{"slug":"dsc-38","id":"syriac:dsc:dsc-38","title":"On the Iniquity of the World","title_source":"On the Iniquity of the World","author":"Narsai","genre":"other","date":"Second half of the fifth 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":"2026-11-15T05:34:47Z","cost_usd":0.016626},"source":{"registry_id":"syriac:dsc:dsc-38","work_id":"dsc-38","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/38"},"stats":{"passages":26,"english_words":7141,"coptic_letters":0,"source_letters":15411,"commentary_units":148,"commentary_kinds":8,"derived_notes":0,"ambiguities":51,"work_notes":5,"external_links":0,"timeline":5},"summary":{"work":"dsc-38","abstract":"On the Iniquity of the World is a verse homily (memra) by Narsai, a prominent theologian of the Church of the East, composed in classical Syriac during the late fifth century. The work personifies iniquity (bīšūṯā) as an active force and uses biblical allusions, especially the Exodus narrative, to admonish its audience. It survives in East Syriac manuscripts and was used in Lenten liturgical settings. The text employs didactic and poetic features typical of Narsai’s corpus, including similes and rhetorical crescendos, though the English translation may obscure Syriac poetic structures like isosyllabism and rhyme.","historical_context":"Narsai (d. ca. 502 CE) composed this memra during his tenure at the School of Nisibis, a major center of East Syriac theological and exegetical learning in the late fifth century. The School of Nisibis was a successor to the School of Edessa and played a key role in shaping the Christological and ascetic traditions of the Church of the East. The memra belongs to a cycle of metrical homilies likely delivered to students and clergy, reflecting the school’s emphasis on biblical interpretation and moral exhortation. The text is preserved in East Syriac manuscripts, with possible scribal emendations, and was used liturgically during Lent in the cathedral office tradition. Its transmission is tied to the broader manuscript culture of the Syriac churches, though no critical edition collating all known witnesses exists.","significance":"This memra exemplifies Narsai’s fusion of biblical exegesis, ascetic rhetoric, and liturgical poetry, offering insight into the intellectual and spiritual life of the School of Nisibis. It also illustrates the development of Syriac homiletic literature and its role in shaping communal identity and moral discourse in the late antique Church of the East.","timeline":[{"date":"ca. 450–502 CE","event":"Life of Narsai; he serves as director of the School of Nisibis."},{"date":"Late 5th c.","event":"Composition of On the Iniquity of the World, part of a memra cycle."},{"date":"5th–6th c.","event":"Transmission of the text in East Syriac manuscript tradition."},{"date":"Medieval period","event":"Use of the memra in East Syriac Lenten liturgy."},{"date":"Modern era","event":"Edition of the Syriac text without full critical apparatus."}],"relations":[{"work":"Narsai’s memra cycle On the Iniquity of the World","relation":"This is the sixth memra of the cycle.","key":"","label":null,"url":null},{"work":"Exodus 5–14","relation":"Alluded to in reference to the Hebrews rejecting divine discipline.","key":"","label":null,"url":null},{"work":"Syriac ascetic literature","relation":"Shares tropes such as the comparison of humans to dogs.","key":"","label":null,"url":null},{"work":"School of Nisibis","relation":"Composed and delivered in this institutional context.","key":"","label":null,"url":null}],"external_links":[],"cautions":["The dating of the memra relies on internal references and manuscript colophons, not external corroboration.","The edition does not collate all known manuscript witnesses, so textual variants may be underrepresented.","The English translation may obscure Syriac poetic features such as isosyllabism and rhyme.","The term gḏē is ambiguous, possibly meaning 'cords' or 'sinews/strengths'."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000451,"generated":"2026-11-15T05:34:46Z"},"links":[{"kind":"source","label":"Digital Syriac Corpus text","url":"https://syriaccorpus.org/38"},{"kind":"authority","label":"syriaca.org work record","url":"http://syriaca.org/work/8540"},{"kind":"authority","label":"syriaca.org author record","url":"http://syriaca.org/person/650"}],"checks":{"work":"dsc-38","status":"pass","blocking":[],"warnings":[],"stats":{"passages":26,"translated":26,"commentary_passages":26,"commentary_units":148,"english_words":7141,"source_letters":23943,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The work is a verse homily (memra) in the classical Syriac tradition, employing a didactic and admonitory register typical of Narsai’s liturgical poetry.","cites":[{"key":"ed:dsc-38","label":"source edition: On the Iniquity of the World","url":"https://syriaccorpus.org/38"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"info","text":"Narsai (d. ca. 502 CE) composed this memra during his tenure at the School of Nisibis; the dating rests on internal references and manuscript colophons.","cites":[{"key":"ed:dsc-38","label":"source edition: On the Iniquity of the World","url":"https://syriaccorpus.org/38"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"caution","text":"The surviving Syriac text is preserved in East Syriac manuscripts, with possible scribal emendations; the edition does not collate all known witnesses.","cites":[{"key":"ed:dsc-38","label":"source edition: On the Iniquity of the World","url":"https://syriaccorpus.org/38"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"This memra was used in East Syriac liturgical contexts, particularly during Lent, as part of the cathedral office tradition.","cites":[{"key":"ed:dsc-38","label":"source edition: On the Iniquity of the World","url":"https://syriaccorpus.org/38"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The edition provides no critical apparatus for variant readings; the English draft may obscure Syriac poetic features such as isosyllabism and rhyme.","cites":[{"key":"ed:dsc-38","label":"source edition: On the Iniquity of the World","url":"https://syriaccorpus.org/38"}],"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: 26 narrative."},{"kind":"source","severity":"info","text":"Source edition: syriac — CC BY 4.0"}],"derived_structure":{"narrative":26},"term_index":[],"citations":{"ed:dsc-38":{"label":"source edition: On the Iniquity of the World","url":"https://syriaccorpus.org/38"}},"segments":[{"i":1,"ref":"p1","source":"ܥܲܠ ܒܝܼܫܘܼܬܼ ܙܲܒܼܢܵܐ ܘܠܵܚܹܡ ܠܒܼܵܥܘܼܬܼܵܐ\nܡܐܡܪܐ ܫܬܝܬܝܐ\nܥܲܠ ܒܝܼܫܘܼܬܼ ܙܲܒܼܢܵܐ ܘܠܵܚܹܡ ܠܒܼܵܥܘܼܬܼܵܐ\n:ܒܝܼܫܘܼܬܼ ܢܸܓܼ̈ܕܹܿܐ ܕܒܸܠܥܲܬ̤ ܐܲܪܥܲܢ ܡܸܫܬܲܥܹܐ ܐ̄ܢܵܐ\nܬܵܘ ܐܲܪ̈ܥܵܢܹܐ ܫܡܲܥܘ ܘܐܸܬܿܬܲܢܲܚܘ ܕܲܟܼܡܵܐ ܒܠܲܥܢܲܢ ܀ :ܒܠܲܥ̣ܢܲܢ ܣܲܓܿܝ̣ ܠܦܘܼܬܼ ܒܝܼܫܘܼܬܲܢ ܕܥܸܫܢܲܬ̤ ܣܲܓܿܝܼ\nܘܛܵܟ ܠܲܝܬܿ ܕܵܪܵܐ ܕܲܣܓܼܝܼܘ ܢܸܓܼܕܵܘ̈ܗܝ ܐܲܝܟ ܕܲܒܼܕܼܵܪ̈ܢ ܀ :ܒܕܼܵܪܢ ܫܸܠܡܲܬ̤ ܗܵܝ̇ ܕܲܟܼܬܼܝܼܒܼܵܐ ܥܲܠ ܥܸܒܼܪ̈ܵܝܹܐ\nܕܲܡܚܹ̇ܝܬܼ ܐܸܢܘܿܢ ܘܠܵܐ ܨܒܼܵܘ̣ ܩܲܒܸܿܠܘ ܙܢܲܝ̈ ܡܲܪܕܿܘܼܬܼܵܐ ܀ :ܚܲܛܿܝܼܡܵܐܝܼܬܼ ܪܕܼܵܢ ܒܵܪܘܿܝܵܐ ܒܟܼܠܡܵܐ ܕܲܪܕܼܵܢ\nܘܲܕܼܠܵܐ ܒܘܼܝܵܢ ܚܲܪ̣ܵ ܪܸܥܝܵܢܲܢ ܒܩܲܫܝܼܘܼܬܼ ܢܸܓܼܕܲܘ̈ܗܝ ܀ :ܗܘ̤ ܡ̣ܢ ܚܘܼܒܵܐ ܪܕܼܵܢ ܐܲܝܟ ܐܲܒܼܵܐ ܕܪܵܕܹܐ ܠܲܒܼܢܵܘ̈ܗܝ\nܘܒܼܝܼܫܘܼܬܼ ܝܲܨܪܵܢ ܠܵܐ ܒܸܣܡܲܬ̤ ܠܵܗ̇ ܡܲܪܕܿܘܼܬܼ ܚܘܼܒܹܿܗ ܀ :ܒܲܥܪܝܼܪܵܐܝܼܬܼ ܪܕܼܵܐ ܗ̄ܘ̣ܵܐ ܟܝܵܢܲܢ ܒܲܫܟܼܝܼܪ̈ܵܬܼܵܐ\nܘܠܵܐ ܨܒܼ݂ܵܐ ܩܲܒܸܿܠ ܢܝܼܪܵܐ ܢܝܼܚܵܐ ܕܦܘܼܠܚܵܢ ܡ̇ܪܹܗ ܀ ܐܲܝܟ ܕܲܒܼܢܝܼܪܵܐ ܟܲܕܼ ܢܵܗ̇ ܠܢܲܦܫܲܢ ܒܵܪܹܐ ܢܲܦܫܹܗ: ܘܢܸܘܪܲܬ̤ ܒܸܥܛܲܬ̤ ܘܬܲܒܪܵܬ̤ ܢܝܼܪܵܐ ܕܦܘܼܩܕܵܢ ܡܸܠܵܘ̈ܗܝ ܀ :ܚܲܝܘ̄ܬܼܵܢܵܐܝܼܬܼ ܪܕܲܬ̤ ܚܲܝܘܼܬܼܵܐ ܕܦܵܪܘܿܫܘܼܬܲܢ\nܘܛܼܵܒܼ ܡ̣ܢ ܚܲܝܘ̄ܬܼܵܐ ܢܸܟܼܬܲܬ̤ ܡܸܠܹ̈ܐ ܕܲܡܚܲܟܿܡܵܢܹ̈ܝܗ̇ ܀ :ܒܲܕܼܡܘܼܬܼ ܟܲܠ̈ܒܹܿܐ ܢܒܲܚ̣ܘ ܚܘܼܫܵܒܲܝ̈ܢ ܒܪ̈ܵܥܵܘܵܬܲܢ\nܘܠܵܐ ܦܪ݂ܲܫ ܗܵܘܢܲܢ ܡ̇ܪܹܐ ܒܲܝܬܵܐ ܡ̣ܢ ܢܘܼܟܼܪܵܝܐ ܀ :ܟܲܠܒܵܐ ܦܵܪܹ̇ܫ ܚܙܵܬܼܵܐ ܕܡ̇ܪܹܗ ܘܲܡܚܲܪܟܸܿܫ ܠܹܗ\nܘܠܸܒܲܢ ܠܵܐ ܦܪ݂ܲܫ ܐܵܦܠܵܐ ܦܵܪܹܫ ܐܲܝܠܹܝܢ ܕܟܹܐ̈ܢܵܢ ܀","english":"On the Iniquity of the World and It Strives against the Supplications\nMemra Six\n\nOn the Iniquity of the World and It Strives against the Supplications\n\nThe iniquity of the cords of the earth is proclaimed, O man.\nCome, O earth-dwellers, hear and be astonished how it devours.\n\nIt devours much for the sake of the iniquity of the age, which is great,\nAnd there is no generation that has increased its cords like the generations.\n\nIn the generations, that which is written concerning the Hebrews was completed,\nThat they went out and did not wish to receive the signs of discipline.\n\nFiercely the Creator pursues with all the shame of the chase,\nAnd without respite, the thought of his cords burns in harshness.\n\nHe pursues with love like a father who pursues his sons,\nAnd the iniquity of the inclination does not consent to the discipline of his love.\n\nViolently nature pursued with the wages,\nAnd it did not wish to receive the yoke, the easy yoke of the service of its Lord.\n\nLike a wild ass when it rages against its own self, it creates its own self,\nAnd it endures in counsel and breaking the yoke of the command of its words.\n\nBestially the beast of the separation of the covenant pursued,\nAnd better than the beast, the words of its wise ones were inscribed.\n\nIn the likeness of dogs, they barked their thoughts in the streets,\nAnd the master of the house did not distinguish the guest from the stranger.\n\nA dog distinguishes the face of its master and fawns upon him,\nBut the heart did not distinguish nor does it distinguish those who are of the house.