ ܤܲܒܪܐ܆\nܩܪܐ ܠܐܝܠܝܢ ܕܠܐ ܐܝܬܝܗܘ̈ܢ ܐܝܟ ܐܢܬܝܗܘܢ܆ ܡܥܐܢܐ\nܡܢܟ ܡܪܝ: ܠܐܢܗܸܠ ܤܵܩܘܿܕܗ̇ ܕܓܢܤܢ ܒܬܘܼܩܢܐ ܪܸܥ̣ܒܕ\nܐܚ̈ܝܟ. ܠܐ ܢܬܼܚܬܲܪ ܤܵܢܐܗ ܕܟܝܢܢ ܒܲܐܒܕܢܗ ܕܙܝܢܢ. ܠܐܝܼܬܬܪܝܡ\nܕܫܗ ܕܒܥܠܕ ܒܒܗ ܕܛܘ̇ܗܡܲܢ. ܡܐ ܕܲܚܢܢ ܪܸܫܙܟܲܢ ܠܕܝܼܢܐ ܕܓܗܢܐ܇\nܘܿܠܬܘܼܒܥ̇ܢܐ ܥܲܙܝܼܢܐ ܕܟܐܢܘܬܟ. ܠܐ ܬܸܿܤ̇ܩ ܠܙܹܝ̇ܫ ܪܓܬܗ ܡܐ\nܕܐܫܬܸܿܙܝܼܢ ܠܐܒܙܢܢ. ܡܛܠ ܕܨܠܡܵܟ ܟܲܢܝܬܿܢܝ. ܚܘܐܣ ܥܠ ܨܠܡܟ\nܡܪܝ̈. ܘܠܐ ܬܸܿܬܠ ܝܙܬܿܘܬܟ ܚܤܕܐ ܠܒܝܼ̈ܫܐ. ܠܦܘܼܠܚܢܐ ܘܲܠܗܒܘܠܐ\nܙܹܡܵܪܘܿܬܵܟ ܩܪܝܿܬܿܢ ܘܐܲܬܩܸܢܬܿܢ. ܘܠܵܘ ܠܦܘܼܠܚܢܐ ܕܚܛܢܠܐ ܘܲܠܥܒܘܼܡܗ\nܕܐܲܟ̇ܠ ܩܪܨܐ. ܗ̇ܘ ܕܨܒܼܐ ܠܡܘ̇ܒܙܘܬܗ ܠܓܝܤܢ ܒܐ ܒܕܢܐ ܕܡܛܠ\nܚܛ̈ܝܢ. ܐܬܿܬܥܝܼܪ ܥܠܝܬ ܘܠܐ ܬܸܿܫܡܟ ܡܪܝܐ. ܘܫܡ̣ܥ ܐܢܲܩܬܵܐ\nܕܥܒܼܕ̈ܝܟ ܪܸܡܒܿܓܥܝܢ ܡܢ ܫܘܼܥܒܕܐ ܩܲܫܝܐ ܕܲܚܛܝܬܐ ܕܫܲܥܒܓܢ. ܐ̇ܢܟܐ ܐ̈ܢܝܢ ܛܝ̇ܒܘܬܟ ܕܠܘܬܢ ܩܕܡܝ̈ܬܐ ܡܪܝ̈ܐ ܐܠܗܢ.","english":"... like a skilled and wise physician, you approach him, discerning the pains of all his limbs, and you know the remedy for all his diseases, and it is not difficult for you to prepare medicines for them. Thus you are the one who, under the yoke of your patience, makes his errors light and easy. O my Lord, you have heated his pot, and it has boiled over; the measure of his sin has been broken, for he was tripped up by the zeal of the wicked one, and the bonds that were forged by the truth of union with his sins have been dissolved, so that he fell and will not rise again, as if he were never to stand. Stretch out to me the hand of your mercies and set me up as a lifter of the fallen, so that my sins may be scattered like waves, and my transgressions may be calmed among the billows of the sea of sins. And I was not able to oppose them. My prayer is in your mercy, O physician of goodness, and let not the hopes of life perish there. Quiet the waves of the seas, still the billows of iniquity and transgression; seek out the needy and bring forth the hungry; make hope for the desperate, call to those who are not as if they were; entreat with you, my Lord. Do not let the edge of the flesh be blunted by the furnace of the passions of your brothers. Do not let the hem of the soul be torn by the loss of the spirit. Do not let the gate of the will be lifted up by the door of our nature. When your reason is troubled by the judgment of Gehenna and the harsh whirlpool of your affliction, do not ascend to the height of its desire when it is heated by the furnace. For your image is established; have mercy on your image, my Lord, and do not give your patience as a spoil to the evil ones. For your service and your praise, your song is called and established, and not for the service of sin and the work of the slanderer. He who wishes to destroy the body by the hand of sin, be vigilant over yourself and do not forget the Lord. And hear the cry of your servants who are oppressed by the harsh servitude of sin that rages. Thus are the sons of your grace who were with you from the beginning, my Lord God.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The speaker describes the spiritual director as one who, under the yoke of patience, makes the disciple's errors light and easy, using the metaphor of a heated pot that boils over to illustrate sin's excess.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܟܝܼܡܘ̈ܢܐ","severity":"info","text":"The Syriac term ܟܝܼܡܘ̈ܢܐ (kīmawātā) means 'billows' or 'waves,' here used metaphorically for the tumultuous sea of sins, echoing nautical imagery common in Syriac ascetic literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The phrase 'stretch out to me the hand of your mercies' recalls Psalm 144:6 (Peshitta) and similar pleas for divine aid, though no direct quotation is present.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"The 'seven' mentioned earlier in the passage likely refers to the seven ascetic brothers or a group of solitaries, a motif in Syriac monastic hagiography, though not explicitly identified here.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from direct address to the spiritual director (second person) to a prayerful plea (first person), then to a series of admonitions (negative imperatives), marking a rhetorical transition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains several uncertain readings (e.g., ܘܟܼܕܘܿܢܲܝܢܝ, ܕܢܝܼܚ) that may be scribal errors or dialectal forms; the English draft smooths these into coherent metaphors.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'seven' is not specified; they may be a known group or a generic reference. The phrase 'sons of your grace' at the end could refer to the disciples or to all believers."],"confidence":"medium","notes":[]},{"i":32,"ref":"p32","source":"ܕܥܒܼܙܬ ܥܡ ܐܒܗ̈ܝܢ ܘܥܡ ܙܲܪܥܗܘܢ ܕܡܢ ܒܬܲܪܗܘܢ. ܐܲܬܪܟܼܪ ܒܝ̇ܡܟ ܘܛܝܒ̈ܘܬܵܟ ܕܥܡܢ. ܘܠܐ ܬܲܢܦܹܝܢ ܒܐܝ̈ܕܝ\nܒܝܼܫܐ ܥܡܟ ܢ̣ܦܠܘܿܚ ܒܪ̈ܝ ܘܠܟ ܢܬܼܵܠܠܘܹܐ. ܘܙܝܠܟ ܢܗܘܐ\nܥܒܪ̈ܐ ܕܡܪܚܡܢܐ ܐܢܬ. ܘܠܘ ܕܒܝܫܐ ܓܠܝ ܡ̇ܢ ܕܪ̈ܡܐ܇\nܗܘ̇ ܕܡܢ ܒܪܫܝܬ ܩܛܲܠ ܐܢܫܐ ܗܘ̣. ܐܢ̇ܬ ܗܘ̣ ܡܙܪܡܲܚܝܢܐ\nܕܡܝܼܬܘܬܢ. ܘܫܵܒܼܘܩܐ ܕܥܘܼܠܢ ܘܡܲܥܒܿܪܥܐ ܕܚܛ[...]. ܠܐ\nܗܘ̣ܐ ܤܵܢܐܐ ܕܟܸܿܢܲܢ ܬܚܝܬ ܬܐܓܘܪܬܐ ܕܥܘܠܐܘ ܐܝܢܐ\nܕܥܡ ܒܝܼܫܘܬܵܗ ܨܒܼܐ ܕܢܦܠܘܿܚ ܒܗ ܠܲܐܒܕܢܐ ܕܦܓܪܢ\nܘܿܕܢܦܫܢ. ܐ̇ܢܬ ܕܝܢ ܐܦ ܠܩܥܠܙ ܒܼܒ̈ܝܟ ܕܐܬ ܪ̈ܚܲܩܘ ܡܢܵܟ\nܒܲܫܟܼܝܼܪܘܬܐ ܕܕܘܒܪ̈ܝܗܘܢ ܘܒܝܕ ܨܒܝܢܗܘܢ ܒܝܼܫܐ. ܠܚ̈ܝܐ\nܩܪܐ ܐܢܬ ܘܲܙܢܬܚܲܢܢܘܢ ܨܒ̇ܐ ܐܢܬ. ܟܕ ܐܡ̇ܪ ܐܢܬ. ܬܵܘ\nܠܘܬܝܼ ܐܘ̈ܝܫܩ̈ܐ ܕܡܢ ܝܘܓܪܐ. ܠܐ ܨܒ̇ܐܢܐ ܒܲܐܒܕܢܟܘܢ ܟܕܘ\nܦܠܲܚܬܘܢ ܒܝܬ ܢܘܘܟܪ̈ܝܐ. ܦܢ̣ܘ ܡܢ ܝܫܒܸܝ ܕܫܲܒܝܐ. ܦܘܼܫܘ\nܡܢ ܦܘܼܠܚܢܐ ܕܡܵܙܘ̈ܕܘܼܬܗ. ܐܬܚܪܪܘ ܡܢ ܫܘܼܥܒܕܗ [...]ܢܐ. ܢܘܸܚܘ ܡܢ ܥܡܠܐ ܕܒܝܼܫܘܬܗ. ܘܲܦܠܘܿܚܘ ܥܡܝ ܒܲܚܝܐ ܕܙܕܝܼܩܘܬܐ\nܕܬܼܚܘܿܢ ܘܢܛܐ̇ܒ ܠܥܘܢ. ܒܝܼܫܐ ܕܝܢ ܓܗܢܐ ܝ̇ܪܬ ܥܡ ܦܵܠܚܘ̈ܗܝ. ܐܢܐ ܕܝܢ ܡ̇ܠܟܘܬܐ ܕܫܡܝܐ ܡܵܘܙܸܬ ܐܢܐ ܠܟܘܢ ܠܙܚ̈ܡܝ. ܘܡܢ\nܟܕܘ ܐܝܟ ܪܸܒܪܲܗ ܒܼܘܢܐ ܝܲܗܒܼܬܿܗ̇ ܠܟܘܢ ܒܗܠܝܢ ܕܬܢܢ. ܥܕ\nܡܼܬܓܲܡܪ̈ܢ ܪܸܥܬ̈ܝܕܝܢ. ܐܹܝܢ ܡܪܝ ܢ̇ܗܘܐ ܠܢ ܗܟܢܐ. ܢܬܓܲܡܪ̈ܢ\nܨܐܕܝܢ ܗ̈ܢܝܼܢ ܗܠܝܼܢ ܒܗܘܢ ܒܥܒ̈ܕܐ. ܢܗܘܐ ܠܵܢ ܚܚܟ ܗܲܙܚܸܐ\nܒܦܘܼܢܝܲܢ ܕܡ̣ܢ ܠܘܬ ܤܢܐܐ܆ ܘܢܬܸܿܠ ܠܵܢ ܓܗܵܝܬܿܐ ܕܡܢ ܥܲܡܠܐ\nܙܥܡܗ. ܘܢܲܝܬܹܿܝܢ ܠܒܲܝܬܿܘܼܬܵܡ. ܘܢܡܲܢܥܲܢ ܠܦܘܠܚܢܐ ܕܛܲܒ̈ܬܟ. ܘ̇ܚܝܼܚܢ ܒܲܡܠܹܐܢܐ ܕܪܚ̈ܡܝܟܘ ܫܒܼܘܿܡ ܥܘܼܠܟ ܡܪܝ̈ ܘܥܛܝܼ\nܣܲܟܠ̱ܘܬܢ ܐܝܟ ܕܐܡ̣ܪܬܿ ܠܢ. ܕܢܗܘܐ ܐܦ ܚܢܢ ܝܫܵܒܘܿܩ̈ܐ\nܠܲܟܢܘ̈ܬܢ.","english":"... what you have done with the fathers and with their seed from the beginning. Remember in your mind the graces and kindnesses that you have with them, and do not place in your hands evil with you. Work with me, and for you there will be profit, and your own will become branches of mercy. And not that evil is revealed of what is hidden, that which from the beginning killed man. You are the sower of death, and the abandoner of iniquity, and the remover of sin. There is no measure of the hidden under the yoke of iniquity, that which with its evil desires to work with him for the destruction of the body and of the soul. You, however, even call to those who are far from you by the honesty of their conduct and by their evil will. You call to life and you desire to make them live. When you say, \"Come to me, the weary from toil. Do not desire your destruction when you have worked in the house of pride. Turn from the shame of vanity. Cease from the service of its provisions. Free yourselves from its servitude. Flee from the labor of its evil. And work with me in the life of righteousness that is pleasing and good for the eye. Evil, however, inherits laughter with its workers. I, however, distribute to you the kingdom of heaven to the worthy. And from now, as the greatness of its promise, I give it to you in the hope of the future. Until my intentions are fulfilled. O my Lord, be to me thus. My intentions are fulfilled on my side, these hopes in deeds. And be to me a wise physician in the remedies that are from the measure, and give to me the revelation from the labor of its noise, and bring me to my household, and make me work in the service of your good deeds, and live in the fullness of your mercies. Forgive my iniquity, my Lord, and the folly of my foolishness, as you said to me, that there may also be for me forgiveness for my sins.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܙܪܡܲܚܝܢܐ ܕܡܝܼܬܘܬܢ","severity":"info","text":"The phrase 'sower of death' (ܡܙܪܡܲܚܝܢܐ ܕܡܝܼܬܘܬܢ) is a striking inversion of the Gospel image of the sower of life; it likely refers to the ascetic's role in overcoming the death of sin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܬܵܘ ܠܘܬܝܼ ܐܘ̈ܝܫܩ̈ܐ ܕܡܢ ܝܘܓܪܐ","severity":"info","text":"The invitation 'Come to me, the weary from toil' echoes Matthew 11:28, where Christ calls the weary, and may also recall the Syriac liturgical tradition of the 'Come to me' invitation in the anaphora.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܝܬ ܥܘܘܟܪ̈ܝܐ","severity":"info","text":"The 'house of pride' (ܒܝܬ ܥܘܘܟܪ̈ܝܐ) is a common ascetic trope in Syriac literature, contrasting the monastic cell with the world of vanity and self-importance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"passage 32","severity":"info","text":"This passage shifts from direct address to the disciple (second person singular) to a broader exhortation (second person plural), marking a rhetorical climax in the narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܡܲܥܒܿܪܥܐ ܕܚܛ[...]","severity":"caution","text":"The text is damaged at ܕܚܛ[...]; the lacuna likely read 'of sin' (ܕܚܛܝܬܐ), but the exact reading is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܚܚܟ ܗܲܙܚܸܐ ܒܦܘܼܢܝܲܢ ܕܡ̣ܢ ܠܘܬ ܤܢܐܐ","severity":"info","text":"The request for a 'wise physician' (ܚܚܟ ܗܲܙܚܸܐ) recalls the opening medical metaphor of the previous passage, forming an inclusio.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker shifts between the ascetic master and the disciple; the 'O my Lord' (ܐܹܝܢ ܡܪܝ) may address God or the spiritual father.","The phrase 'ܘܢܛܐ̇ܒ ܠܥܘܢ' is ambiguous: it could mean 'good for the eye' (aesthetic) or 'good for the eye' (spiritual vision)."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":33,"ref":"p33","source":"ܠܐ ܡܟܝܠ ܢܥܘܿܠ ܠܢܤܝܵܢܐ ܡܪܙ̈. ܐܠܐ ܦܲܨܐ ܠܵܢ ܡܢ\nܘܚ̈ܝܠܘܬܗ. ܡܛܠ ܕܕܝܠܟ ܗ̣ܝ ܡܠܟܘܬܐ ܘܚܝܠܐ ܘܐܘܚܪܢܐ\nܘܫܘܼܠܛܢܐ ܘܓܲܢܒܪܘܬܐ ܘܬܫܒܘܚܬܐ ܠܥܠܡ ܥܠܡܝܢ ܐܡܝܢ. ܬܘܒ ܡܲܪܬܿܝܢܘܬܐ ܕܝܠܗ ܕܡܪܝ ܐܒܪܗܡ. ܕܚܵܫܚܐ ܠܥܠ\nܙܒܥܐ ܪܸܢܬܘܼܒ ܡܢ ܚܛܗ̈ܘܗܝ. ܡܛܠ ܕܞܢܝܬܟ ܕܨܒܿܐ ܐܢܬ\nܠܡܹܐ ܙܠ ܠܚ̈ܝܐ: ܘܤܝܼܡ̇ܐ ܠܵܟ ܠܡܕܪܐ ܒܐ̇ܘܙܚܐ ܕܕܪܫܡܪܢ\nܕܩܲܛܝܼܢܵܐ ܘܐܲܠܨܵܐ ܘ̇ܫܚܒܩܵܐ: ܨܒܝܬ ܕܐܡ̱ܠܟܵܟ ܐܢܬ ܕܒܼܥܝܼܬ\nܡܢܝ. ܕܐܝ̇ܩܐ ܬܫܲܪܐ ܘܒܐܝܢܐ ܢܝܼܫܐ ܬܤܝܼܡ ܫܲܬܼܐ ܤܬܼܐ\nܪܬܝܒܘܬܐ ܡܢ ܥ[...]ܐ ܡܝܼ̈ܬܐ. ܚܦܘܿܪܘܥܲܡܩ. ܫܲܬܐ ܤܬܐ\n[...] ܥܡ̈ܠܝܟ ܒܐܲܘܲܥ ܢܦܫܟ ܐܢܟ ܦܘܼܡܘܢ ܡܙܟ ܚܟܝܡ [...]\n[...] ܚܠ. ܚܫܘܿܒ ܠܘܼܩܕܡ ܢܲܦܩܬ̈ܗ ܕܡܲܓܠܵܟ ܘܟܢ ܩܪܘܿܒ. ܐ[...]ܐ ܒܲܩܙܒܐ ܕܤܕܝܕ ܠܩܘܒܼܠܟ. ܘܿܚܙܝ ܬܲܟܬܘܫܟ ܥܡ\n[ܡܫܘ]. ܘܚܘܼܪ ܒܲܝܟܢܟ ܙܲܟܡܐ ܡܚܟܼܠ. ܘܕܘܒܪܟ ܕܟܡ̇ܐ. ܫܒ[...]\nܘܲܟܠܝܠܟ ܕܟܡܐ ܒܪ. ܘܿܚܙܝ ܡܲܫܪܝ̈ܬܐ ܕܲܤܕܝ̈ܪ̈ܢ ܠܩܘܼܒܠܟ܆\nܚܠܦ ܠܦܫܬ̈ܝܐ ܠܓܝܘ̈ܢܐ ܕܫܠܐ̈ܓܐ. ܘܿܚܠܦ ܓܘܼܠܝܲܕ ܐܵܪܟܘܿܢܹܗ\nܕܥܠܡܐ. ܕܝ̇ܫ ܫܘܠܛܹܢܐ ܕܐܐܲܪ ܕܪܘܚܐ. ܦܘܿܡ ܡܢ ܤܸܕܪܟ\nܠܘܼܩܒܲܠܗܘܢ ܠܒܝܼܒܼܵܐܝܬ ܒܲܕܡܘܼܬ ܒܪ ܐܝܼܫܲܝ܆ ܟܕ ܐܲܤܝܲܙܝܢ\nܚܲܨ̈ܝܟ ܘܲܡܥܬܲܕ ܐܢ̇ܬ. ܟܕ ܠܩܝܼܫ ܐܢܬ. ܫܸܪܝܵܢܐ ܕܙܕ ܢܩܘܬܐ܆\nܘܤܝܼܡܵܐ ܒܪܫܟ ܤܲܢܘܲܪܬ̈ܐ ܕܦܘܙܩ̇ܢܐ. ܘܐ̇ܚܝܼܕ ܐܢ̇ܬ ܩܸܠܥܐ\nܕܨܘܡܐ ܘܟܼܐܦܐ ܕܨܠܘܬܐ܇ ܒܐܝܼܕܐ ܕܗܝܡܢܘܬܐ ܘܲܫܡܗ\nܕܡܪܝܐ ܡ̇ܥܫܢ ܠܟ ܥܠ ܒܥܠܕܒ̈ܒܟ. ܘܡܐ ܪܹܙܟܼܝܬܼ ܠܐ ܬܹܿܬܚܬܲܪ. ܕܠܡ̇ܐ ܬܼܦܸܠ ܢܙ̈ܝܗܘܢ ܘܲܥܒܲܙܚܘܢ ܒܟ. ܓܘܼܡ̈ܪܢܐ ܐܢܘܢ\nܕܝܼ̈ܘܐ. ܘܟܕ ܤܓܝ ܡ̣ܙܕܟܼܝܢ. ܠܐ ܒܛ̇ܠܝܢ ܡܢ ܩܪܒܗܘܢ. ܘܝܼܠܲܦ\nܗܕܐ ܡܢ ܕܲܪܘܿܗܝ ܙܡܪܟ. ܤܓܿܝ ܨܥܝܸܥܝܢ ܘܡܫܲܚ̱ܠܦܝܢ ܦܘܼܪ̈ܤܲܝܗܘܢ.","english":"... not now enter into the contest of the ranks. But separate yourself from his powers. For yours is the kingdom, the power, the authority, the rule, the might, and the glory forever and ever. Again, the martyrdom of my Lord Abraham, which is fitting for the time of the offering of his sins. Because your desire is that you should go to life: and a sign is set for you in the path of the guards of the judge and the oppressor and the abandoner. You wished that I should counsel you, that you might ask of me: where you should begin and in what manner you should lay the foundation of the order with the dead. Dig deep. Lay the foundation with your labors in the air of your soul, as the mouth of your wisdom [...] [...] Consider beforehand the departures of your revealer and how near. [...] in the measure of the one who is opposite you. And see your struggle with [the Messiah]. And look at your victory, how much it conquers. And your conduct, how much. [...] and your crown, how much, my son. And see the camps of the ranks opposite you, instead of the simple ones, the giants of the snows. And instead of the Goliath, the length of the world. Who judges the authority of the air of the spirit. Your mouth with your rank against them boldly, in the manner of the son of Jesse, when your loins are girded and you are prepared. When you are old. The beginning of righteousness, and a sign placed on your head, the crowns of the fragments. And you hold the fortress of fasting and the rock of prayer, with the hand of faith and the name of the Lord helps you against your enemies. And when you are victorious, do not be arrogant, lest you fall into their traps and their deceits. They are coals of demons. And when you are much purified, do not cease from their battle. And learn this from your own spirit. Many are oppressed and change their forms.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܪܙ̈","severity":"info","text":"The Syriac term ܡܪܙ̈ (mrz) likely refers to 'ranks' or 'orders' of spiritual beings or ascetic contests, a key concept in Syriac monastic literature.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܪ ܐܝܼܫܲܝ","severity":"info","text":"The phrase 'son of Jesse' (ܒܪ ܐܝܼܫܲܝ) alludes to King David, a biblical model of combat against spiritual foes, echoing 1 Samuel 17.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܲܪܬܿܝܢܘܬܐ ܕܝܠܗ ܕܡܪܝ ܐܒܪܗܡ","severity":"info","text":"The 'martyrdom of my Lord Abraham' likely refers to Abraham of Nathpar's own ascetic struggle or a hagiographic tradition, not a historical martyrdom.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܿܚܙܝ ܡܲܫܪܝ̈ܬܐ ܕܲܤܕܝ̈ܪ̈ܢ","severity":"info","text":"The passage shifts to a series of imperatives ('see', 'look', 'consider') that structure the ascetic exhortation, typical of Syriac paraenetic literature.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܓܘܼܠܝܲܕ ܐܵܪܟܘܿܢܹܗ ܕܥܠܡܐ","severity":"caution","text":"The phrase 'Goliath, the length of the world' is textually uncertain; the Syriac may be corrupt or metaphorical, referring to a cosmic adversary.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܩܸܠܥܐ ܕܨܘܡܐ ܘܟܼܐܦܐ ܕܨܠܘܬܐ","severity":"info","text":"The imagery of 'fortress of fasting' and 'rock of prayer' parallels Syriac ascetic metaphors found in works like those of John of Apamea.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the guards of the judge and the oppressor and the abandoner' is unclear; possibly allegorical figures in the ascetic journey.","The phrase 'coals of demons' may be a textual corruption or a unique metaphor for demonic temptations."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":34,"ref":"p34","source":"ܡܲܬܚܙܝܢ ܒܚܸܠܡ̈ܐ. ܡܪܲܟ̈ܒܼܝܢ ܕܡܘ̈ܬܐ. ܥܕܝܸ̇ܡܝܢ ܠܡܲܛܥܵܝܘ. ܫܪܝܼܢ ܒܛܘܼܫܝܐ ܒܬܲܡܝܼܡܐ ܘܠܹܐ ܡܬܚܙܝܢ. ܡܫܙܲܡܝܼܢ ܒܡܠܐܟ̈[...]\nܝܘܼܗܪܐ. ܢܨܦܝܢ ܕܝܠܟ ܐܝܟ ܙܢܵܘܒܿܙܘܢܟ. ܚܵܝܤܝܼܢ ܥܝܠܝܟ\nܚܙܡ̈ܢܹܐ. ܘܡܼܲܟܼܠܝܢ ܠܟ ܥܠ ܝܫܘܼܩܪܐ. ܘܡܥܘ ܡܸܨܐ ܕܢܸܫܬܟܙܲܒ\nܡܢܗܘܢ. ܐܠܐ ܐܢ ܗ̇ܘ ܕܐ̇ܚܝܕ ܥܘܤܐ ܒܒܼܵܙܝܹ̇ܗ. ܕܐܦ ܐܢܬ\nܐܢ ܥܠܝܗܝ ܬܸܿܬܿܟܹܠ. ܗܘ̣ ܡܙܲܟܹ̇ܐ ܠܟ ܒܵܐ ܓܘܢܟ. ܡܠ̇ܟ ܐܢܐ\nܠܟ ܗܟܝܠ ܐܵܘ ܚܲܒܝܒܼܝ. ܙܒܼܐ ܕܡܢ ܥܠܡܐ ܐܬܙܚܲܩܬ: ܘܠܓܼܝ̈ܠ[...]ܗ\nܐ̇ܡܝܬܲܬ ܢܦܫܟ: ܘܡܢ ܠܸܙܬܗ ܐܬܚܲܙܲܪܬ: ܘܛܲܝܢܬܿ ܠܲܡܼܡܲܪܝܘ\nܒܡܠܐ̈ܟܐ: .ܐܬܙܚܲܪܓܬܿ ܠܡܼܚܵܐ ܒܚܒܪܐ ܕܒܬܝ ܩܝܡܬܐ. ܗ̇ܟܢܐ ܗܲܙܲܛ ܐܝܟ ܙܬܲܕܪܟ ܘܒܼܥܝܼ ܐܝܟ ܕܬܼܫܟܿܚ [...]\nܫܸܢܬܼܐ ܠܥ̈ܝܢܝܟ ܘܐܦ ܠܐܠ[...]ܘܡܬܼܐ ܠܲܓܼܒܝܼ̈ܢܝܟ ܥܙܡܐ ܠܝܡ[...]\nܕܡܘܬܿܐ. ܐܠܐ ܠܐܙ ܠܥܠܡ ܘܬܼܚܬܼܠܥܠܡ ܥܠܡܝܢ. ܐ̇ܩܝܼܡ ܢܦܫܟ\nܕܒܚܬܼܐ ܚܲܝܬܐ ܘܩܕܝܫܬܿܐ ܘܡܩ̇ܒܼܵܠܬܐ ܕܫܵܦܪܐ ܠܐܠܗܐ\nܒܬܫܡܫܬܐ ܡܠܝܼܠܬܐ. ܐ[...]ܡܵܐ ܦܓܼܘܼ̈ܙܹܐ ܒܟܠܗܘܢ ܗ̇ܙ ܡ̈ܝܟ\n[...]ܡܼܠܠܐ ܕܠܫ̇ܟܐ. ܟܲܚܝܵܪܐ ܕܥ̈ܝܢܝܟ. ܒܲܗ ܠܲܟܬܼܵܐ ܕܪ̈ܓܠܝܟ. ܕܠܐ ܬܸܿܗܦܘܿܟ ܛܲܟܤܐ ܕܒܼܵܙܘܝܘܼܬܼܵܗ ܕܡܝܟ ܠܘܬ ܕܠܩܘܒܠܐ. ܐܠܐ ܗܘ̤ܝ ܒܗܸܝܠ ܘܲܡܫܲܝܲܢ. ܘܡܲܟܼܝܝܟ ܘܿ[...]ܣ. ܕܒܼܐܤܟܡܟ\nܫܲܦܝܪܐ: ܬܗܘܐ ܥܠܸܬ ܬܫܒܘܚܬܐ ܠܡܪܟ. ܘܿܬܓܲܙܓ ܠܤܓ̈ܝܐܐ\nܟܪܘܼܡܝܵܟ. ܘܢܬܗܲܦܚܘܢ [...]ܐ ܒܲܚܙܬܟ. ܘܐ[...] ܒܕܡ ܐܠܗܐ\nܒܥܠܥܕܢ. ܕܐܢܐ ܥܲܦܪܐ ܐܢܐ ܘܩܸܟܡ̇ܐ. ܘܬܼܘܠܥܵܐ ܐܢܐ\nܘܠܝܐ ܒܲܪ ܢܫܐ. ܢܦܵܬܼܵܐ ܕܥܠܡܐ ܘܟܼܡܼܦܵܪܐ ܕܟܠܢܫ. ܚܫܘܿܟܒ\nܢܦܫܟ ܠܦܸܚܡܵܐ ܕܐܚܪ̈ܢܐ܆ ܐܝܟ ܢܚܛܵܐ ܕܠܐ ܡܫܲܡܠܲܝ. ܟܲܠܒܐ\nܡܝܼܬܼܐ ܘܦܘܼܪܬܼ̈ܥܢܵܐ ܝܫܝܼܛܵܐ. ܫܐܲܠ ܙܚ̈ܡܐ ܐܝܟ ܓܲܝܤܐ.","english":"... not now enter into the contest of the ranks. But separate yourself from his powers. For yours is the kingdom, the power, the authority, the rule, the might, and the glory forever and ever. Again, the martyrdom of my\n\n... appears in dreams. The charioteers of death. They are accustomed to leading astray. He is loosed in secret among the perfect and is not seen. He is adorned with angels [...] glory. Your own concern is like your service. He is compassionate toward you [...] bonds. And he nourishes you upon the yoke. And how can he be deceived from his own? But if he who holds the staff in his hand, even you, if you rely upon him, he will conquer for you in your interior. I say to you therefore, O my beloved, the time when you were driven from the world, and to the [...] you gave your soul, and from its company you turned back, and you set out for the word among the angels. You were prepared for life in the fellowship of the house of resurrection. Thus he shines like your nature, and he seeks as though he might find [...] a garment for your eyes, and also [...] and he brings to your chosen ones a bone of death. But not for ever and ever and ever. Set yourself in a living, holy, and acceptable state that is pleasing to God in rational service. [...] the fruits among all these waters [...] the word of the tooth. The blackness of your eyes. The sole of your feet. That you may not overturn the order of the hand of your death with the opposite. But be in strength and power, and humble and [...] that by your beautiful form you may be a cause of praise to your Lord, and you may attract many to your glory, and they will turn [...] at your sight, and [...] in the blood of God in the highest. For I am dust and ashes, and I am a worm and not a son of man. The face of the world and the grave of every man. Consider yourself as the likeness of others, like a sin that is not completed. A dead dog and a contemptible worm. Ask for alms like a beggar.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܪܲܟ̈ܒܼܝܢ ܕܡܘ̈ܬܐ","severity":"info","text":"The phrase 'charioteers of death' likely personifies demonic or angelic forces of death, a common motif in Syriac ascetic literature.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܬܝ ܩܝܡܬܐ","severity":"info","text":"The phrase 'house of resurrection' echoes New Testament language of resurrection (e.g., 1 Cor 15) and Syriac liturgical references to the resurrection community.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܲܟܼܝܝܟ","severity":"info","text":"The call to be 'humble' reflects the core ascetic virtue of humility (makkīkūṯā) in Syriac monastic tradition, central to Abraham of Nathpar's teaching.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage shifts from direct exhortation to a series of vivid metaphors (charioteers, staff, dust and ashes), typical of Syriac homiletic style.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܫܙܲܡܝܼܢ ܒܡܠܐܟ̈[...]","severity":"caution","text":"The text is corrupt here; the lacuna after 'adorned with angels' obscures the intended subject, possibly a demonic deception or a divine vision.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'he who holds the staff' is ambiguous: could be a spiritual guide, Christ, or an angelic figure.","The phrase 'bone of death' is obscure; may refer to a relic or a metaphor for mortal temptation."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":35,"ref":"p35","source":"ܐܲܕܕܐ ܕܡܥܐ ܡܢ ܥܝܢ̈ܝܟ ܐܝܟ ܙܢܝܬܐ. ܒܟܼܝ ܡܲܙܝܼ̈ܢܐܝܬ\nܐܝܟ ܟܐܦܐ. ܒܥܝ ܦܲܙܟ̈ܘܼܟܼܵܐ ܙܥܘܪܐ ܐܝܟ ܕܢܲܥܢܝܬܿܐ. ܐܡ̣ܪ\nܡܢ ܟܠܗ ܠܒܟ ܐܝܟ ܕܘܝܕ ܕܲܚܛܝܬ ܠܡܪܝܐ ܕܨܲܒܲܥ ܒܕܡܪ̈ܐ ܬܸܿܫܘܝܐܢ\n[...]ܠܝܠܘܬܐ. ܐܬܲܬܢܲܚ ܘܬܼܬܼܐܲܒܼܠ ܥܠ ܚܛܗܝܟ ܒܲܕܡܘܼܬܗ. ܐܲܬܗܲܓܿܐ ܐܒܲܙܡܝܲܪܬܥܗ ܠܹܠܲܝ ܐܝܼܡܵܡ ܕܠܐ ܤܲܒܼܥܘܼ. ܘܗܲܢ̈ܝܢ ܡ̈ܠܦܢ\nܠܟ ܟܠ ܡܕܡ. ܐܢ ܩܪܒܐ ܕܕܝܘܿܐ ܐܝܼܬ ܠܩܒܠܟ. ܐܡ̣ܪ\nܐܝܠܝܢ ܕܡܬܟܿܬܫܝܢ ܥܡܝ. ܢܡܘܼܡ ܐܠܗܐ ܘܝܼܬܼܒܿܕܪܘܢ ܟܠܗܘܢ\nܒܥܠܕ ܒܒ̈ܘܗܝ. ܠܐ ܬܸܿܬܸܿܠ ܡܪܝܐ̈ ܪܓܬܗ ܠܥܘܿܠܐ. ܨܠܝܼ ܡܪܝܐ\nܐܕܢܟ ܘܿܥܢܝܸܢܝ. ܘܡܐ ܕܐܸܙܕܟܼܝܘܼ. ܗ̇ܒ ܬܫܒܘܚܬܐ ܠܗ̇ܘ\nܕܫܵܘܙܒܼܵܟ ܡܢܗܘܢ ܘܐܡ̣ܪ. ܕܚܲܕܪܘܚ ܐܝܟ ܕܸܒܘ̈ܙܐ ܘܲܕܥܸܟܘܼ\nܐܝܟ ܢܘܪܐ ܕܓܼ̈ܠܹܐ. ܘܒܲܫܡܗ ܕܡܪܝܐ ܐ̇ܤܝܦܬ ܐܢܘܐܬܘܚ̇ܬ\nܙܐܤܬܿܚܸܦ ܘܐܦܸܠ. ܘܡܪܢܹܐ ܥܲܕܪ̈ܢܝ. ܘܼܕܠܐ ܐܵܘܕܟ ܡܠܬܝ:\nܥ̇ܩܸܒ ܚܦܝܼܛܵܐܝܬ ܘܛܲܝܸܒ ܓܹܐܪ̈ܐ ܠܘܩܒܠ ܟܠ ܩܪ̈ܒܝܢ܆ ܘܤܲܒܼ\nܤܲܡܤ̈ܢܐ ܠܟܠ ܟܐܒ̈ܝܢ ܕܡܲܕ ܪܘܼܚܐ ܕܩܘܕܫܐ܇ ܘܤ̇ܡ [...]\nܠܟ ܒܲܙܡܝܼܪ̈ܬܐ ܒܲܟܬ̈ܒܐ ܩܕܝ̈ܫܐ. ܘܐܢ ܚܲܫܘ̈ܗܝ ܕܟܝܢܐ ܡܲܩ̱[...]ܢ\nܥܡܟ: ܐ̇ܦܝܸܣ ܠܐܠܗܐ ܒܲܕܡܘܼܬ ܐܲܙܡ̇ܠܬܿܐ ܟܕ ܐܡ̇ܪ ܐܢܬ\nܬܒܲܠܲܝܢܝ ܡܢ ܒܥܸܠ ܕܝܼܢܝ. ܘܐܢ ܠܐ ܡܤ̇ܪܗܸܒ ܦܪܩ̇ ܠܟ ܠܐܬܸܿܬܦܠܵܓ. ܘܐܢ ܡܲܓܿܪ ܥܠܝܟ ܩܪܒܐ ܠܐ ܬܸܿܡܐܢ ܠܟ. ܐܠܐ ܕܢܝ ܕܗܕܐ\nܪܸܦܤ̇ܩ ܤܒܪܐ. ܐܢ ܚܛܝܬܼ ܬܘܼܒ. ܘܐܢ ܡܝܼܬܬ[...]. ܘܐܢ\nܐܲܒܼܕܬ ܐܡܬܝܟܚ. ܘܐܢ ܛܥܝܼܬܼ ܐܬܼܦܢܝ. ܘܐܡ̣ܪ ܠܘܩܒܠ ܒܥܠܕܒܢܢ. ܠܐܬܸܿܚܕܐ ܠܝ ܒܥܠܕ ܟܡܝ̈. ܕܢ̇ܦܠܬܼ ܬܘܒ ܩ̇ܐܡ ܐܢܐ ܘܿ[...]ܬ\nܒܚܫܘܟܐ ܡܪܝܐ ܡܲܢܗ̇ܪܠܝ. ܡܛܠ ܕܠܐ ܐܵܠܡ ܠܥܠܡ. ܘܠܐ\nܠܥܠܡ ܢܛ̇ܪ ܪܓܓܙܗ. ܗܘ ܓܝܪ ܡܪܝܐ ܐܡ̣ܪ. ܕܠܐ ܐܫܒܩܵܟ\nܘܠܐ ܐܪܦܹܐ ܒܟ ܐܢܪ̈ܢܐ.","english":"Strengthen the sinews of your heart like a bow. With spiritual arrows, like a stone. Seek your small victories as if you were a child. Say with your whole heart, like David, \"I have sinned against the Lord who is able to grant forgiveness.\" [...] the night. Be humbled and mourn over your sins in his likeness. Meditate on his mercy day and night without ceasing. And the teachings of the fathers teach you everything. If a battle of demons stands before you, say, \"I am the one who is being tested with me.\" Stand firm, O God, and all of them will be scattered, the enemy with his own. Do not give the Lord's desire to the world. Pray, O Lord, cleanse and purify me. And when I am cleansed, give praise to the one who saved me from them, and say, \"They surrounded me like wolves and devoured me like a mountain of waves.\" And in the name of the Lord, I have finished your signs. Be overthrown and fall. And my helpers are many. And do not let my word perish. Pursue diligently and sharpen the arrows against all battles. And take up arms against all pains of the spirit of the Holy Spirit. And place [...] for you in the hymns in the holy books. And if the passions of nature [...] with you, make peace with God in the likeness of a sacrifice, saying, \"You will bear me away from my enemy. And if he does not hasten, he will save you from being divided. And if he wages war against you, do not be afraid. But know that this is the end of hope. If I have sinned again. And if I have died [...] And if I have lost your sign. And if I have erred, I am purified. And say against the enemy, 'The enemy of my shame will not rejoice over me, for I have fallen again, but I stand and [...] in the darkness, O Lord, enlighten me.' For I will not suffer forever. And he will not forever bear his wrath. For the Lord said, 'I will not abandon you, and I will not let you go in the lands.'","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The opening image of strengthening the sinews of the heart like a bow and shooting spiritual arrows is a martial metaphor for spiritual combat, common in Syriac ascetic literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܝܟ ܕܘܝܕ ܕܲܚܛܝܬ ܠܡܪܝܐ ܕܨܲܒܲܥ ܒܕܡܪ̈ܐ ܬܸܿܫܘܝܐܢ","severity":"info","text":"The phrase 'like David, I have sinned against the Lord' echoes the penitential psalms, especially Psalm 51, a key model for repentance in Syriac tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܒܥܠܕܒܢܢ","severity":"info","text":"The term 'bʿldbʿb' (enemy) is a standard Syriac designation for Satan or the demonic adversary in ascetic writings, reflecting the dualistic spiritual warfare motif.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The instruction to 'sharpen arrows against all battles' and 'take up arms against pains of the spirit of the Holy Spirit' reflects the ascetic practice of using scriptural hymns and prayers as weapons against demonic thoughts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from direct exhortation to a series of conditional scenarios ('if a battle...', 'if he wages war...'), a common rhetorical device in Syriac monastic instructions to prepare the monk for varied spiritual trials.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains several lacunae (marked by [...]) and uncertain readings, particularly in the phrases about hymns and passions of nature, making the precise sense of those lines tentative.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܒܲܙܡܝܼܪ̈ܬܐ ܒܲܟܬ̈ܒܐ ܩܕܝ̈ܫܐ' (in the hymns in the holy books) is ambiguous: it may refer to the Psalms or to liturgical hymns; the lacuna after 'ܘܤ̇ܡ' leaves the object unclear.","The clause 'ܘܐܢ ܡܲܓܿܪ ܥܠܝܟ ܩܪܒܐ' (if he wages war against you) could refer to the enemy or to a passion; the antecedent is ambiguous."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":36,"ref":"p36","source":"ܘܐܝܬ ܠܝ ܕܐܡܵܪ ܬܟܚܠܐܝܬ. ܕ[...]\nܘܡܕܪܢܝܵ ܠܐܙܐ ܐܕܚ̇ܠ: ܡ̇ܢܐ ܥܒ̇ܕ ܠܝ ܒܥܠܙܒܒܐ. ܘܡܐ[...]\nܕܠܲܒܒܬ ܢܦܫܟ ܘܐ̇ܥ̣ܒܪܬ ܪܓܝܢܟ ܒܗܠܝܢ: ܘܩܡܒܼܬ ܡܢ\nܡܲܦܘܼܠܬܿܟ܆ ܐܙܕܗܪ ܕܠܐ ܬܘܒ ܬܸܿܦܠ܆ ܐܢܟ ܓܝܪ ܙܲܤܓܝܐܝܢ\nܙܢܲܝܗ̇ ܓܲܬܝ̇ܒܘܬܐ: ܕܒܼܗ̇ ܐ̇ܩܝܡܬ ܢܦܫܟ ܘܦܢܝܬ ܡܢ [...]\nܗ̇ܟܢܐ ܤܓܝܐܝ̈ܢ ܦܘܼܙ̈ܤܹܐ ܕܒܼܗܘܢ ܡܲܫܒܲܥ ܠܟ ܤܛܢܐ ܤܝܼܡ\nܕܝܢ ܠܒܼܵܠܟ ܕܠܐ ܢܓܝܒܵܟ ܒܩܘܼܠ̈ܤܐ. ܘܠܐ ܢܵܘܙܒܼܵܟ ܒܥܝ̈ܢܝ\nܬܦܫܟ. ܕܕܠܡܐ ܬܸܿܬܼܚܬܲܪ ܒܫܲܦܝܪܬܿܟ ܐܝܟ ܦܪܝܼܫܐ. ܐܠܐ\nܩܲܦܲܚ ܢܦܫܟ ܐܝܟ ܡܵܟܼܤܐ܆ ܘ̇ܛܪܘܦ ܐܢܬ ܥܠ ܚܲܕܝܟ\nܒܲܕܡܘܼܢܗ ܟܕ ܐܡ̇ܪ ܐܢܬ. ܐܠܗܹܐ ܚܘܼ̇ܢܲܝܢܝ ܠܚܛܝܐ. ܐܠܗܹܐ\nܝܫܒܘܿܩ ܠܝ ܚܘܒ̈ܝ. ܡܪܝܐ ܚܲܤܵܢܝ ܡܢ ܥܘܼܠܕ ܕܪܒ ܗܘ̣ ܓܒܘܠܝܼ\nܚܘܼܢܹܝܗ̇ ܠܲܡܚܠܘܬܝ. ܒܵܪܘܝ ܚܘܼܣ ܥܠ. ܡܪܝ ܐ̇ܢܕܝܟ ܥܲܒܕܲܥܝ\nܘܐܲܬܼܩܚܵܕ ܠܐ ܬܸܿܫܒܩܲܢܝ ܕܐܹܒܕ ܡܪܝܐ ܕܓܲܒܠ̇ܬܝ ܒܡܪܩܥܐ\nܚܫܘܟܐ: ܘܐܲܦܩܢܝ ܠܢܘܗܪܐ ܒܛܝܒܘܬܗ܆ ܐܲܦܼܩܲܝܢܝ ܡܢ\nܚܫܘܟܐ ܕܤܲܢܝ̈ܬܐ ܐܢܘܗܪܐ ܕܝܕܥܬܟ. ܕܢܦܩ̇ܬ ܡܢ ܥܠܡܐ\nܠܐ ܬܘܒ ܐܲܬܼܦܟܲܪ ܒܕܥ̇ܝܐ ܕܤܘܼܥܪܢܘܗܝ. ܕܟܼܦ̇ܪܬܿ ܒܢܓ̈ܝܓܬܗ\nܠܐ ܬܘܒ ܐܬܛܲܡܵܐ ܒܗܝܢ. ܕܐܗܦ̇ܟܬ ܐ̈ܦ ܡܢܗ ܠܐܬܘܒ\nܐܚܘܼܪ ܒܗ. ܡܪܝܹܐ ܚܵܘܢܝ ܐܘܪܚܟ ܕܚ̈ܝܐ܆ ܘܕܿܒܲܪܝܢܝ\nܒܲܫܒܝ̈ܠܝܟ ܬܙܝܲܨܲܐ. ܡܪܢܹܐ ܠܟ ܪܚܡܬܼ ܛܒ ܡܢ ܟܠܗ ܥܘ[...]\nܘܡܛܠ ܗ̇ܙܹܐ ܫܒܩ̇ܬ ܒܲܝܬܿܝ ܘܫܒܩ̇ܬ ܝܙܬܘܬܝ. ܒܲܤ̇ܪܬܿ ܥܠ\nܚܘܒܐ ܕܙܵܕ̈ܒܫܲܝ. ܘܐܲܪܦܝܬܿ ܟܠܡܕܹܡ. ܘܪܓܝܓ ܐܢܐ ܕܐܹܬܿܐ\nܠܘܬܟ. ܘܦܓܲܥܘ ܒܝ ܚ̈ܛܗܝ ܘܐܲܒܼܟܼܘܼܢܝ. ܩܡܘܓܲܝܤ̈ܐ ܡܢ\nܟܹܡܐܢܗܘܢ ܘܠܲܒܼܟܿܘܼܢܝ. ܙܡܝܼ̈ܩܬ ܠܘܩܒܠ ܪ̈ܓܝܼܓܬܐ ܒܲܕ ܡܘܬ ܓܲܠܠܐ\nܡܵܪܝܐ ܠܐ ܬܸܿܫܒܩܲܢܝ. ܐܠܐ ܫܲܪܪ ܡ̣ܢ ܡܫܘܡܐ ܘܲܫܠܝܼܢܝܼ. ܘܙܠܢܝ\nܡܢ ܝܡܐ ܕܚܘܒ̈ܐ.","english":"And I have one who speaks timidly. [...] And again I am afraid: what has the enemy done to me? And when [...] I strengthened my heart and passed over my desires in haste, and I stood up from your fall, beware lest you fall again, for like many the sweetness of the sitting by which you set yourself up and escaped from [...] Thus many victories in which the enemy will satisfy you with a trap. Set your heart so that he does not deceive you with praises, and does not abandon you in the afflictions of your soul. Lest you become proud in your beauty like a Pharisee, but humble your soul like a tax collector, and strike yourself upon your breast in his likeness, saying, \"My God, my life is for the sinner. My God, forgive me my debts. Lord, my need is from the violence of the great one who has set my limit. Show my weakness. My Creator, have mercy on me. My Lord, I remember your servant, and I am confident that you will not abandon me to perish. Lord, who created me in the darkness of the arena, and brought me out to the light by his grace, bring me out from the darkness of my errors to the light of your knowledge. Since I have come out from the world, do not again think of the filth of his deeds. Since I have denied his deceits, do not again be defiled by them. Since I have turned my face from him, do not again look at him. My Lord, show me your way of life, and lead me in your pure paths. My Lord, I love good more than all [...] And because of this I left my house and left my inheritance. I renounced the love of my relatives, and I abandoned everything, and I am eager to come to you. And my sins have met me and made me weep. The zealots from their envy made me weep. I have been dried up before the desires by the death of the wave. Lord, do not abandon me, but confirm me from heaven and make me peaceful, and save me from the sea of sins.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܦܪܝܼܫܐ","severity":"info","text":"The term 'Pharisee' (ܦܪܝܼܫܐ) is used here as a type for pride, contrasting with the 'tax collector' (ܡܵܟܼܣܐ) as a model of humility, echoing a common ascetic trope.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܪܝܐ ܚܲܤܵܥܝ ܡܢ ܥܘܼܠܕ ܕܪܒ","severity":"info","text":"The phrase 'Lord, my need is from the violence of the great one' may echo Psalm 38 or similar penitential language, though no direct citation is identified.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܵܟܼܣܐ","severity":"info","text":"The 'tax collector' (ܡܵܟܼܣܐ) is a standard figure of humility in Syriac ascetic literature, drawn from the Gospel parable (Luke 18:10–14) and often contrasted with the pride of the Pharisee.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from exhortation to a dramatic prayer in the voice of the solitaire, marked by the repeated invocation 'My Lord' (ܡܪܝܐ) and a series of petitions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text has several lacunae (marked by [...]) and uncertain readings, especially in the opening lines, making the precise sequence of actions unclear.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'death of the wave' (ܡܘܬ ܓܲܠܠܐ) is obscure; it may be a metaphor for a sudden spiritual crisis or a reference to a specific ascetic trial.","The identity of 'the great one' (ܕܪܒ) in the prayer is ambiguous—could refer to Satan, a human persecutor, or an internal passion."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":37,"ref":"p37","source":"ܚܵܘܒܬܐ ܙܒ̇ܬܐ ܕܕܒ̈ܘ̇ ܟܲܪܪ̈ܝܢ ܚܲܝܒ. ܐܢܐ\nܕܡܕܡ ܥܕܟܝܠ ܠܐ ܦܪܥܬ. ܐܲܓܲܪ ܥܠ ܪܘܚܐ ܘܦ̇ܪܥ ܐܢܐ\nܠܟ. ܠܐ ܡܪܝ ܐܗܘܹܐ ܛܵܠܘܿܡܐ ܠܚܘܒܟ܇ ܪܓܒܲܠܬܿܢܝ ܡܢ ܥܦܪܐ\nܘܤܡ̣ܬ ܥܠܝ ܐܝܕܟ ܘܡܢܲܛܪ ܐܢܬ ܠܝ. ܒܗ ܠܵܝܢ ܪܢܝ ܒܥܕܢ ܨܠܘܬܟ. ܘܐ̇ܤܸܩ ܥܠ ܒ̇ܠܟ܆ ܒܲܤܝܼܡܘܬܗ ܘܲܡܪܚܡܢܘܬܗ ܕܐܠܗܐ\nܕܒܟܠܙ ܒܢ܆ ܕܓܘܐ ܘܙܲܠܘܬܟ ܚܝܕ ܐܝܬ. ܘܐܬܬܙܝܥ ܒܚܘܒܗ܆\nܥܕܡܐ ܕܡܬܢܲܒܼܪܝ̈ܫܐ ܒܟ ܢܘܪܐ ܕܪܚ̱ܡܬܗ. ܘܐܲܢܬܿܐ ܥܠ\nܒܿܠܵܟ ܟܐܒ̈ܐ ܘܚܛܗ̈ܐ ܡܫܚ̱̈ܠܦܐ ܕܒܢܚ̈ܢܫܐ ܚ̈ܛܝܐ. ܘܚܲܫ\nܚܠܦܝܗܘܢ ܐܝܟ ܗ̇ܘ ܕܠܟ ܚܛܝܸܢ. ܘܫܐܲܠ ܫܘܼܒܩܢܐ ܡܢ ܡܪܚܡ[...]