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܒܝܼܫܘܼܬܼ","severity":"info","text":"The Syriac term ܒܝܼܫܘܼܬܼ (bīšūṯā) means 'iniquity' or 'evil', and is the central thematic concept of the memra, personified as an active force.","cites":[{"key":"ed:dsc-38","label":"source edition: On the Iniquity of the World","url":"https://syriaccorpus.org/38"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܲܟܼܬܝܼܒܼܵܐ ܥܲܠ ܥܸܒܼܪ̈ܵܝܹܐ","severity":"info","text":"The reference to 'that which is written concerning the Hebrews' alludes to the biblical narrative of the Exodus, where the Hebrews rejected divine discipline (cf. Exodus 5–14).","cites":[{"key":"ed:dsc-38","label":"source edition: On the Iniquity of the World","url":"https://syriaccorpus.org/38"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܐܡܪܐ ܫܬܝܬܝܐ","severity":"info","text":"This is the sixth memra (ܡܐܡܪܐ ܫܬܝܬܝܐ) of Narsai's cycle On the Iniquity of the World, a series of metrical homilies likely delivered in the School of Nisibis.","cites":[{"key":"ed:dsc-38","label":"source edition: On the Iniquity of the World","url":"https://syriaccorpus.org/38"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܟܲܠܒܹܐ","severity":"info","text":"The comparison of human behavior to dogs (ܟܲܠܒܹܐ) barking in the streets echoes a common ascetic trope in Syriac literature, contrasting animal instinct with rational discernment.","cites":[{"key":"ed:dsc-38","label":"source edition: On the Iniquity of the World","url":"https://syriaccorpus.org/38"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܒܲܥܪܝܼܪܵܐܝܼܬܼ","severity":"info","text":"The passage employs a series of similes (wild ass, beast, dogs) to illustrate the progressive degradation of human nature, building a rhetorical crescendo from natural to bestial imagery.","cites":[{"key":"ed:dsc-38","label":"source edition: On the Iniquity of the World","url":"https://syriaccorpus.org/38"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܢܸܓܼ̈ܕܹܿܐ","severity":"caution","text":"The Syriac ܢܸܓܼ̈ܕܹܿܐ (gḏē) is ambiguous: it can mean 'cords' (as in the English draft) or 'sinews/strengths'. The sense of 'cords of the earth' may be metaphorical for the world's binding forces.","cites":[{"key":"ed:dsc-38","label":"source edition: On the Iniquity of the World","url":"https://syriaccorpus.org/38"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The term ܢܸܓܼ̈ܕܹܿܐ (gḏē) is ambiguous between 'cords' and 'sinews'; the reading 'cords' is adopted following the English draft.","The phrase ܕܲܟܼܬܝܼܒܼܵܐ ܥܲܠ ܥܸܒܼܪ̈ܵܝܹܐ ('that which is written concerning the Hebrews') is a general scriptural allusion without a specific verse citation."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":":ܘܲܕܸܠܵܐ ܦܪܲܫܢ̣ܲܢ ܐܲܝܟ ܦܵܪ̈ܘܿܫܹܐ ܘܩܲܢܝܲܝ̈ ܡܸܠܬܼܵܐ\nܐܲܪܝܼܡ ܐܝܼܕܹܗ ܝܵܗܹ̇ܒܼ ܡܸܠܬܼܵܐ ܘܲܡ̣ܚܵܢ ܪܲܒܿܬܼ ܀ :ܪܲܒܲܬܼ ܢܲܓܼܕܲܢ ܗܵܘ̇ ܦܘܼܩܕܵܢܵܐ ܕܟܹܐܝܢ ܦܘܼܩܕܵܢܹܗ\nܘܚܲܬܝܼܬܼܵܐܝܼܬܼ ܦܲܪܣܝܼ ܐܸܢܹܝܢ ܠܲܫܟܼܝܼܪ̈ܵܬܲܢ ܀ :ܒܢܸܓܼܕܲܝ̈ܢ ܨܵܪܵܗ̇ ܠܒܼܝܫܘܼܬܼ ܝܲܨܪܵܐ ܕܲܒܼܓܼܵܘ ܢܲܦܫܲܢ\nܘܲܓܼܠܵܗ̇ ܘܚܵܘܝܵܗ̇ ܠܥܹܝܢ ܐܲܪ̈ܥܵܢܹܐ ܘܲܫܡܲܝܵܢܹ̈ܐ ܀ :ܫܡܲܝܵܐ ܘܐܲܪܥܵܐ ܗܘ̤ܵܘ ܚܲܙܝܹ̈ܐ ܠܲܒܼܟܼܝܼܪ̈ܵܬܲܢ\nܘܲܒܼܡܲܪܕܿܘܼܬܲܢ ܝܲܠܝ̣ܦܘܼܗܝ ܠܥܵܘ̣ܠܲܢ ܕܲܡܣܲܬܲܪ ܗ̄ܘ̣ܵܐ ܀ :ܒܩܲܫܝܘܼܬܼ ܢܸܓܼܕܲܝ̈ܢ ܚܵܪ̣ܘ ܓܲܠܝܵܐܝܼܬܼ ܡܠܝܼ̈ܠܹܐ ܘܚܲܪ̈ܫܹܐ\nܘܐܲܝܟ ܕܲܒܼܟܲܦܹ̈ܐ ܬܲܩ݂ܠܘܼܗܝ ܠܥܵܘ̣ܠܲܢ ܕܲܟܼܡܵܐ ܥܵܘܵܠ ܀ :ܐܲܝܟ ܡܲܚܙܝܼܬܼܵܐ ܗܘ̤ܵܬܼ ܡܲܪܕܿܘܼܬܼܵܐ ܕܲܒܼܝܵܘ̈ܡ̇ܬܲܢ\nܘܢܸܬܼܥܲܬ̤ ܒܝܼܫܬܵܐ ܕܲܫܟܼܝܼܪ̈ܵܬܲܢ ܛܵܒܼ ܡ̣ܢ ܢܸܓܼܕܲܝ̈ܢ ܀ :ܥܫܸ̣ܢ ܒܝܼ̈ܫܵܬܲܢ ܡ̣ܢ ܡܲܚ̈ܘܵܬܲܢ ܕܠܵܐ ܡܸܢܝܵܢܵܐ\nܘܠܵܐ ܪܢܵܐ ܠܸܒܲܢ ܝܲܩܝܼܪ ܠܸܒܵܐ ܒܝܘܼܩܪܵܐ ܕܥܵܘ̣ܠܹܗ ܀ :ܘܲܕܼܠܵܐ ܪܢܲܝܢܲܢ ܐܲܝܟ ܕܲܦܠܸܐ ܗ̄ܘ̣ܵܐ ܠܝܲܕܲܘܼܥܬܼܵܢܹ̈ܐ\nܙܲܩܬܿܘܼܢ ܢܸܓܼ̈ܕܹܿܐ ܐܲܝܟ ܕܲܠܚܲܝܘ̄ܬܼܵܐ ܕܠܵܐ ܒܘܼܝܵܢܵܐ ܀ :ܐܲܝܟ ܕܲܠܚܲܝܘ̄ܬܼܵܐ ܙܲܩܬ݂ܲܢ ܪܸܡܙܵܐ ܐܲܠܵܗܵܝܵܐ\nܘܫܸܠܡܲܬ̤ ܨܹܐܕܲܝܢ ܗܵܝ̇ ܕܐܸܬܼܡܲܠܠܲܬ̤ ܡ̣ܢ ܚܲܟܿܝܼܡܵܐ ܀ :ܒܫܲܒܼܛܵܐ ܘܙܸܩܬܵܐ ܪܕܼܵܐ ܚܲܟܿܝܼܡܵܐ ܠܚܘܼܬܼܪܵܐ ܣܲܟܼܠܵܐ\nܘܚܲܕܼ ܠܘܼܚܵܡܵܐ ܓܼܘܲܪ ܥܲܠ ܚܲܪ݁ܫܹܐ ܘܥܲܠ ܡܲܠܵܠܹ̈ܐ ܀ :ܐܲܝܟ ܕܲܠܚܲܝܘ̄ܬܼܵܐ ܙܲܩ̣ܬܿܘܼܗ̇ ܠܢܲܦܫܲܢ ܙܢܲܝ̈ ܡܲܚ̈ܘܵܬܵܐ\nܘܠܵܐ ܐܸܬܼܟܲܒܼܫܲܬ̤ ܡ̣ܢ ܒܝܼܫܘܼܬܼܵܐ ܕܲܫܟܼܝܼܪ̈ܵܬܵܗ̇ ܀ :ܟܲܦ݂ܲܢ ܟܲܦܢܵܐ ܘܠܵܐ ܐܸܬܼܪܲܟܼܢܲܬ̤ ܪܵܡܘܼܬܼ ܪܘܼܚܲܢ\nܡ̣ܚܵܢ ܟܘܼܪܗܵܢܵܐ ܘܠܵܐ ܐܸܬܼܡܲܚܠܲܬ̤ ܬܲܙܝܼܙܘܼܬܿܢ ܀","english":"The iniquity of the world is proclaimed, O man. Come, O discerning one, and see how the cords of the earth are stretched like weavers and the threads of speech. The giver of speech raised his hand and struck the great one. Great is the command of that which is like his command, and firmly I spread my hands for the supplications. With the cords of her distress, she clothes the creature that is within the soul, and reveals and shows it to the inhabitants of earth and heaven. Heaven and earth were witnesses to the supplications, and through their rebellions they taught the iniquity that was hidden. With the hardness of the cords, the eloquent and the deaf openly cried out, and like palms they weighed the iniquity that was full of wrong. Like a spectacle was the rebellion of our days, and the evil of the supplications was better than the cords. The evil of the cords was more abundant than the signs that are without number, and the heavy heart did not rest from the weight of its iniquity. And the world did not rest, as if it were a wonder to the knowledgeable ones. The cords were stretched like a beast without a bridle. Like a beast, the divine sign stretched forth, and the one that spoke from the wise one was completed. With the rod and the goad, the wise one drove the foolish herd, and one reproach overcame the deaf and the eloquent. Like a beast, she stretched herself for the signs of the world, and she was not subdued by the evil of her supplications. The palm of the hand was bent, and the height of her spirit was not humbled; she struck the disease, and her vehemence was not weakened.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܥܵܘ̣ܠܲܢ","severity":"info","text":"The Syriac term ܥܵܘ̣ܠܲܢ (ʿawlā) is rendered 'iniquity' throughout. It carries the sense of moral perversity or injustice, central to Narsai's homiletic theme.","cites":[{"key":"ed:dsc-38","label":"source edition: On the Iniquity of the World","url":"https://syriaccorpus.org/38"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܢܸܓܼܕܲܝ̈ܢ","severity":"info","text":"The word ܢܸܓܼܕܲܝ̈ܢ (geddē) means 'cords' or 'threads', used metaphorically for the binding forces of the world. The imagery of weaving (cf. ܦܵܪ̈ܘܿܫܹܐ, 'weavers') is sustained throughout.","cites":[{"key":"ed:dsc-38","label":"source edition: On the Iniquity of the World","url":"https://syriaccorpus.org/38"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܫܟܼܝܼܪ̈ܵܬܲܢ","severity":"info","text":"The term ܫܟܼܝܼܪ̈ܵܬܲܢ (šakkrātā) means 'supplications' or 'prayers', likely referring to liturgical intercessions. Narsai contrasts these with the 'cords' of worldly iniquity, a common ascetic trope.","cites":[{"key":"ed:dsc-38","label":"source edition: On the Iniquity of the World","url":"https://syriaccorpus.org/38"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the extended metaphor of cords/weaving from the previous section, now introducing the 'supplications' as a counterforce. The repetition of 'cords' and 'iniquity' frames a rhetorical contrast.","cites":[{"key":"ed:dsc-38","label":"source edition: On the Iniquity of the World","url":"https://syriaccorpus.org/38"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܲܝܟ ܕܲܠܚܲܝܘ̄ܬܼܵܐ","severity":"info","text":"The simile 'like a beast without a bridle' (ܐܲܝܟ ܕܲܠܚܲܝܘ̄ܬܼܵܐ ܕܠܵܐ ܒܘܼܝܵܢܵܐ) echoes biblical imagery of ungoverned nature (cf. Ps 32:7; Isa 1:8), though no direct citation is marked.","cites":[{"key":"ed:dsc-38","label":"source edition: On the Iniquity of the World","url":"https://syriaccorpus.org/38"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡ̣ܚܵܢ ܟܘܼܪܗܵܢܵܐ","severity":"caution","text":"The phrase ܡ̣ܚܵܢ ܟܘܼܪܗܵܢܵܐ ('she struck the disease') is ambiguous: it may refer to the world's attack on the supplications or to a personified iniquity. The syntax allows either reading.","cites":[{"key":"ed:dsc-38","label":"source edition: On the Iniquity of the World","url":"https://syriaccorpus.org/38"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The subject of several verbs (e.g., 'she struck', 'she stretched') is unclear: it may be 'iniquity' (ܥܵܘ̣ܠܲܢ) or 'the world' (ܥܵܠܡܵܐ) implied from context. The translation takes it as the world's iniquity personified.","The phrase 'the one that spoke from the wise one' (ܗܵܝ̇ ܕܐܸܬܼܡܲܠܠܲܬ̤ ܡ̣ܢ ܚܲܟܿܝܼܡܵܐ) is obscure; it may refer to a divine sign or a prophetic utterance."],"confidence":"medium","notes":[]},{"i":3,"ref":"p3","source":":ܒܲܠܥ݂ܲܢ ܡ̇ܘܬܵܐ ܘܐܲܥܸܠ ܚܲܝ̣ܒܼܫܲܢ ܒܗܵܘܬܼܵܐ ܕܲܫܝܘܿܠ\nܘܠܵܐ ܙܵܥ ܠܸܒܲܢ ܡ̣ܢ ܣܘܼܪܵܕܼܵܐ ܡܠܹܐ ܣܘܼܪ̈ܕܹܐ ܀ :ܢܦܲܠ̣ ܐܲܝܟ ܕܲܟܼܬܼܝܼܒܼ ܫ̈ܠܲܕܹܐ ܕܐ̄ܢܵܫܵܐ ܒܲܕܼܡܘܼܬܼ ܙܸܒܼܠܵܐ\nܘܠܵܐ ܢܦܲܠ̣ ܪܵܘܡ̇ܐ ܕܲܚܬܼܝܼܪܘܼܬܲܢ ܡ̣ܢ ܫܘܼܥܠܵܝܹܗ ܀ :ܚܸܒܼܫܲܬ̤ ܐܲܪܥܵܐ ܘܠܵܐ ܝܸܗ̄ܒܲܬ̤ ܠܲܢ ܦܹܐܪܹ̈ܐ ܘܙܲܪ̈ܥܹܐ\nܘܠܵܐ ܓܵܙ̣ ܢܸܒܼܥܵܐ ܕܙܲܠܝܼܠܘܼܬܿܢ ܡ̣ܢ ܡܲܪܕܿܝܼܬܹܗ ܀ :ܫܲܚܠܸܦ ܐܵܐܲܪ ܙܢܲܝ̈ ܫܘܚܠܵܦܹ̈ܐ ܕܲܡܟܼܢܝܼܢ ܒܹܗ\nܘܚܹܐܦܹܗ ܕܪܘܼܓܼܙܲܢ ܠܵܐ ܐܸܫܬܲܚܠܲܦ ܡ݂ܢ ܡܵܐ ܕܐܝܼܬܼܘܗܝ ܀ ܐܲܙܝ̣ܥܘ ܠܐܲܪܥܵܐ ܪ̈ܲܥܡܹܐ ܘܒܲܪ̈ܩܹܐ ܕܠܵܐ ܒܲܥܝܵܕܼܵܐ:\nܘܠܵܐ ܙܵܥ ܝܲܨܪܲܢ ܝܲܨܪܵܐ ܡ̣ܢ ܩܲܫܝܘܼܬܹܗ ܀ :ܬܲܒܲܪ ܒܲܪܕܼܵܐ ܓܘܼܫܢܹ̈ܐ ܘܬܹܐܢܹ̈ܐ ܥܲܡ ܟܠ ܦܹܐܪ̈ܝܼܢ\nܘܠܵܐ ܣܲܪܸܕܼܬܲܢ ܚܙܵܬܼܵܐ ܕܐܝܼܬܹܝܗ̇ ܕܪܘܼܓ̣ܙܵܐ ܀ :ܗ̤ܘܲܝ̈ ܐܵܬܼ̈ܘܵܬܼܵܐ ܕܼܲܕܼܚܝܼ̈ܠܝܢ ܗ̣̄ܘܲܝ̈ ܡ̣ܢ ܐܵܬܼ̈ܘܵܬܼܵܐ\nܘܠܵܐ ܒܥ݂ܵܘ ܗܵܘܢܲܢ ܕܡ̇ܢܲܐ ܗ̄ܝܼ ܥܸܠܬܼܵܐ ܕܒܼܘܼܕܵܩܲܝ̈ܗܹܝܢ ܀ :ܗܘ̤ܿܘ ܢܸܟܼܝܵܢܹ̈ܐ ܕܩܲܡܨܵܐ ܘܙܵܚܠܵܐ ܕܠܵܐ ܚܙܹܝܢ ܗ̄ܘ̣ܵܘ ܠܲܢ\nܘܠܵܐ ܫܲܐܸܠܢܲܢ ܕܡܸܛܠ ܡ̇ܢܵܐ ܣܒܼܝܼܣܝܼܢ ܢܸܓܼܕܿܝܼ̈ܢ ܀ :ܐܲܟܼܠܝ̣ܘܼܗܝ ܠܐܘܼܟܼܠܲܢ ܟܝܵܢܹ̈ܐ ܫܝܼܛܹ̈ܐ ܘܠܵܐ ܦܵܪ̈ܘܿܫܹܐ\nܘܠܵܐ ܥܲܩܸܒܼܢܲܢ ܕܡܲܢ̣ܘܼ ܝܲܗ̄ܒܲܢ ܐܘܼܟܼܠܵܐ ܀ :ܓ̣ܡܲܪ ܡܵܙܘܿܢܲܢ ܘܲܒܼܛܸܠ ܥܲܡܠܲܢ ܘܲܛܠܸܩܘ ܚܲܝܲܝ̈ܢ\nܘܠܲܝܬܿ ܒܲܢ ܕܸܡܨܸܐ ܕܢܩܘܿܡ ܒܐܲܦܲܝ̈ܢ ܘܲܢܣܲܝܲܥ ܠܲܢ ܀ :ܘܵܝ ܠܲܢ ܕܲܠܡܵܐ ܓܵܡܲ݁ܪ ܓܸܢܣܲܢ ܒܩܲܫܝܘܼܬܼ ܢܸܓܼ̈ܕܹܿܐ\nܘܠܵܐ ܦܵܐܹ̇ܫ ܠܲܢ ܣܪܝܼܕܼܵܐ ܕܚܲܝܹ̈ܐ ܒܹܝܬܼ ܐܲܪ̈ܥܵܢܹܐ ܀ :ܘܵܝܠܲܢ ܕܲܠܡܵܐ ܗܵܘܹ̇ܝܢ ܨܹܐܕܷܲܢ ܗܵܠܹܝܢ ܕܲܗ̤ܘܲܝ̈\nܢܘܼܪܵܐ ܕܿܣܕܘܿܡ ܘܗܵܘܬܼܵܐ ܕܒܸܠܥܲܬ̤ ܠܲܕܼܒܹܝܬܼ ܕܵܬܼܵܢ ܀","english":"Death swallowed up and brought the guilty one into the abyss of Sheol, and your heart did not tremble from the intoxication of the full draughts. It fell like it is written, the corpses of man in the likeness of dung, and the height of your pride did not fall from its tumult. The earth bound you and did not give you fruits and seeds, and the desire of your worthlessness did not cut off from its rebellion. The air changes the forms of the changes that are hidden in it, and the heat of your wrath did not change from what it is. Thunderbolts and lightnings shook the earth without measure, and the creator's creation did not tremble from its hardness. Hail shattered the clusters and the figs along with all their fruits, and your joy did not continue, which is of wrath. There were signs of the terrible ones from the signs, and they did not seek your destruction, which is the cause of their order. There were locusts and caterpillars that you did not see, and you did not ask why your vines were laid waste. The voracious ones devoured your food, the mad locusts and the unproductive ones, and you did not investigate how the giver of food gave. It consumed your provisions and destroyed your labor, and your lives perished, and there is none among you who can stand before you and help you. Woe to us, lest your race be finished in the harshness of the cords, and no remnant of life remain for us among the earths. Woe to us, lest these become your hunters, the fire of Sodom and the abyss that swallowed the house of Dathan.