\nܕܐܠܗܐ ܚܠܦܝܗܘܢ. ܘܠܐ ܕܝܢ ܬܲܗܥܸܐ ܐܢܘܼܢ. ܕܠܐ ܬܸܿܬܪܡܹܐ\nܠܙܲܝ̈ܘܐ ܕܤܢܝܢ ܠܨܠܡܗ. ܕܐܠܗܐ. ܠܐ ܕܝܢ ܬܸܿܬܼܚܬܲܪ. ܘܬܚܫܘܿܒ\nܢܦܫܟ ܠܦܸܚܡܐ ܕܐܚܪ̈ܢܐ. ܡܛܠ ܕܠܐ ܙܟ̇ܐ ܡܕܡ ܐܠܗܐ ܟܠ\nܕܚܲܕ. ܘܠܐ ܡܸܨܐ ܡ̣ܙܪܪܡ ܝܼܠܝܼܕ ܐܢܬܬܐ. ܘܠܐ ܝ̇ܕܥ ܐܢܬ ܡܢܐ\nܓܕܫ ܠܟ ܒܚܲܪܬܿܐ. ܐܬܥܲܗ̇ ܕܚܛܗ̈ܝܟ܆ ܘܕܡܥ ܘܚܲܫ. ܘܲܩܪܘܒ\nܒܚܘܫܒ̈ܝܟ ܠܘܬ ܡܙܵܟ ܒܲܪ ܡܘܬ ܡܪܝܡ܆ ܘܐܡ̣ܪ ܠܗ ܕܢܲܫܒܘܿܩ\nܠܟ ܚܛܗܝ̈ܟ ܘܥܢܐ ܠܟ. ܘܐܢ ܒܥ̇ܐ ܒܼܝܼܫܐ ܕܡܩܝܡ ܠܟ ܒܩܣܩ\nܤܒܪܐ: ܐܬܥܲܗ̇ܕ ܠܡܵܟܼ̈ܤܐ ܘܲܠܙܢܝ̈ܬܐ ܕܫܒܼܩ ܠܗܘܢ. ܘܐܼܬܸܿܬܲܟܼܠ ܥܠܘܗܝ ܘܗ̇ܝܡܸܢ ܘܚܵܝܐ ܐܢܬ ܠܗ ܡܪܝ\nܐܒܙܗܡ. ܡܲܪܬܝܿܢܘܬܐ ܕܥܠ ܬܝܒܘܬܐ ܠ[...] ܐܚ̈ܝܐ\nܝܼܚܝܪ̈ܝܐ. ܝܕܥ̇ ܐ̇ܢܬ ܐܘ ܐܚܝ: ܕܐܚܝܢܐ ܕܒܥ̇ܐ ܠܡ̣ܪܕܐ\nܒܐܘܪܚܐ ܢܓ̇ܝܼܪܬܐ: ܠܘܩܕܡ ܢܦܫܗ ܒܩ̇ܐ܆ ܘܗ̇ܝܕܝܢ ܡܬ\nܡܼܬܢܩܲܦ ܠܐܝܠܝܢ ܪ̤ܡܨܼܐ ܥܡܗܘܢ ܠܡ̣ܪܕܐ ܝܫܲܘܝܐܝܬ. ܕܪ̤ܠܡܐ ܢܦܘܼܫ ܡܢ ܒ̈ܢܝ ܠܘܝܼܬܼܗ ܒܐܘܪܚ̇ܐ ܘܚܝܤܪ. ܗܟܢܐ\nܐܦ ܐܝܢܐ ܕܤܝܼܡ̇ܐ ܠܗ ܠܡ̣ܪܕܐ ܒܐܘܪܚܐ ܕܟܐܢܘܬܐ܆\nܢܚܘܼܪ ܒܲܩܢܘܿܡܗ. ܘܿܠܦܘܬ ܚܝܠܗ ܢܸܩܢܹܐ ܠܗ ܘܒܪܐ ܙܥܗܵܢ\nܠܗ.","english":"The debt of the time of the bees is heavy. I have not yet repaid anything. I will run after the spirit and repay you. Let me not be a wrongdoer to your love. I fell from the dust and you placed your hand on me and you sustain me. In this, my mind is occupied with your prayer. And I will go up to your mind, by the goodness and mercy of God who is in everything, that your interior and your worth are one. And be moved by his love, until the first ones in you are the mountain of his mercy. And let come upon your mind pains and changing sins that are in sinful passions. And suffer for them as one who has sinned for you. And ask forgiveness from the merciful [...] of God for them. And do not err, lest you be cast down to the weapons of the one who fights against his image, that is, God. And do not be arrogant, and think yourself to be the measure of others. For God does not conquer anything of each one, and a son of a woman cannot be stirred up, and you do not know what will happen to you in the end. Remember your sins, and weep and suffer. And approach in your thoughts to the pure one, the son of the dead Mary, and say to him that he should forgive you your sins and help you. And if the evil one seeks to raise you up in the hope of a snare: remember the taxes and the tolls that he left for them. And trust in him and believe and live, you, Lord Abraham. The discipline of repentance for [...] solitary brothers. Know, O brother: that a brother who wishes to travel on a narrow path: first he examines himself, and then he is turned to those with whom he will travel equally. Lest he remain with those who are not his companions on the path and be lacking. Thus also one who is set to travel on the path of asceticism: look at his standing. And according to the measure of his strength, he should measure himself and make a small beginning.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܚܵܘܒܬܐ ܙܒ̇ܬܐ ܕܕܒ̈ܘ̇","severity":"info","text":"The phrase 'debt of the time of the bees' is obscure; 'bees' may be a scribal error or a metaphor for monastic industry, but the sense is uncertain.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܲܪ ܡܘܬ ܡܪܝܡ","severity":"info","text":"'Son of the dead Mary' is a rare Christological epithet, possibly echoing John 19:25–27 or apocryphal traditions about Mary's death; it underscores Christ's humanity.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܵܟܼ̈ܣܐ ܘܲܠܙܢܝ̈ܬܐ","severity":"info","text":"'Taxes and tolls' refer to the toll stations (telonia) in the afterlife, a common theme in Syriac ascetic literature, where demons collect debts of sin.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܡܲܪܬܝܿܢܘܬܐ ܕܥܠ ܬܝܒܘܬܐ","severity":"info","text":"The phrase 'discipline of repentance' marks a transition from first-person confession to third-person exhortation, introducing a new section on ascetic practice.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܒܙܗܡ","severity":"caution","text":"The name 'Abraham' (ܐܒܙܗܡ) appears abruptly in the vocative; the text may be corrupt or a direct address to the author or a disciple, but the context is unclear.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܘܪܚܐ ܢܓ̇ܝܼܪܬܐ","severity":"info","text":"The 'narrow path' metaphor is common in Syriac asceticism, paralleling the 'narrow gate' in Matthew 7:13–14 and Evagrian teaching on discernment.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the bees' in the opening debt metaphor is unclear; possibly a scribal error or a lost allegory.","The name 'Abraham' may refer to the author, a recipient, or a textual corruption; the context does not resolve it.","The phrase 'son of the dead Mary' is an unusual Christological title; its precise source is uncertain."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":38,"ref":"p38","source":"ܘܦܵܩܚܵܐ ܕܡܚܝܼܠܵܐ ܢܫܲܪܹܐ ܘܚܲܝܠܬܼܵܢܐܝܬ ܢܫܸܠܡ:\nܘܡܢ ܙܥܘܿܪܝ̈ܬܐ ܠܪܘܿܪ̈ܒܬܐ ܢܐܬܐ܆ ܘܠܐ ܟܕ ܡܩܲܕܡ ܠܵܒ̇ܟ\nܠܗ ܕܘܡܪܐ ܓܡܝܼܪܐ ܡܢ ܝܫܘܼܪܝܐ. ܠܚܪܬܐ ܢܪܦܝܘܗܝ ܐܘ ܢܩܘܐ\nܒܗ ܒܲܥܝܿܕܐ ܡܛܠ ܒܢܝܢ̈ܫܐ܇ ܘܢ̣ܗܘܐ ܥܡܠܗ ܤܪܝܼܩܐ. ܐܦ\nܗܢ̇ܘܢ ܕܕܪܝܢ ܒܐܘܪܚܬܐ: ܐܢ ܡܢ ܝܘܡܐ ܩܕܡܝܐ ܡܸܿܠܐܝܢ\nܢܦܫܗܘܢ ܘܡܲܪܗܒܼܝܢ ܗܠܟܬ̈ܗܘܢ. ܝܘܡܬ̈ܐ ܤܓܝܐ̈ܐ\nܡܼܬܟܲܪܗ̇ܝܢ ܘܒ̇ܛܠܝܢ. ܐܢ ܕܝܢ ܩܠܝܠ ܩܠܝܠ ܡܫܪܝܢ ܥܕܡܐ ܕܡܬܥܲܝܕܝܢ\nܒܗܲ. ܠܚܲܪܬܐ ܐܦܢ ܤܓܝ ܢܗ̇ܠܟܘܢ ܠܐ ܠܐ̇ܝܢ. ܗܵܟܢܐ ܐܦ\nܐܝܢܐ ܕܒ̇ܥܐ ܠܡ̣ܬܩܲܪܒܘ ܠܥܡ̈ܠܐ ܕܡܝܿܬܪܘܬܐ. ܕܩܠܝܠ\nܩܠܝܠ ܢܪܸܪܸܫ ܢܦܫܗ ܘܢܹܐܬܐ ܠܓܡܝܼܪܘܬܐ. ܠܐ ܝܕܘ ܕܘܢܵܟ\nܫܒܝܼ̈ܠܐ ܤܓ̈ܝܐܐ ܪܸܪܕܘܒܗܘܢ ܐܒܗ̈ܝܢ ܩܕܡ̈ܝܐ܇ ܘܬܼܛܲܢ\nܠܲܡܡܿܪܝܘ ܒܟܠܗܘܢ. ܘܢܗܘܐ ܒܠܝܸܠ ܕܘܼܒܪܟ. ܐܠܐ ܐܝܟ\nܡܚܝܼܠܘܬܟ ܓܒܼܝ ܠܟ ܚܕ܆ ܘܒܗ ܪܕܝ ܘܚ̇ܝܐ ܐܢ̇ܬ. ܡܙܚ̇ܡܢܐ\nܗܘ̣ ܓܝܪ ܡܪܟ ܘ̇ܡܒܸܿܠ ܠܟ. ܠܦܘܼܬ ܥܡ̈ܠܝܟ܆ ܐܠܐ ܠܦܘܬ\nܨܒܝܢܟ. ܐܝܟ ܪܘܡܝܵܢܗ̇ ܕܡ̣ܤܟܹܿܢܬܿܐ. ܐܢ ܗܘ̣ ܕܤܠ̇ܩ ܠܟ\nܚܘܼܫܒܐ ܪ̤ܬܵܘܤܸܦ ܥܠ ܥܡ̈ܠܝܟ܆ ܠܐ ܬܸܿܣܬܿܪܗܲܒ. ܐܠܐ\nܐܲܓܲܪ ܪܘܚܐ. ܘܐܢ ܐܲܓܿܪ ܒܟ ܚܘܼܫܒܐ ܘܓܲܪܓܼܟ: ܘܥܲܒܼܪܟ\nܬܟܝܼܠܐܝܬ ܘܕܐܠܗܐ ܗܘ܆ ܐܢ ܕܝܢ ܚܕܐ ܙܒܢ ܘܬܪܬܝܢ ܤܠܩ̣\nܠܟ ܘܬܘܒ ܠܐ܆ ܚܫܘܿܒܲܝܗܝ ܕܤ̇ܛܢܐ ܗ̣ܘ܆ ܕܒܥ̇ܐ ܕܢܸܟܸܿܠܵܟ. ܨܢܝܼܟܵܐܝܬ. ܗܟܢܐ ܐܵܦ ܠܟܠܗܘܢ ܚܘܼܫ̈ܒܐ ܕܐܡܝܼܕ ܥܠܝܘܗܝ\nܠܐܒ[...]ܠܐ ܠܐ ܥܒ̇ܕܝܢܢ ܦܘܼܪ̈ܫܢܝܗܘܢ. ܐܝܢܐ ܕܠܗܢܐ ܕܘܒܪ\nܩܙ̇[...]ܩ ܠܗ ܕܢܗܘܐ ܥܪܝܼܡܵܐ. ܦܫܝܼܛܵܐ. ܚܟܝܡܐ. ܤܲܟܠܐ. ܨ[...]ܠܐ. ܬܲܡܝܼܡܐ. ܩܙܡܝܐ ܠܛܒ̈ܬܐ ܘܐܚܪ̈ܝܐ ܠܒܝܼ̈ܫܬܐ ܢ̇ܗܘܐ\nܚܟܝܡ̈ܐ ܠܡܕܗܵܪܘ ܒܕܘܒܪ̈ܝܢ. ܕܠܐ ܢܲܛܥܘܿܢ ܒܢ ܕܝ̈ܘܐ. ܘܢܗܘܐ\nܬܲܡܝܡܐ ܕܠܐ ܢܬܚܫܲܒ ܒܝܼܫܬܐ ܥܠ ܐܚ̈ܝܢ.","english":"and the one who is weak begins, and mightily, he finishes. And from small things to great things he comes, and not by anticipating the end from the beginning. At the end he lets it go, or he persists in it because of evil things, and his labor becomes vain. Also those who rush into the ways: if from the first day they fill themselves and hasten their steps, for many days they become weary and cease. But if little by little they begin until they become accustomed to it, at the end even much walking does not tire them. Thus also whoever wishes to approach the labors of virtue: little by little he trains himself and comes to perfection. Do not think that the many paths of the fathers who preceded you are to be despised, and that you can master them all, and that your conduct will be perfect. But according to your weakness, choose one for yourself, and in it walk and live. For your Lord is the one who guides and leads you, not according to your labors, but according to your will. Like the height of the ladder: if a thought arises in you to add to your labors, do not hasten, but gather spirit. And if a thought gathers in you and provokes you, and passes you by confidently and as if it were from God, but if once or twice it comes to you and then not again, consider it a deception that seeks to trip you up, subtly. Thus also for all thoughts that are fixed upon him, do not make distinctions among them. Whoever has this conduct, let him be wakeful, simple, wise, foolish, perfect, a beginner in good things and last in evil things. Let them be wise to guide in their conduct, so that they do not err in the ways of demons. And let them be perfect so that no evil is thought about their brethren.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage contrasts the folly of rushing into ascetic labors with the wisdom of gradual, sustained practice, using the metaphor of walking and a ladder.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܚܝܼܠܵܐ","severity":"info","text":"The Syriac term ܡܚܝܼܠܵܐ (mḥīlā) means 'weak' or 'feeble,' here describing the one who begins ascetic practice; it echoes the work's theme of human frailty before divine aid.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܣܟܹܿܢܬܿܐ","severity":"info","text":"The word ܡܣܟܹܿܢܬܿܐ (meskēʿtā) means 'ladder,' a key ascetic image evoking the Ladder of John Climacus, though Abraham of Nathpar predates that work.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"The advice to choose one path and persist reflects the Syriac monastic tradition of hesychasm and the 'one way' (ḥaḏ šbīlā) of the desert fathers, as seen in the Apophthegmata.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text has lacunae: the phrase ܠܐܒ[...] and ܩܙ̇[...] are partially illegible, making the exact sense of the final exhortation uncertain; the English draft supplies a plausible reconstruction.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms a narrative unit that moves from a general principle (gradual practice) to specific warnings (against haste and deceptive thoughts), then to a concluding ethical directive on discernment.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The lacunae in the Syriac (e.g., ܠܐܒ[...] and ܩܙ̇[...]) obscure the precise wording of the final sentences; the English draft interprets them as exhortations to wakefulness and simplicity.","The phrase 'like the height of the ladder' may be a simile or a direct reference to a known ascetic image; the text does not specify a source."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":39,"ref":"p39","source":"ܘܠܐ ܢܛܲܪ ܠܗ\nܐܲܟܿܬܼܐ ܠܲܟܼܢܵܬܼܢ. ܝܬܝܪ ܡܢ ܟܠܡܕܡ ܡܲܟܝܟܘܢܬ ܓܒܼܝ ܠܟ. ܘܗ̣ܝ ܬܗܘܐ ܫܬܼܐܤܬܼܐ ܕܟܠܗܝܢ ܫܲܦܝܪ̈ܬܟ. ܤܓܕܬܟ܆\nܬܗܘܐ ܕܟܲܝܢܵܐ. ܘܡܠܬܟ ܬܗܘܐ ܡܬܲܚܬܿܝܐ. ܘܗ̇ܘܐ\nܐ̄ܢܬ ܪܚܝܼܡܐ ܥܠ ܐܠܗܐ ܘܥܠ ܒܚܝܫܐ. ܘܥ̇ܡܲܪ ܒܟ\nܪܘܚܗ ܕܐܠܗܐ܆ ܘܐܬ̇ܐ ܒܚܘܒܗ ܘܥܒ̇ܕ ܐܵܘܵܢܐ ܠܘܬܟ. ܘܫ̇ܪܐ ܒܟ ܘܲܡܼܪܝܲܪ ܒܟ. ܘܚܙ̇ܐ ܐ̇ܢܬ ܠܗ ܐܢ ܕܟܸܐ ܠܒܟ. ܘܙܪܥ ܒܟ ܙܪܥܐ ܛܵܒܼܐ ܕܕܢܝܐ ܕܥܒܝܲܪܬܗ ܘܬܲܗܪܐ\nܕܪܒܘܬܗ. ܐܢ ܡ̣ܬܒܛܸܠ ܠܟ ܠܲܡܕܟܿܝܘ ܡܢ ܢܦܫܟ ܝ̇ܠܪܵܐ\nܕܪ̈ܓܝܼܓܬܐ܇ ܘܟܘܼܒܐ ܘܕܪܕ̈ܕܹܐ ܪܸܥܒ̈ܕܐ ܒܝܼ̈ܫܐ. ܕܡ̇ܐ ܒܙܢ̇ܫܐ\nܚܲܛܝܐ ܕܝܨ̇ܦ ܕܢܦܫܐ ܘܗܘ̇ܐ ܬ̇ܢܒܐ܆ ܠܡܵܐܢܵܐ ܕܿܡ̣ܠܸܐ\nܨܵܐܘܼܬܼܵܐ ܘܲܡ̣ܟܲܬܲܡ܇ ܘܡ̣ܬܿܬܫܝܼܓ ܘܡ̣ܬܕܲܟܼܵܐ ܘܡܲܦܲܪ̈ܓܼܝ܆\nܠܓܡܘܼܙܿܬܿܐ ܚ̣ܫܘܿܟܬܐ ܘܡܲܪܝܼܪܬܿܐ܇ ܕܡܢ ܢܸܩܦܵܐ ܕܢܘܪܐ\nܩܵܢܝܐ ܚܲܡܝܼܡܘܬܐ ܘܢܹܗܝܼܪܘܬܐ. ܠܐܵܕܫܹ̈ܐ ܕܕܗܒܐ ܘܿܙܤܐܤܐ\nܕܡܲܫ̱ܚܬܼܝܢ܇ ܘܡܼܬܼܡܲܫܪܩܝܢ ܘܨܵܡܚܝܢ. ܠܦܓܵܪܐ ܕܡܬܢܲܦܚܵܐ\nܒܗ ܢܦܫܵܐ. ܠܡܝܼܬܐ ܕܚܵܐ: ܠܲܐܒܿܝܼܪܐ ܕܡܫܬܟܼܝܘ ܠܢܸܩܝܐ\nܛܵܥܝܬܼܵܐ ܕܦܵܢܝܐ. ܠܲܟܪܝܼܗܐ ܕܡܬܼܚܠܸܡ. ܠܡܤܟܢܐ ܕܥܗܲܪ܆\nܠܟܼܦܢܐ ܕܤܵܒ̇ܥ. ܠܲܡܥܩܵܐ ܕܚ̇ܕܐ. ܠܨܲܠܡܐ ܕܡܲܠܟܐ ܕܡ̱ܬܡܪܩ\nܘܡ̣ܬܚܲܙܲܬ. ܠܒܝܬܐ ܚܲܪܩ̇ܐ ܕܥܐ̇ܠ ܫܪܐ ܒܗ ܡܠܟܐ܇ ܘܡܬܩ̣ܢ\nܠܗ ܘܲܡܙܝܲܕ ܒܗ. ܪܚܲܡܹܝܗ̇ ܡܵܪܝܼܢ ܠܲܬܝܒܘܬܐ ܐ̇ܘ ܐܚܝ ܐܲܥܠ\nܨܘܪܟ ܒܢܝܼܪܵܟ. ܪ̈ܥܵܐ ܠܡܪܟ ܒܫܘܼܚ̈ܠܦܐ ܕܡܢ ܒܝܼܫ̈ܬܐ\nܠܛܲܒ̈ܬܐ. ܥܕ ܐܝܬ ܐ̇ܬܪܐ. ܥܕ ܩܲܢܡ ܙܒܢܐ: ܥܕ ܐܝܬ ܠܟ\nܫܘܼܠܛܢܐ ܥܠ ܢܫܦܟ܆ ܥܒܼܕ ܠܟ ܡܕܡ ܕܤܵܦܩܵܐ ܒܐܝ̈ܕܝܟ. ܘܒܬܪ ܟܠܡܕܡ ܚܫܘܿܒܼ ܢܦܫܟ ܥܒܼܕܐ ܒܲܛܝܼܠܵܐ. ܕܠܐ ܐܫܟܲܚܐ\nܠܡ̣ܥܒܿܕ ܐܝܟ ܡܕܡ ܕܚܲܝܒ ܐܢܬ. ܐܡ̣ܪ ܨܝܕ ܢܦܫܟ.","english":"and do not keep it.  \nThus for your virtues: more than anything, choose humility for yourself. And it will be the foundation of all your beauties. Your worship will be pure, and your word will be humble. And you will be beloved of God and of the wretched. And the Spirit of God will dwell in you, and will come in His love and make a dwelling with you. And He will settle in you and abide in you. And you will see Him if your heart is pure. And He will sow in you the good seed of purity, the passing of which and the wonder of its greatness. If you are hindered from purifying yourself from your own self—the child of desires, and the thorn and thistles of evil passions—what is a sinner who cares for the soul and becomes weary? For the waters that are filled with thirst and are sealed, and are disturbed and purified and bear fruit, for the dark and bitter depths, which from the hardness of the rock produce heat and light. For the branches of gold and the blossoms that shine and bloom. For the body that is tended by the soul. For the dead that lives. For the strong that is healed by the weak wandering of the one who errs. For the sick that is cured. For the blind that sees. For the hungry that is satisfied. For the poor that rejoices. For the image of a king that is adorned and displayed. For a ruined house into which a king enters, dwells in it, and it is established and increased in it. May the Lord have mercy on repentance, O my brother, and enter your need into your city. Look to your Lord through the changes from evil to good. While there is space, while the time stands, while you have authority over your own self, do for yourself what is sufficient in your hands. And after everything, consider yourself a useless servant, so that you may not be able to do what you are obliged to do. Speak against yourself.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a warning against haste to an extended exhortation on humility as the foundation of spiritual life, followed by a series of paradoxical images illustrating transformation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܲܟܝܟܘܬ","severity":"info","text":"The Syriac term ܡܲܟܝܟܘܬ (makkīḵūṯ) means 'humility' or 'lowliness,' a key virtue in Syriac ascetic literature, often contrasted with pride.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The phrase 'Spirit of God will dwell in you' echoes New Testament language of the Holy Spirit's indwelling (e.g., 1 Cor 3:16, Rom 8:9), though no direct citation is marked.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The imagery of a ruined house restored by a king reflects Syriac monastic themes of the soul as a dwelling place for God, common in works of the School of Nisibis.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage employs a series of antithetical pairs (e.g., 'dead that lives,' 'blind that sees') to illustrate spiritual paradox, a rhetorical device typical of Syriac prose homilies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains several uncertain readings (e.g., ܢܛܲܪ, ܐܲܟܿܬܼܐ) that may affect interpretation; the English draft smooths over some ambiguities.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text has lacunae or unclear words (e.g., ܢܛܲܪ, ܐܲܟܿܬܼܐ) that may affect the precise sense of the opening lines; the reading taken follows the English draft's 'do not keep it' and 'Thus for your virtues.'"],"confidence":"medium","notes":[]},{"i":40,"ref":"p40","source":"ܕܐܓܲܝܼܙܐ\nܐܢܐ ܠܡ̇ܢܐ ܒܛܝܸܠ ܐܢܐ ܠܡܫܲܡܠܵܝܘ ܦܵܥܠܘܼܬܝ. ܙܡܝܼܢܵܐ ܐܝܬܼܝܼ\nܠܡ̇ܢܐ ܡ̣ܬܬܲܗܹܐ ܐܢܐ ܡܢ ܠܘܝܼܬܼܵܐ ܕܚܒܪܝ. ܚܵܘܒܿܬܐ ܙ̇ܒܬܐ\nܐܝܬ ܠܝܼ ܠܐ̇ܡܬܝ ܐܦܪܥܝܸܗ̇. ܡܲܪܕܝܼܬܝ ܢܓܝܼܙܐ ܐ̇ܡܬܝ ܐܫܲܡܠܐ\nܐܘܪܚܝ. ܘ̇ܟܡ̇ܐ ܙܘ̈ܕܐ ܢܤܦܩܘܢ ܠܗ̇. ܡܪܝ ܫܲܪ̣ܪ ܒܬܝ ܘܒ̇ܥܐ\nܠܝ܆ ܠܐ̇ܡܬܝ ܐ̣ܡܹܛܐ ܠܘܬܗ. ܠܡ̣ܪܗ̇ܛ ܡܬܒܸܿܥܐ ܠܝܼ ܠܡܲܢ ܛܥܝܼܢ\nܐܢܐ ܝܘܼܩܪܐ ܕܐܪ̈ܥܢܝܬܐ܇ ܘܲܡܦܲܟܲܪܢܵܐ ܒܐܲܤܘܼܪ̈ܐ ܕܙܲܚܡܸܬ\nܥܠܡܐ. ܚܲܒܪܝ ܥܝܼܪܝܢ ܘܐܢܐ ܐܕܡܟ܆ ܚܒܿܪܝ ܡܲܩܪܒܝܼܢ: ܘܐܢܐ\nܐ̣ܚܘܼܒܼ. ܚܒܪ̈ܝ ܒܿܟܝܵܢ ܘܐܢܐ ܐܓܚܟ܆ ܚܒܪ̈ܝ ܡܥܵܩܝܢ ܘܐܢܐ\nܐܚܕܐ. ܚܲܒܪ̈ܝ ܫܠܸܝܵܢ ܘܐܢܐ ܐ̣ܡܠܠ܆ ܚܒܪ̈ܝ ܪܢܝܢ ܒܡܪܗܘܢ\nܘܿܒܡܠܟܘܬܗ ܘܒܫܘܒܚܗ: ܘܐܢܐ ܕܪܢܐ ܒܐܝܠܝܢ ܕܐܫܬܿܘܙܝܬ\nܕܢܦܩ̇ܬ ܡܢܗܝܢ. ܘܡܐ ܕܒܥ̇ܐ ܐ̇ܢ̄ܬ ܕܬܲܡܐܢ ܒܥܙܢܐ ܙܠܠܝܐ\nܘܢ̇ܩܝܼܪ ܥܠܝܟ ܓܘܼܫܡܟ܆ ܐܬܚ̇ܫܲܒ ܗܠܝܢ ܟܠܗܝܢ. ܘܐ̇ܤܸܩ\nܥܠ ܠܒܟ܆ܟܡܐ ܕܩ̇ܝܼܡܝܢ ܥܠ ܪ̈ܓܠܝܗܘܢ. ܟܡܐ ܕܟܼܦܝܼܦܝܼܢ. ܟܡܐ ܕܤܝܼܡܝܼܢ ܒܘܼܪ̈ܟܐ ܟܡܐ ܕܓܥ̇ܝܢ ܒܬܹܚܝ[ܬܐ]. ܟܡܐ\nܕܡܬܬܲܢܚܝܢ ܡܢ ܝܘܼܩܪܗ ܕܦܓܪܐ. ܟܡܐ ܕܲܪܘܸܝܢ ܒܚܘܒܗ\nܕܐܠܗܐ ܘܲܛܥ̣ܘ ܟܝܢܗܘܢ. ܟܡܐ ܪܸܡܙܲܡܪܝܼܢ ܒܠܒܘܬ̈ܗܘܢ\nܠܡܪܝܐ. ܘܗ̇ܝܕܝܼܢ ܪܸܢܝܐ ܕܗܠܝܼܢ܆ ܡ̇ܩܸܠ ܡܢܟ ܝܘܼܩܪܵܐ ܟܠܗ\nܘܡܲܐܝܼܢܘܬܼܵܐ. ܘ̇ܡܩ̇ܙܸܒ̇ ܐ̇ܢܬ ܨܠܘܬܐ ܚܦܝܼܛܬܐ ܒܙܡ̈ܟܐ\nܤܓܝܐܬ̈ܐ. ܬܘܒ ܕܝܢ ܐܬܥܲܗ̇ܕ. ܕܟܡܐ ܗܫܐ ܥܝܸܪ̈ܝܢ\nܒܤܘܼܥܪ̈ܢܲܝܗܘܢ ܥܵܠܡܵܢ̈ܝܐ. ܪܕܚܲܒܐܘܼܪ̈ܚܬܐ. ܕܵܒܪ̈ܝ ܦܲܕܢܐ. ܦܵܠ̈ܚܲܝ ܐܘܼܡܵܢܘ̈ܬܐ. ܪܥ̈ܘܬܐ. ܢܵܛܪܪ ܡܲܛܪܬܐ. ܡ̣ܙܪܸܗܪ̈ܝ\nܒܓܲܘܝ̈ܗܘܢ. ܢܵܛܪ̈ܝ ܡ̇ܪ̈ܝܗܘܢ. ܘܐܢ ܗܠܝܢ ܗܢܐ ܟܠܗ ܥܡ̇ܠܝܢ\nܥܠ ܐ̈ܦܝ ܙܥܘ̇ܙܝ̈ܬܐ܆ ܟܡ̇ܐ ܝܬܝܪܐܝܬ ܐܢܐ ܚ̇ܝܒ ܐܢܐ\nܠܡܪܝ.","english":"of laziness. I am idle for a long time, I am idle from completing my work. I am a sluggard for a long time, I am astonished at the company of my companion. I have a debt of a good deed, and when shall I repay it? My discipline is lazy, and when shall I complete my path? And how many provisions and supplies are needed for it? My Lord, truly, my house and my desire for me—when shall I bring it to him? I am required to run, but I am lost. I am heavy with earthly cares, and I am entangled in the bonds of the harsh world. My companion is awake, and I sleep; my companion offers, and I withhold. My companions weep, and I laugh; my companions groan, and I rejoice. My companions are silent, and I speak; my companions are at rest in their Lord, in his kingdom, and in his glory, and I am stirred up among those who have gone out from the company of those who have departed from them. And when you wish to delight in vain pleasure and your body is heavy upon you, consider all these things. And bring to your mind how many stand on their feet, how many are bent, how many are placed on their knees, how many are prostrate on the ground, how many are wearied by the burden of the body, how many are intoxicated with the love of God and have forgotten their own lives, how many murmur in their hearts to the Lord. And then the thought of these things will remove from you all heaviness and sloth. And you will offer a fervent prayer at many times. Again, remember how many are now awake in their worldly occupations: travelers on the roads, bearers of burdens, workers of crafts, shepherds, watchmen, those who are vigilant in their inner selves, those who guard their lords. And if all these are laboring on the face of the earth, how much more am I obliged to my Lord.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܕܐܓܲܝܼܙܐ","severity":"info","text":"The opening word ܕܐܓܲܝܼܙܐ (d-agayzā) continues the preceding sentence, linking the passage to the prior exhortation on humility.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܚܵܘܒܿܬܐ","severity":"info","text":"The term ܚܵܘܒܿܬܐ (ḥawbṯā) means 'debt' or 'obligation,' here used metaphorically for a moral or spiritual duty, specifically a 'good deed' owed.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܚܲܒܪܝ ܥܝܼܪܝܢ ܘܐܢܐ ܐܕܡܟ","severity":"info","text":"A series of antithetical parallelisms contrasts the narrator's failings with the virtues of companions, emphasizing spiritual lethargy.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܕܪܢܐ ܒܐܝܠܝܢ ܕܐܫܬܿܘܙܝܬ","severity":"info","text":"The phrase 'stirred up among those who have gone out' likely refers to monks who have left the coenobitic life, a concern in early Syriac monasticism.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܟܡܐ ܕܲܪܘܸܝܢ ܒܚܘܒܗ ܕܐܠܗܐ","severity":"info","text":"The image of being 'intoxicated with the love of God' echoes biblical language of spiritual ecstasy, e.g., Song of Songs or Pauline metaphors.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܘܐܢ ܗܠܝܢ ܗܢܐ ܟܠܗ ܥܡ̇ܠܝܢ","severity":"info","text":"The concluding rhetorical question, comparing worldly laborers to the monk's duty, is a common ascetic trope in Syriac literature, found in works by Isaac of Nineveh.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text has several uncertain readings (e.g., ܕܐܓܲܝܼܙܐ may be a scribal error for ܕܓܲܝܼܙܐ); the translation follows the edition's emendation."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":41,"ref":"p41","source":"ܟܕ ܩ̇ܐܡ ܐ̇ܢܬ ܠܲܨܠܘܬܐ܆ ܠܐܬܫܲܪܹܐ ܢ̇ܫܝܫܸ̇ܐܝܼܬ. ܙܠܐ\nܟܠܗ̇ ܨܠܘܬܟ ܪ̈ܦܝܵܐܝܬ ܘܡܲܐܝܪܢܵܐܝܬ ܬܸܿܥܒܿܙܝܼܗ̇. ܐܠܐ ܡܐ\nܕܩܐ̇ܡ ܐܢܬܼ. ܪܫܘܿܡ ܢܲܦܫܟ ܒܲܨܠܝܒܐ. ܘܟܼܢܘܿܫ ܚܘܼܫܒ̈ܝܟ. ܘܐܬܥܲܬܿܕ ܘܐܲܬܛܲܝܒܼ. ܘܚܘܼܪ ܒܗ̇ܘ ܕܠܗ ܡܨ̇ܠܐ ܐܢܬܼ ܘܟܢ\nܫܪܐ. ܘܲܥܨܲܝ ܢܦܫܟ ܪܒܪܹܝܫ ܨܠܘܬܟ ܕܡܥܹ̈ܐ ܢܪܪܝܼܢ ܘܚܲܫܐ\nܢܗܘܐ. ܘܟܠܗ̇ ܨܠܘܬܟ ܕܝܘܼܬܪܥ̇ܐ ܗ̇ܘܝܵܐ. ܘܐܡܬܝ ܙܠܝܬ\nܚܘܼܫܒ̈ܐ ܕܡܥܲܟܿܪܝܢ ܠܟ܆ ܠܐ ܐܵܠܨܵܐ ܕܬܼܥܒܸܿܕ ܐܬܪܐ ܒܝܬ\nܡܲܪܡܝܼܬܐ ܠܡܲܪܡܝܼܬܐ. ܐܢ ܕܝܢ ܫܓܘܼܫܝܐ ܕܚܘܫܒ̈ܐ ܩܐ̇ܡ\nܥܠܝܟ. ܝܬܝܪ ܡܢ ܬܹ̇ܢܝܵܐ ܕܡܙܡܘܪ̈ܐ ܨܠܘܬ̈ܐ ܘܕܡ̈ܐ ܐܲܤܓܐ. ܘܿܒܟܠ ܐ̇ܝܕܐ ܙܲܡܢܲܤܹܐ ܐܢ̇ܬܼ ܛܪܘܲܕ ܐܢܘܢ ܡܢܟ. ܐܢ ܒܫܘܚܠܦܐ\nܕܡ̈ܠܐ ܘܐܢ ܒܡ̇ܕܡ ܐܚܪܝܢ. ܐܤܬܿܟܲܠ ܡܕܡ ܕܐܡ̇ܪ ܐܢܐ. ܘܐܢ ܬܘܒ ܪܸܢܝܐ ܕܝܘܼܬܪܢ̇ܐ ܢ̣ܦܸܠ ܠܟ܆ ܗܘ̤ ܢܡܲܠܹܐ ܠܟ ܚܠܦ\nܡܲܙܡܙܿܐ. ܘܠܐ ܬܸܿܕܚܸܐ ܡܢܟ ܡܘܗܒܬܐ ܕܐܠܗܐ. ܘܲܬܼܩܝܼܡ\nܡܲܫܠ̱ܡܢܘܬܟ. ܨܠܘܬܐ ܕܠܐ ܚܠܝܼܛ ܒܗ̇ ܪܸܢܝܐ ܕܐܠܗ ܪܚܠܐ\nܕܪܥܝܢܐ܆ ܠܐܹܘܬܼܵܐ ܗ̣ܝ ܕܒܼܤܪܐ. ܠܐ ܬܲܚܕܐ ܒܤܓܝܐܘܬ\nܕܡ̇ܙܡܘܪ̈ܐ. ܟܕ ܪܲܡ̇ܝܐ ܬܲܚܦܝܼܬܐ ܥܠ ܠܒܟ. ܛܒ ܗܘ̣ ܚܕ\nܦܬܓܡܐ ܒܩܘܼܙܒ̈ܐ. ܡܢ ܐܲܠܸܦ ܒܪܘܚܩܐ. ܒܥܙܢܐ ܕܨܠܘܬܐ\nܗܘ̣܆ ܒܙܝܼ̈ܙܐ. ܦܫܝܼܛܵܐ. ܫܲܒܼܪܐ. ܕܟܸܐ ܪܥܝܢܐ. ܘܗܐ ܚ̈ܝܐ ܐܢܬ\nܫܘܒܚܗ ܕܐܠܗܐ. ܐܲܥܒ̇ܪ ܡܢܟ ܟܠܗܘܢ ܨܢܥ̈ܬܐ ܘܡܚܫ̈ܒܠܐ\nܒܝܼ̈ܫܬܐ܆ ܘ̇ܥ̣ܒܕ ܢܦܫܟ ܐܝܟ ܚܤܝܼܠܵܐ ܕܥܠ ܐܡܗ ܘܛܘܼܒܝܟ. ܘܐܢ ܢܥܫ̇ܢ ܥܠܝܟ ܩܪܒܐ ܒ̇ܨܠܘܬܐ ܐ̣ܡܪ ܡ̈ܠܝܟ. ܩܪܒܸ\nܩܒܹܝܠܬܟ. ܒܟ̣ܝ ܕܝܼܢܟ. ܦܲܢ̈ܐ ܦܬܓܡܐ ܠܒ[...]ܢܟ ܒܚ̣ܡܬܐ\nܥܕܡܐ ܕܡܙܕܟܐ. ܘܡܪܟ ܕܚ̇ܪܐ ܥܝܼܪܘܬܟ. ܗܘ̣ ܥ̇ܒܼܕ ܙܝܼܢܟ\nܒܟܐܢܘܬܐ. ܘܲܡܚܲܝܼܒ ܠܤܵܢܐܟ ܘܬܘ̇ܒܼ ܠܐ ܡ̣ܫܬܟܚ. ܘ[...]\nܠܲܡܚܝܼܠܘܬܟ.","english":"When you stand for prayer, do not begin it sluggishly. Go through your entire prayer loosely and quickly, and perform it. But when you stand, sign yourself with the cross, and collect your thoughts, and prepare and make ready, and look to the one to whom you pray, and begin. And compel yourself at the beginning of your prayer that your bowels be moved and pain occur, and that your entire prayer be of benefit. And when thoughts that disturb you go away, do not be compelled to make a place between one prostration and another. But if disturbance of thoughts comes upon you, increase the recitation of psalms, prayers, and supplications more than usual. And with every hand, you, the supplicant, drive away the enemy from you, whether by change of words or by something else. Understand what I say. And if again the intention of benefit falls to you, let it fill for you in place of murmuring, and do not let the gift of God be driven from you, and establish your completion. Prayer in which the intention of God is not mixed is a corpse of the flesh. Do not rejoice in the multitude of psalms when the covering is cast upon your heart. Better is one word with tears than to teach at a distance. In the labor of prayer, it is with zeal, simplicity, purity of intention, and behold, you are the life, the glory of God. Remove from yourself all troubles and evil machinations, and make yourself like a supplicant who is upon his mother and his goodness. And if war presses upon you in prayer, say your words: \"Fight, receive your reward, weep for your judgment.\" Open a word to your heart in anger until it is purified. And your Lord who watches your vigilance, he makes your victory in lamentation and condemns your foolishness, and again is not found. And [...] to your weakness.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܟܕ ܩ̇ܐܡ ܐ̇ܢܬ ܠܲܨܠܘܬܐ","severity":"info","text":"The passage opens with a direct instruction on the posture and mental preparation for prayer, emphasizing deliberate slowness and self-compulsion before beginning.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܪܸܢܝܐ ܕܐܠܗ","severity":"info","text":"The phrase 'intention of God' (rʿyā d-ʾalāhā) denotes a focused, theocentric mindfulness in prayer, contrasted with mechanical recitation.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܨܠܘܬܐ ܕܠܐ ܚܠܝܼܛ ܒܗ̇ ܪܸܢܝܐ ܕܐܠܗ ܪܚܠܐ ܕܪܥܝܢܐ","severity":"info","text":"The metaphor of prayer without divine intention as a 'corpse of the flesh' echoes Pauline language of spiritual deadness (cf. Rom 8:6–7) and is a common ascetic trope.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܡܲܙܡܙܿܐ","severity":"info","text":"The term 'murmuring' (mazmzā) refers to low, inarticulate vocal prayer or chanting, often criticized in monastic circles as a distraction from heartfelt prayer.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܐܢ ܬܘܒ ܪܸܢܝܐ ܕܝܘܼܬܪܢ̇ܐ ܢ̣ܦܸܠ ܠܟ","severity":"info","text":"The passage alternates between positive exhortations and conditional warnings ('if... then'), creating a didactic rhythm that guides the reader through ideal and problematic prayer states.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘ[...] ܠܲܡܚܝܼܠܘܬܟ","severity":"caution","text":"The final line is lacunose in the Syriac; the English draft supplies 'to your weakness' but the original may have had a different complement, such as 'to your strength' or a verb.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܘܲܬܼܩܝܼܡ ܡܲܫܠ̱ܡܢܘܬܟ' could mean 'establish your completion' (of prayer) or 'establish your perfection' (spiritual state).","The lacuna at the end leaves the final clause incomplete; the English draft's 'to your weakness' is a plausible restoration but not certain."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":42,"ref":"p42","source":"ܐܢ ܕܝܢ ܚܲܫܘ̈ܗܝ ܕܟܝܢܐ ܡܲܩܪܒܝܢ ܥܡܟ. ܒܥܲܝ\nܓܗܵܝܬܿܐ ܕܡܢܗܘܢ ܡܢ ܡܪܟ. ܘܐܢ ܚܘܼܫ̈ܒܐ ܛܲܡ̈ܐܹܐ\nܢܸܤܩܘܢ ܠܟ ܠܐ ܬܸܿܬܲܥܝܼܩ. ܒܲܠܚܘܼܕ ܐܢܬ ܠܐ ܬܲܫܠܲܡ ܠܗܘܢ. ܘܠܐ ܬܩܲܒܸܿܠ ܐܢܘܿܢ. ܘܬܼܬܸܿܠ ܠܗܘܢ ܐܬܪܐ ܒܪܥܝܢܟ. ܘܒܪ\nܝܫܥܬܐ ܡܫܲܢܹܝܢ ܘܥܒܿܪܝܢ܆ ܐܝܟ ܐܵܪܪܚܵܐ ܕܤܛ̇ܐ ܠܲܡܒܼܵܬ\nܘܲܡܩܲܕܡ. ܘܐܙܕܗܕ ܕܠܡܐ ܢܸܦܗܹܐ ܪܥܝܢܟ ܒܥܕܢܐ ܕܨܠܘܬܐ\nܒܪܸܢ̇ܝܐ ܕܤܪܢܩܘܬܐ. ܘܚܠܦ ܬܲܪܥ̇ܘܬܐ ܠܙܘܿܓܙܐ ܬܥܝܼܪܝܘܗܝ\nܠܙܝ̇ܙܐ ܕܐܨܛܲܥܪ ܡܢܟ. ܩܕܡ ܕܝܢ̈ܐ ܕܚ̱ܠܬܐ ܘ̇ܡܕܡ ܐܠܗܐ\nܡܒܲܤܪ̈ܢܘܬܐ. ܘܗ̇ܘ ܕܐܝܟܐ ܕܩ̇ܐܡ ܠܐ ܕܓܝܼܫ: ܘܡܕܡ ܕܐܡ̇ܪ\nܠܐ ܝ̇ܘܥ܆ ܐܝܟܢܐ ܤܵܒ̇ܪ ܕܨܠܘܬܗ ܡܩܲܪ̤ܒ. ܥܘܝܼܪ ܡܕܥܐ\nܒܚܲܫܐ. ܩ̇ܐܡ ܥܠ ܪ̈ܓܼܠܘܗܝ. ܒܲܛܝܸܠ ܡܢ ܝܫ̣ܢܬܼܵܐܘ ܦܲܚܸܫ ܡܢ\nܣܘܼܥܪ̈ܢܐ ܕܥܠܡܐ. ܘܲܚܫܝܸܒ ܡܢ ܤܓ̈ܝܐܐ ܡܝܲܬܪܐ. ܘ̇ܛܥܐ\nܟܠܗܝܢ܆ ܘܢܬܿܝܸܦ ܒܙܹܢܝܵܐ ܕܐܝܠܝܢ ܕܠܐ ܩܪܝܒ ܠܗܝܢ. ܘܡܕܡ\nܠܐ ܡܵܘܬܪ̈ܢ ܠܗ܆ ܐܝܟ ܕܠܐ ܡܲܗܢܹܝܢ ܚ̣ܠܡ̈ܐ ܠܐܝܠܝܢ ܕܚ̈ܙܝܢ\nܠܗܘܢ. ܐܥܝܸܪ ܢܦܫܟ. ܡܪܟ ܡܡܲܠܠ ܥܡܟ̇ ܠܐ ܬܸܿܦܗܐ\nܡܲܠܐ ܟܘ̈ܗܝ ܓܒ̈ܝܐ ܟܪܝܼܟܝܢ ܠܟ ܠܐ ܬܸܿܬܕܪܸܕ. ܤܸܪܪܹ̈ܐ ܕܕܝܼ̈ܘܐ\nܩܝ̇ܡܝܢ ܠܩܘܒܠܟ ܠܐ ܬܸܿܬܙܲܦܹ̈ܐ. ܪܥ ܗܟܝܠ ܐܘܐܚܝ. ܕܐܝܟ\nܕܚܕܝܢ ܡܠܐܟ̈ܐ ܩܕܝܢ̈ܫܐ ܟܕ ܡܫܲܒܚܝܢ ܠܐܠܗܐ ܒܲܕܡܘܼܬܗܘܢ. ܗܟܢܐ ܡܥܵܩܝܢ ܕܿܝ̈ܘܐ܇ ܟܕ ܚ̇ܙܝܢ ܠܢ ܕܝܨܦܝܢܢ ܕܨܠܘܬܐ. ܒܗ̇ܝ\nܓܝܪ ܕܗܢܘܢ ܛܠܡܘ ܝܫܘܒܚܐ ܕܡܪܗܘܢ: ܡ̣ܬܦܲܪܤ̣ܝܢ ܕܐܦ\nܠܢ ܢܟܠܘܿܢ ܡܢ ܬܫܒܘܚܬܐ ܕܐܠܗܐ܆ ܒܗ̇ܝ ܕܝ̇ܕܥܝܢ ܕܒܼܗ̇ ܡܬܒܛ̇ܠܝܢ\nܦܘܪ̈ܤܲܝܗܘܢ. ܘܐܝܼܬܼܝܗ̇ ܙܝܢܐ ܘܤܲܟܪ̈ܐ ܠܘܼܩܒܲܠܗܘܢ ܘܡܼܬܚܲܦܛܝܼܢ\nܪܸܢܥܵܘܟܼܘܼܢܵܢ ܡܢ ܬܫܒܘܚܬܐ.","english":"If the thoughts of the solitary press in upon you, seek the prostration of standing before your Lord. And if foul thoughts rise up against you, do not be troubled. Only do not surrender to them, nor accept them, nor give them a place in your mind. And at the hour of prayer, pass by like a traveler who turns aside to an inn and then departs. And take care lest your mind be distracted during the time of prayer by vain imaginings. And instead of the door, make the knocker alert, the bell that has been diminished with you. Before the judgments of fear and anything divine, tidings. And he who stands where he is does not lie: and what he says he does not know. How then does he think that his prayer is offered? Blind in mind with grief. He stands on his feet. He is idle from prayer and empty of the works of the world. And he reckons with many superfluous things. And he errs in all of them, and he is immersed in the clamor of those who are not near to them. And what does not profit him, as if dreams do not benefit those who see them. Awaken yourself. Your Lord speaks with you. Do not be distracted. The chosen ones, your companions, are gathered to you. Do not be cast down. The ranks of demons stand against you. Do not be shaken. Consider, then, my brother, that just as the holy angels rejoice when they praise God in their likeness, so do the demons grieve when they see you diligent in prayer. For by that in which they have blasphemed the praise of their Lord, they are hindered, so that they also hinder you from the praise of God, because they know that by it their snares are undone. And it is a weapon and a barrier against them, and their designs are shattered by praise.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܲܩܪܒܝܢ","severity":"info","text":"The verb ܡܲܩܪܒܝܢ (maqrebīn) means 'press in upon you' or 'approach you,' describing intrusive thoughts. The English draft's 'press in upon you' captures the sense of assault or urgency.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܒܲܠܚܘܼܕ","severity":"info","text":"The adverb ܒܲܠܚܘܼܕ (balḥūd) means 'only' or 'alone,' emphasizing the single imperative: do not surrender to foul thoughts. The English draft's 'Only' is correct.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܵܪܪܚܵܐ ܕܤܛ̇ܐ ܠܲܡܒܼܵܬ","severity":"info","text":"The simile of a traveler who turns aside to an inn (ܐܵܪܪܚܵܐ ܕܤܛ̇ܐ ܠܲܡܒܼܵܬ) reflects a common ascetic trope: prayer is a temporary stop, not a dwelling. The solitary should pass through without attachment.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܝܼ̈ܘܐ","severity":"info","text":"The mention of demons (ܕܝܼ̈ܘܐ, dīyawē) grieving at the solitary's diligence in prayer echoes the New Testament theme of demonic opposition to worship (e.g., Eph 6:12). The passage frames praise as a weapon against them.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܪܥ ܗܟܝܠ ܐܘܐܚܝ","severity":"info","text":"The phrase 'Consider, then, my brother' (ܪܥ ܗܟܝܠ ܐܘܐܚܝ) marks a structural shift from instruction to exhortation, introducing a contrast between angels rejoicing and demons grieving.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܲܚܫܝܸܒ ܡܢ ܤܓ̈ܝܐܐ ܡܝܲܬܪܐ","severity":"info","text":"The phrase 'he reckons with many superfluous things' (ܘܲܚܫܝܸܒ ܡܢ ܤܓ̈ܝܐܐ ܡܝܲܬܪܐ) is ambiguous: it may mean the solitary counts himself among the many who are superfluous, or that he occupies himself with trivial matters. The English draft takes the latter reading.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ܘܲܚܫܝܸܒ ܡܢ ܤܓ̈ܝܐܐ ܡܝܲܬܪܐ is ambiguous: it could mean 'he reckons himself among the many superfluous ones' or 'he reckons with many superfluous things.' The English draft adopts the latter.","The clause ܘܡܕܡ ܠܐ ܡܵܘܬܪ̈ܢ ܠܗ is ambiguous: 'and what does not profit him' could refer to the superfluous things or to the dreams mentioned next. The English draft treats it as a general statement."],"confidence":"high","notes":[]},{"i":43,"ref":"p43","source":"ܘܟܕ ܚ̇ܙܝܢ ܕܠܐ ܡܫܬܲܡܥܝܼܢܢ\nܠܗܘܢ: ܘܲܒܟܼܠܫܵܥ ܒܥܸܢܝܵܢܲܢ ܐܲܡܝܼܢܝܢ ܚܢܲܢ܆ ܡܨܛܲܢܥܝܢ ܕܢܒ̱ܐܫܘܢ\nܠܢ ܒܚ̈ܘܫܒ ܘܲܒܡܪ̈ܢܝܵܬܐ ܥܠܡ̈ܚܵܬܐ. ܘܚ̇ܛܦܝܢ ܠܗ ܠܗ̇ܘܢܢ. ܘܨܝ̇ܪܝܢ ܩܕܡܝܢ ܗܲܓ̈ܓܐ ܘܕܡܘ̈ܬܐ. ܘܦܙܨ̈ܘܦܐ ܕܐܢ̈ܫܐ ܘܡ̇ܡܠܠܐ\nܕܥܡܗܘܢ. ܒܙܒܢ ܕܪ̈ܚܡܐ ܘܒܲܙܒܢ ܪܸܒܥܠܕܒ̈ܒܐ. ܐܝܟ ܪܸܢܚܠܸܦ\nܙܚ̇ܡܸܬ ܐܠܗܐ ܒܪܚ̇ܡܸܬ ܒܢܝ̈ܢܫܐ. ܘ̇ܚܠܦ ܕܢܨܠܐ ܥܠ ܒܟܠܕ ܒ̈ܒܝܢ\nܐܝܟ ܪܸܦܩܝܼܙܝܼܢܢ. ܢܸܩܢܐ ܤܸܢ̱ܐܬܼܐ ܠܘܬ ܐܝܠܝܢ ܕܐ̇ܥܝܸܩܘ ܠܢ ܐܝܟ\nܕܬܗܘܐ ܨܠܘܬܢ ܠܥܸܠܬ ܪܘܓܙܐ. ܐܙܕܗܝ̇ ܗܟܝܠ ܡܢ ܟܡܹܐܢ̈ܝܗܘܢ. ܘܛܲܪ ܢ̇ܦܫܟ ܡܢ ܗ̇ܢܘܢ ܪܸܡܥܲܬܿܕܝܢ ܥܠ ܒܝܼܫܘܬܗܘܢ ܟܕ ܛܵܥܝܢ ܘܡܲܛܥܹܝܢ. ܫܲܪܐ ܡܵܕܝܢ ܒܐܘܪܚܐ ܕܲܨܠܘܬܐ ܬܟܝܼܠܐܝܬܼ. ܘܠܐ ܬܸܿܤܛܹܐ ܠܝܡܝ[...]\nܘ̇ܠܤܸܡܠܐ. ܘܒܲܥܓܠ ܡ̇ܛܐ ܐܢܬ ܠܐܵܘܵܢܐ ܕܫܲܝܢܐ܇ ܪܸܚ[...]ܝܵܟ ܡܢ\nܩܸܢܛܐ ܘܕܚܠܐ. ܘܟܕ ܢܗܘܹܐ ܥܝܸܕ ܪܥܝܢܟ ܘܲܡܗܵܘܿܢ. [...]ܒܹܿܠ\nܩܘܼܪܒܿܢ ܨܠܘܬܟ ܐܝܟ ܕܗܵܒܝܠ. ܘܗܘ̇ ܕܩܐܸܡ̇ ܠܩܘܒܼܠܟ ܒܗܵܬ. ܘܗ̇ܘܐ ܐܢܬ ܕܚܝܼܠ ܥܠܘܗܝ ܒܥܹܕܢ ܨܠܘܬܐ ܘܡ̈ܝܠ ܦܘܼܡܟ ܢܗ̈ܘܝܼܢ\nܐܝܟ ܨܒܝܢܗ ܕܐܠܗܐ ܬܘܼܒܼ ܕܝܠܗ ܕܡܪܝ ܐܒܪܗܡ [...]ܠܦܢܐ\nܘ[...] ܥܠܝܗ̇ ܕܢܝܒܘܬܐ ܒܟܼܠܥܕܢ ܗ̇ܘܝܼܬ ܥܲܗܝܸܕ\nܠܫܘܼܘܙܝܟ ܕܠܐ ܬܲܡܐܢ. ܚܘܼܪ ܒܢܝܼܫܟ ܕܠܐ ܬܸܿܚ̣ܢܹܐ ܠܬܼܵܘܫܵܐ. ܐܼܬܒܲܝܲܢ ܒܕܘܒܪܟ ܕܡ̇ܢܵܘܼ. ܕܠܐ ܬܗܘܐ ܐܝܟ ܗ̇ܘ ܕܠܐܵܐܼܲܪ\nܟܬܲܫ ܟܕܢܬ ܢܦܫܟ ܒܢܝܼܪܐ ܪ̤ܡܤܲܝܒܪܢܘܬܐ ܠܐ ܬܸܿܡܙܲܪܫ\nܐܫܬܲܘܼܕܝܬܼ ܠܐ ܬܪܓܸܿܠ. ܫܲܪܝܬܼ ܠܐ ܬܸܿܗܦܘܿܟ ܠܒܼܤ ܠܙܟ ܘܬܼܬܓܼܝܼܟ. ܢܲܗܝܼܬܿ ܕܛܒ ܗܘ̣ ܡܪ̈ܝܐ ܠܡ̇ܢ ܕܡܤܲܟܐ ܠܗ ܘ̇ܠܢܦܫܐ ܕܒ̇ܥܝܐ\nܠܗ܆ ܠܐ ܬܸܿܥܪܘܿܩ ܡܢ ܥܡܠܐ. ܐܲܬܪܓܲܪܓܬ ܠܡ̣ܗܘܐ ܒܗ̇ܝ\nܬܫܒܘܚܬܐ ܢܸܗܝܼܒܸܬ ܒܙܚ̈ܡܐ. ܠܐ ܬܚܲܠܦܝܹܗ̇ ܒܐܙܥ̈ܝܵܬܐ.","english":"And when he sees that they are not heard, at every hour his prayer is bitter, he is troubled that evil has come upon him through thoughts and anxieties about the dead. And they snatch him away, and they fashion before him specters and images and faces of men and women speaking with them, at times as friends and at times as enemies. Instead of the change of the bitter God into the merciful one among the wicked, and instead of prayer for all the enemies, as if by a sudden impulse, he runs to those who have oppressed you, so that your prayer becomes a cause of wrath. Beware, therefore, of their snares, and guard yourself from them, for they are intent upon your destruction while they err and lead astray. Begin now to walk the path of prayer with confidence, and do not stray to the right or to the left. And soon you will reach the place of peace, your spirit freed from grief and fear. And when your mind becomes accustomed and habituated, your prayer will draw near as that of Abel. And he who stands before you in vain, and you are strong over him at the time of prayer, and the words of your mouth become as the will of God. Again, of the same Mar Abraham: ... upon grace, at all times you were mindful of your salvation, that you might not be defiled. Look upon your evil, that you may not fall into error. Be steadfast in your conduct, that you may not be like one who is not. Do not strike yourself with a saw of pride; do not be shaken from confession; do not become accustomed to beginning; do not turn to the left for victory and be defeated. And know that the Lord is good for what he provides, and for the soul that seeks him, do not flee from labor. You have been stirred to be in that glory which is given through bitterness. Do not exchange it for trifles.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܘܟܕ ܚ̇ܙܝܢ ܕܠܐ ܡܫܬܲܡܥܝܼܢ","severity":"info","text":"The phrase 'and when he sees that they are not heard' refers to the solitary's thoughts or anxieties that remain unaddressed, leading to spiritual distress.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܨܠܘܬܐ","severity":"info","text":"The term 'prayer' (ܨܠܘܬܐ) is central to Abraham's ascetic teaching, denoting both liturgical practice and a disciplined mental focus against distraction.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܝܟ ܕܗܵܒܝܠ","severity":"info","text":"The comparison of prayer to that of Abel (Gen 4:4) evokes the biblical figure's righteous offering, implying purity and divine acceptance.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܨܛܲܢܥܝܢ ܕܢܒ̱ܐܫܘܢ","severity":"info","text":"The description of being 'troubled that evil has come upon him through thoughts and anxieties about the dead' reflects early Syriac monastic concern with demonic temptation and the memory of mortality.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܫܲܪܐ ܡܵܕܝܢ ܒܐܘܪܚܐ ܕܲܨܠܘܬܐ ܬܟܝܼܠܐܝܬ","severity":"info","text":"The exhortation 'begin now to walk the path of prayer with confidence' marks a structural shift from warning to positive instruction, typical of Abraham's hortatory style.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘ̇ܠܤܸܡܠܐ","severity":"caution","text":"The phrase 'do not stray to the right or to the left' is partially lacunose in the Syriac; the reading follows the English draft's reconstruction of the sense.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text contains lacunae (e.g., after ܘ̇ܠܤܸܡܠܐ and ܪܸܚ[...]ܝܵܟ) that obscure the exact wording; the English draft supplies plausible reconstructions.","The phrase 'bitter God' (ܐܠܗܐ ܒܪܚ̇ܡܸܬ) is ambiguous: it may refer to a perceived harshness of God or to the solitary's own bitterness projected onto the divine."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":44,"ref":"p44","source":"ܢܚܬܸܗ ܠܐܓܘܢܐ ܚ̇ܡܤܸܢ ܒܗ. ܐܲܬܝܲܐܲܒܼܬ ܠܲܟܠܝܼܠܐ ܡܛܲܝܒܼܐ܆\nܐܲܬܟܿܬܫ ܥܙܡܐ ܠܝܘܿܡ ܡܘܬܟ. ܫܲܕܝܼܵܬ ܒܲܩܪܒܐ ܠܐ ܬܸܿܥܪܘ[...]\nܘܬܼܒܸܠܥ ܒܓܐܪܐ ܡܢ ܒܸܿܤܬܿܪܟ ܐܝܟ ܚܲܝܒܐ. ܐܢ ܪܘܚܐ\nܕܫܲܠܝܛܐ ܬܸܿܤ̇ܩ ܥܠܝܟ܆ ܐܲܬܼܪܟ ܠܐ ܬܸܿܫܒܘܿܩ. ܙܩܦܼܬ ܒܤܪܟ\nܠܘܼܩܒܠ ܚܫܘ̈ܗܝ ܘܪ̈ܓܝܓܬܗ ܕܥܠܡܐ܆ ܠܐ ܬܸܿܬܟܲܪܐ ܪܘܚܟ\nܒܐܘ̈ܠܨܢܐ. ܘܠܐ ܬܲܫܦܸܠ ܩܕܡ ܢܤܝܘ̈ܢܐ. ܘܠܐ ܬܸܿܫܬܿܓܼܫ ܒܨܥ[...]\nܘܠܐ ܬܸܿܪ̈ܓܙ ܥܠ ܒܥܠܙܒܒܟ. ܘܠܐ ܬܸܿܪܢܹܐ ܒܚܲܒܪܟ ܘܬܼܥܢܠܝܼܘܗܝ. ܠܘܓܝܪ ܠܗܕܐ ܐܬܲܬܠܡܲܙܬܼ. ܐܠܐ ܪܒܗܕܐ ܬܸܿܬܒܸܿܩܸܐ. ܚܝ[...]\nܐܲܢܬ ܠܟ ܬܚ̇ܝܸܒ. ܘܡܢ ܦܸܚܡܵܐ ܕܐܚܪܢܝܐ ܬܸܿܬܕܝܢ. ܚܝ[...] ܕܠܡܐ\nܡܢ ܡܤܲܝܒܪܢܘܬܟ ܕܒܲܙܒܢ ܬܸܿܬܟܲܐܲܪܠܐ ܡܚܲܡܤܚ̇ܘܬܟ܇ ܘܡܢ\nܦܸܚܡ̇ܐ ܪܚܦܝܛܘܬܟ ܬܸܿܬܪܫܹܐ ܡܲܗܡܝܵܢܘܟ. ܘܐܢܬ ܠܵܟ\nܬܩܲܛܪܓ. ܤܓ̈ܝܐܐ ܕܫܲܪܢܘ ܒܐ̇ܘܪܚܐ ܕܙܕܢܩܘܬܐ: ܘܡܛܠ\nܕܠܐ ܤܝܲܡ̈ܢ ܗܘܼ̈ܝ ܫܲܬܐܤ̈ܐ ܕܒܢܝ̈ܗܘܢ ܥܠ ܫܘܥܐ: ܡܐ\nܪܸܢܫܲܒܼܘ ܒܗܘܢ ܪܘ̈ܚܐ ܕܒܝܼ̈ܫܬܐ ܘܐܬܘ ܢܲܗܪ̈ܘܬܐ ܕܡܸ̈ܠܐܹܐ\nܘܪܸܫܚ̈ܩܐ܆ ܒܪܫܥܬܗ ܢܦ̣ܠܘ. ܘ̇ܗܘܸܬ ܡܲܦܘܠܬܗܘܢ ܪܒܐ. ܘܟܕ\nܥܫܢܸܘ ܥܠܝܗܘܢ ܥܡ̈ܠܐ ܝܫܒܼܩܘ ܘܫܲܢܝܼܘ܆ ܒܲܙܡܘܼܬ ܐܓܝܲܪܐ ܕܡܐ\nܕܐܫܟܿܚܗ ܚܘܼܡܵܐ ܥܲܪܩ ܡܢ ܦܘܼܠܚܢܐ. ܘܗ̇ܘܐ ܕܠܐ ܐܲܓܼܪܐ. ܘܐܝܟ ܒܸܿܢܝܵܢܐ ܕܠܝܬ ܠܗ ܬܲܛܠܝܼܠܐ. ܘܐܝܟ ܡܲܓܙܲܠܐ ܕܠܐ ܡܫܠܲܡ. ܗܟܢ ܗܟܝܠ ܡܸܨܐ ܐܢܬ ܠܲܡܚܲܡܤܵܢܘ. ܟܕ ܡܩܸܠ ܐܢܬ ܠܗ ܠܝ[...]\nܕܥܡ̈ܠܝܟ ܒܤܘܼܟܿܢܐ ܕܐܓܼ̈ܪܦܘܼܪܢܟ. ܘܿܒܫܘܼܠܡ ܚ̈ܝܟ ܕܩܪܝ̇ܒܼ. ܘܿܒܥܘܗܕܝ ܕܝܢܐ ܕܚܝܼܠܹܐ ܕܓܼܗܢܐ. ܘܪܟܡ̇ܐ ܚܵܘܒܬܐ ܚܲܝ̇ܒ\nܐ̇ܢܬ. ܘܐ̇ܤܸܢܝ ܥܠ ܒܵܠܲܟ. ܗ̇ܝ ܕܐܝܟ ܙܪ̈ܘܥܵܐ ܘܐܝܟ ܚܵܨܘܕܐ\nܩܙܘ̈ܒ ܥܠܝܗ̇. ܘܗ̇ܝ ܕܢܗܘܐ ܙܒܢܐ ܕܚܨܘܕ ܘܠܐ ܬܸܿܡܐ̇ܢ ܠܢ. ܗܠܝܢ ܐܬܚܫܲܒܼ.","english":"...his image, and he is troubled. The contests come to him prepared, the appointed time of your death is set. Do not engage in battle with them, lest you be swallowed up in the abyss from your own fault like a guilty one. If the spirit of a ruler rises against you, do not let it go. Crucify your flesh before the thoughts and desires of the world; do not let your spirit be caught in afflictions. Do not be humbled before the mighty, nor be disturbed by the weak. Do not be angry at your adversary, nor be envious of your companion and destroy him. For this is not the time for you to be trained, but rather to be tested. Your life is at stake, and from the judgment of the last things you will be known. Lest from your patience in the contest you be deprived of your strength, and from the judgment of your swiftness your trust be shaken, and you be accused. Many who began on the path of righteousness, because the foundations of their houses were not laid on rock, when the spirits of evil were stirred up against them and the storms of angels and demons came, at that hour they fell. And their fall was great. And when they labored over them, they left and went away, in the manner of a hired worker who, when he finds a warm place, flees from the work. And he is without wages. And like a prayer that has no answer, and like a loan that is not repaid. So then, how can you be strong, when you are weak? You are for your works in the basket of your reeds, and at the end of your life which is near, and in the remembrance of the judgment of the mighty of Gehenna, and the love of sin holds you guilty. And you are anxious. And it is upon your mind, that which is like arms and like a reaper who cuts upon it, and that which becomes a time of reaping and does not fail you. These things are considered.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܓܘܢܐ","severity":"info","text":"The Syriac ܐܓܘܢܐ (ʾaggōnāʾ) is a loan from Greek ἀγών, meaning 'contest' or 'struggle', here referring to the ascetic combat.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܙܩܦܼܬ ܒܤܪܟ","severity":"info","text":"The phrase 'Crucify your flesh' echoes Pauline language of crucifying the flesh (cf. Gal 5:24), a common ascetic trope in Syriac literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܪܘ̈ܚܐ ܕܒܝܼ̈ܫܬܐ","severity":"info","text":"The 'spirits of evil' and 'storms of angels and demons' reflect a dualistic cosmology where demons and angels contend for the soul, typical of early Syriac monasticism.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage shifts from direct exhortation to a cautionary exemplum about those who fell because their foundations were not on rock, illustrating the consequences of weak ascetic resolve.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܬܼܒܸܠܥ ܒܓܐܪܐ","severity":"caution","text":"The Syriac text at this point is partially corrupt; the reading 'swallowed up in the abyss' is conjectural based on context and parallel passages.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܘܬܼܒܸܠܥ ܒܓܐܪܐ' is uncertain; the translation 'swallowed up in the abyss' is a plausible reconstruction. The identity of 'the spirit of a ruler' (ܪܘܚܐ ܕܫܲܠܝܛܐ) is ambiguous—it may refer to a demonic power or a human authority."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":45,"ref":"p45","source":"ܘܠܐ ܬܸܿܚܤܘܿܟ ܢܦܫܟ ܡܢ ܥܡ̈ܠܐ. ܘܬܼܫܠ̇ܛ\nܒܟ ܡܚܘܬܐ ܕܤܵܢܐܟ. ܥܡܠܸܐ ܙܝܢܐ ܗܘ̣ ܘܤܲܥܪ̈ܐ ܒܩܪܒܐ\nܕܠܘܩܒܠ ܒܝܼܫܐ. ܥܠ ܐܝܠܝܢ ܕܥ̇ܡܠܝܼܢ ܡܸܬܼܪܚܲܡ ܡܪܝܐ ܘܠ[...]\nܕܠܐܝܢ ܡܢܝܼܚ ܒܡܠܟܘܬܗ. ܘܚ̇ܕܝܼܢ ܒܟܘܼܫܪܐ ܕܙܕܢܩܘܗܘܢ܆\nܘܡܼܬܒܿܤܡܝܼܢ ܒܦܘܼܪܥܢܐ ܟܐܢܐ ܕܥܡ̈ܠܝܗܘܢ. ܚܒܼ̈ܚܹܐ\nܕܝܢ ܒܹܿܗܬܿܬܼܐ ܥܛܝܼܦܝܼܢ. ܘܟܕ ܢܤ̇ܡܝܢ ܛܝܒܘܬܐ ܡܬܼܟܲܚܕܝܼܢ. ܤܓܝ ܓܝܪ ܡܲܩܢܹܝܢ ܥܡ̈ܠܐ ܦܪܗ̇ܤ̱ܢܐ ܘܬܘܼܟܠܝܐ ܠܘܬ\nܡܫܝܚܐ. ܘܐܵܦ ܗ̣ܘ ܪܚ̇ܡ ܠܗܘܢ ܠܐܝܠܝܢ ܪܸܫܚܝܼܩܝܢ ܡܛܠ\nܫܡܗ܆ ܘܲܡܚ̇ܘܐ ܠܗܘܢ ܢܦܫܗ. ܘܠܒܐ ܝܫܚܝܼܩܐ ܠܐ ܡܲܤܠܹܐ\nܐܠܗܐ. ܐܠܐ ܟܩܒܸܿܠ ܬܝ̇ܒܘܬܗܘܢ܆ ܘܡܲܫܪܹܐ ܠܗܘܢ\nܒܚܲܕܘܬܐ. ܛܘܼ̈ܦܲܝ ܕܘܼܥܬܿܐ ܓܝܪ ܕܗܠܝܢ ܥܲܡ̈ܠܐ. ܤܲܡ\nܚ̈ܝܐ ܐܢܘܢ ܐ̇ܘ ܡܪܝ ܬܘܵܬܼܵܐ ܕܡܛܠ ܐܠܗܐ܆ ܒܢܹܝ̈ܗ̇\nܕܡܠܟܘܬܐ ܐܥܵܒܕܐ ܠܢ. ܘܡܢ ܚܛܗ̈ܐ ܚܵܣܟ̇ܐ ܠܢ܆ ܘܡܢ ܒܝܼܫ[...]\nܦܵܪܩ̇ܐ ܠܢ. ܘܚܘܼܠܡܐ ܕܢܦܫܐ ܝܵܗ̣ܒ̇ܐ ܠܢ܆ ܘܠܓܲܠܝܘܬ ܐ̈ܦܐ\nܕܐܘܬ ܡܫܚܝܐ ܡܲܫܘܝܐ ܐܢ. ܡܲܪܬܝܢܘܬܐ ܕܠܘܬ ܐܚ̈ܝܐ ܕܝܠܗ\nܕܩܕܝܫܐ ܡܪܝ ܐܒܙܗܡ ܚܘܵܐ ܕܡܘܬܼܵܗ ܕܥܠܡܐ ܚܲܙܬܐ\nܒܗܘܦܵܟܼܟ ܕܬܝܢ. ܘܨܘܼܪ ܝܘܼܩܢܗ ܕܡܠܟܘܬܐ ܒܒܙܢ̇ܫܟ\nܡܵܘܒܿܠܵܗ ܒܝܘܼܬܪ̈ܢܐ ܕܚ̇ܫܚܝܢ ܠܡ̣ܫܬܘܬܐ. ܛܥܲܢ ܒܗܠܟܬܟ\nܝܘܼܩܪܐ ܕܐܲܟܤܢܵܝܘܬܐ܆ ܘܥܡܠ ܒܟܹܠܥܕܢ܆ ܒܐܘܪܚܗ ܕܫܪܪ[...]\nܛܟܼܢ ܪܸܟܝܵܐܝܬ ܟܲܦܢܐ ܕܦܘܼܪܫܢܐ܆ ܘܠܟܣ ܒܐܘܠܨܢܐ ܫܸܒ̈ܠܐ\nܐܝܟ ܡܪܟ. ܛܥ̣ܢ ܨܥܪܐ ܕܡܲܪ̈ܚܹܐ ܘܐܵܘܕܐ ܘܠܐ ܬܲܬܿܥܝܼܩ. ܘܐܲܤܸܩ ܬܘܕܝܬܐ ܕܒܼܚܵܟܼ ܕܝܘܬܵܪܢܐ ܗܘ̣. ܛܥܲܢ ܟܐܒ̈ܝܟ\nܒܚܕܘܬܐ܆ ܕܚܲܫܟ ܐܝܢܘܗܝ̣ ܠܙܘܲܡܪܡܵܟ. ܘܿܚܕܝ ܟܠ ܫ̇ܥ\nܒܪܥܝܢܟ. ܕܚܫܝܟ ܒ̇ܛܲܠܝܼܢ ܘܐܢܬܼܚܿܝܐ ܐܢܬܛܥܢ ܚܵܙܝܼܐܝܬ\nܥܠ ܟܲܬܦܟ. ܙܩܝܦܐ ܕܗܘܐ ܠܙܟܘܬܟ.","english":"Do not weary yourself with labors. Let the blow of your old age rule over you. Labor is a weapon and hairs in the battle against the evil one. Concerning those who labor, the Lord takes pity, and [...] there is no rest in his kingdom. And they rejoice in the success of their righteousness, and they are delighted by the just reward of their labors. The envious, however, are covered with shame. And when grace is placed, they are hidden. For many labors bring forth trust and hope towards Christ. And he also loves those who are far from him because of his name, and shows himself to them. And a distant heart does not forget God. Rather, he receives their repentance and settles them in joy. For the blessings of the hour of these labors. Set life before you, O Lord of the sign that is for God's sake, in the midst of the kingdom it will be done for you. And it will save you from sins, and from evil [...] it will deliver you. And it gives you health of soul, and it makes you worthy of the revelation of the face of the Son. The martyrdom of the brothers of the holy Mar Abraham, which is the death of the world, is a vision in the turning of your sign. And form the yoke of the kingdom in your desire, it will bring it in the benefits that are fitting for the wedding feast. Carry in your conduct the weight of hospitality, and labor in the evening, in the path of truth [...] Place gently the cup of separation, and clothe in affliction the shoots like a master. Carry the lock of the guests and the door, and do not be troubled. And offer thanksgiving that your laughter is of benefit. Carry your pains in joy, for your darkness is your song. And rejoice every hour in your thought. For your darkness is extinguished, and you are saved, and you are carried visibly on your shoulder, the cross that was for your victory.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܘܠܐ ܬܸܿܚܤܘܿܟ ܢܦܫܟ ܡܢ ܥܡ̈ܠܐ","severity":"info","text":"The opening exhortation warns against self-exhaustion through ascetic labors, a common theme in Syriac monastic literature that emphasizes measured discipline.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܚܘܬܐ ܕܤܵܥܐܟ","severity":"info","text":"The phrase 'blow of your old age' (ܡܚܘܬܐ ܕܤܵܥܐܟ) uses ܡܚܘܬܐ, a term for a strike or affliction, here personifying the physical decline of age as a force to be accepted.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܘܡܢ ܚܛܗ̈ܐ ܚܵܣܟ̇ܐ ܠܢ","severity":"info","text":"The promise that labors 'save you from sins' echoes Pauline soteriology (e.g., Rom 5:9) and Syriac ascetic theology where toil purifies the soul.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܲܪܬܝܢܘܬܐ ܕܠܘܬ ܐܚ̈ܝܐ ܕܝܠܗ ܕܩܕܝܫܐ ܡܪܝ ܐܒܙܗܡ","severity":"info","text":"The reference to 'the martyrdom of the brothers of the holy Mar Abraham' likely alludes to Abraham of Nathpar's own community or a hagiographic tradition, situating the text within a specific monastic milieu.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܛܥܲܢ ܒܗܠܟܬܟ ܝܘܼܩܪܐ ܕܐܲܟܤܢܵܝܘܬܐ","severity":"info","text":"The passage shifts to a series of imperative exhortations ('carry...', 'clothe...', 'offer...'), typical of the hortatory style in Syriac ascetic instruction, building a cumulative call to virtuous action.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܠ[...] ܕܠܐܝܢ ܡܢܝܼܚ ܒܡܠܟܘܬܗ","severity":"caution","text":"The text has a lacuna after ܘܠ[...], making the precise sense of 'there is no rest in his kingdom' uncertain; the missing portion may have clarified the subject or condition.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The lacuna after ܘܠ[...] leaves the antecedent of 'his kingdom' ambiguous; it may refer to God or to the ascetic's own spiritual realm.","The phrase 'the martyrdom of the brothers of the holy Mar Abraham' could be a later interpolation or a specific historical reference, but the text does not clarify."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":46,"ref":"p46","source":"ܘܐܲܪܦܐ ܡܕܝܸܢܬ\nܡܝܘ̈ܬܐ܆ ܘܙܸܠ ܠܟ ܠܐܬܪܐ ܕܢܲܗܝ̈ܢܐ. ܛܥܲܢ ܙܩܝܼܦܘܬ ܐܙܗܙܲܡܝܟ܆\nܘܐܿܒܝܼܬ ܪܓܬܼܐ ܕܬܪܥܝܬܟ. ܘܗ̇ܒ ܫܘܼܡܠܝܐ ܠܛܝܒܘܬܐ܆\nܘܠܐܬܒܼܥ̇ܐ ܠܟ ܟܐܢܘܬܐ. ܛܥܲܢ ܙܲܗܝܘܼܬܐ ܐܝܟ ܡܫܘܐ܆\nܘܪܸܟܿܐ ܠ̇ܒܟ ܡܢ ܥܘܼܠܐ. ܘܢܘܼܗܪܐ ܕܨܡܚܗ ܡܢ ܐܒܐ ܗܘ̣܆\nܠܒܫܝܢ ܪܓܼܫ̈ܝܟ ܥܡ ܙܘ݁ܥ̈ܝܟ. ܛܥܲܢ ܐܢܬ ܩܘܼܫܬܐ ܒܓܘ ܠܒܟ܆\nܘܚܵܘܐ ܫܙܪ̈ܗ ܒܗ̇ܪܡܲܝܟ. ܘܢܘܪܐ ܕܐܼܟܼܠܼܬ ܠܟܼܠ̈ܕܢܐ܆ ܠܟ\nܗܵܘܢܐ ܠܟܼ ܡܲܙܟܼܵܒܬܼܐ. ܛܥܲܢ ܚܫܐ ܕܡܘܟܟܐ܆ ܘܚܲܤܵܐ ܚܘ̈ܒܝܢ\nܒ̇ܨܠܘܬܐ. ܘܕܡܥܵܐ ܕܡܲܪܙܲܝܵܢ ܒܒܲܬܿܟ. ܡܫܼ̈ܗܝܵܢ ܠܢܘܼܪܗ̇ ܕܐܫܢܝܩܬ. ܛܲܟܢ ܚܘܒܐ ܐܝܟ ܬܿܝܒ̈ܐ. ܘܕܥܵܐ ܠܟܐܢܐ ܒܕܟܝܘܬܟ. ܘܐܝܼܕܐ\nܕܥܕܵܬܿ ܠܨܲܝܙܐ. ܠܵܒ̣ܟܿܐ ܠܟ ܕܠܐ ܬܸܿܬܛܲܒܿܥ. ܛܥܲܢ ܛܢܢܐ ܐܝܟ\nܐܹܠܝܐ. ܘܲܟܼܐ܆ ܒܡܘܼܡ̈ܐ ܕܚ̈ܛܝܐ. ܘܚ̈ܝܠܐ ܕܗܘ̣ܘ ܒܐܵܦܲܙܬܲܐ܆\nܠܵܘܝ̇ܢ ܠܟ ܒܟܠܗܘܢ ܝܘܼܡ̈ܝܟ ܛܥܢ ܫܘܼܥܒܕܐ ܕܪ̈ܒܢܝܟ. ܘܝܲܡܪ\nܐܢܘܢ ܟܕ ܡ̇ܘܕܐ ܐܢܬ. ܘܪܘܚܐ ܕܠܒܼܫܲܬ ܠܬܹܠܝܫܲܥܝ. ܨܵܝܒ̇ܐ\nܠܘܬܟ ܘܚ̇ܝܐ ܐܢܬ. ܛܥ̣ܢ ܫܲܠܝܘܼܬܼܬܐ ܐܝܟ ܕܘܝܼܕ ܘ̇ܗܪܘܿܓ\nܒܤܸܦܪ̈ܐ ܕܛܝܒܘܬܐ. ܘܚܲܝܠܐ ܕܚܲܤܢܹܗ ܠܓܲܝܵܒܪܐ܆ ܒܥ̣ܙܢ\nܥܩܵܬܐ ܤܵܡ̇ܟ ܠܟ. ܛܥܲܢ ܫܲܦܝܘܬܐ ܕܚܘܼܫܒ̈ܐ. ܬܼܫܗ[...]\nܕܝܼܚܘܿܢ ܚ̈ܛܝܐ. ܘܪܚ̈ܡ̣ܐ ܕܚܢܝܼܢ ܠܚ̈ܛܝܐ܆ ܫ̇ܪܝ̇ܢ ܡܢܟ ܚ̈ܘܒܐܟ. ܛܥܢ ܟܕ ܚ̇ܕܐ ܐ̇ܢܬ ܓܘܼܚ̈ܝܟ܆ ܘܨܲܠܵܐ ܕܥܬܘ̤ܒ ܒܥܸܠܕܪܟ܆ ܘܙܝ̈[...]\nܕܤܝܲܥܘ ܠܫܠܚ̈ܝܐ ܒܟ ܗܘ̣ ܢܝ̇ܚܝܢ ܒܲܠܡܹܐܢܐ ܬܘܒ ܡ̈ܠܟܲܐ\nܕܡܲܪܬ ܝܢܘܬܐ ܕܠܘܬ ܐܚ̈ܝܬ ܕܝܠܗ̇ ܕܡܪܝ ܐܒܪܗܡ ܪܸܟܿܐ\nܠܒܟ ܘܡܟܸܿܟ ܚܘܼܫܒ̈ܝܟ. ܘܐܦܢ ܫܠܲܚܬܿܗ̇ ܠܲܚܛܝܬܐ܆ ܠܐ\nܬܸܿܫܬܲܒܗܲܕ ܥܙܡܐ ܠܡ̇ܦܩܢܟ. ܪܸܟܿܐ ܪܥܝܢܟ ܡ̣ܢ ܪܸܢܝܐ ܒܝܼܫܐ. ܘܐܢ ܐܬܛܠܸܡܬ ܘܙܲܟܿܝ ܐ̇ܢܬ܆ ܪܥ̣ ܕܒܪܢ̇ܫܐ ܗ̣ܘ ܕܐܲܥܝܼܩܵܟ.","english":"Leave aside the dead, and go to the place of the living. Bear the yoke of your old age, and put to death the desire of your thought. Give completion to grace, and do not seek weariness for yourself. Bear radiance like Moses, and let your heart be emptied of iniquity. The light of its growth is from the Father; clothe your senses with your movements. Bear the truth within your heart, and show its secrets in your ways. The fire that consumes the Chaldeans shall be for you a victory. Bear the pain of humility, and wash away your sins in prayer. And a tear that moistens your cheek is fitting for the pain of affliction. Bear love like the doves, and know the weary in your purity. And the hand of the Church is for victory; it is a garment for you that you may not be submerged. Bear a sign like Elijah, and be patient in the faults of sinners. And the powers that were in the apostles are joined to you all your days. Bear the service of your masters, and say, \"I am,\" while you are confessing. And the spirit that clothed Elisha is fitting for you, and you are alive. Bear the peace of David, and read in the books of grace. And the power of his strength for the mighty one, in the time of affliction, supports you. Bear the simplicity of thoughts. [...] of the sinners. And the mercy that is fitting for sinners is loosed from you, your loves. Bear while your limbs are rejoicing, and the prayer of repentance is in your adversary, and [...] that they helped the apostles in you, he is refreshed in the fullness. Again, the counsels of the virtue of the Lord Abraham of Nathpar: empty your heart and humble your thoughts. And send away the sin, do not be proud of the strength of your departure. Empty your thought of evil thought. And if you are oppressed and you are victorious, know that it is in the head that it afflicts you.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܛܥܲܢ ܙܲܗܝܘܼܬܐ ܐܝܟ ܡܫܘܐ","severity":"info","text":"The phrase 'bear radiance like Moses' uses ܡܫܘܐ (Moses) as a type of radiant holiness, echoing the biblical tradition of Moses’ shining face after Sinai (Exodus 34:29–35).","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܢܘܪܐ ܕܐܼܟܼܠܼܬ ܠܟܼܠ̈ܕܢܐ","severity":"info","text":"The 'fire that consumes the Chaldeans' alludes to the fiery furnace of Daniel 3, where the three youths (Shadrach, Meshach, Abednego) were preserved. The Chaldeans here represent persecutors.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܹܠܝܐ","severity":"info","text":"Elijah is invoked as a model of ascetic zeal and prophetic sign-bearing, a common figure in Syriac monastic literature for his solitary life and miraculous deeds (1 Kings 17–19).","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܘܪܘܚܐ ܕܠܒܼܫܲܬ ܠܬܹܠܝܫܲܥܝ","severity":"info","text":"The spirit that clothed Elisha parallels the earlier reference to Elijah, forming a prophetic diptych common in Syriac tradition (2 Kings 2:9–14). Elisha inherits Elijah’s mantle, symbolizing spiritual succession.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܛܥܲܢ ... ܘ ...","severity":"info","text":"The passage is structured as a series of imperatives beginning with ܛܥܲܢ ('bear' or 'carry'), each followed by a biblical exemplar or virtue, creating a rhythmic exhortation typical of Syriac ascetic instruction.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܬܼܫܗ[...]","severity":"caution","text":"The Syriac text is damaged at ܬܼܫܗ[...], leaving a lacuna. The English draft supplies 'simplicity of thoughts' but the original word is incomplete; the reading is conjectural.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܛܥܲܢ ܚܘܒܐ ܐܝܟ ܬܿܝܒ̈ܐ' could be read as 'bear love like doves' (as in the draft) or 'bear love like the returning ones' (from ܬܘܒ), but the context favors the avian metaphor.","The lacuna at ܬܼܫܗ[...] leaves the exact noun uncertain; the draft's 'simplicity of thoughts' is plausible but not verifiable from the manuscript."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":47,"ref":"p47","source":"ܪܸ̈ܟܐ ܠܒܟ ܡܢ ܪܸܢܝܗ ܪܸܚܤ̇ܡܐ. ܘܡܐ ܕܚ̇ܙܐ ܐ̇ܢܬ ܠܐܚܘܟ\nܕܤܬܲܪ ܠܟ܆ ܐ̇ܬܼܩܸܢ ܩܕܡܘܗܝ. ܫܵܪܘܼܬܼܐ. ܕܲܥ̇ܐ ܠܒܟ ܡܢ\nܕܸܠܝܐ ܕܡܵܡܘܿܢܐ. ܘܨܲܠܵܐ ܟܠܫܥ̣. ܕܢܤܬܲܦܲܩ ܥܘܼܡܪܟ ܡܢ\nܥ̣ܩܵܪܗ̇ ܡܲܪܝܼ̈ܪܐ. ܪܸܟܿܐ ܠܒܟ ܡܢ ܪܚ̇ܡܸܬ ܦܘܼܢ̈ܩܐ܆ ܕܠܐ ܬܸܿܬܠ\nܐ̇ܬܪܐ ܠܚܲܫ̈ܐ܇ ܘܫܐܪ̈ܐ ܩܫ̈ܝܐ ܢܒܲܙܚܘܢ ܒܟ. ܕܟܲܐ ܠܒܟ ܡܢ\nܚ̣ܡܬܐ܆ ܕܠܐ ܬܸܿܫܬܿܠܲܛ ܒܟ ܟܪܝܘܬܐ܇ ܘܕܲܝܘܬܐ ܕܚ̇ܕܐ ܒܲܫܓܼܘܫܝܐ܇\nܢܲܪܡܝܟ ܟܠܫܥ ܒܐܘܠܨܢܐ. ܕܟ̇ܐ ܚܘܼܫܒܟ ܡܢ ܕܢ̇ܝܗ ܕܓܘ̇ܡܪܐ\nܕܥܒ̇ܕ ܕܠܐ ܬܸܿܬܼܦܲܟ̇ܪ ܒܗ ܬ̇ܪܥܝܬܟ܇ ܘܬܼܡܠܹܝܗ̇ ܠܐܘܼܪܚܟ\nܬܘܩ̈ܠܬܐ. ܪܟܿܐ ܠܒܪܢܫܐ ܓܘܝܐ ܡܢ ܫܩܝܼ̈ܦܐ ܕܫܘܼܒܗܪܐ܆\nܕܠܡܐ ܬܸܿܦܸܠ ܩܕܡ ܒܥܠܝ ܒܒܐ ܘ̇ܚ̣ܝܪܐ ܠܟ ܤܵܢܐܟ. ܡܪܘܡ\nܕܥ̇ܝܢܟ ܡܢ ܪܓܸܿܬ ܒܤܪܐ ܕܢܸܩܒܼܵܬ̈ܐ܆ ܕܠܐ ܬܸܿܛܚܲܢ ܪܚܝ̇ܐ ܐܝܟ\nܫܸܡܫܘ̈ܢ. ܘܢ̣ܚ̈ܫܟ ܢܘܗܪܗ ܪܫܪܓܟ. ܐܥܝܼܪ ܢܦܫܟ ܕܠܐ ܢܒܠܥ̇ܟ\nܥܠܡܐ. ܠܐ ܓܝܪ ܥܒ̇ܕ ܕܚ̈ܡ̣ܐ ܥܠ ܡ̇ܢ ܕܢ̇ܦܠ ܒܐ̈ܝܙܘܗܝ. ܐܬܝܠܲܦ\nܠܡ̣ܙܟܿܐ ܚܲܫܝ̈ܟ ܕܠܐ ܢܫܲܥܒܕܘܼܢܟ. ܐܢ ܓܝܪ ܗܢ̣ܘܢ ܙܟ̇ܝܢ ܠܟ܆\nܥܘܼܡܪܟ ܥ̇ܩܬܐ ܝܫܪܢܐ ܒܗ. ܐ̇ܩܙܒ ܥܡ. ܝܫ̣ܢܐܐ܆ ܕܬܐܙܚܩ\nܡܢܟ ܛܒܝܼܥܘܼܬܐ܆ ܐܢ ܕܝܢ ܡܢܗ̇ ܡܸܙܕܟܐ ܐ̇ܢܬ܆ ܡܼܬܓܸܠܝ ܐܢܬ\nܡܢ ܚܙܬܐ ܕܪܘܼܚ. ܠܐ ܬܸܿܫܬܲܒܗ̇ܝ ܐܢ ܗ̣ܘ ܪܸܢܦܩܼܬ ܡܢ ܦܓܪܐ. ܡܛܠ ܕܗ̇ܢܐ ܥܒ̇ܕܐ ܕܛܝܒܘܬܐ ܗܘ̣. ܐ̇ܢܬ ܕܝܢ ܟܡܐ ܙܢܫܲܡܠܐ\nܒܲܢܚܝܼܪܝܟ. ܥܗ̣ܕ ܕܒܪܢܫܐ ܐܢܬܼ ܪܸܠܙܓܬܐ ܡܫܲܥܒ̇ܕ ܡܬܼܘܿܚ\nܪܥܝܢܟ ܠܘܬ ܟ̇ܤܢܐ܆ ܘܿܫܐܲܠ ܒܢܗ ܥܘܼܕܪܢܐ. ܘܠܐ ܬܗܘܐ\nܕܚ̇ܡ ܝܫܘܒܚܐ܆ ܕܡܪܝܐ ܢܩܲܪܒܼܵܟ ܠܬܫܒܘܚܬܗ. ܗ̇ܠܸܟ\nܒܐܘܪܚܐ ܕܦܘܪܫܢܐ. ܕܠܐ ܢܬܕܘܲܕ ܪܥܝܢܟ. ܘܡ̣ܢ ܡ̇ܢ ܕܝܼܚܐ\nܒܲܬܘܿܬܐ. ܤܲܒ ܠܟ ܡܢܗ ܤܲܡܡ̈ܢܐ. ܛܪ ܠܲܫܢܟ ܡܢ ܢ̣ܟܠܐ܆\nܘܬܪܥܝܬܟ ܡܢ ܝܫܘܒܪܐ.","english":"Rinse your heart from the thought of desire. And when you see your brother who has turned aside from you, stand before him. Beginning: cleanse your heart from the pride of baptism, and pray at all times, that your dwelling may be uprooted from its bitter root. Rinse your heart from the love of comforts, so that you do not give place to afflictions, and other harsh things that pass through you. Purify your heart from anger, so that bitterness does not rule over you, and the demons of one disturbance cast you at all times into distress. Purify your thought from the knowledge of the secret that he does, so that your mind is not occupied with it, and fill your path with stumbling blocks. Rinse your inner head from the rocks of boasting, lest you fall before the enemy at the gate, and a pit be dug for you. Elevate your mind from the desire for the flesh of women, so that you do not grind like millstones. And your afflictions are the light of your lamp. Awaken your soul, so that the world does not swallow you. For he does not make a wall over what falls into his hands. Learn to conquer your afflictions so that they do not enslave you. For if they conquer you, your dwelling is a narrow place in it. Lie with the righteous, so that nature may be driven from you. But if you conquer it, you are revealed from the vision of the spirit. Do not be ashamed if it is the spittle of the body. For this is the work of grace. You, however, how much you are troubled in your choice. Remember that in the beginning you were a slave to the yoke, subject through your mind to the cup, and ask for help in it. And do not be a wall of your return, that the Lord may bring you to his praise. Walk on the path of separation, so that your mind is not troubled. And from what is pure in the houses, take for yourself from it medicines. Guard your tongue from slander, and your mind from return.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܪܸ̈ܟܐ","severity":"info","text":"The verb ܪܸ̈ܟܐ (rinse) is used repeatedly as a metaphor for spiritual purification, echoing baptismal and ascetic cleansing imagery.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܕܸܠܝܐ ܕܡܵܡܘܿܢܐ","severity":"info","text":"The phrase 'pride of baptism' (ܕܸܠܝܐ ܕܡܵܡܘܿܢܐ) is unusual; it warns against spiritual arrogance arising from the sacrament, a concern in Syriac ascetic literature.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܲܝܘܬܐ ܕܚ̇ܕܐ ܒܲܫܓܼܘܫܝܐ","severity":"info","text":"The mention of 'demons of one disturbance' may allude to the demonic temptations common in desert asceticism, though no specific biblical verse is cited.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܪܘܡ ܕܥ̇ܝܢܟ","severity":"info","text":"The instruction to 'elevate your mind from the desire for the flesh of women' reflects the rigorous sexual renunciation expected of solitaries in Syriac monastic tradition.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܪܸ̈ܟܐ ܠܒܟ","severity":"info","text":"The passage is structured as a series of imperative commands beginning with 'rinse your heart' or 'purify your thought', creating a repetitive, litany-like exhortation typical of ascetic instruction.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐ̇ܩܙܒ ܥܡ. ܝܫ̣ܢܐܐ","severity":"caution","text":"The phrase 'Lie with the righteous' (ܐ̇ܩܙܒ ܥܡ ܝܫ̣ܥܐܐ) is textually uncertain; the reading may be corrupt or metaphorical, possibly meaning 'associate with' rather than a literal act.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Lie with the righteous' is ambiguous: it may be a corruption or a metaphor for spiritual companionship.","The reference to 'pride of baptism' is unclear whether it denotes a specific ritual pride or a general spiritual danger."],"confidence":"medium","notes":[]},{"i":48,"ref":"p48","source":"ܘܐܝܟܐ ܕܫܲܪܝܐ ܡܲܟܝܟܘܬܐ\nܫܐܲܠ ܥܘܼܪܢܐ ܕܨܠܘܬܐ. ܢܝܼܚܐ ܒܫܸܠܝܐ ܡܲܪܕܝܬܗ̇. ܘܐܹܠܦܹܗ ܢܚܵܝܐ ܒܲܠܡܹܐܠܐ. ܘܐܢ ܗܘ̣ ܕܙܩ̇ܦ ܡܲܚܫܘܠܐ܆\nܒܙܚ̇ܡ̣ܐ ܦ̇ܠܛܵܐ ܡܢ ܩܸܢܛܵܐ. ܠܐ ܬܸܿܬܪܓܪܓ ܠܚܲܙܘܲܬܙܒܢܐ. ܡܛܠ ܕܙܒܢܐ ܗ̣̄ܘ ܙܥܘܿܪܐ ܡܬܩܲܕܝܵܐ. ܐܵܘܓܲܪܢܦܫܟ ܠܗ̇ܘ\nܒܘܼܤܡܐ ܕܠܐ ܡܲܕܪܟ ܠܗ ܝܫܘܼܠܡܐ. ܠܐ ܬܲܥܡ̇ܪ ܥܡ\nܚܲܤ̇ܡܐ ܓܵܪܤܵܐ ܕܠܐ ܕܚ̈ܡܐ. ܡܛܠ ܕܩܲܪܝܼܒܘܬܐ ܕܠܘܬܟ܆\nܡܢ ܐܠܗܐ ܦܪܫܐ ܠܟ. ܐ̇ܫܠܸܡ ܦܓܪܟ ܠܗ̇ܘ ܕܢܗܒܼ ܠܟ\nܦܓܪܗ̇܆ ܘܐ̇ܓܥܸܠ ܢܦܫܟ ܠܗ̇ܘ ܕܐܓܥܸܠ ܢܦܫܗ ܚܠܦ̣ ܦܘܪܒܢ. ܫܪܝܼܘܗܝ ܠܥܠܡܐ ܢܹܐܙܠ ܠܗ ܡܢܟܘ ܝ̇ܕܥ̣ ܐ̇ܢܬ ܓܝܪ ܕܥ̇ܒܪ\nܠܗ ܡܢܟ. ܗ̇ܘ ܕܝܢ ܕܠܘܬܟ ܠܐ ܡܩܘܐ܆ ܠܡܵܢ ܐܙ̇ܠ ܠܟ\nܥܸܢܝܵܢܗ. ܫܲܒ̇ܚ ܒܟܼܠܥܕܢ ܘܠܐ ܬܸܿܡܐ̇ܢ ܠܟ. ܘܦܘ̇ܩ ܡܢܗ\nܕܒܪܢܫܐ ܥܲܬܿܝܼܩܐ ܒܪܚ̱ܡܬܼܐ ܕܗ̇ܘ ܪܸܥܬܝܕ. ܕܡܐ\nܪܸܠܒܸܫܬܿܝܗܝ ܒܛܝܒܘܼܬܐ܆ ܠܐ ܬܸܿܕܚܠ ܡܢ ܟܐܢܘܬܐ. ܠܐ\nܬܸܿܚܠܘܿܛ ܡܘܼܡܐ ܒܲܫܪܪܟ܆ ܘܠܐ ܕܪܵܫܵܐ ܒܗ̇ܝܡܢܘܢܬܟ. ܠܐ\nܓܝܪ ܡܼܬܼܒܸܿܨܐ ܥ̇ܒܘܕܐ. ܒܲܠܚܘܕ ܫܘܼܒܚܐ ܢܤܸ̇ܩܠܗ. ܠܐ\nܬܗܘܐ ܛܲܠܝܐ ܥܕܡܐ ܠܫܘܼܠܡܵܐ ܐܠܐ ܡܠܬܐ ܕܡܡܠܠ\nܐܢܬ܆ ܓܡܘܿܪܝܗ̇ ܠܘܩܕܡ ܒܲܥܒ̇ܕܐ. ܐܢ ܓܝܪ ܡܠܬܟ ܫܲܪܝܼܪ\nܗ̣ܝ: ܘܤܘܥܪ̈ܢܟ ܪܓ̇ܠܐ ܗ̣ܘ܆ ܡܲܢ̣ܘ ܢܚܙܹܝܢ ܘܠܐ ܢܸܒܼܟܹܿܐ܇\nܕܐܲܚܸܒܬ ܚ̣ܫܟ̈ܐ ܡܢ ܢܘܗܪܐ. ܠܐ ܢܐܩܲܪܥܠܝܟ ܪܚ̇ܡܟ\nܦܓܪܢܝܐ ܥܕܡܐ ܠܦܘܪܫܢܐ. ܫܡܝܼܥ ܗܘ̣ ܠܟ ܓܝܪ ܕܠܥܦܪ\nܗ̇ܦܟ. ܫܒܘܿܩܲܝܗܝ ܢܸܒܼܟܹ̇ܐ ܘ̇ܢܕܲܡܲܥ̣ ܥܕܡܹܐ ܠܩܲܒܪܹܐ. ܢܲܝܠܸܠ ܪܚ̇ܡܟ ܓܵܘܝܐ ܒܬܹܢܚ̈ܬܐ. ܕܐܦ ܡܲܪ̈ܝ̇ܐ ܢܸܬܼܦܸܪܩ\nܒܝܘܿܡ ܥܝܼܪܘܬܐ ܡܢ ܪܘܓܙܐ. ܠܐܢ̣ܦܗܹܐ ܪܥܝܢܟ ܒܙܒܢ\nܢܤܝ̈ܘܢܐ. ܕܗܒܐ ܓܝܪ ܒܢܘܪܐ ܡܸܬܼܒܿܩܸܐ. ܘܬܲܝܒܐ ܒܟܼܘܲܪܐ\nܕܐܘܼܠܨ̈ܢܐ. ܒܪ ܐܘܼܡ̈ܢܐ ܕܝܢ܆ ܤܓܝ ܒܛܝܸܠ ܠܗ ܥܠ ܨܠܡܗ̇.","english":"Where humility begins, ask for the gift of prayer. Rest in silence its discipline, and teach it the life of fullness. And if one who is proud sets up a stumbling block, in anger he goes out from the truth. Do not be agitated by the vision of sacrifice, for sacrifice is a small thing that is offered. Offer yourself to that sweetness which no peace attains. Do not dwell with a jealous neighbor who has no fear, for the closeness to you separates you from God. Entrust your body to the one who gave you his body, and surrender yourself to the one who surrendered himself for the sake of redemption. Begin the world and it will go from you, for you know that it passes from you. That which is with you does not endure; why do you go after its business? Praise in everything and do not be diminished. And go out from it with the ancient head in the love of that intention. For he clothed himself in grace; do not fear from affliction. Do not mix a blemish with your truth, nor a lie with your faith. For the deed is not completed by praise alone; only glory ascends from it. Do not be a child until the end, but the word that you speak, complete it first in deed. For if your word is true and your actions are feet, what is seen and not wept over, that you loved darkness more than light? Do not let your bodily friend grieve you until the separation. He is heard for you, for he turns to dust. Leave them to weep and shed tears until the graves. Lament your inner friend with sighs, that even the Lord might be redeemed on the day of awakening from wrath. Do not let your mind be deceived by the sacrifice of helpers. For gold is left in the fire, and the penitent in the furnace of afflictions. But the son of the people, much is wasted upon his image.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܲܟܝܟܘܬܐ","severity":"info","text":"The Syriac term makkīḵūṯā (humility) is a key ascetic virtue in Abraham’s teaching, often contrasted with pride (zqāpā) in the same passage.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܙܒܥܐ","severity":"info","text":"The word debḥā (sacrifice) here likely refers to the Eucharistic offering or a spiritual sacrifice, not a literal animal sacrifice; the context warns against agitation over its vision.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܗܒ ܠܟ ܦܓܪܗ","severity":"info","text":"The phrase 'the one who gave you his body' echoes Pauline language of Christ’s self-offering (e.g., 1 Cor 11:24) and is a common Syriac ascetic trope for imitatio Christi.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܪ ܐܘܡ̈ܬܐ","severity":"info","text":"The phrase bar ʾummāṯā (son of the people) may refer to a layperson or a worldly individual, contrasted with the solitary; the final line critiques worldly vanity.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage continues the exhortatory sequence of the work, shifting from purifying the heart to practical instructions on humility, prayer, and renunciation of worldly attachments.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܐܝܟܐ ܕܫܲܪܝܐ","severity":"caution","text":"The opening phrase 'Where humility begins' is textually secure, but the following clause 'ask for the gift of prayer' may be a later gloss; the Syriac syntax is ambiguous.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܒܪ ܐܘܡ̈ܬܐ' (son of the people) could be read as a generic term for a layperson or as a specific reference to a non-monastic; the translation adopts the former.","The clause 'ܕܡܐ ܪܸܠܒܸܫܬܿܝܗܝ ܒܛܝܒܘܼܬܐ' (for he clothed himself in grace) may refer to Christ or to the ideal solitary; the context suggests Christ."],"confidence":"high","notes":[]},{"i":49,"ref":"p49","source":"ܕܠܐ ܢܼܬܚܲܒܿܠ ܡܢ ܝܫܘܪܗ ܡܸܠܟܿܐ ܘܬܲܚ̱ܘ ܝ̈ܬܐ ܥܡ ܡܪܬܝܢ̄ܘܬܐ\nܕܝܠܗ ܟܕ ܕܝܠܗ ܕܡܪܝ ܐܒܪܗܡ ܥܡܲܕܐ ܗܘ̣ ܪܒܐ ܫܪܪܐ. ܝܘܗܪܐ ܗ̣ܘ ܕܠܝܼܬ ܒܗ ܚܫܘܟܐ. ܩܕܡ ܟܠܗܘ ܥ̇ܒ̈ܪܝܟ\nܩܢܝܼ ܫܪ̈ܪܐ. ܘܩܕܡ ܟܠܗܘܢ ܦܘܠܚܢ̈ܝܟ ܩܢܝ܆ ܗܝܡܢܘܬܐ. ܟܠ ܒܪܢܫܐ ܓܝܪ ܕܥܒ̇ܕ ܟܠܗܘܢ ܥ̇ܒ̈ܕܘܗܝ. ܒܲܫܪܪ̈ܐ܆ ܗܘ̇ܐ\nܫܘܼܠܡܐ ܛ̇ܒܐ ܠܥܒܪ̈ܘܗܝ. ܘܟܠ ܕܦܠ̇ܚ ܦܘܼܠܚ̈ܢܘܗܝ\nܒܗ ܝܡܢܘܬܐ. ܗܝܡܢܘܬܐ ܝܵܗܒ̇ܐ ܠܗ ܐܝܼܕܐ ܠܟܠ ܦܘ̈ܠܚܢܐ\nܩܕܝܼ̈ܫܐ. ܐܢ ܐܢܫ ܐܡ̇ܪ ܠܟ ܪܫܪ̈ܪܐ ܐ̄ܢܬ ܠܘܬܝ: ܘ̇ܫܪ̈ܪܐ\nܕܥܒ̈ܕܐ ܠܝܬ ܠܘܬܗ܆ ܕܓܠܐ ܗܘ̣ ܘ̇ܫܪ̈ܪܐ ܠܝܬ ܒܗ. ܘܐܢ ܢܐܡܪ\nܠܟ ܟܠ ܕܠܥܲܣ ܘܫܬܹܿܐ ܠܤܲܥܘ: ܘܠܒ̇ܫ ܠܒܘ̈ܫܐ ܫܲܦܝ̈ܕܐ: ܘ̇ܤܐ\nܤܐܘܼܢܐ ܕܪܓܬܼܐ: ܘܥܡ̇ܪ ܥܡ ܢܫܹ̈ܐ ܘܲܡܫܲܡ̈ܫܢ ܠܗ ܝܘܢܛ̇ܪ\nܩܕܝܫܘܬܐ܆ ܕܓܿܠܐ ܗ̣ܘ ܠܐ ܬܗܲܝܡܢܝܼܘܗܝ. ܟܠ ܒܪܢܫܐ ܓܝܪ\nܪܸܪܡܸܐ ܒܡܹܐ ܟܼܠܐ ܕܒܼܤܪܐ ܘܲܒܡܲܫܬܿܝܐ ܕܚܡ̣ܪܐ ܦܠܵܚܐ\nܗ̣ܘ ܕܙܢܝܘܬܐ. ܐܝܟ ܕܐܦ ܟܬܒܐ ܤܗ̇ܕ ܕܐܡ̇ܪ. ܕܟܠ\nܕܙ̇ܪܥ ܒܦܓܪܗ܆ ܡܢ ܦܓܪܗ̣ܝ ܚܒ̇ܠܐ ܗ̣ܘ ܚ̇ܨܕ. ܠܝܬ ܓܝܪ ܡܕܡ\nܕܡܸܙܕܕ̈ܥ ܕܠܐ ܝ̇ܥܐ. ܘܠܐ ܕܡܬܒܲܛܢ ܕܠܐ ܡ̣ܬܝܼܠܕ: ܘܠܐ\nܡܕܡ ܕܡ̱ܬܼܢܨܒܸ ܕܠܐ ܢ̇ܦܩ. ܘܠܐ ܡܕܡ ܪܸܟܤܸܐ ܕܠܐ\nܡܸܬܓܠܸܐ. ܘܪܸܡܛܿܫܲܝ ܕܠܐ ܢܸܬܼܝܓܥ. ܟܠܗܝܢ ܓܝܪ ܟ̇ܤܝ̇ܬܗ ܕܒܪ\nܐܢܫܐ ܠܝܘܗܪܐ ܗ̣ܘ ܐܬ̈ܝܢ. ܘܟܠܗܝܢ ܛܡܝܼܪ̈ܬܗܘܢ ܕܒܚ̈ܢܫܸܐ\nܠܓܠܝܐ ܐܬ̈ܝܢ. ܘܟܼܠܗܵܢܢ ܤܬܼܝܼܙܬ̈ܗܘܼܢ ܩܕܡ ܟܠܗܝܢ ܫܲܪܒܿܬܐ\nܡܼܬܦܲܪ̈ܤܝܵܢ. ܘܒܼܵܗܬܝܢ ܥ̇ܘܠ̈ܐ ܒܥܒܪܹܐ ܕܥ̄ܘܼܠܹܗܘܢ. ܘܚܕܝܢ\nܙܕܝܩ̈ܐ ܒܥܒ̈ܕܐ ܕܙܕܢܩܘܬܗܘܢ. ܐ̄ܟܼܙܢܐ ܓܝܪ ܕܗܠܝܢ ܥܒ̈ܕܐ\nܦܓܪ̈ܢܝܐ ܕܡܬܚܙܝܢ ܕܐܝܬܝܗܘܢ ܕܥܘܼܠܐ: ܡܚܲܒܹܠܝܢ ܠܗܢܐ\nܦܓܪܐ ܕܡ̣̄ܬܚܥܐ. ܗ̇ܟܢܐ ܐܦ ܗܠܝܢ ܒܝܼܫ̈ܬܐ ܟ̇ܤܢ̈ܬܐ ܕܠܐ\nܡܬܚ̈ܙܝܢ.","english":"so that it may not be corrupted by the stumbling block of counsel, and the signs with the discipline of its own, while its own is that of my Lord Abraham, the great pillar of truth. It is a light in which there is no darkness. Before all your passages, set truths; and before all your labors, set faith. For every person who does all his works in truths, the end of his works will be good. And everyone who performs his labors in faith, faith gives a hand to all holy labors. If someone says to you, \"Truths, come to me,\" and there are no truths of deeds with him, he is a liar and there is no truth in him. And if someone says to you, \"All who eat and drink to satiety, and wear fine garments, and practice the discipline of desire, and live with women, and minister to him the excess of holiness,\" he is a liar; do not believe him. For every person who is immersed in the fullness of the flesh and in the drinking of wine is a laborer of fornication. As also the scripture testifies, saying, \"Everyone who sows in his flesh, from his flesh he reaps corruption.\" For there is nothing that is sown that does not grow, and nothing that is planted that is not born, and nothing that is formed that does not come forth, and nothing that is hidden that is not revealed, and nothing that is cast that is not found. For all the hiddenness of a person comes to light, and all the secrets of the senses come to revelation, and all their concealments before all the species are dispersed. And the wicked are ashamed in the works of their wickedness, and the righteous rejoice in the deeds of their righteousness. For see that these bodily works that are seen, which are of wickedness, corrupt this visible body. So also these evil hidden things that are not seen.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܫܪ̈ܪܐ","severity":"info","text":"The plural ܫܪ̈ܪܐ (šrārē) is rendered 'truths' but may also mean 'verities' or 'true things'. In this ascetic context it likely denotes foundational principles or virtues, not abstract truth.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܟܠ ܕܙ̇ܪܥ ܒܦܓܪܗ ܡܢ ܦܓܪܗ ܚܒ̇ܠܐ ܗ̣ܘ ܚ̇ܨܕ","severity":"info","text":"The citation 'Everyone who sows in his flesh, from his flesh he reaps corruption' echoes Gal 6:8 or a similar Pauline metaphor, though not a direct quotation. The source is not identified in the text.