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܒܲܠܥ݂ܲܢ ܡ̇ܘܬܵܐ ܘܐܲܥܸܠ ܚܲܝ̣ܒܼܫܲܢ ܒܗܵܘܬܼܵܐ ܕܲܫܝܘܿܠ","severity":"info","text":"Death is personified as an active agent that swallows and brings the guilty into Sheol, a common motif in Syriac poetry for the inescapable fate of sinners.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܲܝܟ ܕܲܟܼܬܼܝܼܒܼ ܫ̈ܠܲܕܹܐ ܕܐ̄ܢܵܫܵܐ ܒܲܕܼܡܘܼܬܼ ܙܸܒܼܠܵܐ","severity":"info","text":"The comparison of corpses to dung echoes biblical imagery of human mortality and vanity, as in Psalm 90:5-6 or Isaiah 40:6-8, though not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܗ̤ܘܲܝ̈ ܐܵܬܼ̈ܘܵܬܼܵܐ ܕܼܲܕܼܚܝܼ̈ܠܝܢ","severity":"info","text":"The 'terrible signs' (locusts, caterpillars, thunderbolts) reflect natural disasters interpreted as divine punishment, a theme in Syriac homilies on sin and repentance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܢܘܼܪܵܐ ܕܿܣܕܘܿܡ ܘܗܵܘܬܼܵܐ ܕܒܸܠܥܲܬ̤ ܠܲܕܼܒܹܝܬܼ ܕܵܬܼܵܢ","severity":"info","text":"The fire of Sodom and the abyss swallowing Dathan (Numbers 16:32-33) are paired as biblical precedents for divine destruction, reinforcing the poem's warning.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܵܝ ܠܲܢ ... ܘܵܝܠܲܢ","severity":"info","text":"The repeated 'Woe to us' (ܘܵܝ ܠܲܢ, ܘܵܝܠܲܢ) marks a shift to direct lament and apocalyptic warning, structuring the passage's climax.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܠܵܐ ܙܵܥ ܠܸܒܲܢ ܡ̣ܢ ܣܘܼܪܵܕܼܵܐ ܡܠܹܐ ܣܘܼܪ̈ܕܹܐ","severity":"caution","text":"The phrase 'intoxication of the full draughts' (ܣܘܼܪܵܕܼܵܐ ܡܠܹܐ ܣܘܼܪ̈ܕܹܐ) is ambiguous: it may refer to drunkenness as a metaphor for pride or to ritual libations; the reading here follows the sense of moral stupor.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the great one' in the previous passage is not clarified here; the 'guilty one' (ܚܲܝ̣ܒܼܫܲܢ) may be a generic sinner or a specific figure.","The phrase 'the giver of food' (ܝܲܗ̄ܒܲܢ ܐܘܼܟܼܠܵܐ) could refer to God or to a human provider; the text does not specify."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":":ܐܝܼܬܲܝܗܘܿܢ ܒܲܢ ܙܢܲܝ̈ ܒܝܼܫܵܬܼܵܐ ܗܵܠܹܝܢ ܕܲܬܼܢܹܝܬܼ\nܘܣܵܗ̇ܕܿܝܼܢ ܟܹܐܒܹ̈ܐ ܕܒܸܠܥܲܬ̤ ܐܲܪܥܲܢ ܕܐܝܼܬܲܝܗܘܿܢ ܒܲܢ ܀ :ܒܟܹܐܒܹ̈ܐ ܕܐܲܪܥܲܢ ܡܸܬܼܒܲܩܸܐ ܐ̄ܢܵܐ ܕܲܣܒܼܝܼܣܝܼܢ ܒܲܢ\nܘܗܵܐ ܡܛܲܝܲܒܼ ܐ̄ܢܵܐ ܕܐܸܣܕܿܘܿܪ ܐܸܢܘܿܢ ܩܕܼܵܡ ܫܵܡܘܿܥܹ̈ܐ ܀ :ܬܵܘ ܫܵܡܘܼܥܹ̈ܐ ܫܡܲܥܘ ܬܲܫܥܝܼܬܵܐ ܕܲܙܢܲܝ̈ ܟܹܐܒܲܝ̈ܢ\nܘܙܘܥܘܼ ܘܐܸܬܿܬܲܢܲܚܘ ܥܲܠ ܡܲܚ̈ܘܵܬܼܵܐ ܕܕܼܵܪܲܢ ܒܝܼܫܵܐ ܀ :ܕܵܪܲܢ ܒܝܼܫܵܐ ܐܲܒܼܐܸܫ ܣܲܓܿܝܼ ܡ̣ܢ ܟܠ ܕܵܪ̈ܝܼܢ\nܘܡܸܛܠ ܗܵܢܵܐ ܣܒܼܝܼܣܝܼܢ ܢܸܓܼܕܵܘ̈ܗܝ ܡ̣ܢ ܟܠ ܕܵܪ̈ܝܼܢ ܀ :ܣܲܢܝܘܼܬܼ ܥܵܘ̣ܠܲܢ ܚܙ̣ܵܐ ܗܵܘ̇ ܪܸܡܙܵܐ ܕܲܚܙܹܐ ܠܹܗ ܟܠ\nܘܐܲܗܦܸܟ ܐܲܦܹ̈ܐ ܕܒܲܣܝܼܡܘܼܬܹܗ ܡ̣ܢ ܣܲܢ̈ܝܵܬܼܵܢ ܀ :ܐܲܦܹ̈ܐ ܕܚܸܡܬܼܵܐ ܚܵܘܝܼ ܨܹܐܕܲܝܢ ܠܵܐ ܚܸܡܬܼܵܢܵܐ\nܘܙܵܥܲܬ̤ ܐܲܪܥܵܐ ܘܩܲܪܝܼܒܼܵܐ ܗ̄ܘ̣ܵܬܼ ܕܬܘܸܐ ܗܵܘܬܼܵܐ ܀ :ܠܟܼܠܵܗ̇ ܒܪܝܼܬܵܐ ܐܲܙܝܼܥ ܥܵܘ̣ܠܲܢ ܒܥܵܘܵ݁ܠܘܼܬܹܗ\nܘܠܵܐ ܦ̣ܵܫ ܡܸܕܹܿܡ ܕܠܵܐ ܐܸܙܕܲܥܙܲܥ ܒܲܫܟܼܝܼܪ̈ܬܲܢ ܀ :ܠܟܼܠܹܗ ܥܵܠܡܵܐ ܫܲܟܲܪ ܚܸܙܘܵܐ ܕܲܫܟܼܝܼܪ̈ܵܬܿܢ\nܘܢܸܕܲܬ̤ ܡܸܢܲܢ ܠܲܫܡܲܝܵܢܹ̈ܐ ܘܠܲܐܪ̈ܥܵܢܵܝܹܐ ܀ :ܚܙܵܬܼܵܐ ܫܟܼܝܼܪܬܵܐ ܕܣܲܢܝܘܼܬܼ ܥܵܘ̣ܠܲܢ ܚ̣ܙܵܘ ܪ̈ܘܼܚܵܢܹܐ\nܘܛܲܢ̣ܘ ܘܐܸܬܼܥܲܙܙܲܘ ܕܲܢܢܲܓܿܕܘܼܢܵܝܗܝ ܒܙܵܘܥ̈ܘ̈ܗܝ ܕܐܵܐܲܪ ܀ :ܒܡܲܪܵܚܘܼܬܲܢ ܚܵܝ̣ܪܘ ܘܐܸܬܒܲܩܝܼܘ ܚܵܙܝܲܝ̈ ܫܦܝܼܪ\nܘܲܠܒܸܫܘ ܙܲܝܢܵܐ ܕܲܢܡܲܟܿܟܼܘܼܢܵܗ̇ ܠܲܛܪܘܼܢܘܼܬܲܢ ܀ :ܗܵܘ̇ ܦܘܼܩܕܵܢܵܐ ܕܐܲܩܝܼܡ ܐܸܢܘܿܢ ܥܲܠ ܬܸܫܡܸܫܬܲܢ\nܗܘ̤ ܦܩ݂ܲܕܼ ܐܸܢܘܿܢ ܕܢܲܪܡܘܿܢ ܐܝܼܕܼܵܐ ܒܲܫܛܵܪ ܢܸܓܼܕܲܝ̈ܢ ܀ :ܣܲܩܪܵܐ ܕܢܸܓܼܕܹ̈ܐ ܟ̣ܬܲܒܼ ܗܵܘ̇ ܡܲܠܟܵܐ ܕܲܠܥܸܠ ܡ̣ܢ ܟܠ\nܘܝܲܗ̣̄ܒܹܿܗ ܠܟܸܢܫܹ̈ܐ ܕܲܫܡܲܝܵܢܹ̈ܐ ܕܢܲܝܬܿܘܿܢ ܨܹܐܕܲܢ ܀","english":"They are the evil seeds of these bitter things that you have sown,\nand they witness to the pains which the earth has swallowed, which are in you. In the pains of the earth I am buried, for I have grown weary in you,\nand behold, I am prepared to set my course before the hearers. Come, hearers, hear the history of the seeds of your pains,\nand be moved and be troubled at the spectacles of this evil generation. This evil generation has corrupted more than all generations,\nand because of this, its threads have grown weary more than all generations. The iniquity of the world saw that sign which all saw,\nand turned the face of its goodness away from the congregations. It shows the faces of wrath towards them, not wrathful,\nand the earth trembled and was near to becoming a ruin. The iniquity of the world shook the whole creation with its wickedness,\nand nothing remained that was not shaken in its drunkennesses. The whole world, the vision of its drunkennesses deceived,\nand it separated from them the heavenly and the earthly. The drunken spectacle of the iniquity of the world, the spirits saw,\nand they marvelled and were strengthened to proclaim his wonders in the movements of the air. In their wantonness, the beautiful beholders grew weary and were extinguished,\nand they put on the armor of the humility of their lowliness. That command which set my course over your service,\nit commanded my course to lay a hand upon the thread of your generations. The king above all wrote the decree of the threads,\nand gave it to the clouds of the heavens to bring against you.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܙܢܲܝ̈ ܒܝܼܫܵܬܼܵܐ","severity":"info","text":"The phrase 'evil seeds' (zraʿy bishatha) metaphorically links human sin to agricultural failure, echoing the earlier image of the earth withholding fruit.","cites":[{"key":"ed:dsc-38","label":"source edition: On the Iniquity of the World","url":"https://syriaccorpus.org/38"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܵܪܲܢ ܒܝܼܫܵܐ","severity":"info","text":"The 'evil generation' (dara bisha) may allude to the biblical 'evil generation' of the flood (Gen 6:5) or to the wicked generations condemned in Wisdom literature.","cites":[{"key":"ed:dsc-38","label":"source edition: On the Iniquity of the World","url":"https://syriaccorpus.org/38"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܣܲܩܪܵܐ ܕܢܸܓܼܕܹ̈ܐ","severity":"info","text":"The 'decree of the threads' (seqra d-gdede) evokes the image of a cosmic register or fate, common in Syriac tradition as the divine book of judgment.","cites":[{"key":"ed:dsc-38","label":"source edition: On the Iniquity of the World","url":"https://syriaccorpus.org/38"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܵܘ ܫܵܡܘܼܥܹ̈ܐ","severity":"info","text":"The direct address 'Come, hearers' (taw shamʿe) marks a rhetorical shift, summoning the audience to attend to the 'history' (tashʿitha) of the seeds of pain.","cites":[{"key":"ed:dsc-38","label":"source edition: On the Iniquity of the World","url":"https://syriaccorpus.org/38"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܣܲܥܝܘܼܬܼ ܥܵܘ̣ܠܲܢ","severity":"info","text":"The personification of 'iniquity of the world' (saʿyuth ʿawla) as an agent that shakes creation and turns away goodness parallels Narsai's cosmic moral drama in other memre.","cites":[{"key":"ed:dsc-38","label":"source edition: On the Iniquity of the World","url":"https://syriaccorpus.org/38"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܲܦܹ̈ܐ ܕܚܸܡܬܼܵܐ","severity":"caution","text":"The phrase 'faces of wrath' (appe d-hemta) is ambiguous: it may mean the iniquity shows a wrathful appearance without being truly wrathful, or that the faces of the congregation become wrathful.","cites":[{"key":"ed:dsc-38","label":"source edition: On the Iniquity of the World","url":"https://syriaccorpus.org/38"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the beautiful beholders' (ḥazyay špir) who grow weary and are extinguished is unclear; they may be angels or spiritual beings.","The 'command' (puqdana) that sets the speaker's course is not explicitly identified as divine or otherwise."],"confidence":"medium","notes":[]},{"i":5,"ref":"p5","source":":ܐܲܝܟ ܦܵܪܲܚܬܼܵܐ ܦܪܲܚܝ̣ܘ ܦܵܪ̈ܘܿܚܹܗ ܩܕܼܵܡ ܦܘܼܩܕܼܵܢܵܐ\nܘܩܲܠܝܼܠܵܐܝܼܬܼ ܓ̣ܡܲܪܘ ܒܲܥ̣ܒܼܵܕܼܵܐ ܙܢܲܝ̈ ܡܲܚ̈ܘܵܬܲܢ ܀ :ܐܵܦܵܦܵܣܝܼܣ ܕܥܲܠ ܡܲܚ̈ܘܵܬܲܢ ܚܙ̣ܵܘ ܕܿܪܗܝܼܒܼܵܐ\nܘܲܪܗܝܼܒܼܵܐܝܼܬܼ ܣܥ݂ܲܪܘ ܨܸܒܼܝܵܢܵܐ ܕܲܡܫܲܕܪܵܢܗܘܿܢ ܀ :ܒܥܲܪܩܹܐ ܕܪܘܼܚܵܐ ܡܲܬܼܚܘܼܗܝ ܠܓܸܢܣܲܢ ܐ̄ܚܝܵܢܹ̈ܐ ܕܓܸܢܣܲܢ\nܘܲܒܼܫܲܒܿܘܼܩܹ̈ܐ ܕܟܼܦܢܵܐ ܘܨܲܗܝܵܐ ܒܲܣܒܸܿܣܘ ܦܲܓܼܪܲܢ ܀ ܣܪ̈ܵܩܹܐ ܕܟܹܐܒܹ̈ܐ ܠ̣ܒܲܟܼܘ ܒܐܝܼܕܲܝ̈ܗܘܿܢ ܠܵܐ ܓܘܼܫܡܵܢܹ̈ܐ:܆\nܘܣܲܪܩܘܼܗܝ ܠܓܼܘܼܫܡܲܢ ܒܚܲܪܝܼܦܘܼܬܼܵܐ ܕܲܣܪ̈ܵܩܲܝܗܘܿܢ ܀ :ܐܲܝܟ ܠܸܣܛܵܝܵܐ ܩܕܼܵܡ ܕܲܝܵ̇ܢܵܐ ܬܠܵܐ̣ܘܼܗܝ ܠܥܲܡܲܢ\nܘܫܲܪܝܼ ܡܲܝܠܸܠ ܡ̣ܢ ܩܲܫܝܘܼܬܼܵܐ ܕܢܓܼ̈ܕܹܿܐ ܕܲܥܠܵܘܗܝ ܀ :ܒܠܲܥ̣ ܘܐܸܬܼܒܲܣܒܲܣ ܟܠܹܗ ܒܟܼܠܹܗ ܐܲܝܟ ܣܵܪܘܿܚܵܐ\nܘܲܒܼܟܼܵܐ ܘܐܲܝܠܸܠ ܘܠܵܐ ܨܒܼ̣݂ܵܘ ܨܵܬܼܘܼܗܝ ܥܲܒܼܕܲܝ̈ ܡܲܠܟܵܐ ܀ :ܡܲܠܟܵܐ ܕܥܲܠ ܟܠ ܦ̣ܩܲܕ ܥܲܡܲܢ ܕܪܵܚܹ̇ܡ ܥܵܘ̣ܠܵܐ\nܕܲܢܢܲܓܿܕܼܘܼܢܵܗ̇ ܠܡܲܪܵܚܘܼܬܲܢ ܕܠܵܐ ܚܵܘܣܵܢܵܐ ܀ :ܕܠܵܐ ܚܵܘܣܵܢܵܐ ܢܲܓܿܕܼܘܼܢ ܟܸܢܫܹ̈ܐ ܕܲܫܡܲܝܵܢܹ̈ܐ\nܘܛܵܟ ܠܵܐ ܫܵܠܹ̇ܝܢ ܡ̣ܢ ܡܲܪܕܿܘܼܬܲܢ ܥܕܲܡ̇ܐ ܠܚܲܪܬܼܵܐ ܀ :ܒܪܲܒܿܘܼܬܼ ܥܵܘ̣ܠܵܢ ܚܵܪܘܼ ܐܵܦ ܚܵܝ̇ܪܝܼܢ ܐܲܡܝܼܢܵܐܝܼܬܼ\nܥܲܠܗܵܝ̇ ܬܲܠܝܵܐ ܐܝܼܕܼܵܐ ܕܲܒܼܗܘܿܢ ܠܥܸܠ ܡ̣ܢ ܚܲܨܲܝܢ ܀ :ܡܸܕܲܥ ܝܵܕܼܥ̇ܝܼܢ ܕܠܵܐ ܗܵܦܟܿܝܼܢܲܢ ܡ̣ܢ ܣܲܢ̈ܝܵܬܲܢ\nܘܡܸܛܠ ܗܵܕܹܐ ܠܒܼܝܼܫܝܼܢ ܪܘܼܓܼܙܵܐ ܥܲܠ ܬܲܒܼ̈ܥܵܬܲܢ ܀ :ܚܵܘܒܲܬܼ ܚܵܘܒܲܝ̈ܢ ܥܸܫܢܲܬ̤ ܣܲܓܿܝܼ ܠܒܲܪ ܡ̣ܢ ܛܲܟܼܣܵܐ\nܘܗܵܐ ܬܵܒܼܥ̇ܝܼܢ ܠܲܢ ܙܢܲܝ̈ ܪܸܒܿܝܼܬܼܵܐ ܕܐܸܓܲܪ ܨܹܐܕܲܝܢ ܀ :ܐ̄ܫܛܵܪܵܐ ܕܚܵܘ̈ܒܹܿܐ ܚܵܝ̣ܒܼ ܒܲܪܢܵܫܲܢ ܠܒܲܪ ܡ̣ܢ ܐ̄ܢܵܫܵܐ\nܘܲܕܼܠܵܐ ܦܪܲܥܢ̣ܵܝܗܝ ܗܵܐ ܦܵܪܥ̇ܝܼܢܲܢ ܕܠܵܐ ܡ̣ܢ ܛܲܝܒܿܘܼ ܀","english":"Like a bird, its fledglings flew before the command,  \nand quickly they completed the work of the small members of the household.  \nThe Apophasis, which over the members of the household, saw the terrible one,  \nand terribly they accomplished the will of their sender.  \nOn the roots of the spirit, they placed the body of the living ones of the body,  \nand with the keys of hunger and thirst, they loosened the flesh.  \nThe combs of pains wept in their hands, not bodies,  \nand they combed the body with the sharpness of their combs.  \nLike a robber before the judge, they hung the people,  \nand began to lament from the harshness of the cords that were upon him.  \nHe swallowed and was consumed entirely, like a moth,  \nand wept and lamented, and the servants of the king did not wish to hear him.  \nThe king over all commanded the people to love iniquity,  \nso that they might destroy their shamelessness without loss.  \nWithout loss, they destroyed the treasures of the heavens,  \nand you do not cease from your rebellion until the end.  \nIn the multitude of iniquities, they saw also that they would be destroyed,  \nand upon them the hand that was in them hung from above their loins.  \nThey know that they will not return from their errors,  \nand because of this, they put on wrath against their pursuers.  \nThe debt of your debts has increased greatly beyond measure,  \nand behold, your pursuers are coming to you with the small ones of the great one who sent them to you.  \nA bond of debts that man owes beyond measure,  \nand without paying it, behold, your pursuers are exacting it without grace.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Apophasis","severity":"info","text":"The Greek loanword ܐܵܦܵܦܵܣܝܼܣ (apophasis) likely denotes a rhetorical figure of denial or a personified abstraction; here it may refer to a demonic or cosmic agent of accusation.","cites":[{"key":"ed:dsc-38","label":"source edition: On the Iniquity of the World","url":"https://syriaccorpus.org/38"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"king over all commanded the people to love iniquity","severity":"info","text":"The portrayal of a king commanding love of iniquity may echo the biblical theme of a wicked ruler (e.g., Pharaoh or Nebuchadnezzar) enforcing idolatry or oppression, though no direct citation is present.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"combs of pains","severity":"info","text":"The image of 'combs of pains' (ܣܪ̈ܵܩܹܐ ܕܟܹܐܒܹ̈ܐ) evokes instruments of torture, possibly referencing contemporary Persian or Roman judicial punishments, consistent with Narsai's ascetic and apocalyptic rhetoric.","cites":[{"key":"ed:dsc-38","label":"source edition: On the Iniquity of the World","url":"https://syriaccorpus.org/38"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative sequence","severity":"info","text":"This passage shifts from a simile of fledglings to a series of violent tableaux (torture, lament, royal command), building a cumulative depiction of cosmic injustice and human suffering.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"bond of debts","severity":"info","text":"The metaphor of a 'bond of debts' (ܐ̄ܫܛܵܪܵܐ ܕܚܵܘ̈ܒܹܿܐ) parallels Narsai's homiletic use of financial imagery for sin and divine judgment, common in Syriac literature (cf. Ephrem, Hymns on Faith).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the king over all' is ambiguous: it may refer to a human tyrant, a demonic ruler, or allegorically to God as a judge; the reading here takes it as a wicked earthly king.","The phrase 'small ones of the great one' (ܙܢܲܝ̈ ܪܸܒܿܝܼܬܼܵܐ) is obscure; it likely refers to subordinate agents of a higher authority, possibly demons or divine emissaries."],"confidence":"medium","notes":[]},{"i":6,"ref":"p6","source":"ܛܵܠܘܿܡ̇ܐܝܼܬܼ ܣܥ݂ܲܪ ܨܸܒܼܝܵܢܲܢ ܒܚܵܘܒܲܬܼ ܚܵܘܒܲܝ̈ܢ ܀ ܥܲܠ ܗܵܝ̇ ܩܲܫ̈ܝܵܢ ܐܵܦ ܡܲܚ̈ܘܵܬܲܢ ܡ̣ܢ ܟܠ ܕܵܪ̈ܝܼܢ ܀ :ܕܠܵܐ ܐܸܬܼܚܲܦܲܛܢ ܐܲܝܟ ܚܲܝܵܒܹ̈ܐ ܠܡܸܦܪܲܥ ܪܹܫܵܐ\nܗܵܐ ܦܵܪܥ̇ܝܼܢܲܢ ܐܵܦ ܪ̈ܲܒܿܝܵܬܼܵܐ ܕܥܲܦ̣ ܪܸ̈ܒܿܝܵܬܼܵܐ ܀ :ܪܸ̈ܒܿܝܵܬܼ ܡܸܬܿܬܲܒܼܥܝܼܢܲܢ ܠܦܘܼܬܼ ܒܝܼܫܘܼܬܲܢ\nܘܬܼܘܼܒܼ ܫܵܘܹ̇ܝܢܲܢ ܐܲܝܟ ܛܵܠܘܿܡܹ̈ܐ ܕܲܛܠ݂ܲܡܘ ܣܲܓܿܝܼ ܀ :ܣܲܓܿܝܼ ܛܠ݂ܲܡܢܲܢ ܘܣܵܗܹ̇ܕܼ ܝܲܨܪܲܢ ܕܣܲܓܿܝܼ ܛܠܲܡ̣ܢܲܢ\nܘܛܵܟ ܠܵܐ ܛܵܠ̇ܡܝܼܢ ܫܹܐܕܹ̈ܐ ܛܠܘܼܡܝܵܐ ܕܕܼܵܡܹ̇ܐ ܠܕܝܼܠܲܢ ܀ :ܛܵܠ̇ܡܝܼܢ ܫܹܐܕܹ̈ܐ ܘܪܵܢܹܝܢ ܕܲܛܠ݂ܲܡܘ ܘܝܵܕܼܥ̇ܝܼܢ ܕܐܲܣܟܸܿܠܘ\nܚܢܲܢ ܠܵܐ ܪܢܲܝ̣ܢܲܢ ܘܠܵܐ ܩܲܛܪܸܓܼܢܲܢ ܠܲܫܟܼܝܼܪ̈ܵܬܲܢ ܀ :ܘܲܕܼܠܵܐ ܪܢܲܝ̣ܢܲܢ ܐܲܝܟ ܕܲܦܐܹܐ ܗ̄ܘ̣ܵܐ ܠܝܲܕܿܘܼܥܬܵܢܹ̈ܐ\nܗܵܐ ܪܵܕܹܝܢ ܠܲܢ ܟܝܵܢܹ̈ܐ ܚܲܪ̈ܫܹܐ ܒܲܟܼܝܵܢܲܝ̈ܗܘܿܢ ܀ :ܘܲܕܼܠܵܐ ܨܒܲܝ݂ܢܲܢ ܠܲܡܕܲܢ ܢܲܦܫܲܢ ܒܕܝܼܢܵܐ ܕܢܲܦܫܲܢ\nܗܵܐ ܕܵܐܹ̇ܢ ܠܲܢ ܪܸܡܙܵܐ ܟܹܐܢܵܐ ܕܟܹܐܝܢ ܒܘܼܚܪܵܢܹܗ ܀ :ܠܟܹܐܢܘܼܬܼ ܪܸܡܙܹܗ ܝܲܗ̣̄ܒܹܿܗ ܠܕܝܼܢܲܢ ܪܲܒܿ ܕܲܝܵܢܹ̈ܐ\nܕܢܸܕܲܥ ܕܐܝܼܬܼ ܠܹܗ ܐܵܦ ܟܹܐܢܘܼܬܼܵܐ ܕܠܵܐ ܡܸܙܕܲܟܼܝܵܐ ܀ :ܛܵܒܼ ܟܹܐܢܵܐܝܼܬܼ ܒܲܚ̣ܪܹܗ ܠܕܝܼܢܵܐ ܕܛܵܠܘܼܡܘܼܬܿܢ\nܘܲܓܼܙ݂ܲܪ ܕܝܼܢܵܐ ܠܦܘܼܬܼ ܒܝܼ̈ܫܵܬܼܵܐ ܕܡܸܬܼܢܲܓܿܕܼܵܢܹ̈ܐ ܀ :ܒܓܼܵܘ ܡܲܣܐܬܼܵܐ ܕܒܼܵܚܘܿܪܘܼܬܹܗ ܣܵܡ̣ܹܗ ܠܥܵܘ̣ܠܲܢ\nܘܕܲܢ̣ܬܲܥ ܣܲܓܿܝܼ ܣ̣ܵܡ ܠܹܗ ܢܸܓܼ̈ܕܹܿܐ ܠܘܼܩܒܲܠ ܝܘܼܩܪܹܗ ܀ :ܠܲܙܢܲܝ̈ ܥܵܘ̣ܠܵܐ ܦܲܠܸܓܼ ܢܸܓܼ̈ܕܹܿܐ ܕܥܲܠ ܥܵܘܵܠܹ̈ܐ\nܘܟܼܠܚܲܕܼ ܡܸܢܗܘܿܢ ܬܲܒܼܥܹ݂ܗ ܒܢܸܓܼܕܵܐ ܕܥܵܗܹ̇ܝܢ ܗ̄ܘ̣ܵܐ ܠܹܗ ܀ :ܠܪܸܚܡܲܬܼ ܟܸܣܦܵܐ ܥܲܩ̣ܪܵܗ̇ ܒܡܲܪܵܐ ܕܡܸܣܟܹܿܢܘܼܬܼܵܐ\nܕܠܵܐ ܬܘܼܒܼ ܬܲܚܸܠܦ ܘܬܸܛܥܲܢ ܦܹܐܪܹ̈ܐ ܕܟܸܣܦܵܐ ܪܓܼܝܼܓܼܵܐ ܀","english":"Tyrannically he executed the will of the household in the sin of sins. Upon those harsh ones, also the demonstrations from all generations. That he was not concerned, like the guilty, to repay the head. Behold, they repay also the great ones of the oppressions of the great ones. The great ones are pursued according to their wickednesses. And again they are equal, like tyrants who have tyrannized much. Much they have tyrannized, and the witness of their nature testifies that they have tyrannized much. And you, do not the demons tyrannize the tyranny that is like our own? The demons tyrannize and rejoice that they have tyrannized, and they know that they have succeeded. They did not consider the sin, and they do not accuse the hirelings. And that they did not consider, as if it were fitting for the knowledges, behold, they drive us, the silent ones, with their lamentations. And that they did not wish to know themselves in the judgment of themselves, behold, a sign of shame points to us, which is ashamed of its burning. To the shame of his sign he gives to our judgment the chief of judges, who knows that he also has a shame that cannot be justified. Good, shamefully, he burned in the judgment of tyranny, and he decreed judgment according to the evils that are committed. Within the furnace of his scrutiny he placed the iniquity, and he established much, he placed cords against its weight. To the limbs of iniquity he distributed cords over the iniquitous, and each one of them follows him in the cord that was fitting for him. For the love of money he uprooted it with the lord of poverty, so that it might not again change and bear fruits of greedy money.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܛܵܠܘܿܡ̇ܐܝܼܬܼ","severity":"info","text":"The Syriac adverb ṭālōmāʾīt, 'tyrannically,' derives from the root ṭ-l-m, 'to oppress,' and is a key term in Narsai's depiction of demonic or sinful agency.","cites":[{"key":"ed:dsc-38","label":"source edition: On the Iniquity of the World","url":"https://syriaccorpus.org/38"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܟܹܐܢܘܼܬܼܵܐ","severity":"info","text":"The noun kēʿūtā, 'shame,' appears repeatedly, linking the demonic tyranny to a moral disgrace that even the 'chief of judges' cannot justify.","cites":[{"key":"ed:dsc-38","label":"source edition: On the Iniquity of the World","url":"https://syriaccorpus.org/38"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܪܲܒܿ ܕܲܝܵܢܹ̈ܐ","severity":"info","text":"The phrase 'chief of judges' (rab dayyānē) likely refers to God as the ultimate judge, a common motif in Narsai's homilies on judgment and sin.","cites":[{"key":"ed:dsc-38","label":"source edition: On the Iniquity of the World","url":"https://syriaccorpus.org/38"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a narrative of tyrannical acts to a direct address ('And you, do not the demons...'), a rhetorical device typical of Narsai's homiletic style.","cites":[{"key":"ed:dsc-38","label":"source edition: On the Iniquity of the World","url":"https://syriaccorpus.org/38"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܼܵܡܹ̇ܐ ܠܕܝܼܠܲܢ","severity":"caution","text":"The phrase 'like our own' (dāmē l-dīlan) is ambiguous: it may refer to the demons' tyranny being analogous to human sin, or to a specific shared quality; the English draft interprets it as a comparison of tyranny.","cites":[{"key":"ed:dsc-38","label":"source edition: On the Iniquity of the World","url":"https://syriaccorpus.org/38"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the chief of judges' is not explicitly named but is likely God.","The phrase 'like our own' could be read as either a comparison of tyranny or a shared attribute."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":":ܠܪܸܚܡܲܬܼ ܫܘܼܒܼܚܵܐ ܦܲܣܩܵܗ̇ ܒܢܵܪܓܵܐ ܕܡܲܟܿܝܼܘܼܬܼܵܐ\nܕܠܵܐ ܬܸܨܛܲܢܲܥ ܠܡܸܕܒܲܨ ܐ̄ܢܵܫܵܐ ܒܥܘܼܩܣܵܐ ܕܫܘܼܒܼܚܵܐ ܀ :ܠܥܵܠܘܿܒܼܘܼܬܼܵܐ ܓܲܙܪܵܗ̇ ܒܦܲܪܙܠܵܐ ܕܲܨܪܝܼܟܼܘܼܬܼܵܐ\nܕܕܲܠܡܵܐ ܢܸܪܗܲܛ ܥܸܒܼܝܵܐ ܕܡܸܢܵܗ̇ ܒܟܼܠܹܗ ܓܘܼܫܡܵܐ ܀ :ܠܲܚܬܼܝܼܪܘܼܬܼܵܐ ܣ̣ܵܡ ܠܵܗ̇ ܟܘܝܵܐ ܕܲܡܫܲܝܢܘܼܬܼܵܐ\nܕܠܵܐ ܬܸܫܬܲܩܲܠ ܘܬܸܩܢܹܐ ܥܝܵܕܼܵܐ ܕܚܲܝܘܲܬܼ ܫܸܢܵܐ ܀ :ܠܕܿܓܵܠܘܼܬܼܵܐ ܐܲܣܪܵܗ̇ ܒܙܲܝܢܵܐ ܕܲܚܕܵܐ ܡܸܠܬܼܵܐ\nܕܠܵܐ ܬܸܬܼܥܲܝܲܕܼ ܠܲܡܡܲܠܵܠܘܼ ܝܲܬܿܝܼܪ̈ܵܬܼܵܐ ܀ :ܒܚܵܣܘܿܡܘܼܬܼܵܐ ܐܲܪܡܝܼ ܒܦܘܼܡ̇ܗ̇ ܩܹܐܡ̇ܐ ܕܫܸܬܼܩܵܐ\nܕܲܠܡܵܐ ܬܼܟܿܘܿܬܼ ܐ̄ܢܵܫܵܐ ܒܢܝܼܒܹ̈ܐ ܕܲܟܼܬܼܝܼܫܘܼܬܼܵܗ̇ ܀ :ܠܓܲܢܵܒܼܘܼܬܼܵܐ ܚܲܝ̣ܣܢܵܗ̇ ܒܚܸܣܢܹ̈ܐ ܕܠܵܐ ܡܸܬܼܚܲܣܢܹܝܢ\nܕܠܵܐ ܬܘܼܒܼ ܬܸܓܼܠܘܿܙ ܚܲܝܹ̈ܐ ܕܐ̄ܢܵܫܵܐ ܡ̣ܢ ܢܸܟܼܣܲܝ̈ܗܘܿܢ ܀ :ܠܓܲܝܵܪܘܼܬܼܵܐ ܡ̣ܚܵܗ̇ ܒܲܡܚܘܿܬܼܵܐ ܕܟܲܡܗܘܼܬܼ ܥܲܝܢܹ̈ܐ\nܕܠܵܐ ܬܸܬܼܒܲܩܸܐ ܙܲܠܝܼܠܵܐܝܼܬܼ ܒܲܕܼܠܵܐ ܕܝܼܠܵܗ̇ ܀ :ܠܚܸܡܬܼܵܐ ܫܲܬܿܩܵܗ̇ ܒܩܵܠܹ̈ܐ ܕܚܝܼ̈ܠܹܐ ܕܓܼܙܵܪ ܕܝܼܢܵܐ\nܕܠܵܐ ܢܸܗܘܸܐ ܠܵܗ̇ ܐܲܬܼܪܵܐ ܠܡܸܪܗܲܛ ܒܲܥܪܝܼܪܵܐܝܼܬܼ ܀ :ܠܟܼܠܗܘܿܢ ܚܲܫܹ̈ܐ ܪܕܼܵܐ ܟܹܐܢܵܐܝܼܬܼ ܒܟܹܐܢܘܼܬܼ ܢܸܓܼܕܵܘ̈ܗܝ\nܘܚܲܟܿܝܼܡܐܝܼܬܼ ܚܵܘܝܼ ܚܲܝܠܹܗ ܒܡܸܬܼܢܲܓܿܕܵܢܹ̈ܐ ܀ :ܡ̣ܢ ܡܲܚܘܵܬܹ̈ܗ ܕܚܸܝ̣ܠ ܟܠܡܸܕܹܿܡ ܘܚ݂ܵܒܼ ܟܠܡܸܕ݂ܿܡ\nܘܐܲܡܠܸܟ ܩܸܢܛܵܐ ܥܲܠ ܟܠܡܸܕܹܿܡ ܕܐܝܼܬܼܵܘܗܝ ܡܸܕܹܿܡ ܀ :ܙܵܥ ܟܠܡܸܕ݂ܿܡ ܡܢ ܡ̇ܐ ܕܲܗܘ̤ܵܐ ܨܹܝܕܼ ܟܠ ܡܸܕܹܿܡ\nܘܠܵܐ ܦܵܝ̣ܫ ܡܸܕܹܿܡ ܕܠܵܐ ܐܸܬܼܢܲܣܝܼ ܒܚܲܫܲܝ̈ ܐ̄ܢܵܫܵܐ ܀ :ܡܸܛܠ ܐ̄ܢܵܫܵܐ ܗ̤ܘܲܝ̈ ܒܥܘܼܡܪܵܐ ܕܐ̄ܢܵܫܵܐ\nܘܲܒܼܒܼܝܼܫܘܼܬܹܗ ܣܒܲܠ ܒܝܼ̈ܫܵܬܼܵܐ ܡܠܝܼ̈ܠܹܐ ܘܚܲܪ̈ܫܹܐ ܀","english":"For the sake of the remission of glory, she cut it with the saw of humility, so that it might not be possible to weave a man in the web of glory. For iniquity, she cut it with the iron of necessity, lest the thicket of her mind run through her whole body. For arrogance, she placed upon it the brand of madness, so that the custom of the beast of the hour might not be disturbed and fall. For falsehood, she bound it with the chain of a single word, so that it might not be accustomed to speaking superfluities. With finality, she cast into her mouth the bit of silence, lest man be able to speak with the good things of her adornment. For pride, she stripped it with lacks that cannot be lacked, so that the life of man might no longer be hidden from its concealments. For audacity, she struck it with the blow of the dimming of the eyes, so that it might not look contemptibly upon the door of its own. For wrath, she silenced it with the voices of the powers of the judgment of the day, so that it might have no place to run violently. All the passions she drove out wisely with the wisdom of her cords, and wisely she shows her power in the things that are to be endured. From the demonstrations of the power of everything, and the love of everything, and she counsels the end upon everything that is something. She moves everything from what it was, hunting everything, and nothing remains that is not healed by the passions of man. For man is in the dwelling of man, and in his evil he bears evils, filled and silent.