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܡܪܝ ܐܒܪܗܡ","severity":"info","text":"The phrase 'my Lord Abraham' refers to Abraham of Nathpar, the author, whose name appears in the work's title. The self-reference as 'great pillar of truth' is a conventional ascetic humility topos.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܐܢ ܐܢܫ ܐܡ̇ܪ ܠܟ","severity":"info","text":"The passage shifts from general exhortation to a series of conditional warnings ('If someone says to you...'), a rhetorical pattern common in Syriac ascetic instruction to test false teachers.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܟܠ ܕܦܠ̇ܚ ܦܘܼܠܚ̈ܢܘܗܝ ܒܗ ܝܡܢܘܬܐ","severity":"info","text":"The insistence that faith gives a hand to all holy labors parallels earlier passages in On the Solitaries (e.g., p48) where humility and prayer are prerequisites for ascetic practice.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܝܘܢܛ̇ܪ ܩܕܝܫܘܬܐ","severity":"caution","text":"The phrase 'excess of holiness' (ܝܘܢܛ̇ܪ ܩܕܝܫܘܬܐ) is paradoxical; it may be a scribal error or ironic condemnation of false asceticism. The Syriac is ambiguous between 'excess' and 'remnant'.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The plural ܫܪ̈ܪܐ could be read as 'truths' or 'true things'; the translation opts for 'truths' but the sense may be more concrete. The phrase 'excess of holiness' (ܝܘܢܛ̇ܪ ܩܕܝܫܘܬܐ) is textually uncertain; it may be a corruption or deliberate oxymoron."],"confidence":"medium","notes":[]},{"i":50,"ref":"p50","source":"ܡܚܲܒܠܢ ܠܢܦܫܐ ܗ̇ܝ ܕܠܐ ܡܼܬܚ̇ܙܝܐ. ܘܐܢ ܐܡ̇ܪ\nܠܟ ܕܟܠ ܕܥܡ̇ܪ ܥܡ ܐ̇ܒܘܗܝ ܘܥܡ ܐܹܡܗ: ܘ̇ܩܢܸܐ ܕܗܒܐ\nܘܤ̣ܐܡܐ ܒܸܨܦܬܼܐ ܕܥܠܡܐ ܘܿܒܪܸܢܝܐ ܕܥܘܼܡܘܿܐ: ܘܒܛܘܵܥܝ\nܕܥܘܼܬܼܪܐ ܥܵܪܘܿܩܵܐ: ܘܬܲܠܡܝܕܗ ܗ̣ܘ ܕܡܫܝܚܐ. ܕܓ̇ܠܐ ܗ̣ܘ\nܠܐ ܬܗܲܝܡܢܼܝܘܗܝ. ܐܢ ܕܝܢ ܡܗܲܝܡ̣ܢ ܐ̇ܢܬ ܠܗ܆ ܡܙܓܸܠ ܐ̄ܢܬ\nܠܗܚ̈ܢ ܠܡܠܘ̈ܗܝ ܪ̣ܡܫܝܚܐ ܕܐܡܪ. ܕܟܠ ܕܠܐ ܡ̣ܬܼ̈ܦܲܪܲܩ\nܡܢ ܟܠ ܕܐܝܢ ܠܗ̇. ܬܿܠܡܝܕܐ ܠܐ ܡ̣ܫܟܿܚ ܕܢܗܘܐܠ. ܘܥܠ\nܕܠܐ ܒܫܒܩ̇ ܠܐ ܒܘܗܝ ܘܠܐܡܗ. ܘܠܐ ܚ̈ܘܗܝ ܘܠܐ ܚ̈ܘܬܗ̇. ܘܫܩ̇ܠ ܙܩܝܼܦܗ ܘܐܬ̇ܐ ܒܬܲܪܝ ܠܐܝܼܫܘܿܐ ܠܝ. ܠܐ ܓܝܪ ܡܫܟܚ\nܐܢܫ ܕܢܗܘܐ ܬܿܠܡܝܕܐ ܠܲܡܫܝܚܐ܇ ܐܠܐ ܐܢ ܐܬܪܸܡܝ ܒܙܟ̇ܗ\nܘܝܼܠܸܦ ܐܘܡܵܢܘܬܗ̇܇ ܘ̇ܫܩܲܠ ܨܠܝܒܗ ܘܐܫܬܿܘܬܲܦ ܒܚܫ̈ܘܗ̇ܝ. ܘܐܬܥܲܠܲܠܐ ܒܛܲܟܢܵܐ ܕܡܘܬܿܗ. ܟܠ ܒܪܢܫܐ ܗܟܝܠ ܕܿܩܢܸܐ\nܥܠܡܐ ܗܢܐ܆ ܬܿܠܡܝܕܗ ܗ̣ܘ ܕܥܠܡܐ: ܘܟܠ ܕܦܲܪܩ ܡܢ ܥܠܡܐ\nܗܢܐ܆ ܬܿܠܡܝܕܗ ܗ̣ܘ ܕܡܫܝܚܐ. ܡܛܠ ܗܢܐ ܐܢ ܝܫܡܐ\nܪܟܪܸܤܛܝܵܢܘܬܐ ܩܕܝܿܬ ܥܠܝܟ. ܒܕܘܼܒܪ̈ܐ ܕܠܚ̇ܡܝܢ ܠܟ[...]ܝܢܘܠܐ\nܐܬܕܒܲܪ. ܘ̇ܠܐܼܝ ܚܠܦ ܫܡܟ܆ ܕܠܐ ܬܨܲܥܪܝܼܗ̇ ܠܟܤܛܝܢܘܬܐ\nܒ̇ܥܒ̈ܕܝܟ. ܘܐܢ ܝܫܡܐ ܪܒܬܘ ܠܘܬܐ ܘܩܕܝܫܘܬܐ ܩܪܝ̇ܬ\nܥܠܝܟ: ܥܒܸܕ ܥܒ̇ܕܝܐ ܕܫ̇ܠܡܝܢ ܠܲܫܡܟ܆ ܘܠܐ ܬܨܲܥܲܪ ܝܫܡܐ\nܪܒܬܘܼܠܘܬܐ ܒܕܘܒܪܝܟ ܒܝܼ̈ܫܐ. ܘܐܢ ܒܲܪ ܩܥܡܐ ܐ̇ܢܬܼ. ܛܲܪ ܩܝܡܟ ܒܲܫܡܐ ܝܫܲܦܝܼܪܐ ܝܘܿܩܝ̇ܡܐ ܪܢܛܲܪ ܐܢܬ. ܗܘ\nܢܛܲܪ ܠܟ. ܐܢ ܠܐ ܡ̣ܙܕܗܲܪ ܐܢ̇ܬ ܒܢܦܫܟ: ܢܦ̇ܠ ܐ̇ܢܬ ܡܢ\nܩܝ̇ܡܟ. ܘܓܗܢܐ ܕܢܘܪܐ ܡܩܲܒܿܠܐ ܠܟ ܡܛܠ ܗܢܐ ܐܢ\nܩܕܝܫܘܬܐ ܕܫܪܪܐ ܨܒ̇ܐ ܐܢܬ ܕܬܼܛܲܪ: ܠܒܲܫ ܙܝܢܐ ܕܨܘܡܐ܆\nܘܐܬܓܲܒܪ ܒܥܢܘܿܝܘܬܐ. ܘܐܼܬܼܥܲܫܿܢ ܒܲܡܤܲ ܝܒܪܢܘܬܐ. ܘܫ̇ܢܸܩ\nܢܦܫܟ ܒܟܼܦܢܐ. ܘܲܥܨܝ ܦܓܪܐ ܒܨܲܗܝܵܐ. ܘܝܒܸܿܫ ܫܸܪ̈ܝܢܐ\nܪܸܕܡܟ.","english":"...so that it may not be corrupted by the stumbling block of counsel, and the signs with the discipline of its own, while its own is that of my Lord Abraham, the great pillar of truth. It is a light in which there is no darkness. It destroys that soul which is invisible. And if it says to you that everyone who dwells with his father and with his mother, and reads gold and silver in the coinage of the world and in the creatures of the ages, and in the error of fleeting wealth, he is a disciple of Christ, it is a liar—do not believe it. But if you do believe it, you will be deceived by its words, which are the words of the Messiah who said: \"Everyone who does not separate from everything that is his, cannot become a disciple.\" And concerning one who does not leave his father and his mother, and his brothers and his sisters, and takes up his cross and comes after me, he is not to me. For no one can become a disciple of Christ unless he is lifted up in his victory and learns his craft, and takes up his cross and shares in his sufferings, and is exercised in the pattern of his death. Therefore, everyone who reads this world is a disciple of the world, and everyone who separates from this world is a disciple of Christ. Because of this, if the name of Christianity is called upon you, conduct yourself in ways that are fitting for you... and be guided. And do not, for the sake of your name, dishonor Christianity by your deeds. And if the name of virginity and holiness is called upon you, do deeds that are fitting for your name, and do not dishonor the name of virginity by your evil conduct. And if you are a son of the covenant, keep your covenant in a beautiful name; the covenant that you keep will keep you. If you are not careful with yourself, you will fall from your covenant. And the stone of the mountain will receive you because of this. If you wish to keep the holiness of truth, put on the armor of fasting, and be valiant in wakefulness, and be strengthened by the practice of vigils, and oppress yourself with hunger, and afflict the body with thirst, and dry up the moisture of your sleep.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܬܠܡܝܕܐ","severity":"info","text":"The Syriac term talmīdā (disciple) is used repeatedly to contrast worldly allegiance with Christian discipleship. The author redefines it: one who reads the world is a disciple of the world; one who separates from it is a disciple of Christ.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܟܠ ܕܠܐ ܡܬܦܪܩ ܡܢ ܟܠ ܕܐܝܬ ܠܗ̇","severity":"info","text":"The saying attributed to Christ — 'Everyone who does not separate from everything that is his, cannot become a disciple' — is not a direct Gospel quotation but a free adaptation of synoptic sayings on renunciation (e.g., Matt 10:37–38; Luke 14:33).","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܒܪ ܩܥܡܐ","severity":"info","text":"The phrase 'son of the covenant' (bar qyāmā) designates a member of the early Syriac ascetic covenant, a distinct order of celibate men and women within the church. The author warns that failure to keep the covenant leads to expulsion and disgrace.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܐܢ ܝܫܡܐ ܪܟܪܤܛܝܢܘܬܐ ... ܘܐܢ ܝܫܡܐ ܪܒܬܘ ܠܘܬܐ ... ܘܐܢ ܒܪ ܩܥܡܐ","severity":"info","text":"The passage is structured as a series of conditional exhortations: if you bear the name Christian, virgin, or son of the covenant, then act accordingly. Each condition is followed by a warning against hypocrisy, reinforcing the theme of authentic discipleship.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܠܐܝ ܚܠܦ ܫܡܟ","severity":"caution","text":"The phrase 'for the sake of your name' is ambiguous: it could mean 'for the reputation of your name' or 'in exchange for your name.' The English draft reads it as the former, but the Syriac allows both interpretations.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܘܠܐܝ ܚܠܦ ܫܡܟ' (for the sake of your name) is ambiguous between 'for the reputation of your name' and 'in exchange for your name.' The English draft adopts the former.","The clause 'ܘܓܗܥܐ ܕܥܘܪܐ ܡܩܒܠܐ ܠܟ' (and the stone of the mountain will receive you) is obscure: it may refer to a monastic cell or to a stoning punishment for covenant-breakers."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":51,"ref":"p51","source":"ܒܦܓܪܐ ܓܝܪ ܚܲܤܝܵܐ ܘܿܚܤܝܼܠܵܐ ܡܲܢܗܪܐ ܩܕܝܫܘܠܐ. ܘܒܼܒܼܤܪܐ ܡܫܲܥܩܐ ܪܵܘܵܙܵܐ ܕܟܝܘܬܐ. ܘܩܦܓܪܐ ܪ̈ܛܝܒܼܵܐ\nܘܫܲܡܝܢܐ. ܕܵܠܩܐ ܢܘܼܪܐ ܕܙܢܝܘܬܐ. ܡܛܠ ܗܢܐ ܐܢ ܥܠ\nܐ̈ܦܝ ܟܠܝܼܠܐ ܕܩܕܝܫܘܬܐ ܡܼܬܼܟܲܬܫ ܐ̇ܢܬ܆ ܠܐܓܘܢܐ ܡܬܼܟܲܥܲܐ\nܠܟ ܕܬܼܚܘܿܬ. ܘܬܼܬܼܟܲܬܿܫ ܥܡ ܪܓܬܼܐ ܕܦ̇ܓܪܟ܆ ܘܥܡ. ܝܫܸܡܥܐ\nܕܐܪ̈ܢܝܟ. ܘܬܙܟܲܐ ܐܿܓܘܢܐ ܕܡܢ ܠܓܘ ܘܲܩܪܒܐ ܕܡܢ ܠܒܕ\nܘܬܲܩܪܸܒ ܥܡ ܚܙܬܐ ܕܐܝܼܡܡܐ. ܘܥܡ ܫ̣ܢܬܼܵܐ ܕܠܠܝܐ. ܠܝܬ ܓܝܪ ܟܠܝܠܐ ܕܠܐ ܐ̇ܓܘܢܐ. ܘܠܐ ܙܟܘܬܐ ܕܠܐ ܩܪܒܐ. ܘܠܐ ܥܲܠܠܬ̈ܐ ܕܠܐ ܡܲܪܗܵܛܹܐ. ܘܠܐ ܐ̇ܓܼܪܐ ܕܠܐ ܦܘܼܠܚܢܐ. ܘܠܐ ܢܚ̇ܝܐ ܕܠܐ ܥܲܡܠܐ. ܘܠܐ ܒܘܼܝܐܐ ܕܠܐ ܐܼܒܼܠܐ. ܘܠܐ ܪ̈ܘܚܬܼܵܐ ܕܠܐ ܐܘܠܨܢܐ. ܟܠ ܓܝܪ ܕܫܒܩ ܥܠܡܐ\nܗܢ̇ܐ ܡܛܠ ܡܫܝܚܐ. ܗ̤ܘ ܐܙ̇ܠ ܝ̇ܪܬܿ ܥܠܡܐ ܪܸܥܬܼܝ̇ܕ. ܗ̇ܘ\nܪܸܡܠܝܟ ܠܩܪܝܼ̈ܫܐ. ܟܠ ܕܫܒ̇ܩ ܡ̇ܠܟܘܬܐ ܕܐܪܥܐ܆ ܗܘ\nܐܙ̇ܠ ܝ̇ܙܬܿ ܡ̇ܠܟ.ܬܐ ܪܸܫܡܝܐ. ܟܠ ܕܫܒ̇ܩ ܐܒܐ ܕܦܓܕܐ. ܐܙ̇ܠ ܗܘ̇ܐ ܒܪܐ ܠܲܐܒܐ ܕܒܫܡܝܐ. ܟܠ ܕܫܒ̇ܩ ܐܡ̇ܐ\nܕܒܼܤܪܐ ܐܙܠ ܗܘ̇ܐ ܒܪܐ ܠܙܘܲܚܐ ܕܩܘܕܫܐ. ܟܠ ܕܫܒ̇ܩ\nܐܚ̈ܐ ܘܐ̇ܚܘ̈ܬܐ܆ ܐܙ̇ܠ ܗܘ̇ܐ ܐ̇ܚܐ ܠܲܡܫܝܚܐ. ܟܠ ܕܫܒ̇ܩ\nܦܬܘܪܐ ܐ̇ܪܥ̇ܚܐ܆ ܐܙ̇ܠ ܡܼܬܼܒ̇ܤܲܡ ܥܠ ܦܘܪܐ ܙܡܲܠܟܘܬܐ. ܟܠ ܕܫܒܩ̇ ܓܢܘܿܢܐ ܕܐ̇ܪܥܐ. ܗ̤ܘ ܥ̇ܐܠ ܠܓܢܘܲܢܐ ܕܢܘܗܪܐ. ܟܠ ܕܫܒ̇ܩ ܥܘܼܬܪܐ ܐܪܥܢܝܐ܆ ܗ̤ܘ ܩ̇ܢܐ ܥܘܼܬܪܐ ܫܡ̇ܝܢܐ. ܟܠ ܕܫܒܩ̇ ܡܕܝܢܬܗ ܘܿܩܪܝܬܗ. ܐܙ̇ܠ ܝ̇ܪܬܼ ܐܘܿܪ ܫܠܸܡ\nܕܒܲܫܡܝܐ.","english":"...darkness. For in the body, which is fragile and weak, the crown of holiness shines. And in the flesh, the course of nature is constricted. And in the body, moist and fleshy, the fire of lust blazes. Therefore, if the crown of holiness is to be contested in you, a contest is prepared for you to enter, and you must struggle with the desire of your body, and with the hearing of your members, and you shall win the contest of the belly and the battle of the loins, and you shall draw near with the vision of the day and with the hour of the night. For there is no crown without a contest, and no victory without a battle, and no causes without races, and no reward without labor, and no life without toil, and no comfort without mourning, and no breaths without affliction. For everyone who leaves this world for the sake of Christ, he goes and inherits the world of his will. He is cast among the chosen. Everyone who leaves the kingdom of the earth, he goes and inherits the kingdom of heaven. Everyone who leaves a father of the body, he becomes a son to the Father in heaven. Everyone who leaves a mother of flesh, he becomes a son to the womb of holiness. Everyone who leaves brothers and sisters, he becomes a brother to the Messiah. Everyone who leaves a table of earth, he is seated and delights at the table of the kingdom. Everyone who leaves the treasury of the earth, he enters the treasury of light. Everyone who leaves earthly wealth, he acquires heavenly wealth. Everyone who leaves his city and his village, he goes and inherits the Jerusalem of heaven.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܟܠܝܼܠܐ ܕܩܕܝܫܘܬܐ","severity":"info","text":"The phrase 'crown of holiness' (klīlā d-qaddīšūṯā) is a standard ascetic metaphor in Syriac literature, denoting the spiritual reward achieved through bodily struggle.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms a series of antithetical parallelisms contrasting earthly renunciation with heavenly gain, a common rhetorical device in Syriac ascetic instruction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܘܿܪ ܫܠܸܡ","severity":"info","text":"The reference to 'Jerusalem of heaven' (ʾūr šlīm d-ḇa-šmāyā) echoes the heavenly Jerusalem of Revelation 21 and Syriac exegetical tradition, symbolizing the eschatological reward for ascetics.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The pairing of 'contest of the belly' and 'battle of the loins' reflects the ascetic focus on fasting and sexual continence, central to the monastic discipline of Abraham of Nathpar's community.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The series 'no crown without a contest... no comfort without mourning' parallels similar lists in Syriac monastic texts, such as those of John the Solitary, emphasizing the necessity of struggle.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac term ܐܓܘܢܐ (ʾaggōnā) can mean 'contest' or 'struggle' and is used here both literally and metaphorically; the translation 'contest' is retained for consistency.","The phrase 'hearing of your members' (ܝܫܸܡܥܐ ܕܐܪ̈ܢܝܟ) is ambiguous, possibly referring to the senses or to obedience; the draft takes it as 'hearing' of bodily members."],"confidence":"high","notes":[]},{"i":52,"ref":"p52","source":"ܟܠ ܡ̇ܢ ܗܟܝܠ ܕܫܒܵܩ ܩ̣ܢܝܿܢܐ ܕܡ̇ܐܬ ܘܒܼܢܝܵܢܐ\nܕܢ̇ܦܠ ܘܢܲܚ̈ܬܗ ܕܒ̇ܠܝܢ ܘܫܘܼܦܪܐ ܕܚܡ̇ܐ: ܘܫܘܼܩܚܐ ܕܥܒ̇ܪ\nܘܨܒܼܬܿܐ ܕܒܼܵܛܠܐ: ܘܲܥܠܲܝܡܘܬܐ ܕܡܬܼܗܲܟܿܐ ܠܤܲܢܒܘܬܐ:\nܘܚܕܘܬܐ ܕܡ̣ܫܬܿܚ̱ܠܦܐ ܠܥܩܬܼܐ܆ ܐܙ̇ܠ ܡܩܲܒܸ̇ܠ ܚ̇ܠܦܝܗܝܢ\nܒܥܠܡܐ ܕܠܐ ܥܒ̣ܕ ܢܝܚܐ ܕܠܐ ܒܛܲܠ. ܤܲܒܼܥܵܐ ܕܠܐ ܦܛ̇ܕ\nܝܫܘܼܦܪܐ ܕܠܐ ܚܡ̇ܐ. ܥܠܲܝܡܘܬܐ ܕܠܐ ܤܵܐܒܼܵܐ. ܛܲܠܝܘܬܐ\nܕܠܐ ܡܼܫܬܿܚ̱ܠܦܐ. ܠܒܘܼܫܐ ܕܫܘܒܚܐ ܘܟܠܝܼܠܐ ܕܢܘܼܗܪܐ. ܐܲܤܛܠܐ ܕܐܝܩܪ ܐܘܬܵܓܼܵܐ ܕܡܠܟܘܬܐ. ܕܠܐ ܥܵܒܪܐ ܘܠܐ\nܡ̣ܫܬܿܪܢܐ ܠܥܠܡ. ܐܢ ܕܝܢ ܨ̇ܒܐ ܐ̇ܢܬ ܕܬܼܙܟܐ ܒܐܓܘܢܐ ܕܩܫܝܫܘܠܐ\nܘܬܼܬܟܲܠܲܓ ܒܲܟܠܝܼܠܐ ܪܒܬܘܼܠܘܬܐ. ܟܠܗ ܩܪܒܟ ܥܡ ܢܦܫܟ\nܢܗܘܐ. ܘܟܠܗ ܬܿܟܬܘܫܟܼ ܥܡ ܪܓܬܐ ܕܦܓܪܟ. ܘܲܟܼܠܝܸܗ̇\nܠܢܦܫܟ ܡܢ ܝܫܹܐ̈ܠܬܗܲ. ܘܲܚܤܪܟܹܝܗ̇ ܡܢ ܪ̈ܓܝܓܬܗ̇. ܘܠܐ\nܬܹܐܙ̇ܠ ܒܢܪ ܡܼܠܟܹܵܝ̈ܗ̇. ܘܠܐ ܬܸܿܫܡ̇ܥ ܠܫܘܼܓܵܫܹܝܗ̇. ܘܠܐ ܬܐܙܠ\nܒܬܪ ܫܘܼܕ̈ܠܹܝܗ̇. ܘܠܐ ܬܼܗܲܝܡ̣ܢ ܠܫܼܘܼܘ̈ܕܢܗ̇. ܘܠ̇ܐ ܬܲܛܥܹܝܟ\nܒܤܘܿܓܐܐ ܕܡܼ̈ܠܝܗ̇. ܐܵܡܪܐ ܓܝܕ ܘܠܐ ܥܵܒܕܐ ܘܡ̣ܫܬܿܘܙܝܼܐ\nܘܠܐ ܡܫܲܡ̱ܠܝܐ. ܘܝܵܡܝܵܐ ܘܠܐ ܡܲܫܪܐ. ܘ̇ܡܩܝܼܡܵܐ ܩܝ̇ܡ̈ܐ\nܘܲܡܪܓܼܠܐ ܒܗܘܢ. ܬܵܠܝܿܐ ܠܟ ܒܤܲܒܪܐ ܤܦܝܼܩ̇ܐ ܘܡܲܬܼܟܠܵܠ\nܠܟ ܒܬܘܼܟܐܹܝܐ ܒܲܛܝܼܠܐ. ܪܚܠܐ ܡܢ ܨܲܘܡܐ. ܘܡܬܛܲܠܩܐ ܡܢ\nܝܫܗܪܐ. ܘܒܼܵܣܝܵܐ ܒܲܨ̈ܠܘܬܐ ܤܓܸܝܐ̈ܬܐ. ܘܕܓ̇ܠܬܿܐ ܗ̣ܝ\nܘܡܼܬܓܘܿܤܐ ܒܟܼܐ̈ܒܐ ܘܿܒܟܘܪ̈ܗܢܐ ܕܦܓܪܐ. ܥܵܪܩܵܐ ܡܢ\nܦܘܼܠܚܢܐ ܕܘܼܚܢܝܐ܆ ܘܡܼܬܓܘܿܤܐ ܒܥܒܪ̈ܐ ܦܓܪ̈ܢܝܐ. ܕܵܚ̇ܠܐ\nܡܢ ܚܒܘܼܫܝܐ. ܘܥܵܪܩ̈ܐ ܡܢ ܟܘܼܢܵܫ ܪܥܝܢܐ. ܪܚܡ̇ܐ ܦܘܪܓܝܐ\nܘܫܸܥܝܵܐ. ܘܦܲܗܝܵܐ ܕܡܲܚܫܒ̈ܬܐ ܒܝܼܫ̈ܬܐ. ܢܲܩܝܼܦܐ ܠܪܸܝ̈ܘܬܐ. ܘܦܵܪܚܵܐ ܒܐܐܪ.","english":"...everything, then, that leaves behind the fleeting things that die, the desires that fall, the beauty that fades, the youth that passes, the pleasure that ceases, the bloom that withers into old age, and the joy that changes into bitterness—goes to receive in exchange for them a world that does not pass away, a satiety that does not diminish, a beauty that does not fade, a youth that does not grow old, a childhood that does not change, a garment of glory and a crown of light, a standard of honor, a throne of the kingdom, which does not pass away and is never dissolved. But if you wish to be victorious in the contest of old age and to be crowned with the crown of virginity, let your entire battle be with yourself, and your entire struggle with the desire of your body. Restrain your soul from its enticements, and cut it off from its lusts. Do not go after its counsels, do not listen to its disturbances, do not follow its suggestions, do not trust its promises, and do not let yourself be deceived by the abundance of its words. For it speaks but does not act, and promises but does not fulfill, and vows but does not release, and makes covenants but breaks them, and leads you on with empty hope and deludes you with vain trust. It flees from fasting and is destroyed by vigil, and is healed by many prayers, but it is deceitful and boasts of the pains and illnesses of the body. It flees from the service of solitude and boasts of bodily labors. It fears confinement and flees from the struggle of the mind. It loves rest and leisure, and is pleased by evil thoughts. It clings to vanities and flies through the air.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage contrasts transient worldly goods with eternal rewards, then warns against self-deception in ascetic struggle.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܟܠܝܼܠܐ ܕܒܬܘܼܠܘܬܐ","severity":"info","text":"The 'crown of virginity' (ܟܠܝܼܠܐ ܕܒܬܘܼܠܘܬܐ) is a key ascetic image; here it is the prize of the contest of old age (ܐܓܘܢܐ ܕܩܫܝܫܘܠܐ), linking physical frailty to spiritual victory.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The phrase 'it speaks but does not act' (ܐܵܡܪܐ ܓܝܕ ܘܠܐ ܥܵܒܕܐ) echoes a common ascetic trope found in Evagrian and Syriac monastic literature, though no single verse is cited.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a series of antitheses (fleeting vs. eternal) to a direct exhortation, then to a personification of the soul's deceit, using a repetitive 'it... but...' pattern.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The 'contest of old age' (ܐܓܘܢܐ ܕܩܫܝܫܘܠܐ) reflects the Syriac monastic ideal that spiritual struggle intensifies with age, a theme common in the works of Abraham of Nathpar.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text at 'ܘܲܟܼܠܝܸܗ̇ ܠܢܦܫܟ' may be corrupt; the English reads 'restrain your soul' but the Syriac could also be read as 'and all your soul'—the sense is clear but the syntax is ambiguous.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܘܲܟܼܠܝܸܗ̇ ܠܢܦܫܟ' is syntactically ambiguous: it may mean 'and restrain your soul' (as translated) or 'and all your soul' (as a nominal phrase). The context supports the former.","The identity of the 'it' in the personification (the soul or the body) is left implicit; the text shifts between the soul's desires and the body's lusts."],"confidence":"high","notes":[]},{"i":53,"ref":"p53","source":"ܫܵܒܼܩ ܠܡܲܪܕܥܐ ܐ̇ܠܗܝܐ: ܕܙܩ̇ܦ ܠܵܗ̇\nܠܪܘܡܐ ܥܸܠܝܵܐ ܕܫܡܝܐ܆ ܘܢܵܩܦܐ ܠܙܘܼ̈ܚܐ ܒܝܼ̈ܫܬܐ. ܗܠܝܢ\nܪܸܡ̈ܛܒ̇ܥܢ ܠܗ̇ ܒܲܬܼܗܘܿܡ̈ܐ ܬܿܚ̈ܬܢܐ. ܥܵܪܩ̈ܐ ܡܢ ܗܠܵܝܢ ܕܡܼ̈ܬܬܲܠܝܵܢ\nܒܗ̇ ܠܙܘܿܡܐ. ܘܐ̇ܙܠܐ ܒܬܪ ܗܠܝܢ ܕܢܬܼ̈ܦܢ ܠܵܗ̇ ܠܥܘܼܡ̈ܩܐ ܬܚ̈ܬܝܐ. ܕܵܚܠܐ ܡܢ ܝܘܼܠܦܢܐ܆ ܘܥܵܪܩ̈ܐ ܡܢ ܡܲܪܕܘܬܐ. ܤܵܢܝܐ ܠܐܝܠܝܢ\nܕܡܲܟܼܤܝܼܢ ܠܗܲ. ܘܪܚܡ̇ܐ ܠܐܝܠܝܢ ܪܸܡܫܲܒܚܝܢ ܠܗ̇. ܥܵܪܩ̈ܐ ܡܢ\nܢܲܟܼ̈ܦܐ ܘܡܼܬܼܢܦܵܐ ܠܙ̈ܠܝܼܠܐ. ܤܵܢܝܵܐ ܫܸܠܝܐ. ܘܪܚ̇ܡܐ ܦܘܼܪܓܝܐ\nܕܡܼ̈ܠܐ ܒܼ̈ܛܵܠܬܼܐ. ܥܪܩ̇ܐ ܡܢ ܫܸܡܥܐ ܕܡ̈ܠܐ ܕܐ̇ܠܗܐ. ܘܪܵܓܐ\nܕܬܼܫܡܥ ܬܲܫ̱ܥܝ̈ܬܐ ܕܥܠܡܐ. ܡܐ ܕܫܵܡܥ̇ܐ ܡ̈ܠܐ ܕܟ̈ܬܒܐ\nܩܕܝ̈ܫܬ܆ ܒܵܤܝܐ ܘܢܵܝܡܵܐ. ܘܡܐ ܕܫܵܡܥܐ ܡ̈ܠܐ ܕܹܫܥܸܝܐ\nܥܝܼܙܐ ܘܚܵܕܝܵܐ. ܡܐ ܕܩܡܲܬ ܒܫܲܗܪܐ ܐܘܦܝ ܚܝܠܗܼܵܘܬܼܛܲܠܩ\nܕܥܝܢܗ̇. ܘܡܐ ܕܐܙܠܬ ܠܲܥ̇ܒܕܐ. ܐܲܬܿܬܥܝܪ ܘܐܬܓܲܒܪ ܪܥܝܢܗ̇. ܠܘܩܒܠ ܨ̇ܘܡܐ ܡܲܟ̱ܡܼܪܐ ܐ̈ܦܝܗ̇. ܤܵܢܝ̇ܐ ܒܘܼܤܡܐ ܪܘܼܚܢܝܐ܆\nܘܪܵܚܡܐ ܒܘܼܤܡܐ ܦܓܪܥܝܐ. ܕܚܠܐ ܡܢ ܥܲܡܠܐ ܪܘܚܢܝܐ\nܕܡܲܥܬܿܪ ܠܗܲ. ܘܪܵܚܡܐ ܥܲܡܠܐ ܕ̇ܢܝܚ̈ܐ ܦܓܪ̈ܢܝܐ ܕܡ̣ܡܲܤܟܿܢܝܼܢ\nܠܗ̇. ܥܝܼܪܐ ܒܦܲܓܪ̈ܡܝܬܐ ܕܩ̈ܛܠܢ ܠܗܲ. ܘܕܡܟܿܐ ܒܪܘܼ̈ܚܢܵܝܬܐ\nܕܡܲܚܝܵܢ ܠܗ̇. ܘܡܐ ܕܬܼܬܸܿܠ ܠܗ̇ ܢܝ̇ܚܐ ܠܐ ܤܵܒܼܥܵܐ. ܘܡܐ\nܕܡܼܫܬܘܕܐ ܐܢܬ ܠܗ̇ ܪ̈ܓܝܼܓܬܐ ܠܐ ܐܵܡܪܐ ܟܲܕܘ. ܡܐ\nܪܸܚܡܲܠܬܿܗ̇ ܡܢ ܪ̈ܓܝܼܓܬܐ ܤ̇ܓܝܐܬ̈ܐ. ܒܵܥܝܐ ܠܟ ܕܒܢܕܩ̈ܬܐ. ܘܡܐ ܕܝܗܒܬ ܠܗ̇ ܕܩܕܩ̈ܬܐ܆ ܒ̇ܥܝܐ ܠܟ ܪܘܪ̈ܒܬܐ. ܘܡܐ\nܕܐܸܬܪܵܘܚܸ̇ܬ ܡܢ ܐܘ̈ܠܨܢܐ܆ ܫܵܐܠܵܐ ܡܢܟ ܪ̈ܓܝܓܬܐ ܩܲܠܝܼܠ. ܟܡܐ ܓܡܲܪܦܹܐ ܐ̇ܢܬ ܠܗ̇ ܠܚܵܬܿܐ ܠܬܚܬ. ܘܡܐ ܕܡ̣ܬܿܬܠܹܐ\nܐܢܬ ܒܗ̇ ܤܵܠܩܐ ܠܥܠ. ܠܥܠ ܕܝܢ ܩܛܝܼܪܐ ܕܡ̇ܕܥܐ ܚܲܠܠܬܢܐ\nܢܬܲܦ ܠܗ̇ ܕܬܼܤܲܩ.","english":"...leaves behind the divine pasture, which raises her to the high height of heaven, and clings to evil passions. These cast her down into the lower depths. She flees from those who are perfected in her through fasting, and goes after those who sink her into the lower depths. She fears instruction and flees from discipline. She supports those who cover her, and loves those who praise her. She flees from the chaste and clings to the dissolute. She loves silence, and loves idle chatter. She flees from hearing the words of God, and desires to hear worldly tales. When she hears the words of the holy scriptures, she is pained and weeps; but when she hears the words of worldly tales, she is joyful and rejoices. When she stands in vigil, her strength is exhausted and her thought is destroyed; but when she goes to work, her thought is roused and strengthened. Against fasting she wrinkles her face. She loves spiritual pleasure and loves bodily pleasure. She fears spiritual labor that enriches her, and loves bodily labors that wear her out. She is awake to bodily things that kill her, and sleeps to spiritual things that give her life. When you give her rest, she is not satisfied; and when you give her desires, she does not say \"enough.\" When her desire for many passions is removed, she asks you for trifles; and when you give her trifles, she asks you for great things. When she is relieved from afflictions, she asks you for a few passions. How many times have you cast her down below! And when she is raised up through you, she ascends above. Above, however, the bond of the mind, the polluted one, has cast her down so that she might ascend.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܲܪܕܥܐ ܐ̇ܠܗܝܐ","severity":"info","text":"The phrase 'divine pasture' (ܡܲܪܕܥܐ ܐ̇ܠܗܝܐ) is a metaphor for spiritual nourishment, contrasting with the 'evil passions' that drag the soul down.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the antithetical structure of the previous section, contrasting the soul's attraction to spiritual goods with its gravitation toward worldly vices.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The description of the soul's flight from 'instruction' and 'discipline' reflects the ascetic milieu of early Syriac monasticism, where obedience and spiritual labor were central.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The contrast between hearing 'words of God' and 'worldly tales' echoes a common theme in Syriac ascetic literature, such as in the writings of John of Apamea.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text at the end contains a difficult phrase: 'the bond of the mind, the polluted one, has cast her down so that she might ascend.' The syntax is ambiguous; the translation follows a plausible reading.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the polluted one' (ܚܲܠܠܬܢܐ) is unclear; it may refer to the mind itself or an external corrupting force.","The phrase 'so that she might ascend' (ܕܬܼܤܲܩ) could be read as purpose or result, affecting the interpretation of the soul's final state."],"confidence":"high","notes":[]},{"i":54,"ref":"p54","source":"ܘܲܠܬܚܬܼ ܪܓܬܼܗ ܕܦܓܪܐ ܡܼܬܲܬܠܝܵܐ ܒܗ̇\nܕܬܼܚܘܿܬ. ܗܠܝܢ ܓܝܪ ܕܦܓܪܐ ܤ̇ܓܝ ܦܫܝܼܩܢ ܠܗ̇. ܘܗܠܝܢ ܕܪܘܼܚܐ\nܤ̇ܓܝ ܥܲܠ̈ܠܢ ܠܗ̇. ܗܢ̇ܘ ܟܝܢܗ̇ ܕܢܦܫܐ ܪܸܠܒܝܼܫܝܼܢ̇ܢ. ܡܛܠܗܢܐ\nܠܐ ܬܸܿܫ̱ܡܥܹܝܗ̇. ܘܐܢ ܕܝܢ ܠܐ ܡܪܓܿܠܵܐ ܒܟ. ܠܐ ܬܗܲܝܡܢܝܼܗ̇. ܘܐܢ ܠܐ ܡܲܛ̱ܥܝܐ ܒܟ. ܤܓܝܐܝ̈ܢ ܐܢܘܢ ܓܝܪ ܡܹܐܡܪܝܗ̇\nܘܬܲܘܼܪ̈ܓܡܹܝܗ̇. ܥܠ ܦܓܪ̈ܢܝܬܐ ܡܤܲܪܗ̇ܒܼܵܐ ܠܟ܆ ܕܒܲܥܓܠ\nܢܗ̈ܘܢܝܢ ܘܥܠ ܪ̈ܘܚܢܝܬܐ ܬܵܠܝܐ ܠܟ. ܒܤܲܒܪܐ ܤܪܝܼܩܐ. ܥܠ ܡܹܐܟܼܠܐ ܘܡܲܫܬܿܢܐ ܘܫܢܬܼܐ ܘܲܢܚܝܐ. ܡܚܲܦܛܐ ܠܟ\nܕܒܲܥܓܠ ܒܲܥ̇ܒܪܐ ܢܗ̇ܘܿܝܢ ܘܥܠ ܫܲܗܪܐ ܘܨܘܡܐ ܘܨܠܘܬܐ܆\nܡܫܬܿܘܕܢܐ ܠܙܘܲܚܩܐ ܘܠܐ ܥܵܒܪܐ. ܘܟܠ ܕܡܫܬܿܘܙܝܐ ܡܙܓܠܝ. ܘܼܟܠ ܪܡܗ̇ܝܡ̣ܢ ܠܗ̇ ܒܟܠ ܕܐܵܡܪܐ ܠܗ܆ ܡܨܛܲܙܲܢܐ ܒܗ. ܘܲܡܩܝܼܡܵܐ ܠܵܗ ܤܪܝܼܩܐ ܘܲܤܦܝܼܩܵܐ܆ ܡܢ ܟܠܗܘܢ ܦܘܼܠܚܢܐ\nܕܕܚܸܠܬ ܐܠܗܐ ܪܕܙܕܝܩܘܬܐ. ܘܬܘܒ ܥ̣ܒܲܕ ܩܪܒܐ ܙܬܼܪܝܢ. ܥܡ ܦܓܪܟ. ܐܲܤܘܿܪܝܗܝ ܒܲܚܒܼܘܼܫܝܐ܆ ܘܿܩܘ̈ܕܝܗܝ ܒܨܘܡܐ. ܘܲܬܼܠܝܼܘܗܝ ܥܠ ܨܠܝܼܒܐ. ܘܤܲܒ ܙܝܢܗ ܡܢܗ̇. ܕܐܝܠܘܗ. ܡܹܐ ܕܠܐ\nܘܡܲܫܬܿܝܐ ܘܫܸܢܐܠܐ ܘܲܢܝܚܐ. ܘܐܲܠܘܿܨܲܝܗܝ ܒܟܼܦܢܐ܆ ܘܛܲܕܦܸܝܗܝ\nܒܨܲܗܝܵܐ. ܘܿܨܠܘܿܒܲܝܗܝ: ܒܫܲܗܪܐ. ܘܐܲܠܝܼܐܲܢܗܝ ܒܡ̈ܠܐ: ܘܫܲܗܵܝܗܝ\nܒܠܹܐܘܼܬܼܵܐ. ܘܢܗܹܘܐ ܥܦܸܐ ܒܟܲܦܢܗ ܘܲܒܨܲܗܝܗ ܘܿܒܥܡܠܗ\nܘܿܒܼܵܠܹܐܘܼܬܼܗ. ܘܫܵܠܹܐ ܩܪܒܗ ܡܢܟ. ܦܲܩ̇ܚ ܠܟ ܓܝܪ ܕܢܗܘܐ\nܪܢ̇ܐ ܒܠܲܚܡܐ܆ ܘܠܐ ܕܢܗܘܐ ܪܢ̇ܐ ܒܲܚܛܝܼܬܐ: ܘܦܲܩܚ ܠܵܟ\nܕܢܗܘܐ ܒܥ̇ܐ ܡ̈ܝܐ ܒܨܲܗܝܗ܆ ܘܠܐ ܕܢܗܘܐ ܒܥ̇ܐ ܛܲܡܐܘܬ. ܐܢ ܓܝܪ ܡܢܚ̤ܝ ܐܢܬ ܠܗ ܠܦܓܪܟ ܡܥܝܸܩ ܠܟ. ܘܐܢ ܡܝ̇ܩܲܪ\nܐܢܬ ܠܗ ܡܨܲܥ̇ܪ ܠܟ. ܘܐܢ ܡܒܲܤܸܡ ܐ̇ܢܬ ܠܗ ܡܫ̇ܢܸܩ\nܠܟ. ܘܐܢ ܫ̇ܪܐ ܐܢܬ ܠܗ ܡܢ ܐܲܤܘܼܪ̈ܘܗܝ܆ ܐܵܤܲܪ ܠܢ ܒܪ̈ܓܝܓܬܐ\nܒܝܼ̈ܫܬܐ.","english":"...leaves behind the divine pasture, which raises her to the high height of heaven, and clings to evil passions. These cast her down into the lower depths. She flees from those who are perfected in her through fasting, and is cast down beneath the desire of the body. For the pleasures of the body easily overcome her, and the pleasures of the spirit easily enter her. Such is the life of the soul that is clothed in the body. Because of this, do not listen to her, and if she is not pleasing to you, do not believe her, and if she does not lead you astray, many are her sayings and her interpretations. She hastens you towards bodily things, that you may quickly fall into sins, and she suspends you by empty hope concerning spiritual things. Concerning food and drink and sleep and rest, she urges you to pass quickly through them, and concerning vigil and fasting and prayer, she makes you delay and not pass through. And everything that is easy she presents, and everything that is difficult she hides. And everyone who believes her in everything she says is ensnared by her. And she sets up emptiness and vanity from all the works of the fear of God and righteousness. And again, make war with your body. Bind him with fetters, and subdue him with fasting, and crucify him on the cross, and take away his weapon from him, which is his food and drink and sleep and rest. And oppress him with hunger, and afflict him with thirst, and crucify him with vigil, and weary him with labors, and exhaust him with toil. And let him be satisfied with his hunger and his thirst and his labor and his toil, and his war will cease from you. For it is fitting for you that he be satisfied with bread, and not that he be satisfied with sins; and it is fitting for you that he seek water in his thirst, and not that he seek impurity. For if you gratify your body, he will oppress you; and if you honor him, he will diminish you; and if you please him, he will make you wretched; and if you release him from his bonds, he will bind you with evil passions.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The soul is depicted as vacillating between bodily pleasures and spiritual discipline, a common ascetic trope in Syriac literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܦܓܪܐ (pagra)","severity":"info","text":"Syriac for 'body,' often contrasted with 'spirit' (ܪܘܼܚܐ) in ascetic contexts, as here where bodily desires are opposed to spiritual practices.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܨܠܝܼܒܐ (ṣlībā)","severity":"info","text":"Syriac for 'cross,' used metaphorically for ascetic mortification, not necessarily a direct reference to the crucifixion of Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"The instruction to 'crucify' the body reflects Syriac monastic traditions of severe asceticism, akin to practices in the works of Isaac of Nineveh.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a description of the soul's weakness to direct exhortation ('make war with your body'), marking a rhetorical turn typical of Abraham's homiletic style.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text at 'ܘܲܠܬܚܬܼ ܪܓܬܼܗ' is ambiguous; the English draft reads 'cast down beneath the desire,' but the syntax could also imply 'under the desire of the body' as a separate clause.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܘܲܠܬܚܬܼ ܪܓܬܼܗ ܕܦܓܪܐ' may be read as 'and beneath the desire of the body' or as a continuation of the previous clause; the English draft opts for the latter.","The referent of 'her' (the soul) is consistent but the shift to masculine pronouns for the body ('him') in the exhortation section is a stylistic choice."],"confidence":"high","notes":[]},{"i":55,"ref":"p55","source":"ܡܪܐ ܗ̣ܘ ܓܝܪ ܡܼ̈ܪܝܼ̈ܕܐ. ܘܬܼܵܒܼܥ̇ ܢܝܵܚ̈ܘܗܝ ܐ̇ܡܝܢܐܝܬ. ܒܐܝܡܡܐ ܬܒ̇ܥ ܡܹܐܟܠܗ ܘܡܲܫܬܿܝܗ܆ ܘܿܒܠܠܝܐ ܫܸܝܬܹܗ. ܘ̇ܢܝܚܗ. ܘܒܝܬ ܡܹܐܟܼܠܗ ܠܡܲܫܬܝܗ ܠܫܢܬܗ ܘܠܲܢܚܝܗ. ܒܛܝܼܠܝܢܢ\nܒܢܗ ܠܠܝܐ ܘܐܝܡܡܐ. ܘܠܐ ܝܫܩ̇ܩ ܠܢ ܕܢܦܠܘܿܚ ܠܐܠܗܐ. ܟܠܗ ܥܠܡܐ ܒܢܝܼܪܗ ܕܦܓܪܐ ܟܕܝܢ. ܘܠܗ ܦܠ̇ܚ ܥܒܹܕܘܬܐ. ܡܛܠܬܗ ܐܪܥܐ. ܡܛܠܬܗ ܪܵܪܝܢ ܒܝܲܡܡ̈ܐ. ܙܪܥܐ ܘܲܚܝܨܕܐ\nܡܛܠܗ. ܦܐܪ̈ܐ ܘܐܲܒ̈ܢܹܐ ܡܛܠܬܗ. ܚܲܝܘܬܐ ܘܿܒܥܝܪܐ\nܡܛܠܗ. ܦܪ̈ܚܬܐ ܘܕܲܚ̈ܫܐ ܡܛܠܬܗ. ܡܛܠܬܗ ܓܝܪ ܥܒܕܝܢ\nܒܢܝ̈ܫܬ ܩܪܒܐ ܚܕ ܥܡ ܚܕ. ܪܢܤܲܒܸܿܥܘܢ ܪ̈ܓܝܓܬܗ ܕܦܓܪܐ. ܘܛܲܠܬܗ ܚܛܘܦܝܐ ܘܛܠܘܼܡ̈ܝܐ. ܩܸܛܠܐ ܘܓܲܘܪܐ ܡܛܠܬܗ\nܥܒ̇ܪܝܼܢ ܒܚܢ̈ܫܐ. ܘܠܐ ܤܦ̇ܩ ܠܗ̇ ܕܟܠܗ ܥܠܡܐ ܦܠ̇ܚ ܠܗ\nܥܒܼܕ ܘܬܐ. ܐܠܐ ܐܦ ܠܲܓܒ̈ܝܐ ܕܐܠܗܐ ܗܢܘܢ ܕܫܲܒܼܩܘܼܗܝ\nܠܥܠܡܐ ܪܸܚܒܿܠܐ: ܗܢ̇ܘܢ ܕܐܲܤܠ̣ܝܘ ܪ̈ܓܝܓܗ̇ ܕܐܪܥܐ: [...]ܩܘ\nܡܢ ܦܬܘܪܗ ܕܦܓܪܐ: ܘ̇ܟܼܦܲܪܘ ܒܡܹܐܟ̈ܠܬܐ ܕܦܘܼܢܩ̈ܝܗܘܢ:\nܘܲܒܟܠܗ ܝܫܘܼܒܚܗ ܤܪܝܼܩܐ ܘܨܸܦܬܲܗ ܕܒܼܵܛܠܐ ܘܲܢܚܗܪܓܠܐ܆\nܨ̇ܒܐܪܸܢܥܘܸܟ ܐܢܘܢ ܒܦܘܼ̈ܠܚܢܘܗܝ: ܘܲܢܒܛܸܠ ܐܢܘܢ ܡܢ ܦܘܠܝ[...]\nܕܐܠܗܐ. ܘܿܢܕܵܘܸܕ ܐܢܘܢ ܕܠܐ ܢܸܥܒ̇ܕܘܢ ܥ̇ܒܪ̈ܐ ܕܙܕܢܩܘܬܐ. ܐܝܠܝܢ\nܕܝܢ ܕܝܕܥ̇ܝܢ ܨܢܥ̈ܬܗ܆ ܡܲܤܠܹܝܢ ܠܲܚ̈ܝܘܗܝ ܘܥ̇ܪܡܝܢ ܡܢ ܥܘܼܪ̈ܟܘܗܝ. ܘܦ̇ܠܚܝܢ ܠܐܠܗܐ ܒܲܫܪܪ̈ܐ. ܡܛܠ ܗ̇ܢܐ ܗܲܕܿܛ ܐܝܟ ܕܬܲܕܪܟ܆\nܘ̇ܒܥ̣ܝ ܐܝܟ ܕܬܼܫܟܿܚ. ܘܐܬܼܟܲܬܿܫ̣ ܐܝܟ ܕܬܹܙܟܹܿܐ. ܕܐ̇ܩܪܸܒܼ\nܐܝܟ ܕܬܼܫ̇ܘܙܸܒ ܢܦܫܟ. ܘܿܥܒ̤ܕ ܐܓܘܢܐ ܐܝܟ ܕܬܼܤܲܒ ܟܠܝܠܐ. ܒܚܝܠܗ. ܘܲܩܙܲܒ̇ܬܢܐ ܕܿܠܩܘܒܼܠܟ ܚܲܝܠܬܢ. ܘܡ̣ܙܪܝܲܢ ܒܟܠ ܙܲܝ̈ܢܝܼܢ\nܕܝܬ. ܐܢ ܡܼܬܼܪܦܹܐ ܐܢܬܼ ܪܡ̇ܐ ܠܟ. ܘܐܢ ܡܼܬܲܬܗܹܐ ܐܢܬܼ\nܙ̇ܟܐ ܠܟ. ܘܐܢ ܡܬܲܪܤܹܐ ܐ̇ܢܬ ܠܗ܆ ܡܼܬܼܥ̇ܫܲܢ ܥܠܝܟܼ ܘܿܙܡܐ ܠܟ.","english":"...leaves behind the divine pasture, which raises her to the high height of heaven, and clings to evil passions. These cast her down into the lower depths. She flees from those who are perfected in her through fasting, a\n\nFor he is the lord of the novices, and he follows his own pleasures insatiably. By day he seeks his food and drink, and by night his sleep and his pleasure, and the place of his eating and his drinking, his hour and his leisure. He wastes away in night and day, and it does not seem right to him to serve God. The whole world labors for the sake of the body, which is wretched, and for it he performs service. For its sake the earth, for its sake the sea is crossed, seed is sown and reaped for its sake, fruits and produce for its sake, animals and cattle for its sake, birds and fish for its sake. For its sake, indeed, evil deeds are done, war one with another. The cravings of the body are satisfied, and its desire is for plunder and spoils, murder and theft for its sake. They pass through sufferings, and it is not enough for it that the whole world performs service for it, but even the chosen ones of God, those who have left the broad world, those who have despised the desires of the earth, [...] they have risen from the table of the body and have denied themselves the foods of their pleasures. And in all their vain glory and their empty zeal and their foot-washing, they desire to be in his services, and they are idle from the [...] of God. And David says that they should not make the crossings of righteousness. Those, however, who know his tricks, despise his life and flee from his wiles, and serve God in truth. Therefore, be alert as one who is to overtake, and seek as one who is to find, and strive as one who is to conquer, so that you may approach as one who is to save your soul, and do battle as one who is to receive a crown. By his power and the temptations that are against you, he strengthens himself, and he arrays himself in all the weapons he has. If you become weak, he casts you down; and if you become strong, you conquer him. And if you become firm, you overcome him; he falls upon you and defeats you.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage contrasts the soul's proper devotion to God with the body's insatiable demands, which enslave the whole world and even corrupt the 'chosen ones of God' who have renounced the world.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܪܐ ܕܡܪܝܕܐ","severity":"info","text":"The phrase 'lord of the novices' (ܡܪܐ ܕܡܪܝܕܐ) identifies the subject as a master over monastic beginners, a key figure in the ascetic hierarchy of Abraham's community.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܘܝܕ","severity":"info","text":"The reference to 'David says' (ܕܘܝܕ) likely alludes to a psalm, possibly Psalm 1 or another wisdom psalm, warning against 'crossings of righteousness' (ܥܒܪ̈ܐ ܕܙܕܝܩܘܬܐ), though the exact verse is not identified in the source.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The description of the body's demands—food, drink, sleep, war, plunder—reflects the Syriac ascetic tradition's view of the body as a tyrant that must be subdued through fasting and vigilance, as seen in the works of Ephrem and John of Apamea.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a general critique of bodily servitude to a specific warning about 'chosen ones' who fail, then to an exhortation using military imagery (battle, weapons, crown), mirroring the hortatory style of Syriac monastic instructions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text has lacunae marked by ellipses, particularly after 'desires of the earth' and before 'table of the body', making the precise sequence of the 'chosen ones' actions uncertain; the English draft fills these gaps conjecturally.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'he' in 'he is the lord of the novices' is ambiguous; it may refer to the body personified or to a demonic figure, as the context shifts from the soul to bodily passions.","The phrase 'foot-washing' (ܪܓܠܐ) is unclear: it may be a literal ascetic practice or a metaphor for humility, and its connection to 'vain glory' is uncertain."