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܠܪܸܚܡܲܬܼ ܫܘܼܒܼܚܵܐ","severity":"info","text":"The phrase 'for the sake of the remission of glory' is ambiguous; 'remission' (ܪܸܚܡܲܬܼ) may imply a release or forgiveness, but here it likely denotes a cutting away or separation from glory, aligning with the ascetic theme.","cites":[{"key":"ed:dsc-38","label":"source edition: On the Iniquity of the World","url":"https://syriaccorpus.org/38"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"Narsai's homilies often employ personified vices (e.g., iniquity, arrogance) as active agents, reflecting the Syriac ascetic tradition of spiritual combat against passions, as seen in works like the 'Book of Steps'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage follows a repetitive pattern: each vice is introduced with a prepositional phrase (e.g., 'For iniquity'), followed by a verb of cutting or binding, and a purpose clause with 'so that'. This rhetorical structure emphasizes the systematic suppression of passions.","cites":[{"key":"ed:dsc-38","label":"source edition: On the Iniquity of the World","url":"https://syriaccorpus.org/38"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܟܘܝܵܐ ܕܲܡܫܲܝܢܘܼܬܼܵܐ","severity":"info","text":"'The brand of madness' (ܟܘܝܵܐ ܕܲܡܫܲܝܢܘܼܬܼܵܐ) uses 'brand' (ܟܘܝܵܐ) as a mark of ownership or punishment, and 'madness' (ܡܫܲܝܢܘܼܬܼܵܐ) connotes demonic possession, linking arrogance to spiritual disorder.","cites":[{"key":"ed:dsc-38","label":"source edition: On the Iniquity of the World","url":"https://syriaccorpus.org/38"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܚܲܫܲܝ̈ ܐ̄ܢܵܫܵܐ","severity":"info","text":"The phrase 'passions of man' (ܚܲܫܲܝ̈ ܐ̄ܢܵܫܵܐ) echoes Pauline language of human afflictions (e.g., Romans 5:12), but here it is used in an ascetic context of healing through discipline, not sin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The final lines ('She moves everything...') shift abruptly from specific vices to a general statement about passions, possibly indicating a textual break or a summary conclusion. The Syriac syntax is compressed, and the English draft may obscure nuances.","cites":[{"key":"ed:dsc-38","label":"source edition: On the Iniquity of the World","url":"https://syriaccorpus.org/38"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the subject performing the actions (e.g., 'she cut', 'she bound') is not explicitly named in the Syriac; it may be a personified virtue (e.g., Wisdom) or an abstract force. The reading assumes a feminine agent, likely Wisdom or Truth, based on context.","The phrase 'the thicket of her mind' (ܥܸܒܼܝܵܐ ܕܡܸܢܵܗ̇) is ambiguous: 'thicket' may be a metaphor for tangled thoughts or a physical obstruction; the translation opts for a mental interpretation."],"confidence":"medium","notes":[]},{"i":8,"ref":"p8","source":":ܡܸܛܠܵܬܹܗ ܒܸܠܥܲܬ̤ ܐܲܪܥܵܐ ܢܸܓܼ̈ܕܹܿܐ ܩ̈ܫܲܝܵܐ\nܘܝܼܒܸܫ ܥܘܼܒܵܗ̇ ܡ̣ܢ ܡ̇ܘ̈ܥܝܵܬܼܵܐ ܕܙܲܪ̈ܥܹܐ ܘܦܹܐܪܹ̈ܐ ܀ :ܡܸܛܠ ܥܸܘ̣ܠܹܗ ܠܵܐ ܨܒܵܬ̤ ܝܸܠܕܵܬ̤ ܥܘܸܠܹ̈ܐ ܕܙܲܪܥܵܐ\nܘܟܲܕܼ ܝܵܠܹܕܿܬܵܐ ܗ̄ܝܼ ܗܘ̤ܵܬܼ ܠܵܗ̇ ܥܩܲܪܬܵܐ ܘܲܡܓܲܙܲܝܬܼܵܐ ܀ :ܒܥܲܩܪܘܼܬܼ ܐ̄ܢܵܫܵܐ ܚܵܪܲܬ̤ ܐܲܪܥܵܐ ܠܵܐ ܦܵܪܘܿܫܬܵܐ\nܘܲܟܼܠ̣ܵܬ̤ ܥܘܼܒܵܗ̇ ܡ̣ܢ ܡܲܪܕܿܝܼܬܼܵܐ ܕܣܝܼܡܵܐ ܗ̄ܘ̣ܵܬܼ ܒܵܗ̇ ܀ :ܒܵܗ̇ ܐܸܬܿܕܲܡܝܼܘ ܟܝܵܢܹ̈ܐ ܫܒܼܵܒܹ̈ܿܝܗ̇ ܡܲܝܵ̈ܐ ܘܐܲܐܲܪ\nܘܠܵܐ ܪܕܼܵܘ ܫܲܦܝܼܪ ܒܐܘܼܪܚܵܐ ܫܦܝܼܬܼܵܐ ܕܫܘܼܚܠܵܦܲܝ̈ܗܘܿܢ ܀ :ܕܠܵܐ ܛܘܼܟܵܣܵܐ ܪܕܼܵܘ ܫܲܬܼܝܼܩܹ̈ܐ ܕܲܡܛܲܟܿܣܝܼܢ ܗ̄ܘ̣ܵܘ\nܘܕܵܪܘܕܘܼܗܝ ܠܥܵܠܡܵܐ ܕܲܡܛܲܟܲܣ ܗ̄ܘ̣ܵܐ ܡ̣ܢ ܫܘܼܪܵܝܵܐ ܀ :ܥܵܘ̣ܠܵܐ ܕܐ̄ܢܵܫܵܐ ܐܲܠܸܦ ܐܸܢܘܿܢ ܠܠܵܐ ܪ̈ܵܓܼܘܿܫܹܐ\nܕܢܸܪܕܿܘܿܢ ܒܐܘܼܪܚܵܐ ܕܡܲܠܝܵܐ ܩܸܢܛܵܐ ܕܠܵܐ ܫܲܘܝܘܼܬܼܵܐ ܀ :ܗܘ̤ ܒܲܪܢܵܫܵܐ ܕܵܘܕܹܗ ܠܛܲܟܼܣܵܐ ܕܟܼܠܵܗ̇ ܒܪܝܼܬܼܵܐ\nܘܲܒܼܦܝܘܼܬܹܗ ܪܲܦܝܼ ܚܙܵܩܵܐ ܕܪܵܘܡ̇ܐ ܘܥܘܼܡܩܵܐ ܀ :ܒܹܗ ܐܲܣܝܼܪ ܗ̄ܘ̣ܵܐ ܪܵܘܡ̇ܐ ܘܥܘܼܡܩܵܐ ܒܲܚܕܼܵܐ ܫܲܘܝܘܼ\nܘܡܸܛܠܵܬܹܗ ܦܟ݂ܲܗ ܟܠ ܡܸܕܼܵܡ ܡ̣ܢ ܡ̇ܐ ܕܐܝܼܬܼܵܘܗܝ ܀ :ܪܘܼܓܼܙܹܗ ܐܲܪܓܸܿܙ ܠܚܲܝܠܵܐ ܕܠܲܝܬܼ ܠܹܗ ܕܢܸܪܓܲܙ ܡܸܡܬܼܘܿܡ\nܘܲܪܕܼܵܝܗܝ ܠܥܵܠܡܵܐ ܒܪܘܼܓܼܙܵܐ ܩܲܫܝܵܐ ܕܠܵܐ ܚܵܘܣܵܢܵܐ ܀ :ܕܠܵܐ ܚܵܘܣܵܢܵܐ ܗܘ̤ܵܬܼ ܡܲܪܕܿܘܼܬܵܐ ܕܲܒܼܝܵܘ̈ܡ̇ܬܿܢ\nܘܛܵܟ ܠܵܐ ܒܸܠܥܲܬ̤ ܒܝܼܫܘܼܬܼ ܐ̄ܢܵܫܵܐ ܐܷܲܟ ܒܝܼܫܘܼܬܲܢ ܀ :ܘܐܸܠܵܐ ܢܸܒܼܥܹܐ ܡ̣ܢ ܕܲܟܼܝܵܢܵܐ ܘܡ̣ܢ ܕܲܟܼܬܼܵܒܼܵܐ\nܘܐܸܢ ܐܝܼܬܼ ܕܵܪܵܐ ܕܲܪܕܼܵܝܗܝ ܟܹܐܢܵܐ ܐܲܝܟ ܕܲܠܕܼܵܪܲܢ ܀","english":"Because of it, the earth swallowed up the hard sinews, and her womb dried up from the wombs of seeds and fruits. Because of iniquity, the birth of the wicked ones of the seed could not be healed, and when she was giving birth, she was a barren one and a cutter. In the barrenness of man, the earth became a non-dividing plow, and her womb ceased from the cultivation of the deposit that was placed in her. In her, the neighboring elements, water and air, were mixed, and they did not run properly on the straight path of their changes. Without order, the silent ones ran, who were to be ordered, and they disturbed the world that was to be ordered from the beginning. The iniquity of man taught the unreasoning ones to run on a path full of a measure without equality. That man disturbed the order of the whole creation, and in his folly he loosened the bond of height and depth. In him, height and depth were bound in one equality, and because of him, everything changed from what it was. His anger provoked the force that has nothing to provoke it, and he cast the world into a harsh anger without remedy. Without remedy was the rebellion of the days, and the evil of man did not swallow up evil like ours. But it sought from the pure and from the writer, and if there is a generation that casts it, it is bitter like our generation.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܥܘܼܠܹܗ","severity":"info","text":"The Syriac noun ܥܘܼܠܹܗ (ʿawlēh) means 'iniquity' or 'injustice,' a key thematic term in Narsai's homily. It is used here to personify the moral disorder that disrupts creation.","cites":[{"key":"ed:dsc-38","label":"source edition: On the Iniquity of the World","url":"https://syriaccorpus.org/38"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܟܝܵܢܹ̈ܐ ܫܒܼܵܒܹ̈ܿܝܗ̇ ܡܲܝܵ̈ܐ ܘܐܲܐܲܪ","severity":"info","text":"The phrase 'neighboring elements, water and air' reflects the classical Syriac cosmological framework of four elements (earth, water, air, fire), here reduced to two to illustrate the disruption of natural order by human iniquity.","cites":[{"key":"ed:dsc-38","label":"source edition: On the Iniquity of the World","url":"https://syriaccorpus.org/38"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܵܘܕܹܗ ܠܛܲܟܼܣܵܐ ܕܟܼܠܵܗ̇ ܒܪܝܼܬܼܵܐ","severity":"info","text":"The idea that human sin disturbs the order of creation echoes Genesis 3 and Pauline themes (e.g., Romans 8:22), where the fall of humanity corrupts the natural harmony. Narsai develops this into a cosmic lament.","cites":[{"key":"ed:dsc-38","label":"source edition: On the Iniquity of the World","url":"https://syriaccorpus.org/38"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܡܸܛܠܵܬܹܗ ܦܟ݂ܲܗ ܟܠ ܡܸܕܼܵܡ","severity":"info","text":"This passage forms a climactic unit in the narrative, shifting from specific effects of iniquity (barrenness, disorder) to a universal claim: 'because of him, everything changed from what it was.' It ties the microcosm of human sin to macrocosmic disruption.","cites":[{"key":"ed:dsc-38","label":"source edition: On the Iniquity of the World","url":"https://syriaccorpus.org/38"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܐܸܢ ܐܝܼܬܼ ܕܵܪܵܐ ܕܲܪܕܼܵܝܗܝ ܟܹܐܢܵܐ ܐܲܝܟ ܕܲܠܕܼܵܪܲܢ","severity":"caution","text":"The final clause is textually uncertain: 'if there is a generation that casts it, it is bitter like our generation.' The referent of 'it' (the iniquity or the rebellion) is ambiguous, and the syntax is compressed, possibly reflecting a lacuna or scribal error.","cites":[{"key":"ed:dsc-38","label":"source edition: On the Iniquity of the World","url":"https://syriaccorpus.org/38"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'it' in the final sentence ('if there is a generation that casts it') is unclear: it may be 'iniquity' (ܥܘܼܠܹܗ) or 'rebellion' (ܡܲܪܕܿܘܼܬܵܐ). The reading taken follows the English draft's 'it' as iniquity, but the Syriac allows either.","The phrase 'from the pure and from the writer' (ܡ̣ܢ ܕܲܟܼܝܵܢܵܐ ܘܡ̣ܢ ܕܲܟܼܬܼܵܒܼܵܐ) is obscure: 'pure' may refer to a purified person or a ritual cleanser, and 'writer' to a scribe or author. The sense is that iniquity seeks out these figures, but the exact meaning is uncertain."],"confidence":"medium","notes":[]},{"i":9,"ref":"p9","source":":ܒܠܲܥ̣ܘ ܩܲܕܡܵܝܹ̈ܐ ܒܢܸܓܼ̈ܕܹܿܐ ܩ̈ܫܲܝܵܐ ܐܲܟܼܡܵܐ ܕܲܟܼܬܼܝܼܒܼ\nܘܐܵܘܕܲܥ ܐܸܢܘܿܢ ܕܡ̇ܢܲܐ ܗ̄ܝܼ ܥܸܠܬܼܵܐ ܕܢܸܓܼ̈ܕܹܿܐ ܕܲܒܼܠܲܥ̣ܘ ܀ :ܠܲܢ ܢܲܓܲܕܼ ܠܲܢ ܒܟܼܠ ܐܸܣܟܹܿܡܝܼ̈ܢ ܕܲܙܢܲܝ̈ ܢܸܓܼܕܹܿܐ\nܘܠܵܐ ܒܲܕܸܿܩ ܠܲܢ ܕܡ̇ܢܲܐ ܗ̄ܝܼ ܥܸܠܬܼܵܐ ܕܩܲܫܝܘܼܬܼ ܢܸܓܼܕܲܝ̈ܢ ܀ :ܗܵܕܹܿܐ ܗ̄ܝܼ ܕܩܲܫܝܵܐ ܡ̣ܢ ܟܠܡܸܕܹܿܡ ܠܡܸܬܼܢܲܓܿܕܵܢܹ̈ܐ\nܕܟܲܕܼ ܡܸܬܼܢܲܓܿܕܝܼܢ ܠܵܐ ܝܵ̇ܕܼܥܝܼܢ ܠܵܗ̇ ܠܥܸܠܬܹܗ ܕܢܸܓܼܕܵܐ ܀ :ܥܵܘ̣ܠܲܢ ܚܲܦܝܵܗ̇ ܠܥܸܠܬܹܗ ܕܢܸܓܼܕܵܐ ܡ̣ܢ ܪܸܥܝܵܢܲܢ\n:ܗܘ̤ܝܘܼ ܥܵܘ̣ܠܲܢ ܥܵܘܪܵܗ̇ ܠܢܲܦܫܲܢ ܡ̣ܢ ܒܘܼܝܵܢܵܐ\nܘܠܵܐ ܡܸܬܼܒܲܝܢܵܐ ܟܲܕܼ ܡܸܬܿܬܿܫܝܼܛܵܐ ܒܲܫܟܼܝܼܪ̈ܵܬܼܵܐ ܀ :ܗܘ̤ ܐܲܪܡܝܼ ܒܵܗ̇ ܒܲܡܠܝܼܠܘܼܬܼܵܗ̇ ܩܹܐܡܵܐ ܕܫܸܬܼܩܵܐ\nܘܒܲܛܸܠ ܗܵܘܢܵܗ̇ ܡ̣ܢ ܥ̣ܢܝܵܢܵܐ ܕܫܲܦܝܼܪ̈ܵܬܸܿܐ ܀ :ܗܘ̤ ܠܵܐ ܝܲܗ̣̄ܒܼ ܠܵܗ̇ ܠܦܵܪܘܿܫܘܼܬܼܵܗ̇ ܠܡܸܦܪܲܫ ܫܲܦܝܼܪ\nܘܟܲܕܼ ܦܵܪܘܿܫܬܵܐ ܗ̄ܝܼ ܩ̣ܢܵܬ̤ ܠܵܗ̇ ܥܝܵܕܼܵܐ ܕܠܵܐ ܦܵܪ̈ܘܿܫܹܐ ܀ :ܗܵܢܵܐ ܥܝܵܕܼܵܐ ܥܲܒܼ݂ܕܵܗ̇ ܣܡܝܼܬܼܵܐ ܕܠܵܐ ܒܘܼܝܵܢܵܐ\nܘܒܸܠܥܲܬ̤ ܢܸܓܼ̈ܕܹܿܐ ܘܠܵܐ ܨܒܼܵܬ̤ ܕܬܸܕܼܥ ܥ̣ܠܲܬܼ ܢܸܓܼܕܹܿܝ̈ܗ̇ ܀ :ܢܸܓܼ̈ܕܹܿܐ ܩܫܲܝܵ̈ܐ ܒܸܠܥܲܬ̤ ܢܲܦܫܲܢ ܡܗܝܼܪܲܬܼ ܗܵܘܢܵܐ\nܘܲܟܼܡܵܐ ܕܒܸܠܥܲܬ̤ ܗܘ̤ܵܘ ܠܵܗ̇ ܢܸܓܼ̈ܕܹܿܐ ܐܲܝܟ ܠܵܐ ܢܼܓܼ̈ܕܹܿܐ ܀ :ܟܡܵܐ ܣܓܼܝܼܘܼ ܢܸܓܼ̈ܕܹܐ ܘܡܸܬܼܢܲܓܿܕܼܵܢܹ̈ܐ ܠܵܐ ܚܲܫ̣ܘ ܘܐܲܪܓܸܫܘ\nܥܲܦ̣ ܡܲܚ̈ܘܬܼܵܐ ܘܲܡܡܲܚ̈ܝܵܐ ܩ̣ܢܵܘ ܠܘܼܒܵܒܼܵܐ ܀ :ܟܡܵܐ ܗܘ̤ܵܘ ܙܵܘܥܹ̈ܐ ܘܪܸܥܠܲܬ̤ ܐܲܪܥܵܐ ܘܢܦܲܠܘ̣ ܛܘܼܪܹ̈ܐ\nܘܠܵܐ ܙܵܥ ܠܸܒܿܢ ܒܩܵܠ ܝܲܠܕܵܬܵܐ ܕܐܲܪܥܵܐ ܫܠܝܼܬܼܵܐ ܀ :ܢܦܲܠ̣ܘ ܡܸܕܝܵܪܹ̈ܐ ܘܲܗܘ̤ܵܘ ܩܲܒܼܪܹ̈ܐ ܠܥܵܡܘܿܪ̈ܲܝܗܘܿܢ\nܘܪܵܡܘܼܬܼ ܪܘܼܚܲܢ ܠܵܐ ܐܸܬܼܡܲܟܿܟܲܬ̤ ܡ̣ܢ ܫܘܼܡܠܵܝܵܐ ܀","english":"The first ones swallowed up the hard sinews, as it is written, and it showed that iniquity is the cause of the sinews that they swallowed. It told us, it told us in every form of the species of sinews, and it did not reveal to us that iniquity is the cause of the hardness of our sinews. This is what is hard beyond everything for those who are to be told, that when they are told they do not know the cause of the sinew. Iniquity concealed its cause from our mind. Iniquity became a veil for itself from understanding, and is not ashamed when it is scattered in the likenesses. It cast into its eloquence the speech of silence, and nullified its existence from the practice of beautiful things. It did not give to its discernment to discern the beautiful, and when it is discerning, it cut off the habit of the indiscernible. This habit made it a blind one without understanding, and it swallowed sinews and did not desire to know the cause of its sinews. It swallowed hard sinews, itself, swiftly, its existence, and as it swallowed, sinews were to it as if not sinews. How many sinews and those who are told did not count and perceive, even the blows and the strikers stood in amazement. How many were the tremors and the quaking of the earth, and mountains fell, and the heart did not tremble at the voice of the silent earth's parturition. Islands fell and became tombs for their inhabitants, and the height of the spirit was not humbled from the perfection.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܥܵܘ̣ܠܲܢ","severity":"info","text":"The Syriac term ܥܵܘ̣ܠܲܢ (ʿawlā) is rendered 'iniquity' throughout. It carries the sense of moral perversity or injustice, often personified as an active force in Narsai's cosmology.","cites":[{"key":"ed:dsc-38","label":"source edition: On the Iniquity of the World","url":"https://syriaccorpus.org/38"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"ܢܸܓܼ̈ܕܹܿܐ","severity":"info","text":"The repeated term ܢܸܓܼ̈ܕܹܿܐ (gaddē) is translated 'sinews' but may also mean 'nerves' or 'tendons'. The image of swallowing sinews is a metaphor for the earth consuming the strength or vitality of the wicked.","cites":[{"key":"ed:dsc-38","label":"source edition: On the Iniquity of the World","url":"https://syriaccorpus.org/38"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܢܦܲܠ̣ܘ ܛܘܼܪܹ̈ܐ","severity":"info","text":"The reference to mountains falling and islands becoming tombs echoes the language of natural cataclysm found in Syriac apocalyptic and cosmological traditions, possibly alluding to the flood or to seismic events as divine punishment.","cites":[{"key":"ed:dsc-38","label":"source edition: On the Iniquity of the World","url":"https://syriaccorpus.org/38"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܟܡܵܐ ܗܘ̤ܵܘ ܙܵܘܥܹ̈ܐ","severity":"info","text":"The passage shifts from a general personification of iniquity to a series of rhetorical questions ('How many...') that catalogue cosmic disasters, intensifying the theme of humanity's obliviousness to the cause of suffering.","cites":[{"key":"ed:dsc-38","label":"source edition: On the Iniquity of the World","url":"https://syriaccorpus.org/38"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܸܠܥܲܬ̤ ܢܸܓܼ̈ܕܹܿܐ","severity":"caution","text":"The phrase 'it swallowed sinews' is ambiguous: the subject could be the earth, iniquity, or a personified 'habit' (ܥܝܵܕܼܵܐ). The English draft takes the subject as 'it' (iniquity), but the Syriac allows multiple readings.","cites":[{"key":"ed:dsc-38","label":"source edition: On the Iniquity of the World","url":"https://syriaccorpus.org/38"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The subject of 'swallowed sinews' is not explicit; it may be iniquity, the earth, or the 'habit' (ܥܝܵܕܼܵܐ). The translation assumes iniquity, but the text is deliberately multivalent.","The phrase 'the height of the spirit was not humbled' (ܪܵܡܘܼܬܼ ܪܘܼܚܲܢ ܠܵܐ ܐܸܬܼܡܲܟܿܟܲܬ̤) is obscure: it may refer to human pride or to a cosmic principle."],"confidence":"medium","notes":[]},{"i":10,"ref":"p10","source":":ܓܲܙܝܲܬ̤ ܐܲܪܥܵܐ ܡ̣ܢ ܥܲܠ̈ܠܵܬܵܐ ܕܟܼܠ ܐܸܣܟܹܿܡܝܼ̈ܢ\nܘܒܼܝܼܫܘܼܬܼ ܝܲܨܪܲܢ ܠܵܐ ܦܵܫ̣ ܝܲܨܪܵܗ̇ ܡ̣ܢ ܣܲܢ̈ܝܵܬܼܵܐ ܀ :ܝ̄ܒܸܫܘ̣ ܐܝܼܠܵܢܹ̈ܐ ܘܲܢ̣ܬܲܪܘ ܛܲܪ̈ܦܹܐ ܘܲܚܡܵܘ̣ ܙܲܪ̈ܥܹܐ\nܘܠܵܐ ܐܸܬܼܝܲܒܲܫ ܢܸܒܼܥܵܐ ܣܲܢܝܵܐ ܕܲܫܟܼܝܼܪ̈ܬܲܢ ܀ :ܐܲܟܼܠ݂ܲܢ ܩܲܡܨܵܐ ܡ̣ܫܵܢ ܡ̇ܫܘܿܛܵܐ ܡܲܚܵܢ ܨܲܪܨܘܼܪܵܐ\nܘܡܸܪܲܬܼ ܢܲܦܫܲܢ ܠܵܐ ܐܸܬܼܦܲܪܗܲܬ̤ ܡ̣ܢ ܡ̇ܐ ܕܐܝܼܬܹܝܗ̇ ܀ :ܢ̣ܫܲܒܼ ܥܲܠܥܵܠܹ̈ܐ ܥܲܙܝܼ̈ܙܵܬܵܐ ܒܩܲܝܛܵܐ ܘܣܲܬܼܘܵܐ\nܘܲܙܟܼܵܐ ܐܸܢܹܝܢ ܡܲܫܒܼܵܐ ܩܲܫܝܵܐ ܕܲܫܟܼܝܼܪ̈ܵܬܲܢ ܀ :ܝܲܠܸܦ ܐܵܐܲܪ ܘܢܲܛܸܦ ܡܸܛܪܵܐ ܒܟܹܐܦܲܝ̈ ܒܲܪܕܼܵܐ\nܘܥܵܘ݁ܵܠܘܼܬܲܢ ܠܵܐ ܚܲܠܸܦܬܹܗ ܠܪܲܗܛܵܐ ܕܥܵܘ̣ܠܵܗ̇ ܀ :ܙܵܥܘ̣ ܫܲܬܿܝܼܩܹ̈ܐ ܒܩܵܠܹ̈ܐ ܕܪ̈ܲܥܡܹܐ ܘܚܸܙܘܵܐ ܕܒܲܪ̈ܩܹܐ\nܘܡܲܐܝܼܢܘܼܬܲܢ ܠܵܐ ܐܸܬܿܬܿܥܝܼܪܲܬ̤ ܡ̣ܢ ܕܲܡܟܿܘܼܬܸܲܗ̇ ܀ :ܨܵܪܘ ܪ̈ܘܼܚܵܢܹܐ ܙܢܲܝ̈ ܐܵܬܼ̈ܘܵܬܼܵܐ ܒܐܲܦܲܝ̈ ܪܵܘܡ̇ܐ\nܘܲܚ̣ܙܲܝܢ ܐܸܢܹܝܢ ܘܲܛܥܲܝܢ ܐܸܢܹܝܢ ܐܲܝܟ ܕܲܠܚܸܠܡܵܐ ܀ :ܫܲܪܝܼܪ̈ ܗ̣̄ܘܲܝ̈ ܘܚܲܬܿܝܼ̈ܬܲܢ ܗ̣̄ܘܲܝ̈ ܘܲܕܢܝܼ̈ܚܵܢ ܗ̣̄ܘܲܝ̈\nܘܐܵܦ ܣܲܢ̈ܝܵܬܲܢ ܠܛܵܠܘܿܡܘܼܬܲܢ ܠܵܐ ܓܲܠ̈ܝܵܢ ܗ̣̄ܘܲܝ̈ ܀ :ܠܛܵܠܘܿܡܘܼܬܲܢ ܚܵܘܝܼܘ ܐܸܢܹܝܢ ܚܲܝܠܲܝ̈ ܪܵܘܡ̇ܐ\nܘܲܚ̣ܙܲܝܢ ܐܸܢܹܝܢ ܘܠܵܐ ܚ̣ܙܲܝܢ ܐܸܢܹܝܢ ܒܗܵܘܢܵܐ ܬܲܩܢܵܐ ܀ :ܡܸܛܠܵܬܲܢ ܗ̤ܘܲܝ̈ ܟܠ ܕܲܗ̤ܘܲܝ̈ ܒܪܵܘܡ̇ܐ ܘܥܘܼܡܩܵܐ\nܘܠܵܐ ܫܲܐܸܠܢܲܢ ܕܡ̇ܢܲܐ ܗ̄ܝܼ ܥ̣ܠܬܵܐ ܕܫܘܼܚܠܵܦܲܝ̈ܗܹܝܢ ܀ :ܘܲܕܠܵܐ ܨܒܿܝ̣ܢܲܢ ܠܡܸܒܼܥܵܐ ܒܥܵܬܼܵܐ ܕܙܢܲܝ̈ ܢܸܓܼܕܿܝ̈ܢ\nܪܡ݂ܲܙ ܒܵܪܘܿܝܵܐ ܠܲܡܫܲܡܫܵܢܵܘ̈ܗܝ ܕܲܢܓܿܕܼܘܼܬܵܢ ܀ ܫܩܲܠ̣ܘ ܦܘܼܩܕܵܢܵܐ ܥܝܼܪܹ̈ܐ ܐ̄ܚܝܵܢܲܝ̈ܢ ܥܲܠ ܒܝܼܫܘܼܬܲܢ ܀ ܘܡܲܬܼܚ̣ܘܗܝ ܠܠܸܒܲܢ ܠܢܸܓܼܕܵܐ ܩܲܫܝܵܐ ܕܕܼܵܡܹ̇ܐ ܠܠܸܒܲܢ ܀","english":"The earth was rent from the causes of every form,\nand wickedness fashioned, nor did its fashioning cease from the sinews. The trees dried up and the leaves withered and the seeds dried up,\nand the moist sinew of our vines did not dry up. The locust devoured the oil, the gnat struck the wasp,\nand its own nature was not ashamed of what it is. The strong whirlwinds raged in summer and winter,\nand the hard press of our vines conquered the fruit. The air taught and the rain dripped upon hailstones,\nand your iniquity did not change the course of its wickedness. The silent ones trembled at the voices of thunders and the sight of lightnings,\nand your sluggishness was not roused from its sleep. The winds sculpted the forms of signs on the face of the height,\nand the fruit was seen and the fruit vanished like a dream. They were true and your sins were true and they were laughing,\nand even our sinews were not revealed to your deceptions. To your deceptions the forces of the height showed the fruit,\nand the fruit was seen and the fruit was not seen in the firmament. Your causes were all that were in height and depth,\nand you did not ask what is the cause of their changes. And because you did not wish to seek in the time of the forms of the sinews,\nthe Creator hinted to his servants of the hardness of your sin. The watchers took up the command, your brothers, over your wickedness. And they stretched out the heart to the hard sinew that is like the heart.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage contrasts natural phenomena (earth, trees, weather) that change or fail, with the persistence of iniquity and the sinews (a metaphor for sin or moral hardness).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܣܲܥ̈ܝܵܬܵܐ (sinews)","severity":"info","text":"The Syriac term ܣܲܥ̈ܝܵܬܵܐ (sinews) is a recurring metaphor in Narsai for the hardened, sinful condition of humanity, linked to iniquity as its cause.","cites":[{"key":"ed:dsc-38","label":"source edition: On the Iniquity of the World","url":"https://syriaccorpus.org/38"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"Narsai’s homily draws on a cosmological framework where natural disruptions (e.g., dried trees, raging winds) mirror moral disorder, a theme common in Syriac ascetic literature.","cites":[{"key":"ed:dsc-38","label":"source edition: On the Iniquity of the World","url":"https://syriaccorpus.org/38"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is structured as a series of parallel contrasts: each natural phenomenon (e.g., locust devouring oil) is followed by a statement of iniquity’s persistence, building a cumulative argument.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The phrase 'the hard press of our vines conquered the fruit' is ambiguous: it may mean the vines’ hardness overcomes the fruit, or the press (winepress) crushes it; the Syriac ܡܲܫܒܼܵܐ can mean both 'press' and 'oppression'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the silent ones' (ܫܲܬܿܝܼܩܹ̈ܐ) is unclear: possibly angels, humans, or natural elements; the reading takes them as natural forces trembling at thunder.","The phrase 'the fruit was seen and the fruit was not seen' may refer to a vision or illusion, but the exact referent (e.g., divine revelation vs. deceptive appearance) is ambiguous."],"confidence":"medium","notes":[]},{"i":11,"ref":"p11","source":":ܕܠܵܐ ܚ݂ܲܫ ܠܸܒܲܢ ܒܢܸܓܼܕܵܐ ܕܒܸܠܥܲܬ̤ ܚܠܵܦܲܝܢ\nܡ̣ܚܵܐܘܼܢ ܟܹܐܢܹ̈ܐ ܥܲܠ ܗܲܕܵܡܲܝ̈ܢ ܘܥܲܠ ܚܘܼܫܵܒܲܝ̈ܢ ܀ :ܘܛܵܟ ܗܵܕܹܐ ܪܢ̣ܵܘ ܠܡܲܪܵܚܘܼܬܲܢ ܪ̈ܵܢܝܲܝ ܫܲܦܝܼܪ\nܕܠܵܐ ܘܝܼܠܗܘܿܢ ܗ̄ܘ̣ ܡܸܫܟܵܐ ܕܲܒܼܠܲܥ̣ ܐܲܝܢܵܐ ܕܲܒܼܠܲܠ̣ ܀ :ܡܥܵܕܼ ܗ̄ܘ̣ ܐ̄ܢܵܫܵܐ ܕܟܼܠ ܕܐܝܼܬܼ ܝܵܗܹ̇ܒܼ ܘܗܘ̤ ܠܵܐ ܢܸܒܼܠܲܠ\nܡ̇ܕܹܝܢ ܢܸܒܼܠܲܥ ܐܲܝܢܵܐ ܕܕܼܵܚܹ̇ܠ ܘܗܵܐ ܡܸܬܼܚܟܲܡ ܀ :ܗܘ̤ ܒܲܩܢܘܿܡܹܗ ܢܸܛܥܲܡ ܛܲܥܡܵܐ ܕܩܲܫܝܘܼܬܼ ܢܸܓܼ̈ܕܹܿܐ\nܘܢܸܗܘܸܐ ܝܵ̇ܕܲܥ ܠܡܸܛܲܪ ܛܲܟܼܣܵܐ ܕܲܡܠܝܼܠܘܼܬܹܗ ܀ :ܒܗܵܕܹܐ ܬܼܢܘܲܝ ܒܠܲܥܘ̣ ܗܲܕܵܡܲܝ̈ܢ ܒܟܹܐܒܹ̈ܐ ܩܫܲܝܵ̈ܐ\nܘܗܵܐ ܡܸܬܼܒܲܣܒܲܣ ܦܲܓܼܪܲܢ ܫܝܼܛܵܐ ܒܲܚܒܼܵܪ̈ܵܬܼܵܐ ܀ :ܒܗܵܢܵܐ ܦܘܼܪܣܵܐ ܪܗܝܼܒܼܝܼܢ ܟܹܐܢܹ̈ܐ ܘܲܡܢܲܓܿܕܝܼܢ ܠܲܢ\nܘܠܵܐ ܫ̣ܠܝܘܼ ܘܫܵܠܹ̇ܝܢ ܡ̣ܢ ܡܲܚ̈ܘܵܬܲܢ ܩܷܲܛܵܐ ܘܣܲܬܼܘܵܐ ܀ :ܒܟܼܠ ܐܸܣܟܹܿܡܝܼ̈ܢ ܪܵܕܹܝܢ ܟܹܐܢܹ̈ܐ ܠܥܲܛܠܘܼܬܼ ܠܸܒܵܢ\nܘܡ̇ܐ ܕܠܵܐ ܬܵܒܼܢ݂ܲܢ ܐܸܬܼ݂ܵܐ ܡ̇ܘܬܵܐ ܘܒܲܠܥ݂ܲܢ ܡܸܢܫܹܠܝ ܀ :ܠܒܲܪ ܡ̣ܢ ܛܲܟܼܣܵܐ ܚܵ̇ܪܹܒܼ ܡܸܢܲܢ ܡ̇ܘܬܵܐ ܝܲܥܢܵܐ\nܘܲܕܼܠܵܐ ܚܵܘܣܵܢ ܡܒܲܣܒܸܿܣ ܦܲܓܼܪܵܢ ܚܲܪܡ̇ܢܵܐܝܼܬܼ ܀ :ܐܲܝܟ ܫܲܒܵܝܵܐ ܪܵܕܹܦ ܟܠܢܵܫ ܒܵܬܲܪ ܓܸܢܣܲܢ\nܘܥܵܠܹ̇ܒܼ ܫܸܒܼܝܹܗ ܠܫܸܒܼܝܵܐ ܕܫܵܒܹ̇ܝܢ ܐ̄ܢܵܫܵܐ ܠܐ̄ܢܵܫܵܐ ܀ :ܫܒܼ݂ܵܐܘܿܢ ܐ̄ܢܵܫܵܐ ܘܲܫܒܼ݂ܵܢ ܡ̇ܘܬܵܐ ܫܸܒܼܝܵܐ ܥܦܝܼܦܵܐ\nܘܥܵܠܹ̇ܒܼ ܫܸܒܼܝܵܐ ܕܲܫܟܼܝܼܪ̈ܵܬܲܢ ܠܫܸܒܼܝܵܐ ܘܫܸܒܼܝܵܐ ܀ :ܫܸܒܼܝܵܐ ܕܥܵܘ̣ܠܲܢ ܥܠܲܒܼ ܠܲܫܒܼܝܼܬܼܵܐ ܕܐ̄ܢܵܫܵܐ ܘܡ̇ܘܬܵܐ\nܘܛܵܟ ܗܘ̤ ܕܲܪܫܗ݂̇ ܠܐܘܼܪܚܵܐ ܕܫܸܒܼܝܵܐ ܕܲܬܼܪܹܝܢ ܫܸܒܼܝܼ̈ܐ ܀ :ܘܵܝ ܠܹܗ ܠܥܲܡܲܢ ܡ̣ܢ ܫܲܒܵܝܹ̈ܐ ܕܐܲܡܝܼܢܝܼܢ ܠܹܗ\nܘܲܡܓܼܡܪܝܼܬ ܠܹܗ ܘܠܵܐ ܡܸܬܼܟܲܚܲܕܼ ܡ̣ܢ ܣܲܢܝܵܬܹ̈ܗ ܀","english":"Without pain your heart in the garment of the tongue that devoured for them. They struck the sinews upon their limbs and upon their thoughts. And this one saw for the wantonness of the beautiful shepherds, that there was no woe, the skin that swallowed the place that swallowed. He was the fire of all that is, giving, and he was not swallowed. How much did the place of the fearful swallow, and behold it is made wise. He in his standing tasted the taste of hardness of the sinews, and he came to know how to keep the order of his speech. In this astonishment they swallowed their limbs with severe pains, and behold the body of the fool is consumed in the pits. In this opportunity the sinews ran and dragged you, and they did not cease and will not cease from the blows of summer and winter. In all their forms the sinews run to the idleness of the heart, and when the sign does not come, death comes and swallows from the end. Outside the order, death perishes from them, meaning, and without loss it consumes the body like a charmer. Like a robber, it pursues every man after his race, and the captivity of his prey overcomes the captivity of those who take man from man. They took man, and death took the captive, the bound captive, and the captivity of the hirelings overcomes the captivity and the captive. The captivity of iniquity overcame the captivity of man and death, and this one that opened the way of the captivity of the two captivities. Woe to the people from the robbers who have made him bitter and consume him, and he is not hidden from his helpers.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܟܹܐܢܹ̈ܐ","severity":"info","text":"The term ܟܹܐܢܹ̈ܐ (kēnē) is ambiguous, meaning both 'sinews' and 'tendons' in a literal sense, but here it likely carries a metaphorical sense of 'forces' or 'powers' that afflict the body and mind.","cites":[{"key":"ed:dsc-38","label":"source edition: On the Iniquity of the World","url":"https://syriaccorpus.org/38"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܫܸܒܼܝܵܐ","severity":"info","text":"The word ܫܸܒܼܝܵܐ (šebyā) means 'captivity' or 'captive', and its repetition in this passage emphasizes the theme of enslavement to sin and death, a key concern in Narsai's homily.","cites":[{"key":"ed:dsc-38","label":"source edition: On the Iniquity of the World","url":"https://syriaccorpus.org/38"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"Narsai (d. ca. 500 CE) was a prominent theologian of the Church of the East, known for his metrical homilies (memre) that often address moral and eschatological themes, including the corruption of the world and human sinfulness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the narrative of cosmic and moral disorder, moving from natural decay to the personification of death as a robber and captor, building toward a lament for humanity's plight.","cites":[{"key":"ed:dsc-38","label":"source edition: On the Iniquity of the World","url":"https://syriaccorpus.org/38"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains several ambiguous phrases, such as 'the garment of the tongue that devoured for them' and 'the place of the fearful swallow', which may reflect textual corruption or deliberate obscurity in Narsai's style.","cites":[{"key":"ed:dsc-38","label":"source edition: On the Iniquity of the World","url":"https://syriaccorpus.org/38"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the beautiful shepherds' and the referent of 'this one' in the opening lines are unclear; the reading assumes a metaphorical attack on false leaders.","The phrase 'the skin that swallowed the place that swallowed' is obscure; it may refer to a mythical or symbolic entity, but the exact meaning is uncertain."],"confidence":"medium","notes":[]},{"i":12,"ref":"p12","source":":ܘܵܝܠܲܢ ܕܲܗ̤ܘܲܝܢ ܒܸܙܚܵܐ ܘܨܲܥܪܵܐ ܩܕܼܵܡ ܟܠ ܒܸܪ̈ܝܵܢ\nܘܲܡܓܲܢܹܝܢ ܠܵܗ̇ ܠܪܲܒܿܘܼܬܼ ܒܸܙܚܲܢ ܡܠܝܼܠܹ̈ܐ ܘܚܲܪ̈ܫܹܐ ܀ :ܘܵܝܠܲܢ ܕܲܢܦܲܩ̣ ܛܸܒܵܐ ܒܝܼܫܵܐ ܒܐܲܪܒܲܥ ܦܸܢ̈ܝܵܢ\nܘܠܲܝܬܿ ܒܲܒܼܪܝܼܬܼܵܐ ܕܠܵܐ ܬܲܫܥܝܼܬܵܐ ܕܥܵܘܼܠܲܢ ܬܢܹ̇ܐ ܀ ܫܸܡ ܒܝܼܫܘܼܬܲܢ ܬܵܢܹ̇ܝܢ ܫܹܐܕܹ̈ܐ ܕܒܼܝܼܫܝܼܢ ܡܸܢܲܢ:\nܘܟܲܕܼ ܛܵܒܼ ܒܝܼܫܝܼܢ ܛܵܒܼ ܬܲܡܝܼܗܝܼܢ ܒܝܼ̈ܫܵܬܲܢ ܀ :ܘܐܸܢܗܘ̤ ܕܒܼܝܼܫܹ̈ܐ ܬܲܡܝܼܗܝܼܢ ܒܲܢ ܥܲܠ ܕܐܲܒܼܐܸܫܢܲܢ\nܫܲܦܝܼܪ ܡ̇ܕܹܝܢ ܥܫ݂ܸܢ ܒܝܼ̈ܫܵܬܲܢ ܘܲܣܓܼܝܼܘܼ ܟܹܐܒܲܝܹ̈ܢ ܀ :ܫܲܦܝܼܪ ܪܵܕܹܦܝܼܢ ܒܵܬܼܪ ܚܲܝܲ̈ܢ ܟܲܦܢܵܐ ܘܟܹܐܒܹ̈ܐ\nܘܛܵܟ ܡ̣ܢ ܥܵܘ̣ܠܵܐ ܥܦܝܼܦܵܐ ܚܵܣ̇ܟܿܝܼܢ ܠܥܵܘ̇ܠܘܼܬܢ ܀ :ܠܥܵܘܵ݁ܠܘܼܬܲܢ ܪܵܕܹܐ ܟܹܐܢܵܐ ܒܟܲܦܢܵܐ ܘܟܹܐܒܹ̈ܐ\nܘܲܡܛܲܟܸܿܣ ܠܲܢ ܕܠܵܐ ܢܸܬܼܒܲܥܪܲܪ ܒܵܬܲܪ ܥܵܘ̣ܠܵܐ ܀ :ܘܐܸܠܵܐ ܢܸܒܼܥܹܐ ܕܡ̇ܢܲܐ ܗ̄ܝܼ ܥܸܠܬܵܐ ܕܩܲܫܝܘܼܬܼ ܢܸܓܼܕܲܝ̈ܢ\nܘܡܸܛܠ ܡ̇ܢܵܐ ܒܨܝܼܪ ܘܲܡܙܲܠܗܲܙ ܡ̇ܙܘܿܢ ܚܲܝܲܝ̈ܢ ܀ :ܡܸܛܠ ܡܕܼܵܘܲܕܼ ܙܲܒܼܢܲܢ ܡ̣ܢ ܟܠ ܙܲܒܼܢܝܼ̈ܢ\nܘܠܲܝܬܿ ܥܸܕܵܢܵܐ ܕܲܫܦܸܐ ܘܫܲܦܝܼܪ ܕܘܼܒܵܪ ܥܘܼܡܪܲܢ ܀ :ܠܡܵܢܵܐ ܟܡܝܼܪܝܼܢ ܙܲܒܼܢܲܝ̈ ܫܲܢ̄ܬܵܐ ܒܦܘܼܚܠܵܢܝ̈ܗܘܿܢ\nܘܠܲܝܬܿ ܫܘܼܚܠܵܦܵܐ ܕܕܼܵܡܹ̇ܐ ܛܲܟܼܣܹܗ ܠܛܲܟܼܣܵܐ ܬܲܩܢܵܐ ܀ :ܒܓܼܝܼܫ ܟܠܡܸܕܲܡ ܒܠܝܼܠ ܟܠܡܸܕܹܿܡ ܟܡܝܼܪ ܟܠܡܸܕܲܡ\nܘܲܥܒܼܝܼܕܼ ܥܵܠܡܵܐ ܐܲܝܟ ܒܹܝܬܼ ܒܵܪܹ̈ܐ ܥܲܠ ܥܵܡܘܿܪ̈ܘܗܝ ܀ :ܐܸܒܼܠܵܐ ܪܲܒܿܐ ܠܒܼܝܼܫܵܐ ܒܪܝܼܬܼܵܐ ܥܲܠ ܒܝܼ̈ܫܵܬܲܢ\nܘܲܡܒܲܟܿܝܵܐ ܠܲܢ ܐܲܝܟ ܕܥܲܠ ܡܝܼܬܼܵܐ ܕܡܲܪܝܼܪ ܐܸܒܼܠܹܗ ܀ :ܡܲܪܝܼܪܵܐܝܼܬܼ ܡܲܪܝܼܪܵܐ ܠܵܗ̇ ܠܐܲܪܥܵܐ ܚܠܵܦܲܝܢ\nܘܐܸܠܘ̣ ܡܲܨܝܵܐ ܩܥ̣ܵܬ̤ ܐܲܝܟ ܐܸܡ̇ܐ ܥܲܠ ܚܲܒܿܝܼܒܼܵܗ̇ ܀","english":"Woe to you who are a laughingstock and a mockery before all creatures, and you make the greatness of your mockery known to the eloquent and the magicians. Woe to you, for evil has gone forth in the four directions, and there is no creature that does not have a story of your iniquity to tell. The name of your evil goes forth, demons who are evil from you. And when the good of the evil is good, they wonder at your evils. And the wonder of the evil ones is upon that which you have made evil. Beautifully they have done your evils, and your pains have multiplied. Beautifully they pursue after your life with hunger and pains, and they hide from iniquity, being pressed, they conceal your iniquity. Your iniquity pursues pain with hunger and pains, and it arranges for you that you not be set free to pursue iniquity. And if it is sought what is the cause of the harshness of your sinews, and why your life's portion is diminished and made to tremble. Because David sacrificed you from all your sacrifices, and there is no time that is fitting and beautiful for the conduct of your life. Why do your priests sacrifice the sacrifices of the year in their labors, and there is no change of blood that would set its order to the true order? For everything is mixed, everything is confused, everything is heaped up, and the world is made like a house of madmen against its inhabitants. But a great lament is worn by creation over your evils, and it weeps for you as over a dead one whose lament is bitter. Bitterly, bitterly does the earth lament for you, and if it could, it would cry out like a mother over her beloved.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܒܸܙܚܵܐ ܘܨܲܥܪܵܐ","severity":"info","text":"The paired nouns 'laughingstock and mockery' intensify the public shame of iniquity, a rhetorical doubling typical of Narsai's homiletic style.","cites":[{"key":"ed:dsc-38","label":"source edition: On the Iniquity of the World","url":"https://syriaccorpus.org/38"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܵܘܝܼܕ","severity":"info","text":"The reference to David sacrificing (ܙܲܒܼܚ) evokes 2 Samuel 24:25 or Psalm 51, but the text reworks it as a critique of iniquity's persistence.","cites":[{"key":"ed:dsc-38","label":"source edition: On the Iniquity of the World","url":"https://syriaccorpus.org/38"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܚܲܪ̈ܫܹܐ","severity":"info","text":"The term 'magicians' (ܚܲܪ̈ܫܹܐ) reflects Narsai's polemic against Zoroastrian or pagan practices in Sasanian Mesopotamia.","cites":[{"key":"ed:dsc-38","label":"source edition: On the Iniquity of the World","url":"https://syriaccorpus.org/38"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܵܝܠܲܢ","severity":"info","text":"The repeated 'Woe to you' (ܘܵܝܠܲܢ) frames a series of accusations, structuring the passage as a prophetic lament over iniquity.","cites":[{"key":"ed:dsc-38","label":"source edition: On the Iniquity of the World","url":"https://syriaccorpus.org/38"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܒܹܝܬ ܒܵܪܹ̈ܐ","severity":"info","text":"The image of the world as a 'house of madmen' parallels Narsai's other works (e.g., memre on the Church) where cosmic disorder mirrors moral decay.","cites":[{"key":"ed:dsc-38","label":"source edition: On the Iniquity of the World","url":"https://syriaccorpus.org/38"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܐܸܒܼܠܵܐ ܪܲܒܿܐ","severity":"info","text":"The 'great lament' personified in creation echoes the liturgical genre of the madrashe (teaching hymns) used in East Syriac worship.","cites":[{"key":"ed:dsc-38","label":"source edition: On the Iniquity of the World","url":"https://syriaccorpus.org/38"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܕܲܗ̤ܘܲܝܢ ܒܸܙܚܵܐ' could be read as second person masculine plural or feminine singular; the translation takes it as masculine plural addressing iniquity personified.","The clause 'ܘܲܡܓܲܢܹܝܢ ܠܵܗ̇ ܠܪܲܒܿܘܼܬܼ ܒܸܙܚܲܢ' is syntactically ambiguous: 'you make the greatness of your mockery known' or 'you make known the greatness of your mockery'; the translation follows the former."