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":56,"ref":"p56","source":"ܘܐܢ ܡܪܒܹ̈ܐ ܐܢܬ ܠܗ ܡܩܲܦܲܚ ܠܟ. ܘܐܢ ܡܥܝܼܪ ܐ̇ܢܬ ܪܘܚܟ\nܘ̇ܡܚܲܝܸܠ ܐܢܬ ܪܥܝܢܟ: ܙܟ̇ܐ ܐܢܬ ܠܵܗ ܘܡ̇ܡܸܠܟ ܐ̇ܢܬ ܥܠܘܗܝ܆\nܘܚܲܝܠܐ ܩܕܝܫܐ ܡܚܲܝܸܠ ܠܟ. ܘܐܢ ܐܚ̇ܕ ܐ̇ܢܬ ܓܘܤܐ ܒܐܠܗܐ܆\nܗ̤ܘ ܗ̇ܘܐ ܠܟ ܦܪܘܩܐ. ܘܟܕ ܡ̣ܬܬܟܼܠ ܐ̇ܢܬ ܥܠܘܗܝ ܒܟܠܗ\nܠܒܟ ܘ̇ܒܟܠܗ ܚܝܠܟ: ܘܿܡ̣ܗܝܡ̣ܢ ܐ̇ܢܬ ܒܗ܆ ܗ̤ܘ ܒܪܚ̈ܡ̣ܘܗܝ\nܡܥܲܕܪܠܟ ܒܟܠ ܕܩ̇ܪܐ ܐ̇ܢܬ ܠܗ. ܕܠܗ ܬܫܒܘܚܬܐ ܘܐ̇ܝܩܪܐ\nܘܬܘܕܝܬܐ ܘܤܓܕܬܗ܆ ܡܢ ܦܘܼܡܐ ܕܟܠܗܘܢ ܡ̈ܠܝܼܠܐ ܠܥܠܡ\nܥܠܡܝܼܢ ܐܡܝܢ. ܕܝܠܗ ܕܡܪܝ ܐܒܪܗܡ. ܠܘܼܒܿܒܼܐ ܘܙܘܼܗܵܪܐ ܥܡ\nܡܲܪܬܝܵܢܘܬܐܠܘܗ ܐܚ̈ܝܐ ܚܝܕܝܐ. ܠܐ ܬܸܿܟܼܪܐ ܠܟ ܡܐ ܕܥܕܝܢ\nܥܠܝܟ ܚܲܫܘܗ̈ܝ ܕܿܟܝܢܐ. ܡܛܠ ܕܐܵܪ̈ܚܵܘܗܝ ܐ̈ܢܘܢ ܕܦܓܕܐ ܘܥܵܪܨܝܢ. ܘܠܐ ܬܘܒ ܬܩܘܼܡ ܒܲܦܤܵܩ ܤܒܪܐ. ܡܐ ܕܢ̇ܦܠ ܐܢܬ\nܒܲܚ̈ܛܗܐ. ܐܢܬ ܗܘ̣ ܓܝܪ ܤܲܡܿܐ ܬܝܒܘܬܐ. ܘܛܲܝܒܘܬܐ ܡܚܲܤܝܐ\nܠܗ ܠܒܘܼܨܪܐ. ܠܐ ܢܲܫܦܸܠ ܡܢ ܩܪܒܗ ܪܸܒܥܸܠܕܪܐ. ܡܛܠ ܕܐܦܢ\nܢܩ̇ܫ ܒܨܠܐܙܟ̇ܐ. ܟܕ ܚܢܢ ܠܐ ܢܸܦܬܲܚ ܠܗ ܬܿܪܥ̇ܐ. ܙܒ ܗ̣ܘ ܓܝܪ\nܚܲܫܗ ܕܪܒ ܟܘܼܡܪ̈ܐ ܕܬܘܕܝܬܢ. ܕܡܢ ܢܝܼܫܐ ܕܙܟܘܬܗ ܒ̈ܛܠܢ\nܟܠܗܝܢ ܨܢܥ̈ܬܗ ܕܒܝܼܫܐ. ܠܐ ܬܸܿܬܲܚܬܹܿܐ ܡܢ ܪܸܢܝ̇ܟ܇ ܡܐ ܕܬܒܿܥ\nܠܟ ܟܝܢܐ ܤܘܼܢܩܢܗ. ܫܵܟܬܼܐ ܗ̣ܝ ܙܥܘܪܬܐ ܡ̇ܠܸܝ ܠܟ܆ ܘܠܐ\nܫܵܒܼܩܐ ܠܟ ܛܝܠܘܬܐ. ܒܟܠ ܐܘܼܠܨܢܐ ܕܦܲܓܥ ܒܟ܆ ܫܕܝ ܢܦܫܟ\nܩܕܡ ܐܠܗܐ ܘܐܬܿܬܢܹܚܝ. ܠܐ ܓܝܪ ܚ̇ܕܐ ܓܵܒܘܠܢ. ܕܢܹܐܒܸܕ ܡܢܗ\nܚܲܛܝܐ. ܠܐ ܬܲܪܟܸܿܢ ܚܝܵܪܟ ܡܢ ܪܘܡܐ܆ ܘܠܐ ܢܛܥܹܐ ܪܸܢܝܹܗ ܕܕܝ̇ܢܐ\nܡܢ ܠܒܟ. ܘܟܠܢܫ ܤܲܟܿܐ ܠ[...]ܢܟ܆ ܘܿܠܦܘܼܪܥܢܐ ܕܤܘܥܪܢܝܢ. ܠܐ ܬܸܫܒܘܿܩ ܩܪܝܢܐ ܩܪܝܢܐ ܩܕܝܫܐ ܕܠܐ ܐܬܩ̣ܝܬܼ. ܘܠܐ ܠܝܘܠܦܢܐ\nܛܒܿܐ ܕܝܼܠܦܸܬ. ܐܫܬܲܬܿܪܪ ܒܤܒܪܐ ܕܡܘܼ̈ܠܟܢܐ܆ ܘܐܠܬܚܲܝܠ\nܒܦܘܼܪܥܢܐ ܕܥܒ̈ܕܐ.","english":"...leaves behind the divine pasture, which raises her to the high height of heaven, and clings to evil passions. These cast her down into the lower depths. She flees from those who are perfected in her through fasting, a\n\nIf you nourish her, she will starve you. And if you rouse your spirit and strengthen your mind, you will conquer her and rule over him, and holy power will strengthen you. And if you take refuge in God, he will be your savior. And when you trust in him with all your heart and all your strength, and believe in him, he in his mercy will help you in everything you call upon him for. To him are praise, honor, thanksgiving, and worship, from the mouth of all rational beings forever and ever. It belongs to Mar Abraham. An exhortation and warning, with ascetic discipline, to the solitary brothers. Do not forget when the pains of the pure one come upon you, because his guests are the ways of the body and are harsh. And do not again stand in the breaking of hope, when you fall into sins. For you yourself are the blind one of repentance, and grace covers the deficiency. Do not be humiliated from its nearness, the quarter of the wild ass, because even the strong one is conquered in prayer. When he sins, the door is not opened for him. For this is the pain of the chief of priests of your thanksgiving, that from the living one of his victory all the troubles of the evil one are nullified. Do not be separated from your mind when your nature seeks its difficulty. A small thing fills you, and it does not leave you leisure. In every affliction that befalls you, cast yourself before God and be humbled. For there is not one border from which the sinner perishes. Do not lower your gaze from the height, and do not let the mind of the solitary one stray from your heart. And every man, a limit to [...] you, and to the reward of deeds. Do not abandon the holy calling that you have not been established in. And do not abandon the good teaching that you have learned. Be established in the hope of kings, and be strengthened by the reward of deeds.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a warning about the soul's fall to conditional exhortations: if the ascetic nourishes the soul wrongly, it starves him; if he rouses his spirit and strengthens his mind, he conquers and rules over it.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܲܪܬܝܵܢܘܬܐ","severity":"info","text":"The term ܡܲܪܬܝܵܢܘܬܐ (martyānūṯā) denotes ascetic discipline or training, often in a monastic context. Here it is paired with 'exhortation and warning' to frame the instruction for the solitary brothers.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܠܗܐ","severity":"info","text":"The phrase 'take refuge in God, he will be your savior' echoes Psalm 7:1 (LXX) and common Syriac liturgical language, though no direct quotation is present.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The reference to 'the chief of priests of your thanksgiving' (ܪܒ ܟܘܼܡܪ̈ܐ ܕܬܘܕܝܬܢ) likely alludes to Christ as high priest, a theme in Syriac ascetical literature, emphasizing Christ's victory over evil.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The phrase 'quarter of the wild ass' (ܪܸܒܥܸܠܕܪܐ) is obscure; it may be a corruption or a rare metaphor for a place of desolation or temptation. The English draft's rendering is tentative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage concludes with a series of imperatives ('do not forget', 'do not be separated', 'cast yourself') that form a hortatory climax, typical of Abraham's paraenetic style in this work.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'quarter of the wild ass' (ܪܸܒܥܸܠܕܪܐ) is uncertain; it may be a textual corruption or a rare idiom.","The antecedent of 'her' in the opening conditional is ambiguous; the previous passage suggests the soul, but the text may refer to the passions."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":57,"ref":"p57","source":"ܘܐܼܤܬܲܪܪ ܡܢ ܢܘܪܐ ܕܬܲܫܢܝܩܐ܆ ܘܿܥܪܘܩ\nܡܢ ܒܸܿܟܝܐ ܕܓܼܗܢܐ. ܥܗܕ ܪܒܪܐ ܐܢܬܝܟ ܕܐܠܗܐ. ܘܐܚܐ\nܕܚܲܒܝܒܗ ܕܐܒܐ. ܘܒܲܪ ܦܸܨܬܼܵܐ ܕܫܠܚ̈ܝܐ. ܘܒܪ ܡܢܵܬܼܐ\nܕܤܗ̈ܕܐ. ܘܒܪ ܦܬܘܪܐ ܕܡܘ̈ܕܝܢܐ. ܘܒܪܝܵܪܬܐ. ܕܩܪܝ̈ܫܐ. ܘܒܪ ܤܡܵܟܼܵܐ ܕܢܒ̈ܝܐ. ܘܒܪ ܒܘܼܤܲܡܐ ܕܟܐ̈ܢܐ. ܘܒܪ\nܬܫܒܚ̈ܬܐ ܕܡܠܐܟ̈ܐ. ܘܒܪ ܥܸܢܝܵܢܐ ܕܟܼܪܘ̈ܒܐ. ܘܒܪ ܡܘܬܒܐ\nܕܤܪ̈ܦܐ. ܘܒܪ ܡܢܵܬܵܗ ܕܡܪܝܐ ܡܫܝܚܐ. ܘܿܙܡܝܼܢܐ ܕܚܠܘܼܠܹܗ\nܕܚܝܕܝܐ. ܘܒܪ ܡܲܫܪ̈ܝܬܼܐ ܕܟܢ̈ܫܐ ܫܡ̈ܝܢܐ. ܘܒܪ ܥܘܼܡܪܐ\nܕܐܘܿܪܹܫܠܸܡ ܥܸܠܵܝܬܿܐ. ܟܕ ܗܠܝܢ ܡ̇ܤܸܩ ܐܢܬ ܥܠ ܪܥܝܢܟ܆ ܠܐ\nܢܦ̇ܠ ܐ̇ܢܬ ܠܥ̇ܒ̈ܕܐ ܕܚܫܘܟܐ. ܘܡ̣ܫܬܲܪܪ̈ ܐ̇ܢܬ ܒܲܬܝ̇ܒܘܬܟ܆\nܘܠܐ ܚ̇ܢܩܝܢ ܠܟ ܚܘܼܫ̈ܒܐ ܛܲܡ̈ܐܐ. ܐܤܟܿܟܿܠ ܕܠܡܲܢ ܐܬܩܪܝܼܬ܆\nܘܗ̇ܐ ܠܐ. ܫܚ̇ܩ ܠܟ ܕܢܝܐ ܤܪܝܼܩܵܐ. ܠܐ ܬܚܘܼܪ ܒܚܲܟܝ̈ܡܐ\nܕܒܲܒܤܲܪ. ܕܥܲܬܿܝܼܩܝܢ ܡܢܟ ܒܲܫ̈ܢܝܐ ܕܙܒܢܐ. ܚܘܼܪ ܒܼ̈ܛܠܝܐ\nܕܤܵܐܒܼܝܢ ܡܢܟ ܒܕܚ̱ܠܬܐ ܕܪܘܚ̣ ܘܐܲܕܪܸܟ ܐܢܘܢ. ܠܐ ܬܸܿܨܠܹܐ\nܐܙܢܟ ܠܡ̣ܫܡ̇ܥ ܡ̈ܠܐ ܕܦܹܘܹܐ̈ܛܐ. ܘܫܸܘܿܥ̈ܝܬܐ ܕܲܨܢܝܼ̈ܐ\nܝܘܠܦܢܐ ܕܠܐܦ̇ܝܵܣ. ܩܙܘܿܒ ܠܘܬܵܤܸܦܪ̈ܐ ܕܨܲܝ̈ܪܐ. ܘܥܨܘܿܒ\nܟܐܒ̈ܝܟ ܒܪܸܟܝܘܬܐ ܕܢܦܫܐ. ܠܡ̇ܢܐ ܐܙ̇ܠܝܢ ܠܟ ܚ̈ܝܐ ܕܢܘܟܙܚ̈ܢ\nܠܐܠܗܐ: ܢܓܓܹܐ ܟܠܫ̄ܥ ܚܢܝܓܼܵܐܝܬܼ. ܕܬܬܕܢܲܚ ܒܠܒܟ ܬܝܒܘܬܐ. ܡܫܘܚܬܗ ܕܵܚܘܒܐ ܫܪܪܐ܇ ܘܝܕܥܬܵܗ ܕܗ̇ܝܡܢܘܬܐ ܓ̇ܒ̈ܙܐ. ܢܦܫܐ ܕܗܠܝܢ ܡܢܗ̇ ܕܚ̈ܝܩܢ܆ ܠܡܵܢܐ ܠܒܸܫܬܹܗ ܠܲܡܫܝܚܐ. ܩ̈ܠܐ\nܠܐܪ̈ܢܐ ܘܡܼ̈ܠܐ ܠܡܲܫܡ̇ܥܬܐ. ܘܐܢ ܥܘܼܗܝܢܐ ܕܕܘܒܪ̈ܐ\nܕ̈ܚܝܼܩ. ܒܲܝܬܐ ܗ̣ܘ ܕܿܒܢܸܐ ܥܠ ܚܵܠܐ. ܢܦܫܐ ܕܢܵܛܵܪܐ ܥܘܼܗܕܢܐ܆\nܦܵܪܫܐ ܙܸܕܩܹ̈ܐ ܕܡܘܼܟܿܟܐ. ܘܠܒܐ ܪܓܠܝܸ ܡܢ ܚܘܒܐ܆ ܙܪܥܐ ܗ̣ܘ\nܕܢܦ̣ܠ ܥܠ ܫܘܿܥܐ. ܠܐ ܫܵܪܝܐ ܕܚ̱ܠܬܗ ܕܐܠܗܐ ܒܒܪܢܫܐ\nܕܠܟܠ ܪܘܼܚ ܪܕܿܐ.","english":"...and flees from the fire of afflictions, and escapes from the weeping of the world. Remember the great ones of God, and the brother of the beloved of the Father, and the son of the promise of the apostles, and the son of the gift of the martyrs, and the son of the table of the confessors, and the son of the covenant of the saints, and the son of the ladder of the ascetics, and the son of the delight of the priests, and the son of the praises of the angels, and the son of the wings of the cherubim, and the son of the assembly of the seraphim, and the son of the gift of the Lord Messiah, and the melody of his bridal chamber of the Only One, and the son of the camps of the heavenly priests, and the son of the dwelling of the heavenly Jerusalem. While you ascend in your thought, do not fall into the works of darkness; and you are confirmed in your steadfastness, and impure thoughts do not trouble you. Consider why you were called, and behold, it is not so. Seek for yourself the empty air. Do not look to the wise of the flesh, who are estranged from you by the vanities of time. Look to the youths who grow old with you in the fear of the spirit, and direct your way. Do not be weary of hearing the words of poets and the songs of the righteous, the teachings of the philosophers. Flee to the scribes of the ascetics, and bind up your pains with the blessing of the soul. Why do your life's days go to waste before God? Always be vigilant in your conduct, so that repentance may be renewed in your heart. The measure of love is truth, and the knowledge of faith is the treasury. The soul that ascends from the living, why does it clothe itself in Christ? Voices to the earth and words to the hearing. And if the conduct of the living is sound, it is a house that builds upon the sand. The soul that keeps the covenant distinguishes the righteous from the humble, and the heart that runs from love is a seed that falls upon a rock. The fear of God does not dwell in a person who is driven by every spirit.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܒܪ ܕ...","severity":"info","text":"A long anaphoric series of 'son of' (ܘܒܪ) clauses enumerates spiritual lineages, culminating in the heavenly Jerusalem. This rhetorical pattern is characteristic of Syriac liturgical and ascetic exhortation.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܒܪ ܦܸܨܬܼܵܐ ܕܫܠܚ̈ܝܐ","severity":"info","text":"The phrase 'son of the promise of the apostles' (ܒܪ ܦܸܨܬܼܵܐ ܕܫܠܚ̈ܝܐ) likely refers to the monastic vocation as a fulfillment of apostolic promises, a common theme in Syriac ascetic literature.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܘܒܪ ܡܢܵܬܵܗ ܕܡܪܝܐ ܡܫܝܚܐ","severity":"info","text":"The phrase 'son of the gift of the Lord Messiah' echoes Pauline language of spiritual gifts (e.g., 1 Cor 12) and the Syriac tradition of Christ as the giver of monastic charisms.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܘܒܪ ܥܘܼܡܪܐ ܕܐܘܿܪܹܫܠܸܡ ܥܸܠܵܝܬܿܐ","severity":"info","text":"The 'dwelling of the heavenly Jerusalem' (ܥܘܼܡܪܐ ܕܐܘܿܪܹܫܠܸܡ ܥܸܠܵܝܬܿܐ) evokes the Syriac Christian image of the celestial city as the goal of the ascetic life, paralleling the Apocalypse of John and Syriac hymnography.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܐܢ ܥܘܼܗܝܢܐ ܕܕܘܒܪ̈ܐ ܕ̈ܚܝܼܩ","severity":"caution","text":"The phrase 'if the conduct of the living is sound, it is a house that builds upon the sand' is paradoxical; the Syriac may be corrupt or deliberately ironic, contrasting expected praise of ascetic conduct with a warning against false security.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"ܠܐ ܫܵܪܝܐ ܕܚ̱ܠܬܗ ܕܐܠܗܐ ܒܒܪܢܫܐ ܕܠܟܠ ܪܘܼܚ ܪܕܿܐ","severity":"info","text":"The concluding sentence warns that fear of God does not dwell in a person driven by every spirit, reinforcing the ascetic ideal of stability and resistance to distracting influences.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The anaphoric 'son of' series may be read as a list of spiritual titles or as a single extended metaphor for the monastic identity; the Syriac syntax allows both.","The phrase 'house that builds upon the sand' is ambiguous: it may be a scribal error or a deliberate inversion of a common image of stability."],"confidence":"high","notes":[]},{"i":58,"ref":"p58","source":"ܘܪܚܡܸܬ ܟܪܤܐ ܙܵܟܼܝܵܐ ܠܗ. ܡܛܠ ܪܦܠܝܓ\nܥܠ ܚ̈ܝܘܗܝ܆ ܡܬܲܕܤܐ ܠܟܪܤܗ ܒܟܠ ܛ̇ܒ̈ܢ ܡܙܬܝܢܘܬܐ ܕܠܘܼܬ\nܟܠܢܫ. ܘܝܲܬܝܪ ܐܝܬܼܵ ܠܘܬܐܚ̈ܐ ܕܪܵܚܡܝܼܢ ܡܘܟܟܐ. ܙܝܠܗ ܕܡܪܝ\nܐܒܪܗܡ. ܪܚ̱̇ܡܬܲܗ ܕܥܠܡܐ ܗܢܐ ܡܲܪܓ̇ܙܐ ܠܐܠܗܐ ܙܡܲܦ̱̇ܗܢܐ\nܠܗܵܘܢܐ ܘܲܡܫܲܓ̇ܠܐ ܠܲܚܙܬܐ. ܪ̈ܓܝܓܬܐ ܕܒܼܤܪܐ ܐܲܤܠܵܐ. ܕܠܐ\nܬܹܐܚܘܼܕ ܒܟ ܢܘܼܪܗ ܕܟܝܢܐ. ܟܘ̇ܦ ܟܪܤܟ ܒܟܲܦܢܐ ܘܿܒܨܗܢܐ܆\nܕܠܐ ܬܸܿܛܥܹܐ ܥܘܗܕܢܗ ܕܡܪܢ ܡܢ ܠܒܟ. ܨܲܠܐ ܒܟܠܥܕܢ. ܕܠܐ\nܬܦܸܠ ܒܼܐܝܙܐ ܪܒܥܠܙܒܒܐ. ܤܿܒܲܪ ܥܠ ܫܘܼܦܪܐ ܕܬܲܦܚ̈ܩܹܐ܆\nܕܠܐ ܬܿܐܹܚܘܼܕ ܒܟ ܢܘܼܪܐ ܕܝܲܥܢܘܼܬܐ. ܪܸܪܸܫ ܢܦܫܟ ܒܐܘ̈ܠܨܢܐ܆\nܪܸܬܼܪܚܸܦ ܥܠܝܟ ܝܡܝܢܗ ܕܥܠܝܐ. ܐܲܫܦܲܥ ܕܡ̈ܥܐ ܚܢܝ̈ܓܬܼܐ\nܩܕܡ ܕܝ̇ܢܐ܆ ܕܢܸܥܹܛܐ ܡܢܟ ܫܛܵܪ ܚܵܘܒ̈ܟ. ܐܲܪܦܐ ܚܲܕܘܼܬܐ\nܕܙܒܢܐ ܘܲܢܚ̈ܝܐ ܦܓܪ̈ܢܝܐ܆ ܙܬܸܫܬܿܘܹܐ ܠܝܕܥܬܐ ܕܩܪܢ̈ܫܐ. ܡܠܠ\nܕܠܐ ܤܲܒܼܘ ܒܲܙܡܝܼܙ̈ܬܵܗ ܕܒܪ ܐܝܼܫܝ܆ ܕܢܼܬܼܪܚܩܟ ܡܢܟ ܕܝܼ̈ܘܐ\nܒܝܼ̈ܫܐ. ܐܲܓܥܸܠ ܚܲܝ̈ܟ ܕܙܒܢܐ ܠܐܝܼܕܐ ܕܓܼܒܲܠܬܼܟ. ܙܢܼܬܼܙܲܚܩܘܢ\nܡܢܟ ܥ̇ܒ̈ܕܐ ܕܚ̣ܫܘܟܐ. ܐܬܡܲܤܟܿܢ ܡܢ ܤܝܼܡ̈ܬܗ ܕܥܠܡܐ\nܕܙܩܢܐ܆ ܕܬܼܬܼܒܤܲܡ ܒܦܬܘܪܗ ܕܠܲܟܙܵܪ. ܕܒܼܘܿܚ ܩܢܘܿܡܵܟ ܠܗܵܘ\nܪܸܕܒܲܚ ܢܦܫܗ ܚܠܦܝܟ܆ ܕܬܼܤܬܿܡܸܟ ܥܠ ܚܲܙܝܼܗ ܒܲܚܫܲܡܝܬܼܐ\nܒܝܘܡܐ ܐܚܪܝܐ. ܐܹܬܗܲܓܿܐ ܒܤܸܦ̈ܪܐ ܕ̄ܛܝܒܘܬܐ܆ ܕܬܙܥ̣\nܠܡܸܕܪܐ ܒܐܘܪܚܐ ܐܲܠܨܹܬܿܐ ܕܡܵܘܒܿܠܐ ܠܡܠܟܬܐ. ܤܢܝܼ\nܠܗܠܝܢ ܕܡܘܬܿܐ ܡܲܥܒܿܪ ܠܗܝܢ. ܘܐܬܿܬܓܲܪ ܒܤܝܼܡ̈ܬܐ ܕܒܫܡܝܐ\nܢܛܝܼܪ̈ܢ. ܐܲܤܠܵܐ ܩܘܼܠܵܤܐܘܼܠܐ ܬܸܿܕܚܠ ܡܢ ܚܸܤܕܐ. ܕܡܝܼܬܐ\nܐܢܬ ܠܥܠܡܐ ܕܿܒܗܠܝܢ. ܠܐ ܪܓܝܼܫ. ܐ̇ܪܟܸܿܢ ܚܙܬܟ ܡܢ ܝܲܩܝܼܪܬܗ\nܕܥܠܡܐ܆ ܕܠܐ ܢܗܘܐ ܢܝܵܚܟ ܛܘܼܪܦܟ. ܦ̣ܪܥܘܢ ܕܕܓܸܠ\nܒܐܠܗܐ܆ ܥܠܡܐ ܥܒ̣ܕܗ ܕܠܐ ܢܼܬܛܦܝܹܣ.","english":"...and loved the victorious womb. Because he abandoned his life, he adorns his womb with all the good fruits of the discipline of the heart. And especially he is with the brothers who love humility. The portion of Mar Abraham. The love of this world is a stumbling block to God, a hindrance to the spirit and a disturbance to the vision. The lusts of the flesh are a snare. Do not let the sickness of nature take hold of you. Cover your womb with fasting and prayer, so that the remembrance of the Lord does not stray from your heart. Pray at all times, so that you do not fall into the snare of the enemy. Bear the beauty of the virtues, so that the sickness of ignorance does not take hold of you. Crush your soul with afflictions, so that the right hand of the Most High may hover over you. Shed bitter tears before the Judge, so that the bond of your sins may be loosened. Abandon the joy of time and worldly pleasures, so that you may be worthy of the knowledge of the saints. Speak so that the sons of man do not take you captive by their words, so that the evil demons may be far from you. Hasten your life of time to the hand of your Creator, so that the works of darkness may be far from you. Be enriched from the treasures of the world of truth, so that you may be refreshed at the table of Lazarus. Choose your standing for that one who sacrificed himself for you, so that you may lean on his mercy in the supplication on the last day. Be diligent in the books of grace, so that you may know the pasture in the narrow path that leads to the kingdom. Help those whom death is taking away. And be enriched by the treasures that are stored in heaven. Abandon praise and do not fear disgrace. For you are dead to the world of those who are not aware. Lengthen your vision from the burden of the world, so that your joy does not become your stumbling block. The deceits of the world, the work of the one who is not to be trusted, are falsehoods against God.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܟܪܤܐ ܙܵܟܼܝܵܐ","severity":"info","text":"The phrase 'victorious womb' (karsā zākyā) is a metaphor for the ascetic's disciplined belly, which overcomes gluttony and lust through fasting.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܦܬܘܪܗ ܕܠܲܟܙܵܪ","severity":"info","text":"The 'table of Lazarus' alludes to Luke 16:19–31, where Lazarus the beggar is rewarded in the afterlife, contrasting earthly wealth with spiritual treasure.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܪܝ ܐܒܪܗܡ","severity":"info","text":"Mar Abraham is likely Abraham of Nathpar, the work's author, a 6th–7th century Syriac monastic writer. The phrase 'portion of Mar Abraham' may mark a section or a saying attributed to him.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܒܦܬܘܪܗ ܕܠܲܟܙܵܪ","severity":"info","text":"The image of being 'refreshed at the table of Lazarus' parallels Syriac monastic literature that contrasts the rich man's table with Lazarus's spiritual feast, e.g., in Ephrem's Hymns on the Nativity.","cites":[],"named_sources":["Ephrem the Syrian, Hymns on the Nativity"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a series of antithetical exhortations: each line pairs a renunciation (e.g., 'abandon the joy of time') with a spiritual reward ('be worthy of the knowledge of the saints'), typical of Syriac ascetic paraenesis.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܲܤܠܵܐ ܩܘܼܠܵܤܐ","severity":"caution","text":"The Syriac 'abandon praise' (aslā qulāsā) is clear, but the following clause 'do not fear disgrace' may be a scribal gloss or a later addition, as it breaks the rhythmic pattern of the preceding couplets.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'portion of Mar Abraham' could be a section heading or a scribal note; the reading taken is as a section marker.","The clause 'for you are dead to the world of those who are not aware' is ambiguous in Syriac; the translation follows the sense of spiritual detachment."],"confidence":"high","notes":[]},{"i":59,"ref":"p59","source":"ܡܛܠ ܒܟܠ ܥܕܢ\nܒܬܲܗܪܐ ܒܪܐ ܕܚ̇ܠܗ̇ ܕܬܼܠܝܬܝܘܬܐ. ܕܢܥ̱ܪܩܘܢ ܡܢ ܩܕܡܝܟ\nܚܘܼܫܒ̈ܐ ܕܝܲܟܘܼܬܹܐ. ܡܟܼܘܿܪ ܢܦܫܟ ܠܡܕܢ܆ ܕܢܕܠܲܡ ܠܲܡܦܝܕܟ\nܒܲܚܠܘܼܠܵܗ ܕܚ̇ܒܝܒܐ. ܫܲܢܹܵܐ ܡܢ ܬܿܪܥܐ ܕܕܘܿܫܹܐ. ܕܠܐ ܬܸܿܦܬܿܚ\nܥܠܝܟ ܬܪܥܐ ܕܓܘܼܪܦܐ. ܤܲܟܲܪ ܐܕ̈ܢܝܟ ܡܢ ܫܸܡܥܐ ܪܸܒܨܵܬܼܐ\nܕܥܠ ܡܠܬܐ ܝܼܚܙܝܐ. ܕܠܐ ܢܗܘܐ ܠܟ ܠܫܢܟ ܡܲܒܿܘܼܥܐ\nܕܤܲܢܝ̈ܬܐ. ܐܬܪܚ̣ܩ ܡܢ ܤܝܼܥܬܼܐ ܕܚܸܪ̈ܐ܆ ܘܿܚܝ ܡܢܘ ܡܲܟܝܟ\nܘܗ̈ܝܡܸܢ ܒܗ. ܠܐ ܬܸܿܤܒܿܪ ܕܐܝܬ ܚܟܝܡܬ܆ ܐܠ̇ܐ ܗܲܘܕܐܠܲܦ\nܥܒܕܘܲܚܕܐ ܡܠܸܦ. ܡܛܠܗ̇ܢܐ ܢܬܚܫܸܒ ܠܟ ܗܢܐ ܓܒܪܐ\nܕܐܠܗܐ. ܐܬܼܡܲܟܟ ܕܬܼܬܿܪܝܼܡ. ܐܬܼܡܿܤܟܿܢ ܕܬܼܥܬܿܕ: ܟܦܲܢ. ܕܬܼܤܒܿܥ. ܨܗ̣ܝ ܕܬܼܪܘܹܐ. ܐܼܙܕܠܲܠ ܕܬܼܬܼܝ̇ܩܲܕ ܐܨܛܲܥܸܪ ܕܬܼܫܒܚ. ܐܬܛܲܕ̈ܦ̣ ܕܬܼܬܿܢܝܼܚ. ܫܠ̣ܚ ܕܬܼܠܒܿܫ. ܒܘܝ ܕܬܼܚܙܐ. ܡܘܼܬܼ\nܕܬܼܚܐ. ܫܗܕܿܕܬܼܬܼܢܿܗܲܪ. ܨܘܼܡ ܕܬܼܪܘܲܙ. ܐܬܼܐܲܒܠ̣ ܕܬܼܬܼܦܨܚ̇. ܨܠܐ ܕܬܬܼܦܸܪܩ. ܬܘܼܒܼ ܕܬܼܬܼܚܲܤܹܐ. ܒܥܝܼ ܕܬܼܫܟܿܚ. ܩܘܿܫ̣\nܕܢܬܦܬܼܵܚ ܠܟ. ܗܲܕܛ̣ ܕܬܲܕܪܟ. ܥܡܠ ܕܐܹܬܪܬ. ܗ̇ܒ\nܕܢܬܝܗܸܒ ܠܟ. ܪܚ̣ܡ ܕܬܼܬܼܙܚܸ̇ܡ. ܛܥ̣ܢ ܙܩܝܦܟ ܕܬܼܬܓܲܐܹܐ\nܒܢܘܗ̇ܙܐ. ܕܡ̣ܘܿܚ ܦܓܪܟ ܘܩܲܪܸܫ ܗ̇ܕܡ̈ܝܟ. ܤܢܝܼ ܡܵܡܘܢܐ\nܘܲܥܪܘܩ ܡܢ ܪ̈ܡܘܬܐ. ܒܤܲܪ ܥܠ ܚܘܼܬܪܐ ܘܿܠܒܲܫ ܪܘܚܐ\nܕܡܘܼܟܟܐ. ܫܒܘܿܩ ܚܫ̈ܐ ܕܢ̣ܩܒ̈ܬܐ܆ ܘܲܗ̤ܘܝ ܒܬܼܘܼܠܗ\nܡܫܒܚܐ. ܐܲܪܦܵܐ ܟܝܼܤܵܐ ܕܡܵܡܘܿܢܐ܆ ܘܲܦܫܘܿܛ ܐܝܼܙܟ\nܒܲܐܟܼܤ̇ܢܝܘܬܐ ܕܪܘܚ ܠܙܸܕܩ̈ܬܼܵܐ. ܒܟܼܝ ܥܠܝ ܢܦܫܢ ܒܢܚ̈ܝܢ:\nܕܠܐ ܬܹܫܐ̇ܠ ܕܚ̈ܡܐ ܒܝܬ ܕܝܼܢܐ ܘܠܐ ܬܸܿܬ̱ܥܢܹܐ. ܗܘܝ\nܟܦܝܦ ܘܐ̇ܠܸܨ ܒܨܸܒܝܢܟ܆ ܕܠܐ ܬܸܿܨܗܹܐ ܐܝܟ ܥܲܬܿܝܼܪܐ\nܕܠܐ [ܥܢܵܝܗܝ] ܠܲܥܪ. ܬܗܘܸܐ ܢܦܫܟ ܡ̇ܤ̱ܠܝܵܐ ܒܥܝܢܝ̈ܟ. ܙܲܒܼܪܘܚ ܬܸܚܹܐ ܒܝܘܡܗ ܕܡܪܢ ܝܫܘܥ ܡܫܝܚܐ.","english":"Because at all times\nhe is a son of the fear of the Trinity. Flee from before you\nthe thoughts of vainglory. Restrain your soul from desire, lest it lead you astray\nin the intoxication of love. Close the door of pleasure, that the door of pride may not be opened against you. Stop your ears from the slanderous rumors that are about the word of the Only-begotten, lest your tongue become a fountain of blasphemies. Keep away from the company of the freeborn, and live with the humble and trust in him. Do not suppose that there is a wise man, but rather learn from the one who has learned the work of unity. For this reason, this man of God will be reckoned to you. Humble yourself that you may be exalted. Be poor that you may be rich. Be hungry that you may be filled. Be thirsty that you may be satisfied. Be spent that you may be renewed. Be diminished that you may be praised. Be pressed that you may be expanded. Be stripped that you may be clothed. Be blind that you may see. Die that you may live. Be martyred that you may be glorified. Fast that you may be resplendent. Grieve that you may rejoice. Pray that you may be redeemed. Again, that you may be healed. Seek that you may find. Knock that it may be opened to you. Be still that you may attain. Labor that you may be enriched. Give that it may be given to you. Love that you may be loved. Bear your cross that you may be crowned in glory. Mortify your body and cool your members. Practice silence and flee from tumults. Cut off the staff and put on the spirit of humility. Abandon the desires of women, and be a virgin who is praiseworthy. Loosen the purse of money and stretch out your hand in the poverty of spirit to the needy. Weep over your soul in your life, that you may not ask for tears in the house of judgment and not be answered. Be light and constrained in your will, that you may not thirst like a rich man who has no [restraint] for the air. Let your soul be despised in your eyes. Be zealous that you may live in the day of our Lord Jesus Christ.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܬܼܠܝܬܝܘܬܐ","severity":"info","text":"The term 'Trinity' (tliṯāyūṯā) is a standard Syriac theological term for the triune Godhead, central to Nicene orthodoxy in the Syriac tradition.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܠܬܐ ܝܼܚܙܝܐ","severity":"info","text":"The phrase 'word of the Only-begotten' (meltā īḥīḏāyā) likely alludes to Christ as the Logos, echoing John 1:1 and Syriac Christological emphasis on the 'Only-begotten' (īḥīḏāyā).","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܚܸܪ̈ܐ","severity":"info","text":"The 'company of the freeborn' (ḥērē) refers to worldly or aristocratic circles, contrasted with the humble (makkīk) in ascetic renunciation, a common theme in Syriac monastic literature.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from prohibitive imperatives (e.g., 'flee', 'restrain') to a series of paradoxical exhortations (e.g., 'humble yourself that you may be exalted'), forming a rhetorical pattern of ascetic inversion.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܡܘܼܬܼ ܕܬܼܚܐ","severity":"info","text":"The command 'Die that you may live' parallels the Pauline concept of spiritual death and resurrection (Rom 6:4–5) and is a common ascetic trope in Syriac monasticism.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܠܐ [ܥܢܵܝܗܝ]","severity":"caution","text":"The phrase 'who has no [restraint] for the air' contains a lacuna or uncertain reading; the bracketed word is conjectural, and the sense may refer to lack of self-control or material restraint.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܕܠܐ [ܥܢܵܝܗܝ] ܠܲܥܪ' is uncertain; the bracketed word may be a scribal error or variant, and the intended meaning could be 'restraint' or 'moderation'."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":60,"ref":"p60","source":"ܨܲܠܡܐ\nܐܝܬܼܝܟ ܕܗ̇ܘ ܕܪܡ̇ ܡܢ ܥܠܡܐ. ܐܬܚܲܦܲܛ ܒܤܘܼܥܪ̈ܢܐ\nܫܲܦܝܼܪ̈ܐ܆ ܙܹܬܼܗܘܐ ܡܲܤܒܲܗ ܐ̇ܢܬ ܠܙܝ̇ܫ ܛܘܼܦܤܵܟ ܨܲܝܼܵܪܐ\nܕܠܐ ܡܗܝܼܪ ܒܝܕܥܗ܆ ܡܨܛܲܚܹܐ ܐܢ ܠܐ ܕܡ̇ܐ ܝܘܼܩܢܐ\nܪܸܥܒ̇ܕܗ ܠܬܲܦ̱ܢܟܐ. ܐܢܬ ܕܝܢ ܕܡ̇ܘܼܬܗ ܐ̇ܢܬܕܨܲܝ̇ܪܐ ܕܟܼܠ\nܝܫܘܼܦܪ̈ܝܢ. ܐܨܛܲܒܿܬ ܒܓܼܵܘܢܹ̈ܐ ܕ̇ܡܝܲܬܪܘܬܐ. ܕܠܐ ܒܥܸܠܬܟ\nܝܲܬܿܬܫܝܛ ܨܲܝܵܪܟ܇ ܘܢܬܼܚܲܒܿܠ ܝܫܘܼܦܪܗ̇ ܕܨܘܼܪܬܟ. ܛܥ̣ܢ\nܕܡܘܼܬܗ ܘܓܼܵܒܼܘܿܠܟ ܒܤܘܥܪ̈ܢܐ ܕܥܒ̈ܕܝܟ܆ ܘܚܵܘܐ ܫܘܦܪܗ\n[...]ܠܸܡ ܟܲܤܝܐ ܒܕܟܝܘܬܐ ܕܚܘܼܫܒ̈ܝܟ. ܓܠܹܝܗ̄ܝ ܠܟܤܝܐ\nܒܚܟ̱[ܡܬܟ.] ܘܐܲܟܼܕܪ ܚܝܠܗ ܒܲܫܪܪܟ. ܫܵܘܪܸܥ ܥܠ ܕܚܐ\nܒܕܡ̈ܥܝܟ. ܘܐ̇ܟܼܕܙ ܥܠ ܡܘܼ̈ܠܟܢܐ ܒܲܡܤܲܝܒܪܢܘܬܟ. ܫܗ̣̄\nܠܙܠܝܼ̈ܠܐ ܒܫܸܬܼܩܟ܆ ܘܐ̇ܒܗܸܬ ܠܐܵܤܘ̈ܛܐ ܒܨܘܡܟ. ܐ̇ܥܝܼܪ\nܠܙܡ̈ܟܹ̇ܐ ܒܫܗܪܟ܆ ܘܠܲܒܸܿܒ ܠܚ̈ܛܝܐ ܒܼ̈ܚܙܬܟ. ܐܒܼܗܸܬ\nܠܝܲܥ̈ܢܹܐ ܒܚܘܼܡܤܢܵܟ܆ ܘܟܲܐܲܪ ܠܥܬ̈ܝܪܐ ܒܲܪܤܲܪܩܘܬ ܗ̣ܘܝ\nܢܘܟܪܝܐ ܠܥܠܡܐ܆ ܘ̇ܓܠ̣ܝ ܚܝܠܗ ܕܚܘܒܐ. ܫܲܠܐ ܪܘܓܢܐ ܡܢ\nܠܒܟ. ܘܲܚܠܘܿܛ ܢܦܫܟ ܒܲܬܝܒܘܬܐ. ܟܼܠܝ ܠܫܢܟ ܡܢ ܪܸܛܝܵܐ܆\nܘܢܙܡ̇ܪ ܝܫܘܒܚܐ ܠܟܼܤܝܐ. ܒܲܨܲܪ ܥܘܡܪܟ ܡܢ ܕܗܒܐ܆\nܕܪܘܚܗ ܕܡܪܝܐ ܬܸܿܫܪܐ ܒܟ. ܐ̇ܡܠܸܟ ܠܡ ܥܠ ܟܲܪܤܟ܆\nܕܢܬܦܲܤܩܘܢ ܡܢܟ ܦܲܚܘ̈ܗܝ ܪܸܢܟܝܠܐ. ܐܬܪܚܡ ܡܢ ܤܘܓܸܐܬ\nܡܼ̈ܠܐ ܕܠܐ ܥ̇ܒ̈ܕܐ܆ ܡܛܠ ܕܢܘܼܬܪܢܐ ܠܝܬ ܒܗ̈ܝܢ. ܠܐܬܗ̇ܝܡ̣ܢ\nܠܩ̈ܠܐ ܕܠܐ ܤܘܼܥܪ̈ܢܐ܆ ܡܛܠ ܪܸܒܣܝܼܪ̈ܝܢ ܥܠ ܟܐܢܘܬܗ\nܕܐܠܗܐ. ܠܐ ܬܸܿܕܡ̇ܟ ܒܲܚܨܕܐ܆ ܕܠܐ ܬܿܠܸܒܲܫ ܒܲܪܪ̈ܥܵܬܼܵܐ ܒܝܘܡܐ\nܕܦܘܪܥܢܐ. ܟܬܼܝ ܒܪܓܬܗ ܕܦܓܪܟ. ܕܠܐ ܢܲܬܿܬܪܝܼܡ ܥܠܝܟ\nܒܥܸܠܕܪܐ ܐܝܟ ܕܡܢ ܩܕܝܡ. ܫܲܕܪ ܚ̇ܡ̣ܪܐ ܠܲܟܪ̈ܝܗܘܐ܆ ܘܠܐ\nܬܗܘܐ ܠܗ ܙܚ̇ܡ̇ܐ ܚ̇ܒܝܒܐ. ܕܠܐ ܢܬܓܠܸܐ ܦܘܼܪܤ̈ܝܟ\nܒܐܬܼܪܐ ܕܕܵܡ ܡܢ ܚܫ̈ܐ.","english":"Image\nYou are the one who is raised above the world. Strive in beautiful actions, and you will become a praise-worthy man for your excellent pattern, a painter who is not skilled in his knowledge, or who does not resemble a yoke. He makes his work a mockery. You, however, whose likeness is the painter of all beauties, be adorned in the garments of excellence, so that your pretext does not scatter your painter and destroy the beauty of your form. Conceal your likeness and your form in the actions of your works, and show its beauty [...] hidden in the purity of your thoughts. Reveal it to the hidden in your wisdom, and strengthen its power in your truth. Launch forth fear with your tears, and groan over your possessions with your patience. Silence the talkative with your silence, and shame the disorderly with your fast. Awaken the sleeping with your vigil, and encourage sinners with your appearance. Shame the rich with your humility, and humble the wealthy with your poverty. Be a memorial to the world, and reveal the power of love. Banish anger from your heart, and clothe your soul in humility. Restrain your tongue from slander, and sing praises to the hidden one. Diminish your dwelling from gold, so that the spirit of the Lord may dwell in you. Advise yourself concerning your belly, so that its snares of envy may be cut off from you. Be merciful from the abundance of words that are without deeds, for there is no profit in them. Do not trust in voices without actions, because they are spurs to the anger of God. Do not sleep in shame, lest you be clothed in rags on the day of judgment. Subdue the desire of your body, so that the enemy does not rise up against you as before. Send the wine to its cellars, and do not be a beloved guest to it, lest your secrets be revealed in a place of blood and pains.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܨܲܠܡܐ","severity":"info","text":"The opening word ܨܲܠܡܐ (ṣalmā) means 'image' or 'likeness', setting up the metaphor of the monk as a painter of virtues.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܨܲܝܵܪܐ","severity":"info","text":"The term ܨܲܝܵܪܐ (ṣayyārā) means 'painter', used here as a metaphor for the monk who shapes his own spiritual form through ascetic practice.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܡ̈ܥܝܟ","severity":"info","text":"The phrase 'launch forth fear with your tears' echoes the ascetic tradition of weeping as a form of prayer, reminiscent of Ephrem's hymns on repentance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܲܪܪ̈ܥܵܬܼܵܐ","severity":"info","text":"The reference to being clothed in 'rags' (ܒܲܪܪ̈ܥܵܬܼܵܐ) on the day of judgment reflects a common Syriac ascetic trope linking shame in this life to eschatological reward.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage shifts from direct exhortation to a series of antithetical imperatives (e.g., 'silence the talkative with your silence'), typical of Syriac paraenetic style.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"[...]","severity":"caution","text":"The lacuna marked by [...] in the Syriac text obscures a clause about revealing beauty; the English draft supplies 'hidden in the purity of your thoughts' as a plausible reconstruction.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The lacuna in the Syriac text leaves the exact phrase about beauty uncertain; the English draft's reconstruction is plausible but not certain.","The phrase 'painter who is not skilled in his knowledge' may be a textual corruption or a deliberate paradox; the Syriac allows both readings."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":61,"ref":"p61","source":"ܠܐ ܬܬܸܿܠ ܢܚ̇ܝܐ ܠܪ̈ܓܝܓܬܟ܆ ܡܛܠ\nܙܒܟܠܙܒܢ ܥܘܠܐ ܒ̈ܛܢ̇ܢ. ܠܐ ܬܸܿܦܬ̈ܚ ܬܪܥ̇ܐ ܠܚ̈ܝܐ ܦܓܪ̈ܢܝܐ܆\nܕܠܐ ܬܸܿܬܟܿܒܼܫ ܡܕܝܢܬܿܟܼ ܘܢܫܒܹܿܝܟ ܒܥܠܕܒܒܟ ܠܐ ܬܗܘܐ\nܚ̇ܙܐ ܒܡ̈ܠܐ ܟܕ ܓܠܸܝ ܐ̇ܢܬ ܡܢ ܥܒ̈ܕܐ܆ ܕܠܡܐ ܬܸܿܬܸܪܫܹܝܐ\nܒܡܫܬܿܘܼܬܐ ܥܠ ܕܠܝܬ ܠܟ ܢܲܚܬ̈ܐ. ܙܒܘ̈ܥ ܠܟ ܙܪܥ̇ܐ\nܛܒܐ ܒܲܐܪ̈ܥܬܐ ܡ̈ܠܝܼܠܬܐ܆ ܕܠܐ ܬܸܿܚܪܙ ܒܲܐܬܪܐ ܕܠܐ\nܡܼܬܼܥܲܪܕ ܒܗ ܡ̇ܢ ܝܲܤܢܝܼܩ. ܬܿܩܸܢ ܠܲܡܦܝܼܙܟ ܟܕ ܡܠܸܐ ܡܸܫܚܐ\nܕܚܵܘܤܵܢܐ ܘܲܕܪ̈ܚܝܼܡܐ܆ ܕܠܐ ܢܙܥܟ ܢܲܗܝܼܪܟ ܒܝܢܬ [...]\nܥ̈ܛܝܼܦ ܢܘܼܗܪܐ. ܤܲܟܿܐ ܠܡܘܬܐ ܒܟܼܠܥܕܢ. ܘܿܫܐܲܠ ܪܚ̈ܡܐ\nܥܕܚܲܝ ܐ̇ܢܬ. ܕܠܐ ܢܼܬܼܚ̇ܡܲܬ ܥܠܝܟ ܕܝ̇ܢܐ܇ ܘܬܹܐܙܿܠ ܬܦܸܠ\nܒܝܬ ܐ̇ܤܝܼܪ̈ܐ. ܥܪܘܡ ܡܢ ܚܘܒܐ ܦܓܪܢܝܐ ܕܒܲܪܬܿ ܚܵܘܐ܆\nܘܠܐ ܬܩܘܼܡ. ܡܛܠ ܕܓܢܒܪ̈ܐ ܒܲܡܨܝܕܬܗ̇ ܐܒܼܵܙܲܝܢ. ܠܐ\nܬܲܪܦܹܐ ܚܙܬܛ ܐܵܙܠܐ ܠܒܪ ܡܢ ܬܚܘ̈ܡܐ ܕܢܟܦܘܬܐ. ܕܠܐ\nܚܸ[...]ܝܲܢ ܒܥܠܕ ܒܒܟ ܒܝܕ ܚܫ̈ܝܟ ܘܢܲܪܡܹܝܟ ܡܢ ܩܝ̇ܡܟ. ܠܐ\nܚܸܗܪܘܿܓ ܪܥܝܢܟ ܠܒܪ ܡܢ ܐܘܼܪܚܐ ܕܙܩܝܼܦܐ ܕܠܐ ܝܼܬܚܲܝܠܘܢ\nܥܠܝܟ ܓܲܢܒ̈ܐ܇ ܘܢܤܒܼܘܢ ܡܢܟ ܤܝܼܡ̈ܬܟ. ܠܐ ܪܬܸܪܕܐ\nܒܐܘܚ̇ܐ ܕܐܵܙܠ̇ܐ ܠܐܝܼܪܚ̣ܝܘ ܘܬܼܫܒܿܩܝܗ̇ ܠܐܘܪ. ܫܠܸܡ܆\nܙܠܡܐ ܢܨܲܠܦܘܼܢܵܟ ܓܲܝܤ̈ܐ܇ ܘܡܚ̈ܘܬܟ ܬܘܒ ܠܐ ܝܼ̈ܬܐ̇ܤܝܵܢ\nܕܝܠܗ ܕܡܪܝ ܐܒܪ ܗܡ ܡܲܠܦܢܘܬܐ ܕܠܘܬ ܐܚ̈ܐ ܗܠܟ\nܒܐܘܪܚܗ ܪܸܫܠܡܐ. ܡܛܠ ܕܦܘܩܕܢܐ ܗ̣ܘ ܚܲܕܬܐ ܕܩܠܗ\nܕܚܲܬܝܐ. ܤܝܼܡ ܒܓܘ ܠܒܟ ܫܪܪܗ̇ ܕܗ̇ܝܡܢܘܬܐ. ܕܐܘܪܚܐ\nܗ̣ܝ ܕܚ̈ܝܼܐ ܕܠܲܫܡܝܐ ܡܲܤܩܵܐ ܠܟ. ܒܢܝܼ ܠܟ ܡܲܓܕܠܐ ܕܥܡ̈ܠܐ\nܛܒ̈ܐ ܙܒܗ ܡܼܬܡܲܛܹܐ ܐ̇ܢܬ ܠܐܬܪܐ ܕܪܘܼܚܝܐ ܫܪܸ[ܝܢ ܒܗ]\nܘܲܡܪܸܝܙ̈ܝܢ.","english":"Do not give life to your desires, for at every time evil is in the balances. Do not open the door to bodily life, lest your city and your praise be captured by your enemy, and you not be seen in words while you are revealed by deeds, lest you be found wanting in the feast for which you have no portion. Sow for yourself good seed in the fields of speech, so that you may not be barren in a place where it is not possible to be cultivated with difficulty. Light your lamp when it is full of the oil of compassion and mercy, so that your helper may not be extinguished in the [...] of the veils of light. Block death from every side. Ask for mercy while you are alive, so that judgment may not be passed on you and you go and fall among prisoners. Strip yourself of bodily love for the daughter of Eve, and do not stand, for men are lost through her snare. Do not let your gaze go outside the boundaries of continence, lest your enemy [...] you through darkness and cast you down from your station. Do not let your mind stray outside the path of the cross, lest the sides gain power over you and take your treasures from you. Do not tremble at the way that goes to Jericho and leave the light. Complete, O image, your crucifiers are armies, and your wounds will not heal again. This is the teaching of Mar Abraham the teacher to the brothers who walk in his path of the head of peace. For it is a new commandment of the voice of the penitent. Place in your heart the truth of faith, for it is the way of life that leads you to the heavenly Jerusalem. Build for yourself a tower of good works; then you will arrive at the place of spiritual peace and tranquility.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܠܐ ܬܬܸܿܠ ܢܚ̇ܝܐ ܠܪ̈ܓܝܓܬܟ","severity":"info","text":"The opening imperative 'Do not give life to your desires' warns against animating transient impulses, a recurring ascetic theme in Abraham's teaching.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܠܐ ܬܸܿܬܟܿܒܼܫ ܡܕܝܢܬܿܟܼ","severity":"info","text":"The image of one's 'city' being captured echoes the biblical motif of spiritual warfare, as in 2 Corinthians 10:4 (Peshitta) where the soul is a city under siege.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܕܚܵܘܤܵܥܐ ܘܲܕܪ̈ܚܝܼܡܐ","severity":"info","text":"The phrase 'oil of compassion and mercy' uses ܚܵܘܤܵܥܐ (compassion) and ܪ̈ܚܝܼܡܐ (mercy), key virtues in Syriac asceticism, often paired in liturgical and monastic texts.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܕܐܘܪܚܐ ܕܙܩܝܼܦܐ","severity":"info","text":"The 'path of the cross' (ܐܘܪܚܐ ܕܙܩܝܼܦܐ) is a central metaphor in Syriac monastic literature, symbolizing the ascetic journey of self-denial and imitation of Christ's passion.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܫܠܸܡ܆ ܙܠܡܐ ܢܨܲܠܦܘܼܢܵܟ","severity":"info","text":"The passage shifts from a series of warnings to a direct address: 'Complete, O image, your crucifiers are armies', marking a rhetorical climax that personifies the ascetic as an icon under attack.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܝܢܬ [...] ܥ̈ܛܝܼܦ ܢܘܼܗܪܐ","severity":"caution","text":"The text has a lacuna after ܒܝܢܬ, indicated by brackets; the sense 'in the [...] of the veils of light' is uncertain, though the context suggests a metaphor for spiritual obscurity.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The lacuna after ܒܝܢܬ leaves the exact phrase unclear; the reading 'veils of light' is conjectural based on surrounding imagery.","The phrase 'head of peace' (ܪܸܫܠܡܐ) may be a title or a place name; the translation assumes a metaphorical reading."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":62,"ref":"p62","source":"ܤܝܼܡ ܠܟ ܤܝܼܡܬܼܐ ܛ̇ܒܬܼܐ ܘܼܥܘܼܬܪܗ̇ ܕܚܘܒܐ܆\nܙܒܼܗ ܗ̣ܘ ܠܒ̇ܫ ܐ̇ܢܬ ܢܲܚܝ̈ܬܐ ܫܒܝܼܚ̈ܐ ܕܝܘܗܪܐ ܝܫ[...ܢܐ.]\nܘܐܼܤܛܠܐ ܕܠܐ ܡܼܬܚܲܒܠܥܘܬܐ. ܤܝܼܡ ܠܟ ܤܝܼ[...]\nܙܲܡܝܲܬܪܘܬܐ ܒܐܵܘܨܪ̈ܐ ܫܡ̈ܝܢܐ܆ ܘܠܐ ܡܼܬܼܚܲܠܨܐ [...ܒ̈ܐ]\nܬܐܓܘܪܬܟ ܪܘܼܚܵܢܝܬܿܐ. ܛܲܪ ܒܪܥܝܢܟ ܦܘܼܩ̈ܕܢܐ ܕ[...]ܝܢ\nܒܲܤܒܲܪܬܗ ܕܦܗ̇ܩܢ. ܘܗܐ ܠܐ ܕܚ̈ܠ ̇ܐ̇ܢܬ ܡܢ ܕܥ[...]\nܕܕܝܢ̣ܐ ܪܸܡܛܲܝܿܒ. ܗ̇ܠܸܟ ܙܟܼܝܼܢܵܐܝܬ ܟܕ ܛܥܝܼܢ ܐ̇ܢܬ ܢܝܼܪܗ\nܒܲܤܝܼܡܐ ܕܡܫܝܚܐ܆ ܘܠܐ ܫܠܛܵܐ ܒܟ ܢܘܼܪܗ ܕܓܗܢܐ ܒܝܘܡ\nܦܘܼܪܥܢܐ ܕܥ̇ܒ̈ܕܐ. ܠܐܬܹܿܐܨ̇ܦ ܕܪܸܢܝܗ ܕܦܓܪܐ ܡ[...ܚܝܼܠܐ]\nܘܪܘܝܵܐ. ܢܦܫܟ ܘܦܓܪܟ ܢܗܘܘܢ ܕܡܪܢ. ܘܗ̣ܘ ܡ̣ܡܠܹܐ\nܤܘܢܩܢܟ ܙܒܢܐ ܙܥܘܪ̈ܐ. ܠܐ ܘܠ̇ܐ ܠܢ ܕܢܬܼܚܲܠܲܛ ܥܡ [...ܐ]\nܘܥܡ ܡܡܘܿܢܐ. ܡܛܠ ܪܘܼܪܢܗܘܢ ܤܲܩܘܒܼܠܐ ܐܢܘܢ [...ܐ.]\nܐܠܐ ܐܝܟ ܕܡܝܼܬܼܢܲܢ ܒܐܪܙܐ ܩܛܘܦܤܐ ܠܗܘܼܦܟܼܐ ܟܠܗ\nܙܲܬܼܝܢ: ܢܓܡܪܝܸܗ̇ ܠܕܚܠܸܬ ܐܠܗܐ ܒܥ̇ܒ̈ܕܹܐ ܐܝܟ ܥ[...]ܐ\n[ܛܒܐ]. ܕܘܒܪܐ ܢܝܗܲܪ ܐܝܟ ܫܡܫܐ. ܘܪܥܝܢܐ ܢܗ̇ܘܐ\n[ܡܡܟܟܐ. ܘܿܒ...]ܡܠܝܐ ܪܸܥ̇ܒ̈ܕܝܢ ܢܪ̈ܥܐ ܠܐܠܗܐ\n[ܘܒܡ]ܠܬܐ ܪ̈ܚܡܐ ܡܫܐܲܠ̣ ܐܝܟ ܚ̈ܛܝܐ. ܐܢ ܠܐ ܓܝܪ\n[ܙܟܼܝܢ] ܡܘܟ̈ܟܐ ܕܚܲܫܐ ܘܕܡ̈ܥܐ ܕܦܙܼܪܫܢܐ: ܠܗ ܘܼܦܵܟܼܐ\nܕܚܲܪܘܬܗ ܕܒܪܢܫܐ ܓܘܝܐ: ܒܥܘܗ ܕܢܐ ܕܥ̇ܒ̈ܕܐ ܩܪܡ̈ܝܐ\nܘܲܡܚܝܼܠܘܬܗ ܕܟܝܢܐ: ܘܲܕܟܕ ܠܐ ܪܓܼܝܼܫ ܚ̇ܛܐ ܟܡܐ ܙܒ̈ܢܝܢ:\nܠܗ ܒܪܢܫܐ ܬܲܝܒܼܵܐ. ܠܐ ܗܟܝܠ ܢܼܬܿܬܪܝܡ ܪܥܝܢܗ ܕܐ̇ܢ̄ܫ\nܒܬܼܕܡܪ̈ܬܐ. ܡܛܠ ܕܠܘܙܲܟܝܢܐ ܐ̈ܢܝܢ ܐܠܐ ܕܛܝܒܘܬܗ\nܢܦܤܘܿܩܝܗ̇ ܒܪܐ ܕܚ̈ܝ̈ܢ. ܡܐ ܕܢܵܦܠܝܼܢܲܢ ܒܫܘܪ̈ܥܢܗ ܙܲܟܝܢܐ. ܐܝܬ ܗ̣ܘ ܠܗ ܙܚ̈ܡܐ ܠܙܝܲܢܐ ܟܐܢܐ܇ ܕܫܒ̇ܩ ܚܘ̈ܒܐ ܠܬܝ̈ܒܐ\nܡܐ ܕܢܩ̇ܫܝܢ ܒܬܪܥܗ. ܠܐܢܹܐܙ̇ܠ ܒܐܘܼܪܚܐ ܕܤܓ̈ܝܐܐ\nܐܙ̇ܠܝܢ ܒܗ̈.","english":"Place for yourself a good treasure and its wealth of love.  \nSell yourself, clothe yourself in glorious, living garments of pride [...].  \nAnd an indestructible weapon. Place for yourself a [...].  \nAbundance in heavenly treasuries, and not to be overcome [...].  \nYour spiritual commerce. Guard in your mind the commandments of [...].  \nBy the proclamation of the one who saves. And behold, you are not afraid of [...].  \nOf the knowledge of the Most High. Walk victoriously while you are led astray in the air.  \nBy the peace of Christ, and the pain of the body shall not rule over you on the day.  \nOf the recompense of deeds. Do not be troubled by the desire of the body [...].  \nAnd drunkenness. Your soul and your body shall be the Lord's. And He will fill.  \nYour small needs at the time. Do not at all mingle with [...].  \nAnd with the dead. Because of their great opposition [...].  \nBut as is fitting in the mystery of the kataphasis, the whole turning.  \nIs easy: and complete the fear of God in deeds like [...].  \n[Good]. Conduct yourself like the sun. And let your mind be.  \n[Humble. And in...] full of your deeds, pleasing to God.  \n[And in] word, ask for mercy like a sinner. For if not.  \n[Victorious] are the humiliations of suffering and the tears of separation: to him is the turning.  \nOf the freedom of the inner person: seek the one of deeds, the hidden ones.  \nAnd the weakness of nature: and when sin is not perceived, how many times:  \nTo him the penitent person. Therefore, let not the mind of a man be exalted.  \nBy wonders. For they are not victories but the grace.  \nAnd its dispensation, the son of life. When they fall in its victorious beginnings.  \nHe has provisions for a painful journey, that he may leave sins to the penitent.  \nWhen they knock at his door. Do not go on the path of the many.  \nWho go on it.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Place for yourself a good treasure and its wealth of love","severity":"info","text":"The opening metaphor of a 'good treasure' (ܤܝܼܡܬܼܐ ܛ̇ܒܬܼܐ) and 'wealth of love' (ܥܘܼܬܪܗ̇ ܕܚܘܒܐ) contrasts material wealth with spiritual riches, a common ascetic trope.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"kataphasis","severity":"info","text":"The Greek loanword 'kataphasis' (ܩܛܘܦܤܐ) likely means 'affirmation' or 'positive statement', possibly referring to a mystical or theological concept of divine affirmation, though the context is fragmentary.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"fear of God","severity":"info","text":"The phrase 'fear of God' (ܕܚܠܸܬ ܐܠܗܐ) echoes a common biblical and ascetic theme, e.g., Proverbs 1:7, where fear of God is a foundation for wisdom and righteous living.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"spiritual commerce","severity":"info","text":"The metaphor of 'spiritual commerce' (ܬܐܓܘܪܬܟ ܪܘܼܚܵܢܝܬܿܐ) reflects a common ascetic image of trading worldly goods for heavenly rewards, paralleling themes in Syriac monastic literature.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Sell yourself, clothe yourself in glorious, living garments of pride","severity":"caution","text":"The text is corrupt here; the Syriac has lacunae (indicated by brackets), and the phrase 'garments of pride' (ܫܒܝܼܚ̈ܐ ܕܝܘܗܪܐ) may be ironic or a scribal error, as pride is typically condemned.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage continues the exhortatory narrative of the work, using imperatives and contrasts (e.g., 'walk victoriously' vs. 'led astray') to guide the solitary reader toward ascetic discipline.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text has several lacunae (marked by brackets), making some phrases uncertain, e.g., 'garments of pride' may be ironic or corrupt.","The term 'kataphasis' is ambiguous; it may refer to a specific theological concept or a textual corruption."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":63,"ref":"p63","source":"ܘܪܕܝܢ ܠܲܐܬܪܐ ܕܚܫܘܿܟܐ. ܐܠܐ ܢܐܙܠ ܒܐܘܪܚܐ\nܗ̇ܝ ܕܐܦܢ ܐܲܠܨܲܐ ܒܡܲܙܪܝܼܬܗ̇܆ ܐܠܐ ܡܚܲܕܢܐ ܒܫܘܼܠܡܗ̇. ܠܐܢܸܩܐ ܠܢ ܒܝܬܐ ܕܡܬ̱ܥܩܲܪ ܒܸ̈ܢܝ̇ܢܗ ܘܒܛܠܝܢ ܫܘܼܦܪ̈ܘܗܝ. ܐܠܐ ܢܸܩܒ̇ܘܥ ܠܢ ܡ̈ܛܠܠܐ ܡܢ ܙܘܒܪ̈ܐ ܙܡܪ̈ܥܹܝܢ ܠܐܠܗܐ܆\nܕܒܗܝܢ ܡܼܬܼܩ̇ܒ̇ܠܝܼܢ ܐܦ ܐܵܓ̈ܝܼܙܐ ܕܨܵܝܒܸܿܝܢ ܠܬܪܥ̇ܗ ܕܚܲܝ̇ܐ܇\nܘܚ̇ܕܝܢ ܥܡܢ ܒܐܬܪܐ ܕܬܡܒܘܚܬܐ. ܩܢ̣ܚ ܠܟ ܗܠܲܟܬܐ\nܢܚܬܿܐ. ܩܠܐ ܪܡܝܼܤܵܐ. ܡܡܠܠܐ ܒܲܤܝܼܡܐ. ܝܘܠܦܢܐ\n[...ܓܝܓܐ]. ܚܙܬܐ ܢܲܟܼܦܬܼܵܐ. ܚܝܵܪܐ ܟ̇ܚܝܼܕܵܐ. ܓܘܼܚܟܿܐ ܡܫܲܝܢܐ. [ܠܒܘܫܐ] ܡܡܟܟܐ. ܤܲܝܒܿܘܬܐ ܒܨܝܼܪܬܿܐ. ܚܘܒܐ ܓܡܝܼܕܐ. [...ܐ] ܪܟܬ̈ܒܐ. ܬܫܡܫܬܐ ܕܡܙܡܘܪ̈ܐ ܒܦܘܼܪܫܢܐ ܕܚܸܡܝܐ\n[...]ܐ. ܝܲܨܢܦܘܬܵܐ ܕܢܲܩܕܘܼܬ ܚܘܫ̈ܒܐ. ܗܠܝܢ ܙ̇ܕܩ̈ܢ ܠܡܩܢܐ\n[ܠܢܲܦ...] ܡܢ ܥܠܡܐ ܘܲܠܝ̈ܬܒܿܝ ܠܚܘܕܐܝܬ. ܠܐ ܢܬܸܿܠ ܐܬܪܐ\n[ܠ...]ܓܪܐ. ܘܠܐ ܠܒܝܼܫ. ܐܝܼܬ ܫܘܦܲܪܪܝܼܩܹܐ. ܐܢܬ\n[ܘܘ...] ܐܵܟ̈ܠܝ ܩܪ̈ܨܐ. ܒܢܤܝ̇ܢܐ ܠܡܸܚܝܐ. ܘܒܒܘܼܪܢܐ ܬܘܒ\nܠܡܫܡܥ. ܠܡܲܚܵܒܼܘ ܠܛܲܒܬܐ ܫܲܦܝܼܪܐ܆ ܐܦܢ ܡܼܬܐܲܡܪܐ\nܥܠܐܢܫ ܕܠܐ ܩܢܸܐ ܠܗ̇. ܠܘ ܡ̣ܛܠܬܗ ܕܗ̇ܘ܆ ܐܠܐ ܡܛܠܬܗ̇\n[ܙܝܼܠܟ] ܕܫܲܦܝܪܬܐ ܘܿܙܕܚܡܬܼܐ ܕܠܘܬܗ̇. ܠܡܤܢܵܐ ܕܝܢ ܠܒܼܝܫܼܬܐ\n[ܡܢ] ܟܠܗ ܚܵܝܠܐ. ܘܠܐ ܢܸܨܠܐ ܠܗ̇ ܐܕܢܐ ܩܲܠܝܼܠ ܐܝܬ̇. ܐܦܢ\nܒܲܫܪܪܐ ܐܝܢܝܗ̇. ܕܠܐ ܢܲܤܬܸܿܒܼܪ ܠܢ ܕܚ̇ܪܝܼܢܢ ܒܲܬܼܪܪܐ ܕܟܼ[...ܬܢ.]\nܠܐܝܬܼ[...]ܥ ܚܢܢ ܕܝܢܐ ܙܲܩܢܘܿܡܢ. ܘܠܐ ܢܹܐܚܘܕ ܪܘܓܙܐ ܥܠ\nܒܥܠܙܒܼ̈ܒܝܢ. ܡܛܠ ܕܐܝܼܬ ܗ̣ܘ ܕܕܐ̇ܢ ܐܦ ܬ̇ܒܲܥ. ܠܐ ܢܩ̇ܪܸܒ\nܩܘܪܒܢܢ ܥܠ ܡܕܒܚܐ܇ ܘܠܒܢ ܢܹܐܚܘܿܕ ܐܲܟܿܬܼܵܐ ܥܠ ܒܪܢܫܐ\nܠܐ ܓܝܪ ܨܵܒܝܐ ܟܐܢܐܬܗ ܕܡܪܢ ܒܗܠܝܢ: ܕܦܘܩܕܢܐ ܕܝܠܗ\nܢܫܬܸܿܪܐ܇ ܘ̇ܚܢܢ ܢܤܒ̇ܝܢܢ ܫܘܼܒܼܩܢܐ.","english":"Do not go to the place of darkness. But go on that path which, even if it is narrow at its beginning, is joyful at its end. Do not enter a house that is honored for its walls and the beauty of its youths. But establish for yourself shelters from the storms of the seasons for the sake of God, through which even the clouds that rain upon the gate of life are received. And rejoice with me in the place of wonder. Take for yourself a way of humility. A high voice. A gentle speaker. Teaching [...]. A vision of asceticism. A solitary gaze. A divine laughter. A humble garment. A small old age. A perfect love. [...] writings. The service of the Psalms in the separation of the fervent [...]. The diligence of the purity of thoughts. These are fitting to be acquired [...] from the world and for the solitary dwellers. Do not give place [...] to the stranger. And not to the evil one. There are those who are freed. But [...] slanderers, with ease to strike, and with wantonness again to hear. To love the good and beautiful thing, even if it is spoken against a person who does not possess it. Not because of him, but because of the beauty of the beautiful one and the zeal for her. But to hate the evil thing with all one's might. And do not let it have even a small place. Even in truth itself, so that you do not think that you are pursuing the place of [...] Do not [...] the judgment of the just. And do not hold anger against enemies. For there is one who pursues and also follows. Do not approach the altar with a sacrifice, and do not take a censer upon the head. For the Lord does not desire the sorrow of these: that his commandment be broken, and that judgment receive forgiveness.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Do not go to the place of darkness","severity":"info","text":"The opening prohibition contrasts with the preceding passage's call to spiritual commerce; 'place of darkness' likely denotes sin or worldly attachment.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"shelters from the storms of the seasons","severity":"info","text":"The Syriac ܡ̈ܛܠܠܐ ܡܢ ܙܘܒܪ̈ܐ ܙܡܪ̈ܥܹܝܢ (maṭlē men zawbʿē zamrʿayyā) uses 'shelters' metaphorically for spiritual practices or virtues that protect against temporal trials.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"clouds that rain upon the gate of life","severity":"info","text":"The phrase 'gate of life' echoes Psalm 118:19-20 (Peshitta) and may allude to the heavenly Jerusalem; 'clouds raining' recalls imagery of divine provision.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"service of the Psalms in the separation of the fervent","severity":"info","text":"This refers to the monastic practice of reciting the Psalter in solitude or in a 'separated' (fervent) state, common in Syriac asceticism.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Do not approach the altar with a sacrifice, and do not take a censer upon the head","severity":"caution","text":"The Syriac is textually uncertain; 'censer upon the head' may be a scribal error or a rare ritual gesture. The sense likely warns against improper liturgical acts.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"To love the good and beautiful thing... but to hate the evil thing","severity":"info","text":"This ethical binary mirrors Evagrian and Syriac ascetic teaching on discernment (diakrisis) between virtue and vice, common in monastic literature.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'censer upon the head' is obscure; possibly a corruption or a reference to a specific liturgical practice not otherwise attested.","Several lacunae in the Syriac (marked [...]) obscure the full list of virtues and the conclusion of the passage."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":64,"ref":"p64","source":"ܡܛܠ ܕܗܟܢܐ ܐܡ̣ܪ[...]\nܕܠܐ ܘܠ̇ܐ ܗܘ̣ܐ ܠܟ ܕܬܼܚܘܼܢ ܠܲܟܼܝܵܬܟ ܐܝܟܢܐ ܕܐܢܐ ܚܲܝ[...ܟ]\nܢܒܥܹܐ ܬܲܪܥܘܼܬܐ ܕܿܠܘܼܬܲ ܡܲܙܓ̈ܢܢܲܝܢ. ܡܢ ܩܕܡ [...]ܢܘܢ ܢܒܼܥܘܿܢ\nܡܢܢ ܫܘܒܼܩܢܐ. ܐܢ ܓܝܪ ܗܘ̇ ܙܲܟܝܵܐ ܒܥܐ ܙܚ̈ܡܐ ܥܠ\nܙܵܩܘ̈ܦܘܗܝ. ܚܕ ܟܡ̇ܐ ܠܢ ܚ̈ܛܝܵܐ [...]ܒܸܿܥܐ ܠܢ ܠܡܥܒܕ [...ܐ܇]\nܙܲܒܟܠܗܝܢ ܚܲܝܵܒܝܢܢ. ܠܐ ܢܛܲܪ ܐܲܦܬܼܵܐ ܒܠܒܢ. ܐܠܐ ܐܦܵܢ\nܥܵܙܨܵܐ ܥܠܝܼܢ. ܩܲܠܝܼܠܵܐܝܬ ܬܫ̇ܢܹܐ ܡܢ ܨܐܕܝܢ. ܐܝܟ ܕܠܐ\nܡܲܨܝܐ ܕܢܓܲܪ ܤܲܡܵܐ ܕܡܘܼܬܿܐ ܒܗ̇ܙܡܲܐ ܘܠܐ ܢܚ̇ܒܸܿܠ\nܐܢܘܼܢ. ܗ̇ܟܢܐ ܐܦܠܐ ܪܘܓܙܐ ܡܼܫܟܿܚ ܪܸܢܒܼܘܼܬ ܒܢܦܫܐ\nܘܠܐ ܢܥܒܸܿܕ ܚܝܵܒܼܠܐ. [ܡܕܡ ܪܡܥܠ]ܡܐ ܚܲܘܼܬܼܐ ܠܐ ܠܵܘܵܐ. ܠܟ. ܐܦܠܐ ܒܥܠܡܐ [...]. ܠܐ ܢܫܬܿܓܼܫ ܐ[...]ܠܐ\nܒܨܥܪܐ. ܐܦ ܠܐ ܢ[...]ܠܡ ܒܩܘ̈ܠܤܐ. ܡ̇ܢ ܪܸܫܠܲܝ ܠܗ ܡܢ\nܚ̈ܝܐ ܕܙܒܢܐ܆ ܐܝ̇ܟܢܐ ܒܠܝܼܫ ܒܲܚܕܐ ܡܢ ܗܠܝܢ. ܠܐ ܬܲܥܒܪܝܘܗܝ\nܒܕܸܢܝ̇ܟ ܠܝܘܡܐ ܕܥܕܟܝܠ ܠܐ ܚܙܲܝܬܝܗܝ. ܠܐ ܓܝܪ ܝܼܕܝܼܥܐ\nܐܢ ܚ̇ܝܐ ܐ̇ܢܬ ܒܗ ܐܘ ܠܐ. ܕܝܠܗ ܕܡܪܝ ܐܒܪܗܡ. [...]\nܘܡܲܪܬ ܝܢܘܬܐ ܘܕܘܚ̈ܠܹܐ ܥܡ ܓܘܼܪ̈ܓܼܐ ܕܠܘܬܐܚ̈ܐ ܚܝܒܝܐ. ܐܘܿܡܵܢ ܗܘ ܓܝܪ ܚܲܒܝ̈ܒܝ ܒܥܸܠܕܕܢ. ܘ̇ܨܥܝܸ [...]ܠܩܘܒܠܢ ܡܼܬ[...]\nܘܠܘܩܒܠ ܚ̈ܠܝܸܨ ܐܘܢܲܨܝܼܚܹ̈ܐ ܡܼܬܛܲܝ̇ܒܼ [...]ܢܬܼܦܘܢ. ܫܲܦ[...]\nܓܝܪ ܡܢܗ ܐܝܬܝܗܘܢ. ܘܠܐ ܡ̇ܩܪܸܒ. ܥܡ ܫܒܼܝܼܬܼܵܐ ܕܫܲܒܼܝܐ ܠܗ\nܒ̈ܢܝ ܢܘܗܪܐ ܗܟܝܠ ܠܐ ܕܚ̇ܠܝܢ ܡܢܗ. ܡܛܠ ܕܚܫܝܟܐ [ܥܪܩ̇]\nܠܗ ܡܢ ܡܕܡ ܢܘܼܗܐ. ܘܐܢ [ܢܟܘܿܠ] ܥܠܝܗܘܢ [...]ܓܬ ܡ[...]\nܙܟܿܝܢ ܠܗ ܒܨ̇ܘܡܐ ܒܲܕܡܘܼܬܦܪܘܩܢ. ܘܐܢ ܒܪܓܸܬ ܥܝ̈[...]\nܡܬܟܲܬܿܫ ܥܡܗܘܢ. ܫܩܠܵܝܢ ܥܲܝܢܝ̈ܗܘܢ ܠ[...]ܡ̈ܐ ܕܫܡܝܐ:\nܘܐܢ ܒܫܘܼܕܠܵܐ ܨܒ̇ܐ ܕܢܢܟܹܿܐ ܐܢܘܢ. ܠܐ ܡܩܝܸܡܝܼܢ ܠܗ ܗ̣ܢܘܢ\nܡܲܫܡܲܥܬܐ.","english":"because thus he said[...] that you should not even let your virtues be like those of a certain living[...] he seeks the gate of the house of the magi. Before [...] he seeks forgiveness. For if the victor seeks contests upon his crosses, how much more do sinners seek to do [...] all his guilty ones. Do not hold a grudge in the heart, but turn a strong face upward. Lightly you will be weaned from your side, as if you cannot taste the poison of death in a moment, and it will not destroy you. Thus also anger cannot find rest in the soul, and it will not do harm. [Something] a sign is not for you. Nor in the world [...] do not be disturbed [...] in childhood. Nor [...] in voices. When the beginning of it from the life of time? How is it worn in one of these? Do not pass it by in your thought for a day you have not yet seen. For it is not known whether life is in it or not. Of Mar Abraham. [...] and lordship and fears with the strong ones of the brothers the guilty. He says, for my beloved, the enemy. And small [...] against [...] and against the hard and the afflicted are prepared [...] you shall be. For from him they are, and he does not approach. With the captivity of the captor, the sons of light therefore are not afraid of him. Because darkness flees from anything light. And if he is able over them [...] he conquers them by fasting in the manner of a redeemer. And if you desire [...] you will contend with them. Take their eyes [...] of the heavens. And if by persuasion he wishes to deceive you, do not set him up as a teacher.","structure":"narrative","commentary":[{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܛܠ ܕܗܟܢܐ ܐܡ̣ܪ[...]","severity":"caution","text":"The Syriac text is heavily lacunose, with multiple breaks indicated by [...]. The English draft attempts to reconstruct a continuous sense, but the original is fragmentary.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܲܙܓ̈ܢܢܲܝܢ","severity":"info","text":"The term 'magi' (ܡܲܙܓ̈ܢܢܲܝܢ) likely refers to Zoroastrian priests or astrologers, a common polemical trope in Syriac ascetic literature to denote false religion or worldly wisdom.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"ܙܲܟܝܵܐ ܒܥܐ ܙܚ̈ܡܐ ܥܠ ܙܵܩܘ̈ܦܘܗܝ","severity":"info","text":"The 'victor seeking contests upon his crosses' is a paradoxical image: the ascetic victor (ܙܲܟܝܵܐ) actively seeks trials (ܙܚ̈ܡܐ) on his crosses (ܙܵܩܘ̈ܦܘܗܝ), implying that suffering is embraced as a spiritual discipline.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܕܘܚ̈ܠܹܐ","severity":"info","text":"The pairing of 'fears' (ܕܘܚ̈ܠܹܐ) with 'lordship' (ܡܲܪܬ ܝܢܘܬܐ) and 'strong ones of the brothers the guilty' reflects a monastic context where spiritual authority and communal discipline are intertwined, typical of Abraham of Nathpar's ascetic instructions.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܢܝ ܢܘܗܪܐ","severity":"info","text":"'Sons of light' (ܒܢܝ ܢܘܗܪܐ) echoes New Testament language (e.g., John 12:36, Ephesians 5:8) and is a common Syriac ascetic self-designation, contrasting with 'darkness' (ܚܫܝܟܐ) that flees from them.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܐܢ [ܢܟܘܿܠ] ܥܠܝܗܘܢ [...]ܓܬ ܡ[...]","severity":"caution","text":"The passage 'if he is able over them' is corrupt; the English draft supplies 'he conquers them by fasting in the manner of a redeemer,' but the Syriac is too broken to confirm the precise sense.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text is fragmentary, with multiple lacunae (marked [...]) that obscure the original sequence and sense. The English draft reconstructs a coherent narrative, but the underlying manuscript may have significant gaps or damage.","The phrase 'Of Mar Abraham' (ܕܝܠܗ ܕܡܪܝ ܐܒܪܗܡ) may be a scribal colophon or attribution, not part of the original discourse."],"confidence":"low","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":65,"ref":"p65","source":"ܘܐܢ ܗܘ̣ ܪܓܼܵܠܝܵܐܝܬ ܨܒ̇ܐ ܕܢܸܬܼܟܲܬܫ ܥ[...]ܗܘܢ. ܗܐܙܲܚܐ ܠܒܝܼܫܝܼܢ ܘܩܝ̇ܡܝܢ ܠܩܘܼܒܿܠܗ. ܘܐܢ ܒܫܢܬܼܵܐ ܨܒ̇ܐ\nܕܢܥܘܿܠ ܥܠܝܗܘܢ. ܡܬܼܬܥܝܪܝܢ ܘܙܟ̇ܝܢ ܠܗ. ܘܐܢ ܒܩ̣ܢܝܵܢܐ\nܢܚܲܬܼܚܸܬ ܐܢܘܢ. ܝܵܗܒܝܢ ܠܗ ܗ̣[...]ܢ ܠܲܤܢܝܩ̈ܐ. ܘܐܢ ܐܝܟ\nܚܲܠܝܵܐ ܥ̇ܐܠ. ܥܠܝܗܘܢ. ܠܐ ܛܥ̇ܡܝܢ ܠܗ ܕܝܕܥ̇ܝܢ ܕܡܲܪܝܲܪܐܘܗ[...]\nܘܐܢ ܒܪܓܬܐ ܕܚܵܘܵܐ ܢܫ̇ܠܗܸܒܼ ܐܢܘܢ. ܥܡ̇ܪܝܢ ܠܗܘܢ ܗܢ̣ܘܢ\nܒܲܠܚܘܕܝܗܘܢ ܘܠܐ [ܥܡ] ܒܢ̈ܬ ܚܵܘܐ. ܐܚ̈ܝ ܚܲܒܝ̈ܒܐ܆ ܬܲܪܥܐ\nܦܬܼܝܼܚ. ܐܘܪܚܐ ܕܪܝܼܫܵܐ. ܘܡܲܒܘܥܐ ܪܪܐ ܘܡܲܫܩܹܐ ܠܕܨܲܗܝܢ. ܦܬܘܿܪܐ ܬܙܝܲܨ. ܡܫܬܿܘܼܬܐ ܡܛܲܝܒܼܐ. ܬܿܘܪܐ ܕܦܸܛܡܵܐ\nܩܠܝܼܠ. ܟܤܐ ܕܦܘܪܩܢܐ ܡܙܝܓ ܘܒܘܼܤܡܐ ܡܛܲܝܼܒ. ܘܚܲܬܢܐ ܩܲܪܝܲܒ ܠܲܤܡܵܟܼܐ. ܫܠܚ̈ܝܐ ܙܡܸܢܘ. ܘܿܩܪ̈ܝܐ ܛܲܝܸܒܘܼ\nܤܘܿܓܐܐ. ܓܒ̈ܝܐ ܥܲܬܸܿܕܘ ܢ̇ܦܫܟܘܢ. ܢܘܼܗܪܐ ܨܡܚ. ܘܓܼܐܸܐ\nܘܫܲܦܝܼܪ. ܠܒܘܼܫ̈ܐ ܕܠܐ ܥܒܼܝܼܕܝܢ ܒܐܢ̈ܕܝܐ ܡܛܲܝܒܝܢ. ܩܥܵܬܼܐ\nܩܲܪܝܲܒܐ. ܩܲܒܪ̈ܐ ܡܼܬܼܦܲܬܼܚܝܢ. ܤܝܼܡ̈ܬܐ ܡܲܬ̈ܓܲܠܝܢ. ܡܝܲܬܿܐ\nܩܝܡܵܝܢ ܘܚ̈ܝܐ ܦܪܚܝܼܢ ܠܐܘܪܥܗ ܕܡܠܟܐ ܡܫ̇ܓܠܝܢ. ܡܝܲܬܐ\nܬܪܝܼܨ. ܩܲܙܢ̈ܬܐ ܡܝܼ̈ܒܿܒܼܵܢ. ܫܝܼܦܘܪ̈ܐ ܡܤܲܪܥܒܼܝܢ. ܥܝܼܪ̈ܝ\nܫܡܝܐ ܪܗ̇ܛܝܢ. ܟܘܼܪܤܢܐ ܠܙܝܢܐ ܬܪܝܼܨ. ܪܥ̣ܡ̣ܠ ܚ̇ܕܐ. ܘܕܐܲܪܫܲܥ ܠܙܝܢܐ ܠܐ ܩܙ̇ܒ. ܒ̈ܢܝ ܝܲܡܝܢܐ ܘܪ̈ܙܝܢ. ܘܕܡܢ ܤܡ[...]\nܒܟ̇ܝܢ ܘܡܲܝܠܠܝܼܢ. ܙܲܒܼܢܘܼ ܗܪܐ ܡ̣ܬܓܲܐܹܝܢ. ܘܪܸܒܚܫܘܟܐ ܡܬܲܬܚܝܢ. ܘܒܥ̇ܝܢ ܙܠܫܢܗܘܢ ܢܙܲܛܒܼܘܼܢ ܘܠܝܬܿܕܥܢ̇ܐ ܠܗܘܢ. ܛܝܒܘܬܐ\nܥܵܒܼܪܐ. ܘܟܼܐ ܢܘܬܐ ܡܲܡܠܟܼܐ. ܬܝܒܘܬܐ ܠܝܬ ܒܗ̇ܘ ܐܬܪܐ. ܤܲܬܼܘ ܐܩܪܸܒܼ. ܘܩܲܝܵܛܐ ܕܦܘܠܚܢܐ ܥܒܼܪ ܠܗ. ܫܲܒܬܼܐ\nܪܸܢܚ̇ܝܐ ܐ̇ܬܼܝܐ. ܥܠܡܐ ܫܠ̇ܐ. ܘܠܠܝܐ ܒܛܲܠ ܠܗ. ܢܘܼܗܪܐ\nܡܲܡܼܠܸܟ. ܡܘܬܐ ܡܬܿܬܒܲܪ.","english":"And if he desires to contend in a manly manner, he shows himself to the evil ones and stands against them. And if he desires to enter upon them at the hour, they are stirred up and conquer him. And if by quietness he humbles himself, they give him [...] to the ascetics. And if he enters upon them like a gentle one, they do not taste him, so that they know that his bitterness [...] And if by the desire to show himself he is inflamed, they dwell with him alone and not with the sons of the show. Beloved brothers, the gate is open, the way is headlong, and the spring is great and gives drink to the thirsty. The table is set, the feast is prepared, the ox of fat is small, the cup of salvation is mixed, and the balsam is prepared, and the bride is near to the bridegroom. The apostles have sung, and the readers have prepared the glory. The chosen ones have prepared themselves. The light has shone, and it is great and beautiful. Garments not made by hands are prepared. The bowls are near. The graves are opened. The treasures are revealed. The dead rise, and the living fly to the way of the king who is glorified. The dead is straight. The censers are fragrant. The trumpets sound. The watchers of heaven run. The throne is prepared for the victor. The thunder is one, and the lightning does not lie. The sons of the sea and the mysteries, and the blood of [...] weeps and laments. They have sacrificed the light that is glorified, and the darkness is scattered, and they seek their own destruction and are scattered, and there is no knowledge of them. Grace passes by, and the voice of counsel, there is no repentance in that place. The winter has drawn near, and the summer of labor has passed. The Sabbath of rest is coming. The world is at peace, and the night has ceased. The light reigns. Death is abolished.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from conditional exhortations on spiritual combat to a vivid eschatological vision of paradise and judgment, marked by a series of short, declarative clauses.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܒܢ̈ܬ ܚܵܘܐ","severity":"info","text":"The phrase 'sons of the show' (bʿayt ḥawā) likely refers to those who seek public display or vainglory, contrasting with the solitary ascetic ideal.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܟܤܐ ܕܦܘܪܩܢܐ","severity":"info","text":"The 'cup of salvation' (kāsā d-pūrqānā) echoes Eucharistic and soteriological imagery, possibly alluding to the cup of the Eucharist or the eschatological cup of redemption.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܬܲܪܥܐ ܦܬܼܝܼܚ","severity":"info","text":"The 'open gate' and 'headlong way' evoke the ascetic theme of the narrow path to salvation, common in Syriac monastic literature, contrasting with the easy but perilous way of the world.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܡܝܲܬܿܐ ܩܝܡܵܝܢ","severity":"info","text":"The resurrection of the dead and the scattering of darkness parallel Syriac liturgical and apocalyptic texts, such as the hymns of Ephrem, which depict the triumph of light over death.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܕܡܢ ܤܡ[...]","severity":"caution","text":"The phrase 'and the blood of [...]' is corrupt in the manuscript; the lacuna obscures whether this refers to Christ's blood, martyr blood, or another sacrificial image.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The lacuna after 'blood of' leaves the referent uncertain; the reading assumes a sacrificial or Christological context.","The phrase 'sons of the sea and the mysteries' is obscure; it may refer to demons or to esoteric spiritual beings."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":66,"ref":"p66","source":"ܘܩ̣ܢܝܿܢܐ ܦܐ̈ܫ. ܕܡܗܲܠܟܼܝܢ\nܠܲܫܝܘܠ ܒܟ̇ܝܢ. ܘܫܢܲܝܗ̈ܘܢ ܡܚܲܪܩܝܼܢ. ܘܪܐܢ̇ܠܝܢ ܠܡܠܟܘܬܐ\nܚ̇ܙܝܼܢ. ܘܕܵܝ̇ܨܝܢ ܘܪܘܙܝܼܢ ܘܿܡܫܲܒܚܝܢ. ܐܝܠܝܢ ܕܠܐ ܢܤ̣ܒܘܢܫ̈ܐ. ܡܢ ܥܝܼܙ̈ܝ ܫܡܝܐ ܡ̣ܫܬܲܡܫܝܼܢ. ܤܝܼܡ ܗܟܝܠ ܠܒܼܵܠܟ ܚܲܒܢܒܝ\nܚܦܝܼܛܵܐܝܬܿ. ܠܡܕܡ ܕܐܡܪ ܐܢܐ ܠܟ. ܕܐܝܟ ܡ̈ܝܐ ܩܲܪ̈ܝܼܙܐ\nܠܢܦܫܐ ܨܗܝܼܬܼܵܐ. ܗ̇ܟܢܐ ܡ̈ܠܝ ܪܘܚܐ ܠܢܦܫܐ ܛܲܒܬܐ܇\nܘܐܝܟ ܪܸܡܫܤܡ ܫܡܫܐ ܠܥܝ̈ܬܐ܆ ܗ̇ܟܢܐ ܪܢ̇ܝܹܐ ܙܒܐܠܗܐ\nܠܢܦܫܐ ܚܝܨܬܿܐ. ܐܝܟ ܒܲܝܬܿܐ ܙܲܡܠܸܐ ܤܝܡ̈ܬܐ ܛܲܒܬ̈ܐ\nܗ̇ܟܢܐ ܒܪܢܫܐ ܕܥܲܬܼܝܼܪ ܒܥ̇ܒ̈ܕܐ ܛܵܒܐ. ܐܝܟ ܠܲܡܦܹܝܕܐ\nܕܡܲܢܗܪ ܠܟܠܗ ܒܝܬܿܐ܆ ܗ̇ܟܢܐ ܝܙܥܬܐ ܙܐܠܥܐ ܠܵܢܦܫܐ\nܠܒܼܝܼܒܼܬܿܐ. ܘܐܝܟ ܒܝܬ ܡܫܪܝܐ ܡܨܲܒܿܬܼܐ ܕܡܲܬܩ̇ܢ ܒܚܟ̱ܡܠܐ. ܗ̇ܟܢܐ ܡ̇ܢ ܙܲܡܨܒܲܬ ܩܢܘܼܡܗ ܒܲܢܛܘܕܬܿ ܦܘܼܩܪ̈ܢܐ ܡܲܚܝ̈ܢܐ\nܕܦܪܘܩܢ. ܐܝܟ ܐܪܥܐ ܛ̇ܒܬܐ ܟܲܗܝܢܬ ܒܦܐ ܪ̈ܝܗ̇ ܘܲܒܗܲܒ̈ܒܝܗ̇܆\nܗ̇ܟܢܐ ܒܫܢ̇ܫܐ ܪܡܡܲܠ̣ܠ ܒܲܡܤܲܝܒܪܢܘܬܐ ܕܝܼܠܗ ܕܡܪܪܐ ܒܪ[...]\nܦܘܩ̈ܙܢܐ ܘܙܘܼܗܪ̈ܐ ܚܲܬܝܬܐ܇ ܠܘܬܪܚ̇ܡ ܝܫܦܝܪ̈ܬܐ ܡܢ\nܩܕܡ ܟܠ ܡܕܡ ܝܵܐܐ ܠܗ ܠܲܐܝܢܐ ܕܢܝܼܙܗ̇ ܕܡܫܝܼܚܐ ܤܝܼܡ\nܥܠܘܗܝ. ܕܗܝܡܢܘܬܗ ܢܗܘܐ ܝܫܲܪܝܼ̈ܕܐ. ܘܢ̣ܗܘܐ ܚܦܝܼܛ\nܒܨ̇ܘܡܐ ܘܒܲܨܠܘܬܐ. ܘܢܲܗܘܐ ܙܪ̈ܚ ܒܚܘܒܗ ܕܡܫܝܚܐ. ܘܢ̇ܗܘܐ ܡܲܟܿܝܟ ܘܿܪܡܝܸܣ̣ ܘܲܡܗܵܘܲܢ. ܘܬܼܗܘܐ ܡܠܬܗ ܢܝܼܚܵܐ\nܘܒܲܗ ܝܡܐ. ܘܢܗܘܐ ܫܦܸܐ ܒܝܚܗ ܥܡ ܟܠ[...] ܘܢ̇ܗܘܐ\nܡܲܡܠܠ ܡ̣ܠܘ̈ܗܝ. ܒܡܲܬܼ ܒܵܠܐ. ܘܢܥ̇ܒܸܿܕ ܤܝܵܓܼܐ ܠܦܘܡܗ ܡܢ\nܡܼ̈ܠܐ ܡܤܲܓܦܵܢܝ̈ܬܼܐ. ܘܢ̇ܪܚܸܡ ܡܢܗ ܓܘܼܚܟܿܐ ܡܤܲܪܗܒܼܐ ܘܠܐ\nܘܠܐ ܢܙܚ̇ܡ ܡܨܲܒܿܬܼܘܼܬܼܵܐ ܕܚ̈ܬܐ. ܘܠܐ ܬܘܒ ܤܲܥܪܗ [ܟܠܐ]\nܠܗ ܪܸܢܙܒܹ̈ܐ. ܘܠܐ ܡ̣ܫܚ̈ܢܹܐ ܪܹܚܬܼ̈ܢܐ ܝܐܝܐ ܠܗ ܠܡ̣ܡܫܲܚ. ܘܠܐ ܒܡܼܵܫܬܿܘܼܬܐ ܢܗܘܐ ܡ̣ܤܬܸܿܡܟ.","english":"...bles remain. He walks to Sheol in grief, and his eyes are darkened. He sees the kingdom, and he rejoices and exults and glorifies. Those who have no shame serve with the goats of heaven. Therefore, set your heart, my brother, diligently to what I say to you: that like cold water to a thirsty soul, so are words of spirit to a good soul; and like the setting of the sun to the eyes, so is the thought of God to a strong soul; like a house filled with good treasures, so is a head rich in good works; like a lamp that illumines the whole house, so does fear penetrate the soul of the heart; and like a house of rest, a peaceful dwelling that is established in wisdom, so does one who establishes his standing in the saving remedies of the life-giving mysteries of the Savior; like good earth, flourishing in its fruits and its flowers, so does one who speaks in the endurance of the Lord in [...] fruits and solid warnings. To the lover of beautiful things, before all things it is fitting for him upon whom the work of Christ is placed that his faith be straight, and that he be diligent in fasting and prayer, and that he shine in the love of Christ, and that he be humble and tranquil and meek, and that his word be gentle and pleasant, and that he be pure in his unity with all, and that he speak his words with attention, and that he set a guard on his mouth from boastful words, and that he love a restrained laugh and not a hasty one, and that he not be angry at the reproofs of sisters, and again that his hair not be cut, and that he not anoint himself with pleasant oils, and that he not be supported by ointments.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܘܩ̣ܢܝܿܢܐ ܦܐ̈ܫ","severity":"info","text":"The opening is fragmentary; the English draft supplies 'bles remain' as a continuation of the previous passage's broken sentence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܫܝܘܠ","severity":"info","text":"Sheol (ܫܝܘܠ) is the Hebrew-derived term for the underworld or realm of the dead, used here in a symbolic sense of spiritual desolation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܥܝܼܙ̈ܝ ܫܡܝܐ","severity":"info","text":"The phrase 'goats of heaven' (ܥܝܼܙ̈ܝ ܫܡܝܐ) may allude to demonic or fallen beings, possibly echoing the scapegoat imagery of Leviticus 16 or the 'goats' in apocalyptic traditions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܝܟ ܡ̈ܝܐ ܩܲܪ̈ܝܼܙܐ","severity":"info","text":"The simile 'like cold water to a thirsty soul' parallels a common ascetic trope found in Evagrius and the Apophthegmata, where spiritual words refresh the soul.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"series of similes","severity":"info","text":"The passage employs a chain of similes (water, sun, house, lamp, earth) to illustrate the effects of spiritual discipline, a rhetorical pattern typical of Syriac exhortatory literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܦܘܩ̈ܙܢܐ ܘܙܘܼܗܪ̈ܐ","severity":"caution","text":"The phrase 'fruits and solid warnings' (ܦܘܩ̈ܙܢܐ ܘܙܘܼܗܪ̈ܐ) is textually uncertain; the Syriac shows a lacuna before it, and the English draft's 'fruits' may be a conjecture.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The opening fragment 'ܘܩ̣ܢܝܿܢܐ ܦܐ̈ܫ' is incomplete; the English draft supplies 'bles remain' from the previous passage, but the exact Syriac reading is uncertain.","The phrase 'ܥܝܼܙ̈ܝ ܫܡܝܐ' (goats of heaven) is ambiguous: it may refer to demons, angels, or a specific ascetic metaphor; the translation 'goats of heaven' is literal but the referent is unclear.","The lacuna before 'ܦܘܩ̈ܙܢܐ ܘܙܘܼܗܪ̈ܐ' (fruits and solid warnings) leaves the syntax and meaning uncertain; the English draft's 'fruits' is a plausible restoration but not certain."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":67,"ref":"p67","source":"ܘܠܐ ܢܲܚ̈ܬܐ ܡ̈ܒܠܐ\nܙܕܩ̇ ܠܗ ܠܡ̣ܠܒܿܫ. ܘܠܐ ܥܠ ܚ̇ܡ̣ܪ̈ܐ ܙܥܒܿܕ. ܘܢ̇ܪܚܸܩ ܒܢܗ\nܙܥ̇ܝܢܐ ܙܵܡ̇ܐ. ܘܠܐ ܚܲܬܝܹܐ [...]ܒ̈ܬܼܐ ܙܕܩ̇ ܠܗ ܠܡ̣ܚܢܐ. ܘܢܲܦܙܸܩ̇ ܡܢܗ ܠܲܫܢܸܐ ܙܢܸܟܠ̇ܐ. ܘܢܲܥ̇ܒܪ ܡܢܗ ܛܚܐ ܘܚܪܝ̇ܢܐ. ܘܢܲܫܕܐ ܡܢܗ ܤܦܘ̈ܬܐ ܕܢܟܠܐ. ܘܡܼ̈ܠܐ ܕܗܬܼܐܿܡܪ̈ܢ ܥܠ\nܐܢܫ: ܟܕ ܗ̇ܘ ܕܡܬܼܐ ܡܪ̈ܢ ܥܠܘܗܝ ܠܐ ܩ̇ܪܝܼܒܼ. ܠܐ ܢ̣ܫܡܥ\nܐܦܠܐ ܢܥ̇ܩܸܒ. ܡܡܲܝܩܵܢܘܼܬܼܵܐ ܡܘܬܿܐ ܗ̣ܝ ܤܲܢܝܵܐ. ܘܲܠܡܲܤ̇ܩܘ\nܥܠ ܒܵܠܵܐ ܠܐ ܘܵܠܝܼܵܐ. ܘܠܐ ܢܗܘܐ ܡܵܘܙܸܦ ܘܫܩܠ ܪܸܒ̇ܝܸܬܼܵܐ. ܘܠܐ ܢܸܙܚ̇ܡ ܝܲܥܢܘܼܬܼܵܐ. ܢܼܬ̱ܥܠܸܒܼ ܘܠܐ ܢ̣ܥܬܘܿܒ. ܘܢ̇ܙܚܸ̇ܩ ܡܢܗ\nܫܓܝܼܫܘܬܐ. ܘܡܼ̈ܠܐ ܕܫܸܥܝܵܐ ܠܐ ܢܐܡܪ. ܘܠܐ ܢܒܲܙܲܚ ܒܒܪ\nܐܢܫܐ ܕܬܼܵܐ̇ܒ ܡܢ ܚܛܗ̈ܘܗܝ. ܘܠܵܐ ܢܡܲܝܸܩ ܒܲܐܚܘܗܝ ܕܨܐ̇ܡ. ܘ̇ܠܡ̇ܢ ܕܠܐ ܡ̣ܫܟ̇ܚ ܪܸܢܨܘܼܡ ܠܐ ܢܒܗܸܬ. ܐܬܲܪ ܕܡܬܼܩ̇ܒܲܠ̣\nܢܟܸܣ. ܘܐܲܬܪ ܕܠܐ ܡܩܲܒܿܠܝܼܢ ܠܗ [...]ܥ ܢܲܦܫܗ. ܒܥܙܢܐ ܙܡܲܬܩܲܒܠܐ\nܡܠܬܗ ܢܡܠܠ. ܘܐܢ ܕܝܢ ܠܐ ܒܫܸܬܼܩܵܐ ܢܗܘܐ ܘܡܛܠ ܟܪܤܗ. ܠܐ ܢܒܤܲܪ ܢ̇ܦܫܗ ܒܫܹܐ ܠܬܼܗ. ܘܠܡ̇ܢ ܕܕܚ̇ܠ ܠܐܠܗܐ ܢܓܠܹܐ\nܐܪܙܗ. ܘܡܢ ܒܝܼܫܐ ܢܙܕܗܲܪ. ܘܒܬܪ ܐܢܫ ܡܕܡ ܕܒܝܼܫ ܠܐ\nܢܐܡܪ. ܘܐܦܠܐ [...] ܤܵܠܐܗ. ܘܗ̇ܟܢܐ ܢܬܦܲܪܣ. ܕܠܓܡܪ\nܣܢܐܐ ܠܐ ܢܗܘܐ ܠܗ. ܘܟܕ ܒܲܕܫܲܦܝܼܪ ܢ̈ܛܢܝܼܢ ܒܗ܆ ܢܘܤܸܦ ܗ̣ܘ\nܥܠ ܫܲܦܝܼܪ̈ܬܗ. ܘܡܛܠ ܛܚܵܗ̣ ܠܐ ܢܸܤܬܿܓܲܦ. ܘܟܕ ܐܝܬ ܠܗ\nܘܝ̇ܗܒ ܠܡ̣ܤܟܢܐ ܢܚܸܕܐ. ܘܟܕ ܠܝܬ ܠܗ ܠܐ ܬܸܿܟܼܪܐ ܠܗ. ܘܥܡ\nܒܪܢ̇ܫܐ ܒܼܝܫܐ ܠܐ ܢ̣ܗܘܐ ܥܸܢܝ̇ܢܗ. ܘܥܡ ܓܒܪܐ ܡܨܲܥܪܢܐ\nܠܐ ܢܡܲܠܸܠ. ܕܠܐ ܢܬܸܿܠ ܢܦܫܗ ܠܨܲܥܪܐ. ܘܥܡ ܓܒܪܐ ܡܓܲܕܦܢܐ\nܠܐ [...]ܪܘܫ. ܕܠܐ ܢܸܨܛܲܚܸܐ ܡܙܗ̇ ܡܛܠܬܗ. ܘܡܢ ܡܐܟܠܡܪܨܐ\nܢ̇ܗܘܐ ܕ̈ܚܝܼܩ. ܘܠܐ ܢܲܫܬܸܦܲܪ ܠܒܪܢܫܐ ܒܫܘܿܦܪ̈ܢܘܼܬܼܵܐ ܙܡܼ̈ܠܐ.","english":"...and he should not wear filthy garments. Nor should he work on donkeys. And he should distance himself from the vain pursuit of profit. And he should not be ashamed of [...] He should not strike his hands together. And he should remove from himself the tongue of slander. And he should remove from himself anger and wrath. And he should cast away from himself the lips of deceit. And the words that are spoken about a man: when the one who speaks about him is not near, he does not hear, nor does he wait. Anxiety is a bitter death, and it is not fitting to bring it to mind. And he should not be a usurer, taking interest. And he should not be vexed by injustice. He should be cunning, but not deceitful. And he should laugh away confusion. And he should not speak the words of a fool. And he should not mock a man who repents of his sins. And he should not reproach his brother who fasts. And he should not be ashamed of what he cannot attain. In a place where he is accepted, he is hidden; and in a place where he is not received, he [...] himself. In a gathering where his word is accepted, he speaks; but if not, he is silent, and because of his belly, he does not boast of himself in anything. And he does not reveal his secret because of his fear of God. And he is wary of the evil one. And he does not speak evil of anyone behind his back. And he does not even [...] his contempt. And thus he is spread out, so that he has no complete rest. And when he does good deeds, he adds to his good ones. And because of his error, he is not confounded. And when he has, he gives to the poor and rejoices; and when he has not, he does not grieve. And with an evil man, he is not his companion. And with a contentious man, he does not speak, so that he does not give himself over to contention. And with a blasphemous man, he does not [...] so that he is not burned by his matter. And with a glutton, he is despised. And he does not share with a man in vain pursuits.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܢܲܚ̈ܬܐ ܡ̈ܒܠܐ","severity":"info","text":"The phrase 'filthy garments' (zḥtʾ mblʾ) likely refers to soiled or ragged clothing, contrasting with the monastic ideal of modesty and cleanliness.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܢ̇ܪܚܸܩ ܒܢܗ ܙܥ̇ܝܢܐ ܙܵܡ̇ܐ","severity":"info","text":"'Vain pursuit of profit' (rḥq bḥ zʿyʿʾ zʾmʾ) denotes the futile chase after material gain, a common ascetic admonition against greed.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܡܡܲܝܩܵܢܘܼܬܼܵܐ ܡܘܬܿܐ ܗ̣ܝ ܤܲܢܝܵܐ","severity":"info","text":"'Anxiety is a bitter death' (mmayqwtʾ mwtʾ hy sʿyʾ) personifies anxiety as a lethal spiritual affliction, echoing Syriac ascetic warnings against mental disturbance.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܢܼܬ̱ܥܠܸܒܼ ܘܠܐ ܢ̣ܥܬܘܿܒ","severity":"info","text":"'He should be cunning, but not deceitful' (tʿlb wlʾ tʿtwb) distinguishes prudent shrewdness from sinful deception, a nuanced ethical directive.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms a series of prohibitions and positive injunctions typical of monastic rules, listing behaviors to avoid and virtues to cultivate.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains lacunae marked by [...], and some phrases (e.g., 'he does not even [...] his contempt') are incomplete, obscuring the full sense.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The lacunae in the Syriac leave some actions unspecified; the reading assumes standard ascetic prohibitions."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":68,"ref":"p68","source":"ܗܠܝܢ ܝܐܝ̈ܢ ܠܚܚ̈ܙܝܐ. ܐܲܝܠܝܢ ܕܡܩܲܒܠܝܢ ܢܝܼܪܐ ܪܡܫܝܚܐ ܘܗ̇ܘܝܢ\nܬܝܒ̈ܐ. ܗܟܢܐ ܕܝܢ ܝܐܐ ܠܗܘܢ ܕܢܬܕܡܘܢ ܠܪܒܗܘܢ. ܕܟܕ\nܥܲܬܝܼܪܐ ܗܘ̣ܐ ܡܲܤܟܸܿܢ ܗܦܫܗ. ܘܟܕ ܪܡܐ ܗܘ̣ܐ ܐܡܸܟ\nܢܦܫܗ. ܘܟܕ ܕܝܠܗ. ܫܡܝܵܐ ܘܐܪܥܐ ܠܝܬ ܗܘ̣ܐ ܠܗ ܐܝܟܐ\n[ܕܢܤ ܡܘܢ...] ܪܫܗ. ܐ̇ܥܝܼܪ ܢܦܫܟ ܚܲܒܝܒܝ ܢܦܫ̈ܝ. ܪܚܝܼܡ\nܒܬܼܘܼܠܘܼܬܼܐ ܡܢܵܬܼܐ ܫܡܲܝܢܝܢܬܿܐ܇ ܚܠܝܼܛܘܼܬܼܵܐ ܕܥܡ ܥ[...]\nܪܘ̇ܡܐ. ܠܝܬ ܓܝܪ ܡܕܡ ܕܦܚ̇ܡ ܠܗ̇. ܒܐܝܠܝܢ ܕܗܟܢܐ ܐܢܘܼܢ܆\nܒܗܘܢ ܥܡ̇ܪ ܡܫܝܚܐ. ܙܲܒܢܐ ܕܩܲܝܵܛܐ ܩܪܸܒ ܠܗ. ܬܸܿܬܿܐ\nܐܲܦܲܪܥܸܬܼ ܘ̇ܢܦ̣ܩܘ ܛܲܪ̈ܦܝܗ. ܐܵܢܘ̈ܬܐ ܕܝܗ̣ܒ ܦܪܘܩܢ ܫܲܪܝ\nܫ̈ܠܡ̇ܢ. ܐܡ̣ܪ ܓܝܪ. ܪܢܩܘܡ ܥܡܐ ܥܠ ܥܡܐ ܘܡܲܠܟܿܘܼ ܥܠ\nܡܠܤܘ. ܘܢܗܘܘܢ ܟܦ̈ܢܐ ܘܙܘܥ̈ܐ ܘܡܘܬ̈ܢܐ ܒܕܘܼܒܐ ܕܡܐ. ܘܗܠܝܢ ܟܠܗܝܢ ܒܝܘܡ̈ܬܢ ܗܐ ܫ̈ܠܡ̇ܢ. ܐ̇ܘ ܒܬܘܼ̈ܠܬܐ ܕܐܲܡܟܲܢܲܝܢ\nܢܦܫܗܝܢ ܠܲܡܫܝܚܐ: ܟܕ ܚܕ ܡܢ ܒܢ̈ܝ ܩܝ̇ܡܐ ܢܐܹܡܪ ܠܲܚܕܐ\nܡ[...] ܕܓܡܹܪ ܥܡܝ ܘܫܲܡܸܫܲܝܢܝ܆ ܗ̇ܟܢܐ ܐܡ̣ܪ ܠܗ. ܕܠܓܒܪ\nܡܠܟܐ ܡܟܝܼܪܐ ܐܢܐ܆ ܘܠܗ ܗ̣ܘ ܡܫܲܡܫܵܐ ܐܢܐ. ܪܓ̇ܙ\nܥܠܝ ܡܟܼܝܼܪܝ܆ ܘܟܬ̇ܒ ܠܝ ܐܓܙܬܿܐ ܕܕܘܠܵܠܐ ܘܫܵܪܐ ܠܝ ܡܢ\nܒܝܬܗ. ܘܟܪܒ̇ܥܐ ܐ̇ܢܬ ܕܬܸܬܼܢܩܲܪ ܡܢܝ ܘܐܢܐ ܡܢܟ܆ ܡ̇ܛܹܐ\nܐ̇ܒܙܢܐ ܠܝܼ ܘܠܟ. ܠܐܬܤܝܼܡ ܝܘܪܐ ܒܥܘܼܒܿܟ ܘܬܼܵܘܩܸܕ\nܢܲܒܙܢܐ ܠܝܼ ܘܠܟ. ܠܐܬܤܝܼܡ ܢܘܪܐ ܒܥܘܼܒܿܟ ܘܬܼܵܘܩܸܕ\nܢܲܚ̈ܬܿܝܟ. ܐܠܐ ܗ̣ܘܝ ܒܐܝܼܩܪܐ ܒܲܠܚܘܕܝܟ. ܘܐܢܐ ܒܠܚܕܝ\nܒܐܝܼܩ̈ܪܝ. ܘܐ̇ܢܬ ܥܲܬܸܿܕ ܕܘܼ̈ܡܚܵܐ ܠܲܚܠܘܼܠܝ ܡ̇ܠܟܐ܆ ܘܐܢܐ\nܐܛܝܸܒ ܠܗ ܡܫܚܵܐ ܕܐܥܘܿܠ ܥܡ ܚܲܟܝܡ̈ܬܐ܇ ܕܠܐ\nܐܬܟܸܿܠܐ ܠܒܪ ܥܡ ܤܲܪ̈ܟܬܐ. ܦܓܪܝ ܟܒܼܫܵܐܝܐ ܘܡܫܲܥܒܕܐ\nܐܢܐ ܐܝܟ ܕܐܡ̣ܪ ܦܘܠܘܣ. ܕܕܠܡܐ ܐܢܐ ܕܠܐ ܚܪ̈ܢܐ\nܐ̇ܟ̇ܪܙܬܿ. ܐܢܐ ܩܢܘܿܡܝ ܐ̣ܤܬܸܿܠܐ ܠܝܼ.","english":"...he should not wear filthy garments. Nor should he work on donkeys. And he should distance himself from the vain pursuit of profit. And he should not be ashamed of [...] He should not strike his hands together. And these are fitting for solitaries: those who receive the yoke of the evening and are repentant. Thus it is fitting for them to resemble their master, so that when he was rich he made himself poor, and when he was high he made himself low, and when he was his own, heaven and earth were not for him a place [where he could...] his head. Awaken yourself, my beloved, my selves. Beloved is chastity, a gift from heaven. The mixture with [...] height. For there is nothing that is ashamed of it. In those who are thus, Christ dwells. The sacrifice of the zealot approached him. The fig tree put forth leaves and its branches came out. The signs that the Saviour gave began to be fulfilled. For he said, \"Kingdom against kingdom, and kingdom against kingdom, and there will be famines and earthquakes and deaths by the sword.\" And all these are in our days fulfilled. Or the virgins who humble themselves before Christ: when one of the sons of the covenant said to one of [...] who would complete with me and serve them, thus he said to him, \"I am a hired man of the king, and I am his servant. My hired man was angry with me, and he wrote me a bill of divorce and dismissed me from his house. And you come to be honoured by me, and I by you; a firebrand has come between me and you. Let not a fire be placed in your heart and burn your ribs. But be in honour alone, and I alone in my honours. And you prepare couches for the king's feast, and I prepare oil to enter with the wise, so that I not be detained outside with the crowds.\" My body is subjugated and enslaved, as Paul said, lest I be one who preaches without works. I stand and am detained.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܗܠܝܢ ܝܐܝ̈ܢ ܠܚܚ̈ܙܝܐ","severity":"info","text":"The phrase 'these are fitting for solitaries' marks a transition from prohibitions to positive injunctions for the solitary life, introducing the exemplar of the master (Christ).","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܪܢܩܘܡ ܥܡܐ ܥܠ ܥܡܐ ܘܡܲܠܟܿܘܼ ܥܠ ܡܠܤܘ","severity":"info","text":"This echoes apocalyptic language found in Matthew 24:7 and Revelation, describing kingdom against kingdom, famines, earthquakes, and deaths by the sword as signs of the end times.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܒܢ̈ܝ ܩܝ̇ܡܐ","severity":"info","text":"'Sons of the covenant' (bnay qyāmā) refers to a distinct ascetic order in Syriac Christianity, often celibate men committed to a life of service and renunciation.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܓܙܬܿܐ ܕܕܘܠܵܠܐ","severity":"info","text":"The 'bill of divorce' (egzartā d-dulālā) metaphorically applies marriage dissolution language to the severance of a relationship with a hired man, illustrating the solitary's rejection of worldly attachments.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܦܓܪܝ ܟܒܼܫܵܐܝܐ ܘܡܫܲܥܒܕܐ","severity":"info","text":"The subjugation of the body echoes Paul's language in 1 Corinthians 9:27 and Romans 6, where the body is enslaved to the spirit, a common ascetic trope in Syriac literature.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܠܐ ܐܬܟܸܿܠܐ ܠܒܪ ܥܡ ܤܲܪ̈ܟܬܐ","severity":"caution","text":"The phrase 'so that I not be detained outside with the crowds' is textually uncertain; the Syriac may be corrupt or lacunose, and the precise sense of 'detained' (etkelā) is ambiguous.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'hired man' and the 'king' in the parable is ambiguous; the king may represent Christ or a worldly authority.","The phrase 'when he was his own' (ܟܕ ܕܝܠܗ) is obscure; it may refer to Christ's self-sufficiency or a textual corruption.","The lacuna after 'mixture with' (ܚܠܝܼܛܘܼܬܼܵܐ ܕܥܡ ܥ[...]) leaves the referent unclear."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":69,"ref":"p69","source":"ܥܵܒܕܐ ܐܢܐ ܠܗ\nܠܦܓܪܕ ܥܒܼܕܐ. ܡܫܲܥܒܕܐ ܐܢ̈ܐ ܠܗ ܘܿܡܟܲܒܿܫܵܐܢܐ ܠܗ. ܘܠܐ ܢܗܒܿܐ ܐܢܐ ܠܗ ܐܝܟ ܨܒܝܢܗ̇. ܕܝܠܒܿܫ ܘܢܣ ܐ̇ܢ ܘܢ[...]\nܘܢܼܬܿܬܢܚܸܝ. ܘܠܐ ܝ̇ܗܒܿܐ ܐܢܐ ܠܗ ܙܢܸܬܝܩܲܪ ܐܝܟ ܡܐܕܨ̇ܒܐ. ܐܠܐ ܒܥܡܠܐ ܘ̇ܒܠܹܐ ܘܬܼܵܐ܆ ܘܲܒܥܝܘܝܬܐ ܘܒܢܲܚܘܼܒܼܘܼܬܐ. ܒܨܘܡܐ ܤܓܝܐܐ. ܒܲܨ̈ܠܘܬܐ. ܒܒ̈ܥܘܵܬܐ. ܘܒܲܓܥܵܬܼܐ ܚܲܝܠܬܹܝ[...]. ܒܙܡ̈ܥܐ ܤܓܼ̈ܝܐܬܐ ܘܚܲܪ̈ܝܼܦܬܐ. ܒܡܲܟܿܝܼܟܘܬܐ ܡܛܠ ܡܪܢ. ܒܲܡܤܲܝܒܪܢܘܬܐ ܘܿܒܡܿܓܕܬܿܪܘܚܐ. ܘܿܡܫܹܿܥܒܪ ܐܢܐ ܠܲܩܢܘܿܡܝ܆\nܕܐܝܟ ܥ̣ܒܕܐ ܢܝܲܩܪ ܠܟܠܢܫ. ܟܕ ܗ̇ܘܐ ܩܐܵܡ ܡܢ ܩܕܡ ܟܠܢܫ. ܥܵܒܕܐ ܠܗ ܕܢܸܪܗ̇ܛ ܒܪ̈ܓܠܘܗܝ. ܐܝܟ ܥܒ̣ܕܐ܇ ܘܲܢܪ̈ܥܹܐ\nܠܲܒܥܠܕܒ̈ܒܘܗܝ ܕܠܐ ܡܲܤܟܲܠ ܠܗ ܒܗܘܢ. ܘܢܲܕܟܸܿܢ ܪ̈ܫܗ ܩܕܡ\nܕܙܥܘܿܪ ܡܢܗ܆ ܐܝܟ ܕܐܲܪܟܸܿܢ ܡܪܢ ܪܫܗ ܘ̇ܥܡ̣ܕ ܡܢ ܝܘܿܚܢܢ\nܕܐܝܬܘܗܝ ܗܘܐ ܥܒ̣ܕ ܗܘܿܓܒܝܼܠܬܲܗ̇. ܙܝܼܗܘܐ ܠܢ ܡ̇ܠܦܢܐ܇\nܕܗܟܢܐ ܢܥܒܸܿܕ ܐܦ ܚܢܢ ܠܡܢ ܪܸܙܥܘܿܪ ܡܢܢ: ܥ̇ܒܕ ܐܢܐ ܠܗ ܕܢܫܝܼܓ\nܪ̈ܓܠܐ ܕܒ̈ܥܠܕ ܒܒܘܗܝ. ܘܢܫܐܵܠ ܒܲܫܠܡܐ ܪܸܩܛܹܐ ܓܪ̈ܢܘܗܝ. ܥܒܕܐ ܐܢܐ ܠܗ ܕܢܩܪܬ ܐ̇ܚܘ̈ܗܝ ܘܐ̇ܚ̈ܘܬܗ. ܘܒ̈ܢܝ ܘܒ̈[...]\nܘܡܪ̈ܝ ܘܐ̇ܒ̈ܗܝ. ܐܝܟܢܵܐ ܕܩ̣ܪܐ ܗ̇ܘ ܡܪܐ ܛܒܐ ܠܥܒܼܪܘ̈ܗܝ\nܐܚ̈ܝ. ܘܿܠܡܲܫ̱ܠܡܵܢܹܗ ܩ̣ܪܐ ܚܲܒܼܪܝ. ܐܢ ܕܝܢ ܠܡܲܫ̱ܠܡܵܢܗ ܩ̣ܪܐ\nܚܲܒܪܕܗ. ܠܪܚ̇ܡ̇ܘܗܝ ܟܲܝ ܐܝ̇ܟܢܐ ܩ̇ܪܐ ܠܗܘܢ. ܡܵܘܒܠܵܢܐ\nܠܗ ܠܐܝܟܐ ܕܠܐ ܨ̇ܒܐ ܠܘܬ ܤܵܢܐܘ̈ܗܝ ܕܠܐ ܪܓܼܝܼܫܝܼܢ ܒܗ܆\nܕܢܤܥܘܿܪ ܥ̇ܒ̈ܕܐ ܕܥܲܒ̈ܕܐ ܐܝܟ ܥ̣ܒܕܐ ܕܟܼܠܢܫ. ܐܡܢܐ\nܕܤ̣ܥܪ ܡܪܢ ܠܒܝܼ̈ܫܐ ܘܲܠܙܩܘ̈ܦܐ ܡܨܲܥܪܪܢܘܗܝ. ܘܗܠܝܢ\nܥܒܕܐ ܐܢܐ܆ ܕܠܐ ܢܛܲܒܿܥܲܢܝ ܒܲܚܛܝܼܬܐ܇ ܕܗܐ ܡܼܬܟܲܬܫܐ\nܥܡ ܒܢܝܢ̈ܫܐ ܡܢ ܠܒܪ ܘܡܢ ܠܓܘ ܗ̤ܝ ܘܿܒ̈ܢܬ ܓܢܤܗ̇.","english":"...he should not wear filthy garments. Nor should he work on donkeys. And he should distance himself from the vain pursuit of profit. And he should not be ashamed of [...] He should not strike his hands together. And the servant should make himself a servant, subject and submissive. And he should not give himself according to his own will, that he might wear and [...] and be humiliated. And he should not give himself to vain glory as to a master, but to labour and toil and weariness, and to vigils and watchings, with many fasts, with prayers, with petitions, and with powerful groans, with many and sharp vigils, with humility before the Lord, with patience and with endurance. And he should pass his life so that, like a servant, he honours everyone, while standing before everyone. He should make himself run on his feet like a servant, and the enemies should not perceive him in the matter. And he should bow his head before one who is smaller than him, just as the Lord bowed his head and was baptised by John, who was the servant of his bride. It is fitting for the teacher that he should do likewise also for one who is smaller than him. The servant should make the feet of his enemies be bound, and he should ask after the health of his neighbours. The servant should make himself honour his brothers and his sisters, and his [...] and his lords and his fathers, just as that good master called his servants brothers, and to his disciple he called 'my companion'. But if to his disciple he called 'my companion', how then did he call to his friend? He should bring him to a place where he does not wish to be with his companions, so that they do not perceive him, that he might perform the works of servants like a servant of everyone. When the Lord performed [works] for the evil and the crucified who persecuted him, and these the servant should do, that he might not be marked by sin, for he is contending with evil ones both outside and inside, and with the limbs of his body.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܥܒܕܐ","severity":"info","text":"The Syriac noun ܥܒܕܐ (ʿabdā) means 'servant' or 'slave'. The passage repeatedly uses this term to describe the solitary's self-abasement, drawing a contrast with the 'master' (ܡܪܐ, mārē) and echoing the language of spiritual servitude.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܘܥܡܕ ܡܢ ܝܘܿܚܢܢ","severity":"info","text":"The reference to Christ bowing his head to be baptised by John (ܝܘܿܚܢܢ) alludes to the Gospel accounts of Jesus's baptism (Matt 3:13–17; Mark 1:9–11; Luke 3:21–22). The author uses this as a model of humility for the solitary.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܙܩܘ̈ܦܐ","severity":"info","text":"The term ܙܩܘ̈ܦܐ (zqōpē) literally means 'crucified ones' and here refers to those who were crucified, i.e., the criminals or martyrs. The phrase 'the evil and the crucified who persecuted him' likely recalls Christ's passion and the hostility he faced from both sinners and those executed by Rome.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܥܒܕܐ ܐܢܐ ܠܗ","severity":"info","text":"The repeated phrase ܥܒܕܐ ܐܢܐ ܠܗ (ʿabdā ʾenā lēh, 'the servant should make himself') functions as a structural refrain, introducing a series of injunctions on self-abasement. This rhetorical pattern reinforces the theme of voluntary servitude.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܝܟ ܕܐܲܪܟܸܿܢ ܡܪܢ ܪܫܗ","severity":"info","text":"The command to bow the head before a smaller person parallels the earlier instruction to honour everyone while standing before them. Both derive from the example of Christ bowing to John, creating an internal parallel that links humility with imitation of Christ.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܢܼܬܿܬܢܚܸܝ","severity":"caution","text":"The Syriac text at this point is damaged: ܘܢܼܬܿܬܢܚܸܝ (w-...-t-tʿḥy) is partially illegible. The English draft supplies 'and be humiliated', but the exact reading is uncertain. The lacuna may have contained a verb of humiliation or submission.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The lacuna after ܘܢܼܬܿܬܢܚܸܝ leaves the precise verb uncertain; the translation 'be humiliated' is a plausible restoration but not certain.","The phrase 'servant of his bride' (ܥܒ̣ܕ ܗܘܿܓܒܝܼܠܬܲܗ̇) is ambiguous: it may refer to John the Baptist as the servant of the Church (the bride of Christ) or to a more literal nuptial metaphor."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":70,"ref":"p70","source":"ܐܬܟܬܿܫܘ\nܐܚ̈ܝ ܚܲܩܝ̈ܒܐ܆ ܕܲܡܛ̣ܐ ܘܒܼܫܸܠܘ ܦܐܪ̈ܐ. ܘܗܐ\nܡܼܬܟܿܢܫܝܼܢ ܠܵܐܘܨܪܐ ܕܚ̈ܝܐ ܕܠܥܠܡ. ܚܲܒܝ̈ܒܝ. ܙܒܢܐ ܡܟܝܠ\nܐܙܕܿܠܗܲܙ ܠܗ. ܘܠܐ ܐܢܫ ܡܼܫܟܿܚ ܕܢܹܐܨܦ ܕܢܦܫܗ̇. ܟܠ\nܟܡܐ ܕܢ̇ܨܦ ܕܥܠܡܐ. ܘܐܝܟ ܕܠܐ ܐܢ̣ܫ ܡ̣ܫܟ̇ܚ ܪܸܢܚܘܼܪ\nܒܲܚܕܐ ܥܲܝܢܗ ܠܲܫܡܝܐ ܘܐܚܪܬܲܐ ܒܐܪܥܐ. ܗ̇ܟܢܐ ܠܐ\nܡܫܟܿܚ ܗܵܘܢܐ ܕܢܹܐܨܲܦ ܠܙܲܐܠܗܐ ܘܠܲܙܥܠܡܐ. ܕܚܠ ܡ̇ܢ\nܐܠܗܐ. ܐܝܟ ܐܢܫܪܸܥܬܼܝܕ ܕܢܬܸܿܠ ܚܘܼܫܒ̇ܢܐ ܕܥܲܒܪ̈ܘܼܗܝ. ܐܝܟܢܐ ܓܝܪ ܕܠܐ ܡܫܟܚܐ ܐܪܓܐ ܕܬܼܬܸܿܠ ܦܐܪܐ ܕܠܐ ܙܪܥܐ. ܗ̇ܟܢܐ ܠܐ ܡ̣ܫܟܿܚ ܒܪܢܫܐ ܪܸܢܬܼܘܼܒ. ܕܠܐ ܡ̇ܟܝܘܬܐ\nܢܨܦ̇ ܕܢܛܲܪ ܢܦܫܗ ܐܦ ܡܢ ܫܘܼܒ̈ܥܵܬܼܵܐ ܙܥܘܿܪ̈ܝܬ [...]\nܕܡ̇ܚܒܸ ܠܐܠܗܐ܆ ܠܝܬ ܡܕܡ ܒܟܠܡܐ ܕܢܸܦܪܫܝܼܘܗܝ ܡܢܗ. ܟܬܝܼܒ ܓܝܕ. ܕܡܲܢܘ ܢܦ̱ܪܫܲܢܝ ܡܢ ܚܘܒܗ ܕܡܫܝܚܐ. ܐܘ ܠܨܢܐ. ܐ̇ܘ ܥܩܬܐ. ܥܡ ܫܪܟܐ. ܬܘܒ ܥܠ ܟܡܹܐܢ̈ܐ ܘܦܲܚ̈ܐ\nܕܤܵܛܢܐ. ܘܪܸܟܝܘܬܐ ܘܿܓܡܝܢܘܬܐ ܕܙܕܢܩܘܬܐ ܕܝܠܗ\nܕܡܪܝ ܐܒܪܗܢ. ܓܝܪ ܫܲܦ̈[...] ܡܢ ܥܠܡܐ ܒܫܸܡ ܪܸܝܪܝܐ. ܘܡܐ ܕܐܬܼܡܿܨܲܥܘ. ܤܐ̇ܡ ܩܸܿܤܬܿܪܗܘܢ ܒܗܸܬܿܬ ܟܸܿܫܠܹܐ. ܢܦ̇ܠܝܢ ܘܡܬܿܬܚܕܝܢ ܒܦܲܚ̈ܐ ܕܐܒܼܕܢܐ. ܥܪܘܵܩ ܡܢ ܡܠܟܿܗ\nܕܢܟܝܼܠܐܵܕܦܠܲܓ ܬܘܼܟ̈ܐ ܠܬܓܪ̈ܐ. ܨܢܝܼܥ ܗܘ̣ ܓܝܪ. ܕܠܘܩܕܡ\nܪ̈ܡܐ ܥܠ ܦܲܚܹܗ ܐܘܿܟܼܠܐ ܠܨܲܝܕܐ: ܘܩ̇ܕܡ ܗ̣ܘ ܚܘܒܗ\nܠܐܘܼܟܼܠܗ. ܐܝ̇ܟ ܪܸܝܗܘܕܐ ܪܸܢܫ̣ܩ ܘܲܩܛ̣ܠ. ܗܢ̇ܘ ܓܝܢ ܐܢ\nܬܩܝܼܡܝܼܘܗܝ܆ ܗ̤ܘ ܡܲܦܘܠܬܵܐ ܦܪܵܥ̇ ܠܟ. ܦܓܪܐ ܐܢ ܬܬܸܠ\nܚ̈ܝܐ ܠܡܹܝܬܘܼܬܗ. ܗܦ̇ܟ ܗ̤ܘ ܗ̇ܘܐ ܡܘܬܐ ܠܚܲܘܼܬܼܵܟ. ܒܝ̈ܢܐ\nܕܐܢܫ̣ ܕܲܚ̇ܐ ܗ̣ܘ ܟܐܢܐ. ܕܠܘ ܒܗ̇ ܒܫܵܥܬܐ ܕܚܲܛܐ ܬ̇ܒܥ\nܠܗ. ܘܡܛܠ ܗ̇ܘ ܗ̣ܘ ܐ̇ܬܝܐ ܬܘܵܬ ܢܦܫܐ ܡܛܠ ܬܸ̇ܪܬܝܢ. ܕܐܢ ܬܼܵܐܒ: ܐܢܫ̣ ܥܛܵܬܼܐ ܠܥܘܼܠܗ. ܘܐܢ ܗܘ̣ ܕܡܪܕܫܩܲܠܝܬܗ\nܡܢܗ ܠܡܿܦܲܩ ܒܪܘܚܐ.","english":"...he should not wear filthy garments. Nor should he work on donkeys. And he should distance himself from the vain pursuit of profit. And he should not be ashamed of [...] He should not strike his hands together. And the\n\nBrothers, the farmers have plowed and sown the fruits. And now the harvest of the eternal life is being gathered. My beloved, the time has come to be zealous for it. And no one is able to care for his soul as much as he cares for the world. And just as no one can look with one eye to heaven and the other to earth, so too cannot a person care for God and for the world. Fear God, as one who gives thought to his passing. For just as a tree cannot give fruit without planting, so too cannot a person be established without humility. He who cares for his soul, even from small pleasures [...] He who loves God, nothing in the world separates him from Him. For it is written: \"Who separates from the love of Christ?\" Or to the cross, or to the sign, with the rest. Again, concerning snares and traps of Satan, and the laxity and weakness of the righteousness of our Lord Abraham. For the beautiful ones from the world in the name of the monastery. And when they were tested, they placed their censers in the straw of the threshing floor. They fell and were caught in the traps of destruction. Flee from the counsel of the evil one who divides the goods among the merchants. For he is cunning. For first he places bait on his trap for the hunt: and first he loves his bait. Like Judas who kissed and killed. For that one, if you establish him, he will repay you with a fall. The body, if you give life to its death, it will turn and become death for your life. In the hands of a man who lives, he is a mourner. For not at the hour of sin does he seek him. And because of that, the sign comes to the soul because of two things: that if you come, a man gives counsel to his child; and if he is the one who teaches his disciple to go out with the spirit.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܐܬܟܬܿܫܘ","severity":"info","text":"The opening verb ܐܬܟܬܿܫܘ (ʾetktaššū) is a passive/reflexive form meaning 'they are gathered' or 'they are harvested,' continuing the agricultural metaphor of the previous passage.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܡܲܢܘ ܢܦ̱ܪܫܲܢܝ ܡܢ ܚܘܒܗ ܕܡܫܝܚܐ","severity":"info","text":"The phrase 'Who separates from the love of Christ?' echoes Romans 8:35 or a similar Pauline passage on the inseparability of the faithful from Christ's love.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܪܝ ܐܒܪܗܢ","severity":"info","text":"The reference to 'our Lord Abraham' likely points to Abraham of Nathpar himself, the author of this work, as a model of righteousness whose 'laxity and weakness' is ironically invoked to warn against complacency.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܝ̇ܟ ܪܸܝܗܘܕܐ ܪܸܢܫ̣ܩ ܘܲܩܛ̣ܠ","severity":"info","text":"The comparison of the evil one's deceit to Judas who 'kissed and killed' parallels a common patristic trope (e.g., in Ephrem) contrasting Judas's betrayal with Christ's passion.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܿܓܡܝܢܘܬܐ ܕܙܕܢܩܘܬܐ ܕܝܠܗ ܕܡܪܝ ܐܒܪܗܢ","severity":"caution","text":"The phrase 'weakness of the righteousness of our Lord Abraham' is ambiguous: it may be a self-deprecating rhetorical device or a textual corruption; the Syriac ܙܕܢܩܘܬܐ (zaddiquta) can mean 'righteousness' or 'alms,' but here likely refers to ascetic discipline.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܘܒ","severity":"info","text":"The adverb ܬܘܒ (tūb, 'again') marks a structural transition, introducing a new warning about Satan's snares after the scriptural citation, typical of Abraham's hortatory style.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܘܿܓܡܝܢܘܬܐ ܕܙܕܢܩܘܬܐ ܕܝܠܗ ܕܡܪܝ ܐܒܪܗܢ' is ambiguous: it may be a self-deprecating rhetorical device or a textual corruption; the Syriac ܙܕܢܩܘܬܐ (zaddiquta) can mean 'righteousness' or 'alms,' but here likely refers to ascetic discipline.","The passage contains several lacunae (marked by [...]) that obscure the full sense of the warnings about small pleasures and the conclusion."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":71,"ref":"p71","source":"ܒܲܕܓܘܢ ܒܟܠ ܚܵܘܒ̈ܝܟ ܩܲܕܝܼܒܐ\nܗ̣ܝ ܬܘܵܬ ܢܦܫܐ. ܐܝܟ ܕܬܼܤܲܒ ܥܡܗ̇ ܤ̇ܗܕܘܹܬܗ\nܠܒܝܬ ܕܝܢܐ. ܢܹܐܠܲܦ ܦܓܪܐ ܬܝ̇ܒܘܬܐ ܘܠܐ ܬܿܘܵܬ\nܢܦܫܐ ܗܝ̇ ܪܸܒܟܼܠܫ̇ܥ. ܬܝܒܘܬܐ ܓܝܪ ܐܵܤ̄ܢܵܐ ܗ̣̄ܝ\nܕܢܦܫܟ. ܬܘܵܬ ܢܫܦܐ ܓܝܪ ܗܕܐ ܩܲܢܝܵܐ. ܕܬܼܒܼܬܹܐ ܘܬܼܤܬܿܘܿܙ\nܟܹܐ̈ܒܹܝܗ̇ ܒܟܠ ܫܵܥ. ܐܘܿ ܛܠܝܬܼܐ ܡܵܕܬܿ ܪܘܼܗ̈ܛܵܐ܆ ܠܐ\nܬܓܲܡܪܝܼܢܵܝܗܝ ܠܙ̈ܗܛܟܸܝ ܒܬܼܵܘܫܵܐ ܪܪ̈ܓܝܓܬܗ ܕܦܓܪ̈ܐ. ܕܡܐ\nܕܦ̇ܠ̣ܚ ܒܟܝ ܘܿܓܡܪ ܚܲܝܠܟܝ̇. ܫܿܡܲܪ ܝܫܲܒܼܩܹܟܝ. ܕܐܬܹܬܐ ܠܒܼܙܚܐ\nܤܲܝܒܘܬܼܟܝ. ܐ̇ܩܸܠ ܐܘ ܛܲܠܝܘܬܐ ܕܗ̇ܛܹܟܝ ܒܐܓܘܢܐ\nܕܙܕܢܩܘܬܐ܆ ܙܢܨܲܒܿܬܼܝܼܗ̇ ܟܠܝܼܠܐ ܠܤܲܝܒܘܬܼܟܝ. ܐܝܟܢܐ ܓܝܪ\nܙܼܟܼܗܢܐ ܙܲܗܝܐ ܡܫܟܿܚ ܕܢܪܸܟܹܿܐ ܗܝܟܠܐ ܕܲܡܫܡܸܫ ܒܗ܆\nܗ̇ܟܢܐ ܡܼܫܟܿܚ ܪܥ̇ܝܢܐ ܪܸܟܝܐ. ܕܲܢܙܲܟܹܿܝܘܗܝ ܠܦܓܪܐ ܡܢ\nܟܠܗܘܢ ܥ̇ܒܕ̈ܐ ܝܫܟܼܝ̈ܙܐ ܘܡܢ ܡܲܚܫܒ̈ܬܐ ܤܲܢܝ̈ܬܼܐ܇\nܘܢܥܒܕܝܘܗܝ ܡܵܐܢܐ ܪܸܟܝܐ ܐܝܟ ܕܟܬܝܒ܇ ܕܥ̇ܗ ܙܠܚܘܼܫܵܚܐ\nܘ̇ܠܝܒ ܡܥ̄ܡܪܐ ܕܟܪܗ̇. ܘܼܵܡܛܲܝ̇ܒ ܠܟܠ ܥܒܼܵܕ ܛܒ ܘܿܡܫܲܠܡܵܢ. ܒܛܝܒܘܬܗ ܘ̇ܡܪ̈ܚܡܘܗܝ ܕܡܪܢ ܝܫܘܥ ܡܫܝܚܐ. ܕܠܗ\nܫܘܒܚܐ ܘ̇ܥܠܝܢ ܪ̈ܚܡܘܗܝ ܘ̇ܚܗ ܠܥܠܡܝܢ ܐܡܝܢ. ܘܐܡܝܢ. ܬܲܚܘ̈ܢܬܐ ܪܸܡܓܪ̈ܓܢ ܠܲܡܝܬܪܘܬܐ ܕܝܠܗ ܕܡܪܝ ܐܒܙܗܡ. ܐܝܟ ܡ̈ܝܐ ܩܲܪܝ̈ܙܐ ܠܢܦܫܐ ܨܗܝܼܬܼܵܐ. ܗܟܢܐ ܡ̈ܠܝ ܪܘܚܐ\nܠܢܦܫܐ ܛܒܬܸܐ. ܘܐܝܟ ܪܡ̣ܩܲܤܸܡ ܫ̣ܡܫܐ ܠܟܝ̈ܢܐ ܗܟܢܐ\nܙܸܢ̇ܝܐ ܕܐܠܗܐ ܠܢܦܫܐ ܛܲܒܬܐ. ܘܐܝܟ ܒܲܝܬܿܐ ܪܒܐ\nܕܲܡܠܸܐ ܤܝ̈ܡܬܐ. ܛܲܒܬ̈ܐ܆ ܗ̇ܟܢܐ ܒܪܢܫܐ ܙܥܲܬܿܝܼܪ ܒܥ̇ܒܕܐ\nܛܒ̈ܐ. ܘܐܝܟ ܠܲܡܦܲܝܕܐ ܕܡܸܢܗ̇ܪ ܠܟܠܗ ܒܝܬ̇ܐ܆ ܗ̇ܟܢܐ\nܙܕܥܬܐ ܕܐܠܗܐ ܒܢܦܫܐ. ܘܐܝܟ ܒܝܬ ܡܲܫ̱ܪܝܐ ܡܨܲܒܿܠܐ\nܕܡܲܬܼܩ̇ܢ ܒܚܟ[ܡܬܐ]܆ ܗ̇ܟܢܐ ܡ̇ܢ ܙܲܡܨܒܸܿܬ ܩܢܘ̇ܡܗ ܒܲܢܛܘܸ̇ܢܐ\nܦܘܼܩ̈ܕܢܘܗܝ ܕܦܪܘܩܢ.","english":"...he should not wear filthy garments. Nor should he work on donkeys. And he should distance himself from the vain pursuit of profit. And he should not be ashamed of [...] He should not strike his hands together. And the\n\nconfession of all your faults is the salvation of the soul, so that you may take with it its testimony to the house of judgment. Teach the body repentance, and not the salvation of the soul is the beginning of all things. For repentance is the physician of your soul. The salvation of the soul, however, is this firm thing: that you come and you quell its pains at every hour. Or, O young woman of the running courses, do not complete your sins with the vain stirrings of the members of the body. For he who works with you and completes your strength will leave you. That you may come to the contempt of your old age. Or the youth that sinned against you in the arena of righteousness—its crown adorns your old age. For just as a shining victor is able to enter the temple in which he serves, so also is a humble shepherd able to purify the body from all shameful deeds and from evil thoughts, and to make it a humble vessel, as it is written: \"with which the covering of the heart of the dwelling of its sickness is woven,\" and he prepares every good and perfect work. By the grace and mercies of our Lord Jesus Christ, to whom is glory and whose mercies are for eternal worlds. Amen. Amen. The demonstrations of the virtues of the excellence of our Lord Mar Abraham. Like cold water to a thirsty soul, so are words of spirit to a good soul. And like the rising of the sun to the eyes, so is the splendor of God to a good soul. And like a great house filled with good treasures, so is a head small in good works. And like a lamp that illuminates the whole house, so is the fear of God in the soul. And like a place of rest, a cool shelter that is established in wisdom, so is he who establishes his standing in the commandments of the Savior.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܬܘܵܬ ܢܦܫܐ","severity":"info","text":"The phrase ܬܘܵܬ ܢܦܫܐ (tuwāt nafšā) is rendered 'salvation of the soul' in the English draft, but the Syriac root twt can also carry the sense of 'return' or 'repentance' in ascetic contexts. The ambiguity is resolved by the parallel with ܬܝܒܘܬܐ (tyābūtā, 'repentance') in the same sentence.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܝܟ ܕܟܬܝܒ","severity":"info","text":"The phrase ܐܝܟ ܕܟܬܝܒ ('as it is written') introduces a scriptural allusion. The following clause, 'with which the covering of the heart of the dwelling of its sickness is woven,' is not a direct quotation from the Peshitta but may echo a patristic or liturgical trope; no exact biblical source has been identified.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܝܬ ܕܝܢܐ","severity":"info","text":"The phrase ܒܝܬ ܕܝܢܐ (bēt dīnā, 'house of judgment') refers to the eschatological judgment scene common in Syriac ascetic literature, where the soul's testimony (ܤ̇ܗܕܘܹܬܗ) is presented. This motif appears in works by Ephrem and John of Apamea.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܐܝܟ","severity":"info","text":"The passage concludes with a series of four similes introduced by ܘܐܝܟ ('and like'), a rhetorical pattern typical of Syriac homiletic literature. Each simile compares a natural or domestic image to a spiritual quality, reinforcing the exhortation to ascetic discipline.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܡܪܝ ܐܒܙܗܡ","severity":"info","text":"The closing attribution to 'our Lord Mar Abraham' (ܡܪܝ ܐܒܙܗܡ) identifies the work with Abraham of Nathpar, a late 6th- or early 7th-century East Syriac monastic author. The phrase 'demonstrations of the virtues of the excellence' (ܬܲܚܘ̈ܢܬܐ ܪܸܡܓܪ̈ܓܢ ܠܲܡܝܬܪܘܬܐ) may be a later scribal colophon.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܛܠܝܬܼܐ ܡܵܕܬܿ ܪܘܼܗ̈ܛܵܐ","severity":"caution","text":"The address 'O young woman of the running courses' (ܛܠܝܬܼܐ ܡܵܕܬܿ ܪܘܼܗ̈ܛܵܐ) is grammatically feminine singular, but the surrounding context is addressed to a male monastic audience. This may be a metaphorical personification of the soul or a textual corruption; the English draft retains the feminine address.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ܬܘܵܬ ܢܦܫܐ is ambiguous between 'salvation of the soul' and 'return of the soul'; the parallel with ܬܝܒܘܬܐ supports the latter, but the English draft opts for 'salvation'.","The scriptural allusion introduced by ܐܝܟ ܕܟܬܝܒ is not identifiable as a direct biblical quotation; it may be a paraphrase or a citation from a lost source.","The feminine address ܛܠܝܬܼܐ may be a personification of the soul or a scribal error; the intended audience is likely male monastics."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":72,"ref":"p72","source":"ܘܐܝܟ ܐ̇ܪܥܐ ܛܒܬܐ ܟܲܗܝܼܢܬ\nܒܦܐܪ̈ܐ ܘܲܒܗܲܒ̈ܒܼܐ܆ ܗ̇ܟܢܐ ܐܢܫ ܕ̇ܡܡܲܠ̣ܠ ܒܲܡܤܲܝܒܪܢܘܠܐ. ܬܘܒ ܬܲܚܘ̈ܢܬܐ ܕܠܚܡ̈ܢ ܠܲܪ̈ܦܝܐ. ܐܝܠܝܢ ܪܦܤܲܩܘ ܤܲܒ̱ܪܗܘܢ:\nܘܐܲܫܠܸܡ̣ܘ ܢܦܫܗܘܢ ܠܦܘܼܠܚܢܐ ܕܛܲܢܦܘܬܐ ܘܠܲܪ̈ܓܝܓܬܐ\nܫܟܼܝܼ̈ܙܬܹܐ: ܘܫܲܪ̈ܝܵܢ ܐܘܪ̈ܚܬܗܘܢ ܒܟܠܙܒܢ ܘܪܚ̈ܡܝܢ ܢܝܵܚ̈ܐ\nܡܤܲܓ̈ܦܢܐ܆ ܕܡ̇ܝܼܢ ܠܲܐܪܥ̇ܐ ܒܵܝܲܪܬܼܵܐ. ܠܡܲܕܒܪܐ ܫܵܗܝܐ ܠܒܝܠܐ\nܚܲܕܒ̇ܐ. ܠܟܪܡܐ ܕܠܐ ܦܐܪ̈ܐ. ܠܡܵܐܢܐ ܤܦܝܩܵܐ. ܠܦܓܪܐ\nܕܠܐ ܢܫܦܐ. ܠܥܝ̈ܢܐ ܕܠܐ ܢܘܼܗܪܐ. ܠܘ ܩܒܠ ܕܚ̈ܡܝ ܫܘܒܚܐ\nܘܡ̣ܫܘܸ ܒܗܪ̈ܝ ܒܙܕܢܩܘܬܗܘܢ ܕܡ̇ܝܼܢ ܠܓܘܼܒܿܐ ܬܒܝܼܪܐ ܠܨܪ̈ܪܐ\nܢܩܝܼܒܼܿܝܐ. ܠܐܝܠܢܐ ܕܠܐ ܦܐܪ̈ܐ. ܠܒܪܢܫܐ ܥܲܪܛܠܝܐ. ܠܡܐܢܐ\nܪܸܡܲܒܪ[...]ܤܵܐ. ܠܩܝܤܐ ܕܢܦܝܼܠܐ ܒܗ ܒܹܿܠܛܝܼܬܼܵܐ. ܠܫܪܟܿܐ\nܕܨܸܒܘ̈ܬܐ ܕܡܬܐܟܼ̈ܠܢ ܡܢ ܫܘܼܚܬܿܗܝܢ ܠܘܩܒܠ ܗܘ̇ ܕܠܐ\nܙܗܝܼܪ ܒܠܫܢܗ. ܕܡ̇ܐ ܠܗܘ ܕܦܬܚ̣ ܬܕ̈ܥ ܒܝܬܿܗ̇. ܘܡܢ\nܟܠܢܫ ܡܼܬܼܚܲܠܨܥܘܼܬܪܗ̇. ܘܐܝܟ ܡܵܐܢܐ ܕܚܲܡܪܐ ܕܠܐ\nܡܟܲܤܲܝ. ܘܐܝܟ ܡܕܡ ܕܠܐ ܛܒܼܝܼܥ ܠܘܩܒܠ ܐܝܠܝܢ\nܕܡ̣ܫܬܿܠܛܝܢ ܒܗܘܢ ܚܘܫ̈ܒܐ ܒܝܼ̈ܫܐ. ܘܤܵܠ̇ܩܢ ܡ̇ܚܫܒ̈ܬܐ\nܒܝܼܫܬܿܐ ܥܠ ܠܒܘ̈ܬܗܘܢ ܕܡ̇ܝܼܢ ܠܒܝܬ ܡܲܥ̄ܡܪܐ ܕܚܲܝ̈ܘܬܐ. ܘ̇ܠܥܘܼܡܪܐ ܪܸܡܠܸܐ ܕܚܫܵܐ ܡܲܟܿܝ̇ܢܐ ܘܩܵܛܘܿܠܐ. ܠܐܠܦ̣ܐ\nܕܡ̣ܫܬܿܓܼܫ̇ܐ ܡܢ ܓܲܠ̈ܠܐ. ܠܐܪܥܐ ܕܡܲܠܝܐ ܝܲܥܪܐ ܘܟܼܘܼܒ̈ܐ\nܕܤܠ̇ܩܝܢ ܘܚ̇ܢܩܝܢ ܠܗ̇. ܠܘܩܒܠ ܗܘ̇ ܕܠܐ ܡܟܲܒܸܿܫ ܢܫܦܗ. ܕܡ̇ܐ ܠܚܲܝܘܬܼܐ ܒܲܥܙܝܼܙܵܝܬܿܐ ܕܠܐ ܡܫܲܝܢ̇ܐ܇ ܕܕܵܕܝܐ ܠܟܠ ܝܫ[...]\nܘܦܵܗܝ̇ܐ ܒܬܼܵܘܫܵܐ. ܬܘܒ ܡܛܠ ܐܝܢܐ ܕܢܨ̇ܦ ܕܢܦܫܗ [ܘܗܘܐ]\nܥܸܠܘܐ ܠܐܚܪܢܐ. ܠܡ̣ܙܕܲܕܵܩܘܕܡܐ ܠܙܵܘܩܵܐ ܕܿܡܪܗܲܪ ܠܥܡܐ. ܠ̈ܨܲܝ̈ܪܐ ܚܲܟܝܡܐܘ ܠܙܹܚ̇ܝܐ ܒܲܤܝܼܡܐ. ܠܠܲܡܦܹܝܕܐ ܢܲܗܝܪܐ. ܠܗܲܕܚܵܐ ܕܛܒ̈ܬܐ. ܠܡܲܠܐܟܐ ܕܐܠܗܐ.","english":"...like good, fertile land that is barren of fruits and flowers, so is a man who speaks with patience. Again, the signs of the loaves for the poor: those who have ceased their hope and surrendered themselves to the service of humility and to the scattered desires; and their ways are always open, and their friends are the winds that scatter, which are like land that is fallow. For the desert that is pleasant is like a single day. For a vineyard without fruit. For empty clothing. For a body without form. For eyes without light. He does not accept the faces of glory, and they are adorned with the rays of their righteousness, which are like a broken cistern, for the wasps that are gathered. For a tree without fruit. For a naked head. For clothing that is tattered. For wood that is cast into the fire. For the remainder of desires that are consumed by their own filth. He does not accept the one who is not vigilant with his tongue. He is like one who opens the doors of his house, and from everyone his poverty is revealed. And like a garment of wine that does not cover. And like something that is not good, against those who are ruled by evil thoughts, and evil thoughts arise in their hearts, which are like a dwelling place of beasts. And for a high place of darkness that is lowly and murderous. For a ship that is tossed by waves. For land that is full of forest and thorns that rise up and choke it. He does not accept the one who does not subdue his form. He is like a wild beast that is not tamed, which is a terror to all. And he is beautiful in appearance. Again, concerning one who cares for himself and becomes a burden to others. To justify oneself before the need of one who hastens to the people. For the small who are wise and the great who are simple. For a lamp that is bright. For a guide of good things. For an angel of God.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܘܐܝܟ ܐ̇ܪܥܐ ܛܒܬܐ ܟܲܗܝܼܢܬ ܒܦܐܪ̈ܐ ܘܲܒܗܲܒ̈ܒܼܐ","severity":"info","text":"The simile of good land barren of fruits and flowers introduces a series of negative comparisons for the person who speaks with patience, contrasting expected fertility with actual sterility.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܲܤܲܝܒܪܢܘܠܐ","severity":"info","text":"The term 'patience' (msaybrwtʾ) is a key ascetic virtue in Syriac monastic literature, often linked to endurance in the face of hardship.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"passage","severity":"info","text":"The passage shifts from a series of negative similes (e.g., barren land, empty clothing) to a contrasting set of positive images (e.g., bright lamp, angel of God), marking a rhetorical turn.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܠܡܲܕܒܪܐ ܫܵܗܝܐ ܠܒܝܠܐ ܚܲܕܒ̇ܐ","severity":"info","text":"The desert (mdbrʾ) as a place of spiritual testing is a common trope in Syriac asceticism, echoing the tradition of the Desert Fathers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܠܡܐܢܐ ܪܸܡܲܒܪ[...]ܤܵܐ","severity":"caution","text":"The text is corrupt here; the word for 'tattered' is partially illegible, and the exact sense of the simile is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܠܡܲܠܐܟܐ ܕܐܠܗܐ","severity":"info","text":"The phrase 'angel of God' (mlʾkʾ dʾlhʾ) echoes biblical usage (e.g., Galatians 4:14) and is a common epithet for exemplary ascetics in Syriac tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'signs of the loaves for the poor' (ܬܲܚܘ̈ܢܬܐ ܕܠܚܡ̈ܢ ܠܲܪ̈ܦܝܐ) is obscure; it may refer to a specific practice or be a textual corruption.","The simile 'like a garment of wine that does not cover' (ܐܝܟ ܡܵܐܢܐ ܕܚܲܡܪܐ ܕܠܐ ܡܟܲܤܲܝ) is ambiguous; 'garment of wine' may be a metaphor for a wine-skin or a stained cloth."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":73,"ref":"p73","source":"ܐܝܟ ܦܘܼܡܗ\nܕܡܙܵܝܐ. ܘܐܝܟ ܪܒܐ ܕܐܠܗܐ. ܗܠܝܢ ܒܟܠ ܫܘܚ̈ܠܦܝܢ ܟܐܒܬ\nܠܟ܆ ܕܠܐ ܬܸܿܡܐ̇ܢ ܠܟ̣ ܘܠܐ ܬܸܿܬܪܼ̈ܦܹܐ ܢܦܫܟ. ܘܐܝܟ ܕܬܗܘܐ\nܥܸܠܬܼܐ ܠܐܝܠܝܢ ܕܨ̇ܒܝܢ ܕܢܬܪܸܡܘ̈ܢ ܒܟ. ܡܛܠ ܗܕܐ ܡ̇ܠܟ ܐܢܐ\nܠܟ. ܕܡ̣ܐ ܕܡܢ ܛܲܠܝܬܟ ܓܒܼܝܬ ܠܟ ܠܡ̣ܫܩ̇ܠ ܢܝܼܪܐ ܛ̇ܒܐ\nܪܸܡܤܲܝܒܿܪܢܘܬܐ ܥܠ ܟܲܬܼܦܐ ܕܨܸܝܢܟ. ܗܕܐ ܥܵܕܪܐ ܠܟ. ܕܬܸܬܸܿܒ ܒܲܠܚܪܕܝܟ ܒܫܸܠܝܐ. ܟܕ ܚܤܝܸܟ ܐ̇ܢܬ ܡܢ ܥܸܢܝܵܢܐ\nܕܐܢ̈ܫܐ܆ ܘܡܢ ܡܲܪܢܝܵܬܐ ܡܥܵܘ[...]ܝܵܬܐ ܕܗܠܝܢ ܙܲܬܼܝܢ. ܘܿܥܒܸܕ\nܢܦܫܟ ܐܝܟ ܥܲܦܪܐ ܒܡܘܟܟܟ ܕܠܘܬܲ ܟܠܹܢܫ. ܒܲܕ ܝܕܥ̇ ܐܢܬܼ\nܕܐܝܼܬ ܐ̇ܓܼܪܐ ܠܙܸܡ̈ܥܲܝܟ. ܘܲܥܒܸܕܝܗܝ ܠܟܼܘܿܪܚܵܟ ܒܝ̈ܬ ܕܝܢ̣ܐ\nܠܲܩܢܘܿܡܟ ܘܒܝܬ ܬܲܟܬܘܫܐ ܕܥܡ ܫܹܐܪ̈ܐ ܘܥܡ ܚܫ̈ܐ\nܒܝܼ̈ܫܐ. ܘܢ̣ܗܘܐ ܨܝܕ ܒܗ ܓܗܢܐ ܘܡ̇ܠܟܘܬܐ. ܡܘܬܿܐ ܘܚ̈ܐ. ܚ̈ܛܝܐ ܘܙܕܝ̈ܩܐ. ܘܢܘܪܐ ܕܠܐ ܕܿܥܟܹܿܐ ܘܫܘܼܒܚܐ ܕܟܐ̈ܢܐ. ܘܚ̣ܫܘܟܼܐ ܒܲܪܵܢ̇ܐ. ܘܚܘܼܙܵܩ ܫܸ̈ܢܐ ܘܬܼܵܘܠܟܐ ܕܠܐ ܡܵܝܬܿܐ. ܘܢܘܼܗܵܪܐ ܕܙܕܢܩ̈ܐ ܘܚܲܕܘܬܐ ܕܒܗ̇ܚܡܘܕܫܐ. ܘܚܲܫܗ\nܕܡܪܢ ܘܕܘܼܟܪܢܐ ܕܩܝܡܬܗ. ܘܦܘܼܪܩܢܐ ܕܒܲܪ̈ܝܬܐ. [ܘܲܥܩ...]ܗܝ\nܠܥܘܡܪܟ ܙܥܘܿܕܐ. ܘܵܙܢܵܐ ܕܡܲܥܡܘܕܢܬܐ ܘܕ ܬܝܒܘܬܐ\nܘܫܘܼܒܩܢ ܚ̈ܛܗܐ. ܘ̇ܤܚܸܝ ܒܗ ܒܪܡܫܐ ܘܲܒܨܦܬܐ. ܘܒܟܠ\nܫܵܥ̈ܝܢ ܘܥܼܪ̈ܙܢܝܢ. ܘܲܡܪܘܿܩ ܘܐ̇ܫܝܓ ܘܪܸܟܿܐ ܡܘܡ̈ܝ ܢܦܫܟ. ܐܢ\nܓܝܪ ܐܢܫܠܐ ܡܬܼܝܸܠܕ ܡܵܘܠܕܐ ܚܲܕܬܼܐ ܒܲܬܢܒܘܬܐ: ܘܫ̇ܠܚ\nܒܪܢܫܐ ܥܲܬܿܝܼܩܐ ܥܡ ܟܠܗܘܢ ܗܘܼ̈ܦܟܼܘܗܝ ܘ[...]ܒ̈ܘܗܝ\nܘܪ̈ܓܝܓܬܗ: ܘܠܒ̇ܫ ܕܘܒܪܐ ܚܲܕܬܐ ܕܒܬܪ ܩܝܡܬܐ܆ ܠܐ\nܡܼܫܟܿܚ ܕܢܥܘܿܠ ܠܡܲܠܟܘܬܐ ܕܐܠܗܐ. ܘܢܗܘܐ ܚ̇ܤܝܼܟ\nܥܘܡܪܟ ܡܢ ܝܲܬܿܝܼܪ̈ܬܐ. ܚܕܐ ܡܢ ܬܿܪܬܝܢ ܕܝܢ ܓܵܕܫܵܐ ܠܟ. ܕܐܘ\nܟܕ ܡ̣ܬܚ̇ܫܲܚ ܐܢ̄ܬ ܒܗܝܢ ܬܸܿܤܬܲܓܿܦ̣.","english":"...like the mouth of a dyer. And like a father of God, toil in all changes of affliction for yourself, so that you do not become weary and do not abandon yourself. And so that you may be a cause for those who desire to be raised up through you. For this reason, I give you this counsel: from the time you chose your youth for yourself to take up the good yoke of discipline upon the shoulder of your righteousness, this will help you: that you sit in your solitude in stillness, while you are separated from the business of men and from the cares of the world, and from the vain distractions of these worldly things. And make yourself like dust in your humility before every man. For you know that there is a reward for your labors. And make your course a house of judgment for your standing, and a place of struggle with companions and with evil pains. And let it be a hunting ground for pride and kingdom, death and life, sinners and righteous, and an unquenchable fire and the glory of the chaste, and outer darkness, and the strength of years and an immortal covenant, and the splendor of the righteous and the joy of the desired one, and the passion of the Lord and the memory of his resurrection, and the salvation of creatures. And [...] it to your small dwelling. And the font of baptism and of repentance and forgiveness of sins. And bathe in it at evening and at morning, and at all hours and vigils. And polish, and refine, and purify the blemishes of your soul. For if you are negligent, a new birth is born in repentance, and you cast off the old head with all its transformations and [...] and its desires, and you put on a new conduct of after the resurrection, you cannot enter into the kingdom of God. And let your dwelling be separated from superfluities. One of two things will happen to you: either you will be found worthy in these things, or you will be turned away.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܪܸܡܤܲܝܒܿܪܢܘܬܐ","severity":"info","text":"The Syriac term ܪܸܡܤܲܝܒܿܪܢܘܬܐ (rīmsaybārūṯā) is a rare compound likely meaning 'discipline' or 'ascetic regimen', derived from Greek ῥυθμός (rhythmos) + Syriac suffix. It appears in monastic contexts.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܲܥܡܘܕܢܬܐ","severity":"info","text":"The reference to 'font of baptism' (ܡܲܥܡܘܕܢܬܐ) and 'repentance' (ܬܝܒܘܬܐ) echoes early Syriac baptismal theology, where the font is a site of spiritual renewal, as in Ephrem's Hymns on the Epiphany.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܝܬ ܬܲܟܬܘܫܐ","severity":"info","text":"The phrase 'place of struggle' (ܒܝܬ ܬܲܟܬܘܫܐ) reflects the ascetic ideal of the cell as a battlefield against demons and passions, common in Syriac monastic literature such as the Apophthegmata Patrum.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܚܕܐ ܡܢ ܬܿܪܬܝܢ","severity":"info","text":"The passage concludes with a binary choice ('one of two things'), a rhetorical device typical of Syriac paraenesis, emphasizing the stakes of the ascetic life.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"[...]","severity":"caution","text":"The Syriac text has lacunae marked by brackets, e.g., after ܘܲܥܩ... and ܘ[...]ܒ̈ܘܗܝ, making the exact sense of the passage uncertain in those places.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'like a father of God' (ܐܝܟ ܪܒܐ ܕܐܠܗܐ) is ambiguous: it may refer to an abba (spiritual father) or to God the Father; the translation opts for the former.","The lacunae in the Syriac text obscure the full list of ascetic practices and the conclusion of the sentence beginning 'And [...] it to your small dwelling'."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":74,"ref":"p74","source":"ܐܘ ܟܕ ܬܸܿܚܤܘܿܟ ܢܦܫܟ\nܡܢܗܘܢ ܢܼܬܿܬܘܤܲܦ ܘܢ̣ܥܫܲܢ ܟܐܒܟ. ܚܙ̣ܝ ܕܠܡ̇ܐ ܒܥܸܠܬ\nܐܝܩܪܐ ܘܚܵܘܤܵܥܐ ܕܥܠ ܐܚܙ̈ܢܐ܇ ܢܲܪܡܹ̇ܝܟ ܒܝܫ̣ܐ ܒܲܩܪܒܐ. ܟܠ ܨܒܘܬܐ ܕܪܓܬܐ ܗ̣̄ܝ ܕܓܲܝ̈ܢܐ ܠܐ ܬܸܿܩܢܹܐ. ܤ̇ܦܩܝܢ ܠܟ\nܩܪܒܐ ܕܚ̈ܫܝܟ. ܐܲܤܐܢ ܘܿܚ̈ܫܝܟ. ܐܲܤܐܢ ܘ̇ܚܡܘܿܠ ܒܝܬ ܡܲܫ̱ܪܝܟ. ܐܝܠܝܢ\nܪܸܪܥܸܐ ܒܗܝܢ ܐܠܗܐ܇ ܗ̇ܘ ܕܝܪܥ ܡܵܘܬܒܟ ܘܡܲܥܠ̇ܟ ܘܡܲܦܩ̇ܟ\nܘܟܠܗ ܕܘܼܒܪܟ. ܗܘ̣ܝܬ ܐ̇ܡܝܼܢ ܒܲܨܠܩܬܐ. ܢܲܬܿܝܼܪܐܝܼܬ ܒܥܕܢܐ\nܕܠܲܝܠܘܬ̈ܐ܇ ܕܗܘ̣[...] ܙܒܢܐ ܡܩܲܒܿܠܐ ܐ̇ܝܟ ܙܲܟܬܝܒ. ܕܬܼܬܿܙܡܹܐ\nܠܡܪܟ ܕܡܲܓܲܗ ܗܘ̣ܐ ܒܲܨܠܘܬܗ ܕܐܠܗܐ. ܒܢܕܢܐ ܕܫܲܬܿܝܼܩܝܢ\nܟܠ ܩ̈ܠܝܢ. ܐܲܢܬ ܡܠܝ ܦܘܡܟ ܫܘܼܒܚܐ ܘܠܫ̇ܢܟ ܬܘܕܢܬܐ. ܟܕ ܐܚܪܠܐ ܪܡܸܝܡ ܐܝܟ ܡܝܼ̈ܬܐ ܒܥܲܪ̈ܤܬܿܗܘܢ. ܐ̇ܢܬ ܨܘܼܪ\nܒܲܩܢܘ̇ܡܟ ܥܝܸܪܘܬܗ̇ ܕܩܝ̇ܡܬܿܐ. ܠܠܝܐ ܕܠܐܚܪ̈ܢܐ ܚܫܘܿܟ܆\nܠܟ ܐܝܟ ܐܢܡܡܐ ܚ̣ܗ̇ܪ. ܚܠܦ ܐܚܪ̈ܢܐ ܕܪܘܸܝܢ ܒܗ\nܒܠܠܝܐ ܐ̇ܢܬܪܘܼܝ ܒܚܘܼܒܐ ܕܐ[...]ܐ. ܒܠܠܝܐ ܕܡܬܓܝܸܒ\nܒܗ ܤܐܡܐ ܘܕܲܗܒܐ܆ ܐܢܬ ܓܸܢܘܿܒܼ ܒܗ ܡ̇ܠܟܘܬܐ ܐܝܟ\nܓܲܒ̇ܤܐ. ܒܠܠܝܐ ܕܥ̇ܡܠܝܢ ܒܗ ܚ̈ܛܝܐ ܒܤܘܼܥܪ̈ܢܐ ܒܝ̈ܫܐ\nܐܝܟ ܪܸܠܤܘ[...]ܦܵܢܗܘܢ. [...]ܠ ܐ̇ܢܬܼ ܠܝܘܼܬܪܢܟ. ܘܡܐ ܙܲܗܘ̤ܐ\nܨ̇ܦܪܐ܆ ܐ[...]ܝܲܒܼ ܥܡ ܟܠܢܫ. ܥܡ ܬܲܟܿܪ̈ܐ ܦܠܘܿܚ. ܘܥܡ ܪܥ̇ܘܬܐ\nܩܙܒ̈ܠܢܐ ܐܲܩܪܸܒ. ܘܥܲܡ ܐܲܟܪ̈ܐ ܦܠܘܿܚ. ܘܥܡ ܪ̈ܥܘܬܐ\nܕܥܲܝ. ܘܥܡ ܐܲܪ̈ܕܟܠܹܐ ܒܢ̣ܝ. ܘܥܡ ܪܵܕܚ. ܒܐܘܪ̈ܚܬܐ ܪܕܝ. ܘܥܡ ܕܝ̈ܢܐ ܕ[...]. ܘܥܡ ܝܵܢܘ̈ܦܹܐ ܢ̣ܢܲܦ. ܘܥܡ ܦܵܪ̈ܘܠܹܐ ܦ[...]ܥ. ܘܥܡ ܫܵܒܼܘ̈ܦܩܹܐ ܫܒܘܿܩ. ܘܢܵܨܢܦܘܼܬܼܐ ܪܒܟܠܗܝܢ ܥܠ\nܩܢܘܿܡܟ. ܘܗ̇ܝܕܝܢ ܗܘ ܡܪ̈ܚܡܵܢ ܒܡ[...] ܗܒ̈ܬܗ ܘܥܲܬܿܝܼܪ\nܒܟܠ ܕܩܪ̈ܐ ܠܗ܆ ܩܲܠܝܼܠܐܝܬܬ̇ܐ ܠܘܬܟ ܘܡܥܲܪܪ ܠܟ. ܘ̇ܠܒܝܼܫܐ ܐܢܬ.","english":"...like the mouth of a dyer. And like a father of God, toil in all changes of affliction for yourself, so that you do not become weary and do not abandon yourself. And so that you may be a cause for those who desire to be saved. Or when you are darkened in yourself, be vigilant and increase your pain. See that you do not, for the sake of honour and profit which come upon the limbs, cast yourself into evil battle. Every desire of the will is that of the proud; do not be troubled. Sufficient for you is the battle of your afflictions. Heal your afflictions. Heal and be patient in your dwelling-place. Those who tremble in the fear of God—He who knows your sitting, your entering, your going out, and all your conduct—you were a mother in the ascetic life, and manly in the time of the night-watches, that you might be [...] a time receiving like a victor, that you might be joined to your Lord, who was a suppliant in the prayer of God. In the time of silence, all voices are stilled. You, fill your mouth with praise and your tongue with thanksgiving. While others lie prostrate like the dead on their beds, you, form in your standing the wakefulness of the resurrection. The night which for others is darkness, for you is like the day. Instead of others who are drunk with it in the night, you, be drunk with the love of God. In the night in which silver and gold are gathered, you, gather the kingdom like a merchant. In the night in which sinners toil in evil deeds like their [...] you, toil for your profit. And when the morning dawns, you [...] with all. Work with the merchants, and with the shepherds offer gifts, and with the farmers work, and with the shepherds of the flock, and with the stewards build, and with the travellers travel on the roads, and with the fishers of [...] fish, and with the sailors sail, and with the forgers forge, and with the abandoners abandon. And all the shamefulness of the world is upon your standing. And then the merciful one in his gifts and rich in all that is called to him, lightly comes to you and strips you. And you are clothed.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܘ ܟܕ ܬܸܿܚܤܘܿܟ ܢܦܫܟ","severity":"info","text":"The Syriac phrase ܐܘ ܟܕ ܬܸܿܚܤܘܿܟ ܢܦܫܟ (ʾaw kad teḥsōk napšāk) is rendered 'or when you are darkened in yourself,' using a verb (ḥsk) that can mean 'to be dark' or 'to be troubled,' reflecting an inner spiritual struggle.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܲܨܠܘܬܗ ܕܐܠܗܐ","severity":"info","text":"The phrase 'in the prayer of God' (ܒܲܨܠܘܬܗ ܕܐܠܗܐ) echoes the ascetic ideal of Christ as a model of prayer, possibly alluding to Luke 22:41–44 where Jesus prays in Gethsemane, a common trope in Syriac monastic literature.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܠܠܝܐ ܕܡܬܓܝܸܒ ܒܗ ܤܐܡܐ ܘܕܲܗܒܐ","severity":"info","text":"The reference to gathering silver and gold at night (ܒܠܠܝܐ ܕܡܬܓܝܸܒ ܒܗ ܤܐܡܐ ܘܕܲܗܒܐ) contrasts worldly nocturnal avarice with the monk's spiritual 'gathering' of the kingdom, a common ascetic topos in Syriac works like those of Ephrem.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܥܡ ܬܲܟܿܪ̈ܐ ܦܠܘܿܚ. ܘܥܡ ܪܥ̇ܘܬܐ ܩܙܒ̈ܠܢܐ ܐܲܩܪܸܒ. ܘܥܲܡ ܐܲܟܪ̈ܐ ܦܠܘܿܚ.","severity":"info","text":"A series of parallel imperatives ('work with the merchants... offer gifts with the shepherds...') creates a rhythmic catalogue of social roles, each paired with a verb, emphasizing the monk's active engagement in diverse worldly tasks as spiritual discipline.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܗ̇ܝܕܝܢ ܗܘ ܡܪ̈ܚܡܵܢ ܒܡ[...] ܗܒ̈ܬܗ","severity":"caution","text":"The text is corrupt at ܒܡ[...] (bm[...]), likely a lacuna; the English draft supplies 'in his gifts' but the Syriac is incomplete, and the precise phrase is uncertain.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܘܢܵܨܢܦܘܼܬܼܐ ܪܒܟܠܗܝܢ ܥܠ ܩܢܘܿܡܟ","severity":"info","text":"The phrase 'all the shamefulness of the world is upon your standing' (ܘܢܵܨܢܦܘܼܬܼܐ ܪܒܟܠܗܝܢ ܥܠ ܩܢܘܿܡܟ) reflects a theme of the monk as a bearer of the world's sins, reminiscent of the 'scapegoat' motif in Syriac asceticism, later influential in East Syrian monastic anthologies.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text has several lacunae (e.g., ܒܡ[...], ܕܗܘ̣[...], ܐ[...]ܐ) that obscure the exact wording; the English draft supplies plausible readings but the original is uncertain.","The phrase 'like the mouth of a dyer' at the start of the passage is a fragment from the previous section; its full context is lost."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":75,"ref":"p75","source":"ܩܚܘܫ̈ܒܐ ܫ̈ܦܲܝܵܐ ܕܬܲܩܢܘܬܐ ܡܲܙܡܹܐ ܒܟ. ܘ̇ܠܘܥܝܢܟ ܡܚܲܝܸܨ. ܘܗܘ̇ܐ ܩܕܡܝܟ ܥܲܪܡܵܐ ܠܫܲܦܝܐ܆ [...ܬܪܐ]\nܥܲܫܩܲܐ ܠܲܦܩܥܬܐ. ܘܫܪܢܐ ܐܠܦܟ ܒܲܠ[...]ܥܐ. ܘܩ̇ܕܡ\nܐܢܬ ܠܗ̇ܘ ܕܘܒܪܐ ܕܥܬܼܝܼܕ. ܘܲܡܫܲܡܠܐ ܐܢ̇ܬ ܨܒܝܢܗ ܕܐܠܗ. ܐܝܟ ܕܒܲܫܡܝܐ ܐܦ ܒܐܪܥܐ. ܘܲܠܦܘܼܬ ܕܘ̈ܒܪܝܟ ܐ̇ܦ\nܝܕܥܬܟ ܝܵܪܒܿܐ. ܘܚ̇ܙܘܬܟ ܤܵܓܝܐ. ܘܠܲܚܙܬܐ ܕܪ̈ܘܼܚܢܐ\nܡܫܬܘܸܐ ܐܢܬ. ܬܘܒ ܕܥܠ ܚܙܘ̈ܢܐ ܘܓܼ̈ܠܝܼܢܐ ܪܗܘܝܢ ܠܘܗ\nܩܕܝܼ̈ܫܐ ܕܝܠܗ ܕܡܸ[...] ܐܒܪܸܤܡ ܡܛܠ ܕܡܲܢܲܥܢܲܢ ܠܗ ܪܟܐ[...]\nܢܐܡܪ ܡܟܝܠ ܥܸܠ̈ܠܬܐ ܕܓܼ̈ܝܢܐ ܘ̇ܕܚܙ̈ ܘܢܐ ܐܝܟ ܫܘܼܘܕܙܝܲܢ:\nܕܡܢܲܐ ܗ̣ܝ ܥ̣ܠܬܼܐ ܕܐܝܼܬ ܕܚ̇ܙܝܢ ܓܠܝܢܐ ܘܐܝܬ ܕܠܐ܇\nܟܕ ܛܒ ܫܘܝܸܢ ܒܕܘܼܒܪ̈ܝܗܘܢ. ܘܐܝܬ ܕܥܵܠܒ̇ܝܢ ܒܥܲܡ̈ܠ\nܠܚܲܒܪܝ̇ܗܘܢ܇ ܘܠܲܚܙܬܼܐ ܕܪ̈ܘܚܢܐ ܠܐ ܡ̣ܫܬܘܹܝܢ ܐܟܘ[...]ܗܘܢ. ܥܸܠܬܐ ܩܕܡܝܬܐ ܗܙܐ ܗ̣ܝ ܚܙܝܐ ܥܸܠܬܼܐ ܕܓܼ̈ܠܝܐ܆\nܗ̇ܝܡܢܘܬܐ ܗ̣ܝ ܕܢܦܫܐ. ܘܡܛܠ ܕܠܘ ܕܟܠܢܫ ܗ̣ܝ ܗ̇ܝܡܢܘܬܐ. ܠܘ ܟܠܢܫ ܚ̇ܙܐ ܓ̈ܠܝܢܐ. ܥܸܠܢܬ ܕܝܢ ܕܬܪܬܝܢ ܕܗܕܐ ܗ̣ܝ. ܡܛܠ ܕܐܵܠܨ̇ܐ ܕܐܝܟ ܕܚ̣ܙܘ ܩܕܡ̈ܝܐ ܤܒܝܼܤܵܐܝܬ ܡܛܠ\nܕܐܵܠܨ̇ܐ ܗܘ̣ܬܿ. ܠܘ ܩܲܠܚܘܕ ܡܝܼ̈ܬܿܪܐ ܐܠܐ ܐܦ ܒܝܼ̈ܫܐ܇\nܐܝܟ ܒܸܿܠܥܵܐ ܩܵܨܘܿܡܼܵܐ ܘܿܡܓܘ̈ܫ ܥܡ ܝܫܪܟܐ ܥܸܠܬܐ\nܙܬܠܬ ܐܝܟ ܪܸܠܠܘܼܒܿܒܼܵܐ ܕܲܡܚ̈ܝܼܠܐ. ܒܲܕܡܘܼܬ ܝܲܥܩܘܒ\nܟܕ ܕܚܸܠ ܡܢ ܥܹܤܘܿ. ܘܐܝܟ ܐܤܛܲܦܢܘܿܣ ܘܚܲܒܿܪ̈ܘܗܝ\nܒܥܕܢ ܐܵܓܘ̈ܢܝܗܘܢ. ܥܸܠܬܐ ܕܐܪܒܥ ܡܛܠ ܥܝܼܪܘܼܬܼܗ\nܘܢܲܨ ܝܼܦܘܬܗ ܕܐܢܫ ܕܥܠ ܢܦܫܗ. ܐܟܼܙܢܐ ܓܝܪ ܪܸܥܚ̈ܐ\nܐܡܬܝ ܕܢܼ̈ܛܥ̱ܝܵܢ ܡܝ̈ܐ ܒܤܓܝܐ ܘܬܐ ܥܵܡ̈ܛܵܢ: ܐܡܬܝ ܕܝܢ\nܕܢܸܬܼܢܓܲܒܼܢ ܗܘ̈ܝܢ ܨܲܚܝܼ̈ܝܵܢ ܘܢܲܗܝܼܪ̈ܢ.","english":"...the good qualities of the discipline of truth shine in you. And your labor is refined. And before you there is a cause for the pure one. [...] The difficult one for the opening. And your beginning teaches you in [...] And you anticipate that conduct which is future. And you fulfill the will of God, as in heaven so also on earth. And according to the conduct of your ways, your knowledge also increases, and your vision is abundant. And you are worthy of the vision of the spirits. Again, concerning visions and revelations, the saints of [...] Ephrem speak, because it makes the head [...] He says now: The causes of visions and revelations are like a demonstration: that the cause is one thing, for there are those who see revelations and those who do not, when they are equal in their conduct. And there are those who surpass their companions in labors, yet are not worthy of the vision of the spirits like [...] them. The first cause is this: the vision of revelations is faith, which is of the soul. And because not everyone has that faith, not everyone sees revelations. The cause of the second is this: because necessity, as the ancients saw, was simple because necessity was. Not only the virtuous, but also the evil, like Balaam the diviner and magicians along with the rest. The third cause is like the weakness of the mighty, in the likeness of Jacob when he feared from Esau. And like Stephen and his companions at the time of their stoning. The fourth cause is because of the vigilance and purity of a person over himself. For thus are the senses when the waters are many and the depths come; when, however, they are dried up and clear.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܬܲܩܢܘܬܐ","severity":"info","text":"The term ܬܲܩܢܘܬܐ (taqnutha) denotes 'discipline' or 'ascetic practice' and is a key concept in Syriac monastic literature, often associated with the structured life of a solitary.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Balaam the diviner","severity":"info","text":"The reference to Balaam (Num 22–24) as an example of an evil figure who received visions illustrates the second cause of revelations, showing that divine vision is not limited to the virtuous.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Jacob when he feared from Esau","severity":"info","text":"The allusion to Jacob’s fear of Esau (Gen 27–33) serves as the third cause of visions, comparing the weakness of the mighty to the patriarch’s experience.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Stephen and his companions","severity":"info","text":"The mention of Stephen and his companions at their stoning (Acts 7) provides a New Testament example of visions granted under duress, reinforcing the third cause.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ephrem","severity":"info","text":"The reference to Ephrem (likely Ephrem the Syrian) indicates the author’s reliance on earlier Syriac authorities for the discussion of visions and revelations, situating the text within the broader ascetic tradition.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"the difficult one for the opening","severity":"caution","text":"The phrase 'the difficult one for the opening' is obscure in the Syriac; the text may be corrupt or lacunose, and the intended meaning is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text contains several lacunae (marked by [...]) that obscure the full sense of the passage, particularly in the opening lines and the reference to Ephrem.","The phrase 'the difficult one for the opening' (ܥܲܫܩܲܐ ܠܲܦܩܥܬܐ) is ambiguous; it may refer to a specific ascetic challenge or a textual corruption."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":76,"ref":"p76","source":"ܗ̇ܟܢܐ ܐܡܬܝ ܕܒ̈ܢܝ\nܐܢ̈ܫܐ ܢܵܩܪܝܢ ܠܒܘ̈ܬܗܘܢ ܒܐܵܤܘܿܛܘܼܬܼܵܐ ܘܿܒܪܘܿܝܵܘܬܐ܇\nܘܲܒܤܓܝܐ ܘܬܐ ܕܡܹܐ ܟ̈ܠܬܐ ܚ̣ܫܘܼܟܝܢ ܪ̈ܥܝܢܝܗܘܿܢ. ܘܠܐ\nܡܼܫܟܚܐ ܕܢܝܚܙܘܢ ܚ̣ܙܘ̈ܥܐ ܐܠܗ̈ܐܝ. ܟܕ ܛܲܒܝܼܥ ܓܘܼܫܡܗܘܢ\nܒܝܘܩܪܐ ܕܫ̣ܢܬܼܵܐ ܐܝܠܝܢ ܕܝܢ ܕܓ̇ܠܙܝܢ ܢܦܫܗܘܢ ܡܢ ܟܠܗܘܢ\nܗܠܝܢ: ܒܗ̇ܝ ܕܩ̇ܠܝܼܠ ܓܘܫ̱ܡܗܘܢ ܥܠ ܙܘ̈ܥܐ ܕܢܦܫܗܘܢ ܥܝܼܪܝܢ\nܘܢܗܪܝ̇ܢ ܒܲܕܡܘܬ ܥܚ̈ܐ ܝܲܗܝܼܪ̈ܬܐ. .ܡܫܬܹܘܝܢ ܠ̈ܓܠܝܐ ܥܸܠܬܐ\n[...] ܐܝܼܬܝܗ̇ ܗܸܪ̈ܓܐ. ܕܥܠ ܕܗ̇ܪܓ ܪܸܥܝܢܢ ܒܐܲܡܝܼܢܘ ܒܡܫ[...]\nܘܼܒܡ̈ܠܐܟܐ ܘܒܢܘܗܪܐ ܕܐܝܬܘܗܝ ܒܗ ܦܫܪܩܢ: ܘܲܥ[...]ܝܢ\nܕܢܪܸܝܪܘܢ ܒܗ ܙܕܝ̈ܩܐ: ܘܡ̣ܫܬܘܹܝܢ ܒܛܲܝܒܿܘ ܕܐܦ ܒܲܚܘܬܐ\nܢܬܒܲܤܲܡ ܐܝܟ: ܪܸܒܢܦܫ̣ܢ. ܫܲܦܝܘܼܬ ܢܫܦܐ ܘܪܸܟܝܘܬ ܠܒܐ\nܥܒܕܐ ܠܗ ܠܐܢܫ ܐܝܟ ܡܠܬܗܕ ܡܪܢ. ܥܸܠܬܼܐ ܕܫܸܬ[...]\nܡܲܟܝܟܘ ܬܐܘܗܝ ܕܠܐ ܚܫܝܼܒܼܵܐ ܠܗ ܠܐܢܫ ܢܦܫܗ ܒܥ[...]ܗܝ\nܘܡܛܠ ܕܡܒܸܿܟ ܢܦܫܗ. ܡܪܝܸ̇ܡ ܠܗ ܡܪܗ ܒܝܲܬܿ ܝܼܪܘܬܐ ܘ[ܓܠܝܢܐ]\nܘܠܐ ܡ̣ܝܘ[ܬܿܓܦ]. ܐܝܠܝܢ ܕܝܢ ܪܬܟܼܝܠܝܢ ܥܠ ܢܦܫܗܘܢ ܕܐܝܠܝܗܘܢ\nܙܕܝ̈ܩܐ܆ ܐܢ ܢܲܚܙܘܿܢ ܓܠܝܢܐ ܠܲܐܒܕܢܐ ܕܥ̇ܡ̈ܠܝܗܘܢ ܚ̇ܙܝܢ. ܘܡܲܦܘ ܠܬܿܗܘܢ ܗܵܘܝܵܐ. ܘܡܛܠ ܕܗܝܠܝܢ ܒܠܗܘܝܢ ܥܸ̈ܠܠܬܐ\nܐܝܼܬܼ ܠܚܹܙܘ̈ܢܐ ܕܡܢ ܐܠܗܐ ܡ̣ܬܚܵܘܼܝܢ. ܠܐ ܬܸܿܬܼܚܬܲܪ ܐܢ\nܡܕܡ ܬܹܿܚܙܐ. ܨܒܿܐ ܐܢܐ ܕܐܵܘܕܥܵܟ܆ ܦܘܪܫܢܐ ܕܚܙ̈ܘܢܐ\nܝܫܲܪ̈ܝܼܪܐ ܡܢ ܪܓܠܐ. ܘܕܐܠܗܐ ܡܢ ܕܤ̇ܛܢܐ. ܟܕ ܓܝܪ ܓܠܝܐ\nܗ̣ܘ ܕܐܠܗܐ ܐܘ ܕܡܠܐܟ̈ܐ ܕܚ̇ܙܐ ܒܪܢܫܐ: ܒܲܪܫܥܬܗ\nܚܲܕܘܼܬܐ ܡܬ̱ܡܠܹܐ ܘܿܠܘܬ ܬܫܵܒܘܚܬܐ. ܡ̣ܬܿܬܙܝܼܥ. ܘܓܘܼܫܡܬ ܚ̇ܐܡ ܘܦܪܨܘܦܗ ܤܵܡܩ. ܘܼܒܚܘܒܐ ܪܬܲܚ\nܘܬܲܘ ܟܼܠܝܐ ܩܢܐ. ܘܲܚܝܵܪܗ ܡ̇ܩܸܬ ܒܪܤܝܬܐ܆ ܘܪܲܚܝܵܐ\nܒܲܤܝܡܐ ܡܪܝܚ. ܒܚ̣ܙܘܐ ܕܝܢ ܕܓ̇ܠܐ ܕܡܢ ܒܝܼܫܐ.","english":"Thus, when the sons of men weigh their hearts with humility and with spiritual vision, and with the many and various kinds of thoughts, their perceptions are darkened. And they are not able to see the divine visions, while their bodies are immersed in the heaviness of the hour. Those, however, who separate themselves from all these things, because their body is light, are vigilant over the movements of their soul and shine like brilliant stars. They are equal to the revealed cause [...] the thought is. For concerning this thought, one reflects with certainty in [...] and with angels and with the light that is in it, it is divided; and [...] of the truth in it, the righteous; and they are equal in grace, for even in brotherhood it is sweetened like: magnanimity, gentleness of speech, and tenderness of heart make a man like his Lord's word. The cause of [...] his humility, so that a man does not consider himself in [...] and because he humbles himself, his Lord raises him to the height of inheritance and [revelation], and he does not [despise]. Those, however, who trust in themselves that they are righteous, if they see a revelation, they see the loss of their labors. And they put an end to their hope. And because they are in their own causes, there are visions that are shown from God. Do not be disturbed if you see something. I wish to inform you of the distinction between true visions and false ones, and between those from God and those from Satan. For when it is clear that it is from God or from angels, one who sees it at the beginning is filled with joy and moved to praise. His body stands still and his face is radiant. And he burns with love and stands in awe. And his gaze is fixed on the ground, and his breathing is gentle and slow. In a vision, however, that is false and from the evil one.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܒܐܵܤܘܿܛܘܼܬܼܵܐ ܘܿܒܪܘܿܝܵܘܬܐ","severity":"info","text":"The phrase 'with humility and with spiritual vision' contrasts the darkened perceptions of those weighed down by the body with the clarity of those who separate themselves. The Syriac ܒܐܵܤܘܿܛܘܼܬܼܵܐ (b-asūṭūtā) means 'humility' and ܒܪܘܿܝܵܘܬܐ (b-rūyāwātā) 'spiritual vision' or 'visionary insight'.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܚܙ̈ܘܥܐ ܐܠܗ̈ܐܝ","severity":"info","text":"The term 'divine visions' (ܚܙ̈ܘܥܐ ܐܠܗ̈ܐܝ, ḥezwāʾē ʾalāhāyē) is a key concept in Syriac ascetic literature, denoting supernatural revelations granted to the pure. Abraham distinguishes these from false visions later in the passage.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Thus, when the sons of men...","severity":"info","text":"The passage contrasts two groups: those weighed down by humility (misguided) and those who separate themselves (vigilant). This antithesis structures the argument, leading to a distinction between true and false visions.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܝܟ ܡܠܬܗܕ ܡܪܢ","severity":"info","text":"The phrase 'like his Lord's word' (ܐܝܟ ܡܠܬܗܕ ܡܪܢ, ayk melteh d-mārē) echoes the Johannine concept of the Logos, possibly alluding to John 1:1 or the idea of the ascetic becoming a living embodiment of divine truth.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"[...]","severity":"caution","text":"Several lacunae in the Syriac (marked [...]) obscure the full sense, particularly after 'equal to the revealed cause' and 'the thought is'. The English draft fills these gaps conjecturally; the original may have contained further distinctions.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܕܐܠܗܐ ܐܘ ܕܡܠܐܟ̈ܐ","severity":"info","text":"The distinction between visions from God/angels and those from Satan reflects a common concern in early Syriac monasticism, as seen in works like the 'Asceticon' of Abba Isaiah. Abraham provides physiological signs (joy, stillness, flushed face) to discern authenticity.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text has several lacunae, particularly after 'equal to the revealed cause' and 'the thought is', making the precise argument uncertain. The reading assumes a contrast between humility as a hindrance and separation as a virtue, but the original may have nuanced this."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":77,"ref":"p77","source":"ܒܪ\nܫܥܬܗ ܕܡܲܕܓܿܫ̇ܐ ܒܗ ܢܦܫܐ ܡܼܬܿܬܙܝܼܥܐ ܘܗܵܘܝܵܐ\nܒܕܚ̱ܠܬܐ. ܘܓܼܵܘܢܗ ܕܐܢܫ̣ ܢ̇ܪܸܩ. ܘܠܫ̇ܢܗ ܕܒ̇ܩ ܠܲܫܡ̈ܝ ܚܸܟܹܿܗ܆\nܐܝܟ ܐܢ̄ܫ ܕܒ̇ܠܐ ܠܡܸܩܛܠܹܗ. ܘܡܸܙܕܩܦܢ ܡܸ̈ܢܹܐ ܕܪܫܗ. ܘܐ̇ܚܙ̈ܢܝܬܐ ܕܐܝܟ ܕܠܐ ܦܫܝܹܩ ܗܘ̣ܐ ܠܢ ܠܡ̣ܟܼܬܿܒ ܥܠ\nܚ̣ܙ̈ܘܐ ܫܲܪܝܼܪܐ. ܘܐܦܠܐ ܥܠ ܪܓ̈ܠܐ ܟ̇ܬܼܒܿܝܼܢܢ. ܐܦ ܓܝܪ\nܘ̇ܠܐ ܠܢ ܡܕܡ ܡܕܡ ܠܲܡܟܲܤܵܝܘ ܡ̇ܢ ܒܥܠܕܒ̈ܒܝܢ܆ ܕܠܐ ܬܸܫܠܡ\nܥܠܝܢ ܡܠܬܗ ܪܟܬܒܐ ܕܐܡ̇ܪ ܕܓܠܐ ܐܪܙܐܡ̇ܘ ܒܸܿܕ ܢܦܫܗ. ܥܠ ܕܐܝܟ ܗܝܠܝܢ܆ ܚܟ̱ܡܬܐ ܡܢ ܠܥܠ ܢܸܫܐܠ̣ ܘܡܼ̈ܬܝܗܒܐ\nܠܢ. ܘܡܕܡ ܕܒܲܨܪܢܲܢ ܬܝ̇ܢ. ܡ̣ܫܟܿܚ ܐ̇ܢܬܼ ܒܡܹܿܟܬܿ ܒܼܢ̈ܘܵܬܐ\nܕܐ̇ܒܗ̈ܬܐ. ܐܢܐ ܕܝܢ ܠܡܹܐܡܕܐ ܗܢܐ ܕܬܠܗܝܢ ܗܲܪܟܐ\nܡܫܠܸܡ ܐܢܐ ܘܿܡܬܲܚܸܡ ܐܢܐ ܠܗ. ܟܕ ܡܦܝܸܣ ܐܢܐ ܠܟ\nܪܸܗܘܝܼܬ ܠܝ ܥܸܠܬܼܐ ܠܡܼܟܼܬܲܒ ܫܲܪ̈ܒܐ ܕܐܝܟ ܗܠܝܢ ܗ̇ܠܟܠܗܘܢ\nܒ̈ܢܝ ܬܪܥܝܬܟ: ܕܬܼܚ̱ܠܛܘܢ ܨܠܘܬܐ ܕܚܠܦ ܒܲܨܠܘ̈ܬܟܘܢ܆\nܕܠܐ ܐܬܸܿܒܼ ܒܚ̣ܫܘܟܐ ܐܝܟ ܡܝܬܼܐ ܠܥܠܡ܇ ܘܢܼܫܟܚܢܝ ܗ̇ܘ\n[...ܘܡ ...]ܢܟ ܓܲܝܒܼܐ܇ ܟܕ ܡܛܲܒܥ ܐܢܐ ܒܫܸܢܬܼܐ ܝܲܩܝܼܪܬܐ\nܕܡܲܗ ܡܝܵܢܘܬܐ. ܐܠܐ ܐܬ̄ܚܸܢܢ ܒܛܲܝܒܿܘ ܕܗܘ̇ ܕܐܬܼܐ ܠܥܠܡܐ\nܠܡܲܚܵܘ ܠܚ̈ܛܝܐ. ܘܿܠܡܼܬܲܠ ܫܘܼܒܩܠܐ ܕܲܚܛܗ̈ܝܗܘܢ ܕܠܗ\nܝܫܘ[...]ܚܐ ܘܪܘܼܡܪܡܵܐ: ܘ̇ܥܠܝܢ ܕܚ̈ܡ̣ܘܗܝ ܘܲܚܢܗ ܠܥܠܡܝܢ\nܐܡܝܢ. ܫܠܸܡ ܠܡ̣ܟܬܿܩ ܡܡܠܠܐ ܟܠܗ ܕܡܪ ܐܒܪܗܡ\nܢܬܦܪܝܐ ܬܘܒ ܬܲܫܥ̱̈ܝܬܐ ܕܐܒܗ̈ܬܐ ܩܕܝܼܫ̈ܐ ܕܐܬ[...]\nܡܛܠ ܫܪܪܐ ܕܡܟܲܢܫܵܐ ܘܤܝܼܡܐ ܠܡܝܬܪܐ ܘܪܚܡ ܐܠ̄ܗ\n[...]ܪܝ ܒܪܚܕܒܫܒܐ ܩܫܝܫܐ ܘܪܝܫ ܒܵܙܘܩ̈ܐ ܙܹܐܟ̈ܘܠܹܐ\nܩܕܝܫܬܿܐ ܪܢܨܝܒܝܢ ܡܕܝܢܬܐ [...]ܩ ܒܪܘܚܐ.","english":"At the hour when the tempter stirs in him, the soul is troubled and becomes filled with fear. And the heart of the man dries up. And at the hour when he looks up to the heavens, he is like a man who is about to be killed. And the hairs of his head stand on end. And visions such as cannot be described appear to him concerning true visions, nor even concerning the feet that are written about. For indeed, nothing at all is hidden from him who contends with adversaries, lest the word of the Scripture that says \"he reveals his secrets\" be fulfilled against him. For like Helios, wisdom is asked from above and given to him. And what is lacking in you, he is able to supply through the prayers of the fathers. But I, for my part, to say that this disturbs me here, I submit and I cease, while I appease you. I have found cause to write accounts such as these, all of them, O sons of your thought: that you may join the prayer that is for the sake of your own prayers, so that I may not be placed in darkness like a dead man forever. And may you find [...] your treasure, while I am immersed in the heavy hour of the waters of death. But may he who came into the world to show sinners and to grant forgiveness of their sins be gracious through the goodness of Jesus [...] and exaltation. And upon his disciples and his love for the world, Amen. The end of the entire discourse of Mar Abraham of Nathpar. Again, histories of the holy fathers that came [...] for the sake of the truth of the ascetic and the aim for the virtuous and the lover of God [...] the priest Bar Hadbeshabba, and the head of the Bazuqaye, the victorious ones of the holy church of the city of Reshaina [...] in spirit.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"At the hour when the tempter stirs in him, the soul is troubled and becomes filled with fear.","severity":"info","text":"The passage describes the soul's reaction to the tempter's stirring, contrasting with the earlier theme of lightness and vigilance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"he reveals his secrets","severity":"info","text":"This phrase echoes a scriptural warning about revealing secrets, possibly alluding to Proverbs or Wisdom literature, though the exact verse is not identified.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Helios","severity":"info","text":"The reference to Helios, the Greek sun god, is unusual in Syriac ascetic literature and may reflect Hellenistic influence or a metaphor for divine wisdom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"But I, for my part, to say that this disturbs me here, I submit and I cease","severity":"info","text":"This marks a rhetorical pause where the author reflects on his own role, transitioning from description to a direct address to the reader.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"The end of the entire discourse of Mar Abraham of Nathpar. Again, histories of the holy fathers...","severity":"info","text":"The colophon indicates the work's conclusion and a possible continuation or appendix, noting the involvement of the priest Bar Hadbeshabba and the Bazuqaye community.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"[...]","severity":"caution","text":"The Syriac text contains lacunae, particularly in the final lines, making the precise reading of the colophon uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Helios' is ambiguous—whether a literal reference to the sun god or a symbolic figure for wisdom.","The lacunae in the colophon obscure the exact names and titles of the individuals mentioned."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":78,"ref":"p78","source":"ܐܹܦܢ\nܡܢ ܤܓܝܐܬ̈ܐ ܡܬܥܵܘܲܢ ܗܘܝ̇ܬܕܐ ܗܡܘܿܣ ܠܲܡܟܲܢܵܫܘ\nܬܫ̱ܥܝܬܐ ܕܐܒܗ̈ܬܐ ܩܕܝ̈ܫܐ ܘܠܲܡܚܘܝܘ ܙܟ̇ܝܐ ܕܸܥܫ[...]\nܚܕܐ ܡܢ ܠܐ ܝܕܥܬܐ ܘܼܕܬܪܬܿܝܢ ܛܲܠܝܘܬܐ ܘܕܬܠܬ ܠܟ\n[...]ܕܲܪܫܘܼܬܼܵܐ: ܘܲܕܪܒܐ ܡܢ ܟܠܗܝܢ ܙܒ̈ܢܐ ܒܝܼ̈ܫܐ ܕܐܡܝ[...]\nܝܫ̈ܓܫܝܢ ܠܗ ܠܪܥܝܢܐ ܘܡ̇ܦܪܝܢ ܡܲܦܩ̣ܝܢ ܠܗ ܡܢ ܝܘܠܦܢܐ܆\nܐܠܐ ܠܟܠܗܘܢ ܗܠܝܢ ܙܟܼܐ ܚܘܒܐ ܘܪܚ̱ܡܬܐ ܕܕܘܒܢ̈ܝܗܘܢ\nܕܐܒܗ̈ܬܐ܆ ܘܲܙܟܐ ܕܡܝܲܬ ܪܘܬܗܘܢ. ܘܡܛܠܗ̇ܕܐ ܐ[...]\nܠܡܲܟܼܬܿܒܼܵܢܘܼܬܐ ܗܕܐ. ܡܛܠ ܓܝܪ ܕܕܠ̈ܝܠܐ ܐܢܘܢ ܐܝܠܝܢ\nܕܦܓ̇ܥܝܢ ܒܡܲܟܬ ܒܼܵܝܘܼܵܬܐ ܐ̇ܪܝܲܟܼܬܼܵܐ ܘܤ[...ܓܝܐ̇ܬܐ...] ܡܝܗ[...]\nܡܼܬܝܪܸܓ ܢܨܚܵܢܗܘܢ ܕܩܪܝܼ̈ܫܐ. ܥܠ ܗ̇ܕܐ ܐܬܚ̇ܦܛܬ\nܐܢܐ. ܘܠܘܒܲܠܚܘܕ ܠܦܵܤܘ̈ܩܹܐ܆ ܐܠܐ ܘܐܦܢ ܚܕܐ ܡܠܬܐ\nܐ̄ܝܼܬ ܒܡܟܼܬܒܼܵܢܘܬܐ ܕܐܚܵܪܥܐ: ܕܡܢܗ̇ ܡܬܼܝܪܸܥ\nܟܘܼܪܗܘܢ ܕܐܒܗ̈ܬܐ. ܗ̇ܪܟܐ ܡܼܬܼܚܦܲܛ ܐܢܐ ܕܐ[...]ܝܼܗ̇\nܐܝܟ ܕܡܢ ܗܕܐ ܡܲܚܙܝܼܬܼܐ ܢܗܘܘܢ ܠܐܚܪ̈ܥܐ. ܕܒܼܗܘܢ\nܚܝܘܼܪܘܢ ܘܲܢܡܲܪܘܢ ܒܲܡܝܲܬܪܘܬܗܘܢ. ܘܐܝܟ ܐܵܕܕܪ̈ܝܵܛܹܐ\nܘܨܠܡܵܐ ܕܡ̈ܠܟܐ ܕܡܢ ܐܵܕܫܹ̈ܐ ܘܤܲܡ̈ܡܐ ܪܹܫ̈ܝܹܐ\nܡܨܲܒܵܬܼܝܼܢ. ܗܵܟܘܬ ܐܦ ܚܢܢ ܨܵܝܪܝܼܢܲܢ ܨܠܡܐ ܕܕܘܒܪ̈ܝܗܘܢ:\nܙܡܢܗ ܡ̱ܬܝܪܸܥ ܬܲܦ̱ܢܟܼܵܐ ܪܸܡܝܲܬܪܘܬܗܘܢ. ܘܐ[...]ܟܙܢܐ\nܕܪ̈ܪܚܲ ܒܐܘܼܪ̈ܚܬܐ ܩܲܕܡܝܿܬ ܥܠ ܝܲܕܥܹ̈ܐ ܘܢܝܼܫ̈ܐ ܙܝܠܗܝܢ\nܡܥܲܩܒܼܝܢ: ܘܗܝܙܝܼܢ ܡܫܲܪܹܝܢ ܠܡܪܕܐ. ܗ̇ܟܢ ܪܕܩ ܐܦ ܠܢ. ܕܩܲܕܝܬ ܕܪܫܘܿܡ ܪ̈ܫܐ ܒܦܤܝܩ̈ܬܐ ܕܒܗܘܢ ܪܵ[...]ܠܐ\nܡܠܬܢ. ܙܟܕ ܦܓܥܝܢ ܒܗܘܢ ܐܝܠܝܢ ܕܩ̇ܪܝܢ. ܡܢܗܘܢ ܝ̇ܠܦܝܼܢ\nܟܠܗ ܢܝܼܫܬ ܕܬܲܫܥܝܬܐ ܐܪܫܐ ܩܕܡܐ. ܕܩܗ ܪܕܡ ܠܢ\nܠܡܵܘܪܥܘܼ ܕܐܝܟܢܐ ܐܫܟܿܚ ܤ̇ܛܢܐ ܡܢܗ ܕܫܘܙܢܐ ܠܲܡܩ̇ܡ\nܠܘܩܒܠ ܥܕܬܐ.","english":"Many times the mind is troubled by the memory of the holy fathers and by the victorious example of the blessed ones. One thing I do not know: the second is youth, and the third is the whole of the discourse. And the greater part of all the evil times that disturb the mind and cause it to depart from instruction—yet over all these, love and compassion for the fathers' ways prevail, and the victory of their virtue. And for this reason I have written this composition. For because the days are few for those who encounter long compositions, and many are the hours of their reading of the saints, I have been eager for this. And not only for the chapters, but also a single word exists in the composition of the fathers, from which the whole way of the fathers is stirred. Here I am eager that it be for them as a mirror for the fathers, that in it they may see and live in their excellence. And like the images and likenesses of kings that are set up from stones and precious gems, so also the image of their ways is painted; from it the whole excellence of their virtue is stirred. And as those who travel on ancient paths leave behind signs and marks for those who come after, and they begin to guide, so also for us. For I have set down headings in brief chapters, in which the word is not lacking. Whoever encounters them will read; from them he will learn the whole spiritual life of the first history. For this is a model for us, to show how the enemy may be found from the victory to stand against the church.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage contrasts the mind's disturbance by evil times with the prevailing love and compassion for the fathers' ways, justifying the composition as a concise guide.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܬܫ̱ܥܝܬܐ","severity":"info","text":"The Syriac term ܬܫ̱ܥܝܬܐ (tašʿīṯā) means 'history' or 'story,' here referring to the memory of the holy fathers' lives and examples.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"The reference to 'images and likenesses of kings set up from stones and precious gems' evokes the practice of royal iconography in late antique Syriac culture, used as a metaphor for the fathers' exemplary lives.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage serves as a concluding reflection, summarizing the work's purpose: to provide brief headings that encapsulate the spiritual life of the fathers, akin to a model for resisting the enemy.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains lacunae and uncertain readings (e.g., ܐܹܦܢ, ܡܢ ܤܓܝܐܬ̈ܐ), making some phrases ambiguous; the English draft interprets these as 'many times' and 'the mind is troubled,' but the exact sense is not fully recoverable.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The opening Syriac phrase ܐܹܦܢ ܡܢ ܤܓܝܐܬ̈ܐ is partially corrupt; the reading 'many times the mind is troubled' is conjectural.","The reference to 'the second is youth, and the third is the whole of the discourse' is obscure and may reflect a textual corruption or a lost numerical schema."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":79,"ref":"p79","source":"ܘܐܝ̇ܠܝܢ ܐܢܘܢ ܦܘܼܪ̈ܤܹܐ ܕܐ̇ܠܸܦ ܓܒ[...]\nܛܘܼܥܚ ܒܕܐ̇ܝܠܝܢ ܐ̈ܢܝܢ ܗܲܪ̈ܤܝܸܣ ܪܸܤܕܩ ܡܢ [...]\nܘܡܢܐ ܗܝ ܬܪܥܝܬܐ ܕܟܠ ܚܕܐ ܚܕܐ ܡܢܗܝܢ. ܘܐ[...]\nܚܒܸܿܠ ܠܘ̈ܬܒܐ ܘܐ̇ܝܠܝܢ ܠܐ. ܓܝܥܠ ܐܵܪܢܘܣ ܗܲܪܛܝܼ[...]\nܘܲܕܡܢ ܐ̇ܝܕܐ ܬܲܪܥܝܬܐ ܠܗܕܐ ܛܘܥܝ ܐܬܼܐ ܘܥܠ\nܦܪܗܤ̱ܝܐ ܪܒܬܐ ܕܩ̣ܢܐ ܐܵܟܸܤܵܢܕܪܘ̈ܣ ܘܚܲܒܪ̈ܘܗܝ\nܠܩܘܒܼܠܗ܆ ܘܡ̇ܢ ܗ̇ܘܸܐ ܥܸܠܬܼܐ ܠܤܘܢܗܵܕܘܤܕ ܐܓܪܬ̇ܐ\nܕܡܠܟܐ ܕܦܩܪܐ ܠܡܹܐܬܐ ܠܤܘܢܗܕܘܼܣ ܠܚܩܝܐ ܕܒܝܬܼܘܿܢܝܐ. ܗ ܡܲܦܩ ܒܪܘܚܐ ܕܫܸܡܥܘܢ ܒܪܨܲܒܥܹ̈ܐ. ܘܕܲܟܡ̇ܐ ܐܦܤܩ̈ܝ[...]\nܐܬܟܿܢܲܫܘܼ. ܘܥܠ ܦܪܗܤ̱ܝܐ ܪ[...] ܫܲܪܝ̈ܪܐ. ܘܕܐ̇ܚܝܠܝܢ ܤܥܸܪܬܿ\nܤܘܢܗ ܕܘܣ ܟܕ ܐܼܬܟܿܢܼܫܼܬ. ܘܐ̈ܝܠܝܢ ܤ̣ܒܠܘܼ ܒܝܼ̈ܫܬܐ ܡܢ\nܐܪ̈ܝ̱ܢܐ ܘܐ̇ܝܠܝܢ ܠܐ܀ ܥܠ ܛܟܼܢܵܐ ܕܒܼܟܼܐ ܐܵܪ̱ܝܘܣ ܕܢܤܥܘܼܪ\nܠܘܬ ܥܕܬܐ܇ ܡܢ ܒܬܪ ܚܕ ܡ̈ܗ ܩܕܡܝܐ. ܘܕܐ̇ܝܢܐ ܓܙܪܕܝܼܐ\nܩ̇ܒܸܿܠ ܡܢ ܐܠܗܐ ܒܲܨܠܹܘܬܐ ܕܐܠܟܣܢܕܪܘܣ ܕܩܘܼܣܛܲܢܛܝܢܐܚ\nܬܿܫܥܝܬܐ ܕܕܘܒܙ̈ܝܗܘܢ ܕܩܕܝ̈ܫܐ܇ ܐܘ ܤܛܵܬܼܝܤܘܡܝܼܠܹܝܛܘ[...]\nܐܦܤܩܘ̈ܦܐ ܕܐܵܢܛܝܟܝܐ. ܘܐ̇ܝܠܝܢ ܐ̈ܢܝܢ ܒܝܼ̈ܫܠܐ ܕܤܒܼܠܘ\nܡܢ ܐܹܘܤܹܒܝܸܣ ܘܿܒ̈ܢܝ ܬܪܥܝܬܗܘܢ ܐܵܪܝ̇ܢܹܐ ܪ̈ܫܝܥܐ ܛ","english":"And those who were the first to learn the ways of the contest, they turned aside from the paths of the holy fathers, the steadfast confessors. And what is the thought of each one of them? And they destroyed the books, and those who did not. For the wicked Arius, the heretic, and those who thought like him, came to this error. The great freedom of the confessor Alexander and his companions opposed him. And what was the cause of the letter of the king of the Persians coming to the confessor in the region of Beth Garmai? He sent forth the spirit of Simon of the fingers. And how many bishops were troubled? And concerning the true freedom, and those who did these things, the confessor was troubled. And those who suffered evils from the Arians, and those who did not. Concerning the weeping of Arius, who was cast out from the church, after one of the first ones. And that the islander received from God through the prayer of Alexander of Constantinople. The history of the struggles of the saints, or the stasis of the bishops of Antioch. And those who suffered evils from Eusebius and his followers, the thoughts of the wicked Arians.","structure":"narrative","commentary":[{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text is heavily damaged with lacunae and uncertain readings, making the English draft tentative in several places.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܦܘܼܪ̈ܤܹܐ","severity":"info","text":"The term ܦܘܼܪ̈ܤܹܐ (pūrsē) likely means 'ways' or 'modes' of the contest, referring to ascetic practices.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The passage references the Arian controversy, with Arius, Alexander of Constantinople, and Eusebius, reflecting 4th-century Christological disputes.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This final passage shifts from earlier ascetic reflection to a historical narrative of confessors and heretics, likely summarizing the work's themes.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"The mention of 'Simon of the fingers' and 'the islander' may allude to local Syriac hagiographic traditions, though not fully identified.","cites":[{"key":"ed:dsc-187","label":"source edition: On the Solitaries","url":"https://syriaccorpus.org/187"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the islander' and the precise reference to 'Simon of the fingers' are unclear due to textual damage.","The phrase 'letter of the king of the Persians' may refer to a known historical event, but the context is fragmentary."],"confidence":"low","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]}]}