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":":ܘܐܸܠܘܼ ܩܲܢܝܵܐ ܦܘܼܡ̇ܐ ܡܠܝܼܠܵܐ ܐܲܝܟ ܡܲܠܵܠܹ̈ܐ\nܒܩܵܠ ܐܘܿܠ̈ܝܵܬܼܵܐ ܡܒܲܟܿܝܵܐ ܗ̄ܘ̣ܵܬܼ ܠܹܗ ܠܙܲܒܼܢܲܢ ܒܝܼܫܵܐ ܀ :ܘܐܸܠܘܼ ܪܓܼܝܼܫܝܼܢ ܟܝܵܢܹ̈ܐ ܚܲܪ̈ܫܹܐ ܒܚܲܫܲܝ̈ ܢܲܦܸܫܲܢ\nܠܵܐ ܫܵܠܹ̇ܝܢ ܗ̄ܘ̣ܵܘ ܡ̣ܢ ܚܸܢ̈ܓܼܵܬܼܵܐ ܕܥܲܠ ܡܘܼܟܵܟܲܢ ܀ :ܛܵܒܼ ܐܸܬܼܡܲܟܿܟܼܢ ܥܕܲܡ̇ܐ ܠܐܲܪܥܵܐ ܐܲܟܼܡܵܐ ܕܲܟܼܬܼܝܼܒܼ\nܘܲܚܠْܦ ܐܪܥܵܐ ܕܸܒܼܩܲܬ̤ ܢܲܦܸܫܲܢ ܠܒܸܙܚܵܐ ܘܨܲܥܪܵܐ ܀ :ܐܲܝܟ ܥܲܠܥܵܠܵܡ ܢ̣ܫܲܒܼ ܒܝܼܫ̈ܬܲܢ ܒܙܲܒܼܢܲܢ ܒܝܼܫܵܐ\nܘܲܫ݂ܠܲܚ ܫܲܒܼ̈ܝ̣ܩܵܢ ܐܲܝܟ ܐܝܼܠܵܢܹ̈ܐ ܒܲܙܒܲܢ ܣܲܬܼܘܵܐ ܀ :ܒܲܕܼܡܘܼܬܼ ܛܲܪ̈ܦܹܐ ܢܬܲܪ ܛܵܒܼܵܬܼܵܐ ܡ̣ܢ ܦܘܼܡ ܐ̄ܢܵܫܵܐ\nܘܲܗܘ̤ܵܘ ܐ̄ܢܵܫܵܐ ܐܲܝܟ ܠܵܐ ܐ̄ܢܵܫܵܐ ܒܣܘܼܥܪ̈ܵܢܲܝܗܘܿܢ ܀ :ܒܚܫܹ̈ܐ ܩܫܲܝܵܐ ܒܠܲܥ̣ܘ ܡ̇ܝܘܿܬܹ̈ܐ ܥܕܲܡ̇ܐ ܠܡܵܘܬܵܐ\nܘܲܚܡ̣ܵܘ ܘܝܼܒܸܫ̣ܘ ܡ̣ܢ ܥܵܩܵܬܼ̈ܐ ܕܟܹܐܒܹ̈ܐ ܕܟܼܦܢܵܐ ܀ :ܣܲܝܦܵܐ ܕܟܲܦܢܵܐ ܢܦܲܩ̣ ܥܲܠ ܥܲܡܲܢ ܥܢܹܐ ܒܲܚܛܝܼܬܼܵܐ\nܘܲܚܝܼܪܵܒܼ ܘܲܫܕܵܢ ܐܲܝܟ ܚܲܝ̈ܘܵܬܼܵܐ ܕܠܵܐ ܥܘܼܦܵܝܵܐ ܀ :ܨܹܐܕܲܝܢ ܫܸܠ̣ܡܲܬ̤ ܗܵܝ̇ ܕܲܟܼܬܼܝܼܒܼܵܐ ܨܹܝܕܼ ܩܲܕܡ̇ܝܹ̈ܐ\nܕܒܲܕܼܡܘܼܬܼ ܙܸܒܼܠܵܐ ܢܵܦ̈ܠܵܢ ܫܠܲܕܹ̈ܐ ܕܲܒܼܢܲܝ̈ܢܵܫܵܐ ܀ :ܗܵܐ ܢܦܲܠ̣ܘ ܦܲܓܼܪܹ̈ܐ ܕܲܒܼܢܲܝ̈ܢܵܫܵܐ ܕܠܵܐ ܥܘܼܦܵܝܵܐ\nܘܗܲܠܸܟܼܘ ܐ̄ܢܵܫܵܐ ܠܥܸܠ ܡ̣ܢ ܐ̄ܢܵܫܵܐ ܕܠܵܐ ܟܘܼܚܵܕܵܐ ܀ ܟܲܦܢܵܐ ܐܲܚܕܹܿܗ ܠܲܬܼܪܵܥ ܪ̈ܲܚܡܹܐ ܒܐܲܦܲܝ̈ ܪ̈ܲܚܡܹܐ:\nܘܕܲܫ̣ ܒܲܪܢܵܫܵܐ ܥܲܠ ܒܲܪܢܵܫܵܐ ܐܲܝܟ ܠܵܐ ܐ̄ܢܵܫܵܐ ܀ :ܥܨ̣ܵܝܗܝ ܠܲܟܼܝܵܢܵܐ ܟܲܦܢܵܐ ܒܚܲܝܠܵܐ ܕܚܲܣܝܼܢܘܼܬܹܗ\nܘܫܲܪܝܼ ܣܵܥܹܐ ܥܲܠ ܕܲܟܼܝܵܢܵܐ ܘܥܲܠ ܕܲܟܼܬܼܵܒܼܵܐ ܀ :ܒܥܸܠܲܬܼ ܟܲܦܢܵܐ ܛܥ̣ܵܝܗܝ ܠܲܟܼܝܵܢܹܗ ܟܝܵܢܵܐ ܫܝܼܛܵܐ\nܘܫܲܥܒܸܿܕܼ ܢܲܦܫܹܗ ܠܡܹܐܟܲܠ ܐܘܼܟܼܠܵܐ ܕܠܵܐ ܒܲܥܝܵܕܼܵܐ ܀","english":"Woe to you, eloquent mouth like the eloquent ones, with the voice of lamentations you were weeping for the evil sacrifice. Woe to you, the magicians were stirred up in the pollutions of your soul, they did not cease from the dances over your humiliation. It is good that you bowed down to the ground like a writing tablet, and the earth that held your soul was changed into mockery and shame. Like a whirlwind, your evils scattered in the evil sacrifice, and you sent forth your dispersions like trees in the winter wind. In the likeness of leaves after the good things from the mouth of man, and they were men as if not men in their deeds. With hard afflictions, the dying were consumed until death, and they became dark and withered from the pangs of the pains of famine. The sword of famine went forth against your people, rich in sin, and they became desolate and cast down like beasts without restraint. Your hunt was completed, that which is written, the hunt of the ancients, in the likeness of dung, the corpses of the sons of man fell. Behold, the bodies of the sons of man fell without restraint, and man walked above man without shame. Famine seized the door of mercy in the face of mercy, and man trampled upon man as if not man. Famine bent the knee of the just man by the power of its cruelty, and began to mock the just man and the writing tablet. Because of famine, the wicked nature forgot its nature, and enslaved itself to eat food that was not customary.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܙܲܒܼܢܲܢ ܒܝܼܫܵܐ","severity":"info","text":"The phrase 'evil sacrifice' (zabbaʿ bisha) likely refers to idolatrous or demonic rites, a recurring theme in Narsai's polemics against paganism.","cites":[{"key":"ed:dsc-38","label":"source edition: On the Iniquity of the World","url":"https://syriaccorpus.org/38"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܲܟܼܬܼܝܼܒܼ","severity":"info","text":"The reference to 'the writing tablet' (daktiba) may allude to Ezekiel 9:4 or Jeremiah 17:1, where tablets symbolize divine judgment or human record, though the exact echo is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܟܲܦܢܵܐ","severity":"info","text":"Famine (kapna) as a divine punishment for sin is a common motif in Syriac literature, reflecting historical famines in Mesopotamia during Narsai's era (5th-6th centuries).","cites":[{"key":"ed:dsc-38","label":"source edition: On the Iniquity of the World","url":"https://syriaccorpus.org/38"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܲܝܟ ܥܲܠܥܵܠܵܡ","severity":"info","text":"The simile 'like a whirlwind' echoes similar imagery in the Syriac Book of the Laws of the Countries (Pseudo-Clementine) and Ephrem's hymns, where evil disperses like wind.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܐܸܠܘܼ","severity":"info","text":"The repeated 'Woe to you' (way l-ak) structures the passage as a series of apostrophes, typical of Narsai's homiletic style, building a cumulative indictment.","cites":[{"key":"ed:dsc-38","label":"source edition: On the Iniquity of the World","url":"https://syriaccorpus.org/38"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܲܟܼܬܼܵܒܼܵܐ","severity":"caution","text":"The term 'writing tablet' (daktaba) is ambiguous: it may mean a literal tablet for writing or a metaphor for a record of sins; the Syriac allows both readings.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'evil sacrifice' could denote either a literal pagan ritual or a metaphorical corruption of worship.","The 'writing tablet' may be a literal object or a symbol of divine judgment; the text does not resolve this.","The identity of 'the just man' (zakaya) is unclear—could be a specific biblical figure or a generic righteous person."],"confidence":"medium","notes":[]},{"i":14,"ref":"p14","source":":ܕܠܵܐ ܒܲܥܝܕܵܐ ܐܸܟܼܠ̣ܘ ܐ̄ܢܵܫܵܐ ܒܣܲܪ ܒܲܪܢܵܫܵܐ\nܘܵܝܠܲܢ ܡ̇ܢܵܐ ܓ̣ܕܲܫ ܠܲܟܼܝܵܢܲܢ ܡܠܸܐ ܢܸܟܼܝܵܢܹ̈ܐ ܀ :ܘܵܝܠܲܢ ܕܲܠܡܵܐ ܒܙܲܒܼܢܲܢ ܫܵܠ̇ܡܵܐ ܚܲܪܬܹܗ ܕܥܵܠܡܵܐ\nܘܒܲܢ ܡܸܫ̈ܬܲܠܡܵܢ ܟܠ ܕܲܟܼܬܼܝܼ̈ܒܼܵܢ ܥܲܠ ܫܘܼܠܵܡܵܐ ܀ :ܟܬܼܝܼܒܼ ܗ̄ܘ̣ ܕܐܸܟܲܠ̣ ܢܸܫܹ̈ܐ ܒܢܲܝܗܹܝ̈ܢ ܒܲܙܒܲܢ ܟܲܦܢܵܐ\nܘܲܗܘ̤ܵܘ ܥܘܸܠܹ̈ܐ ܪ̈ܚܘܼܡܹܐ ܕܟܲܪܣܵܐ ܐܘܼܟܼܠܵܐ ܠܟܲܪܣܵܐ ܀ :ܗܵܐ ܗܘ̤ܵܬܼ ܗܵܕܹܐ ܒܲܙܒܲܢ ܒܙܲܒܼܢܲܢ ܒܝܼܫܵܐ\nܘܐܸܟܲܠ̣ ܢܸܫܹ̈ܐ ܝܲܠܘܼܕܲܝ̈ܗܹܝܢ ܘܐܵܦ ܛܝܼܡܲܝ̈ܗܘܿܢ ܀ :ܒܛܝܼܡܹ̈ܐ ܫܝܼܛܹ̈ܐ ܝܲܗ݂̇̄ܒܼܘ ܐܲܒܼܵܗܹ̈ܐ ܒܢܲܝ̈ܵܐ ܪ̈ܚܝ̣ܡܹܐ\nܘܐܸܟܲܠ̣ܘ ܐܘܼܟܼܠܵܐ ܡܠܸܐ ܥܵܩܵܬܹ̈ܐ ܘܡ̣ܝܼܬܼܘ ܒܚܸܢ̈ܓܼܵܬܼܵܐ ܀ :ܒܩܲܨܝܵܐ ܕܠܲܚܡܵܐ ܫܸܩܠܲܬ̤ ܐܸܡ̇ܐ ܕܡܲܝ̈ ܚܲܒܿܝܼܒܼܵܗ̇\nܘܫܸܚܠܲܬ̤ ܥܲܝܢܵܗ̇ ܘܕܼܵܒܲܬ̤ ܢܲܦܸܫܵܗ̇ ܡ̣ܢ ܟܲܪܝܘܼܬܼܵܐ ܀ :ܐܘܿܗ ܠܗܵܘ̇ ܐܘܼܟܼܠܵܐ ܕܙܲܒܼܢ̣ܹܗ ܟܝܵܢܵܐ ܕܠܵܐ ܒܲܥܝܵܕܵܐ\nܘܲܛܥ̣ܵܐ ܟܝܵܢܵܐ ܟܝܵܢ̈ܝܵܬܼܵܐ ܕܣܝܼ̈ܡܵܢ ܗ̣̄ܘܲܝ̈ ܒܹܗ ܀ :ܐܘܿ ܠܲܟܼܝܵܢܵܐ ܕܐܲܣܝܼܪ ܟܠܹܗ ܒܪܸܚܡܲܬܼ ܕܝܼܠܹܗ\nܕܙܲܒܸܿܢ ܕܝܼܠܹܗ ܒܪܸܚܡܲܬܼ ܐܘܼܟܼܠܵܐ ܕܲܚܕܼܵܐ ܫܵܥܵܐ ܀ :ܐܘܿܗ ܡ̇ܢ ܓܲܕܫܹܗ ܠܓܸܢܣܲܢ ܪܹܫܵܐ ܕܟܼܠܗܘܿܢ ܓܸܢܣܹ̈ܐ\nܘܐܲܫܝܼܛ ܗܘ̤ ܠܹܗ ܒܲܨܥܝܼܪ̈ܵܬܼܵܐ ܕܫܝܼ̈ܛܢ ܡ̣ܢ ܟܠ ܀ :ܐܘܿ ܠܲܟܼܝܵܢܲܢ ܡܟܲܢܹܐ ܒܲܫܡܵܐ ܕܲܡܟܼܝܼܢܵܢܹܗ\nܕܲܗܘ̤ܵܐ ܫܲܦܠܵܐ ܘܐܲܗܸܠܘ ܫܲܦܠܹ̈ܐ ܥܲܠ ܫܲܦܠܘܼܬܹܗ ܀ :ܐܘܿ ܠܪܵܡ ܡ̣ܢ ܟܠ ܘܲܫܒܼܝܼܚ ܡ̣ܢ ܟܠ ܒܲܫܡܹܗ ܘܕܲܪܓܹܗ\nܕܕܼܵܫܘܼ݂ܗܝ ܚܲܫܹ̈ܐ ܘܡܲܟܿܟܼܘܼܗܝ ܟܹܐܒܹ̈ܐ ܘܒܲܠܥܹܗ ܡ̇ܘܬܵܐ ܀ :ܐܘܼ ܠܕܲܐܚܝܼܕܼ ܗ̄ܘ̣ܵܐ ܥܵܠܡܵܐ ܟܠܹܗ ܒܦܲܓܼܪܹܗ ܘܢܲܦܫܹܗ\nܕܲܗܘ̤ܵܐ ܣܢܝܼܐܵܐ ܡ̣ܢ ܟܠ ܡܸܕܸܿܡ ܡܸܛܠ ܥܵܘ̣ܠܹܗ ܀","english":"without measure they ate flesh of the human person.  \nWoe to you, how has it befallen you, O magicians full of pollutions!  \nWoe to you, that perhaps at the sacrifice the end of the world is completed,  \nand in the completions all that is written about the end.  \nIt is written that they ate children in their sacrifices of famine,  \nand there were wicked ones, lovers of the belly, devouring the belly.  \nBehold, this happened in the evil sacrifice:  \nthey ate children, their offspring, and also their twins.  \nWith base prices, fathers gave beloved children,  \nand they devoured, full of afflictions, and died in convulsions.  \nBy the hardness of bread, the mother of her beloved son took,  \nand she wiped her eye and darkened her face from sorrow.  \nAlas for that devourer whose sacrifice is a nature without custom,  \nand a nature that has perverted the natural orders that were placed in it.  \nAlas for the magician who is bound entirely by his own affection,  \nwho sacrifices his own by the affection of the devourer of one hour.  \nAlas, what has befallen the body, the head of all bodies,  \nand he has been cast into the pits of base ones from all.  \nAlas for the magicians who humble themselves in the name of their humiliations,  \nthat he might be low, and they shone lowly ones over his lowness.  \nAlas for the one high above all and glorious above all in his name and rank,  \nwhom pains trampled and sorrows humbled and death swallowed.  \nAlas for the one who held the whole world by his body and soul,  \nwho became a castaway from everything because of his iniquity.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܐܸܟܼܠ̣ܘ ܐ̄ܢܵܫܵܐ ܒܣܲܪ ܒܲܪܢܵܫܵܐ","severity":"info","text":"The Syriac literally reads 'they ate human flesh in the flesh of the son of man,' emphasizing cannibalism as a violation of natural order, a key theme in Narsai's condemnation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܟܬܼܝܼܒܼ ܗ̄ܘ̣ ܕܐܸܟܲܠ̣ ܢܸܫܹ̈ܐ ܒܢܲܝܗܹܝ̈ܢ ܒܲܙܒܲܢ ܟܲܦܢܵܐ","severity":"info","text":"The phrase 'it is written that they ate children in their sacrifices of famine' may allude to scriptural warnings about apostasy and child sacrifice, e.g., Leviticus 18:21 or 2 Kings 16:3, though no direct citation is given.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܙܲܒܼܢܲܢ ܒܝܼܫܵܐ","severity":"info","text":"The 'evil sacrifice' likely refers to pagan or heretical rites, possibly associated with Manichaean or Zoroastrian practices, which Narsai polemically links to cannibalism and moral decay.","cites":[{"key":"ed:dsc-38","label":"source edition: On the Iniquity of the World","url":"https://syriaccorpus.org/38"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܟܝܵܢܵܐ","severity":"info","text":"The term 'nature' (kyānā) is central to Narsai's anthropology; here it denotes the perversion of natural order, contrasting with the created order (kyānē) that humanity should follow.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܘܿ ܠ...","severity":"info","text":"The repeated exclamation 'Alas for...' (ʾaw l-) structures the passage as a series of laments, each targeting a different subject (magicians, devourers, the body), building rhetorical intensity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܵܝܠܲܢ ܕܲܠܡܵܐ ܒܙܲܒܼܢܲܢ ܫܵܠ̇ܡܵܐ ܚܲܪܬܹܗ ܕܥܵܠܡܵܐ","severity":"caution","text":"The line 'that perhaps at the sacrifice the end of the world is completed' is ambiguous: it may be a rhetorical question or a conditional statement. The English draft treats it as a woe, but the Syriac syntax allows either reading.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܕܲܠܡܵܐ ܒܙܲܒܼܢܲܢ ܫܵܠ̇ܡܵܐ ܚܲܪܬܹܗ ܕܥܵܠܡܵܐ' could be read as a woe or a conditional; the English draft opts for the former.","The identity of 'the head of all bodies' (ܓܸܥܣܲܥ ܪܹܫܵܐ ܕܟܼܠܗܘܿܥ ܓܸܥܣܹ̈ܐ) is unclear—possibly a specific leader or a generic figure."],"confidence":"medium","notes":[]},{"i":15,"ref":"p15","source":":ܡܸܛܠ ܥܵܘ̣ܠܹܗ ܣܢ̣ܵܐܘܼܗܝ ܐܲܟܲܚ̄ܕܼ ܡܐܝܼܠܹ̈ܐ ܘܚܲܪ̈ܫܹܐ\nܘܗܵܐ ܡܩܲܦܚܝܼܢ ܠܹܗ ܒܢܲܓܼ̈ܕܹܿܐ ܩܫܲܝܵ̈ܐ ܕܟܼܠ ܫܘܼܚܠܵܦܝܼܢ ܀ :ܟܲܦܢܵܐ ܩܲܫܝܵܐ ܘܟܹܐܒܹ̈ܐ ܣܒܼܝܼܣܹ̈ܐ ܘܡ̇ܘܬܵܐ ܪܗܝܼܒܼܵܐ\nܘܠܲܝܬܿ ܒܘܼܝܵܐܐ ܒܹܝܬܼ ܡܲܪܕܿܘܼܬܼܵܐ ܘܲܠܡܲܪܕܿܘܼܬܼܵܐ ܀ :ܒܲܕܡܘܼܬܼ ܓܲܠܠܹ̈ܐ ܪܗܝܼܒܼܝܼܢ ܢܸܓܼ̈ܕܹܿܐ ܚܲܕܼ ܒܵܬܲܪ ܚܲܕ\nܘܠܵܐ ܝܵܗ̇ܒܿܝܼܢ ܠܲܢ ܐܵܦܸܢ ܩܲܠܝܼܠ ܫܸܠܝܵܐ ܘܢܵܘܚܵܐ ܀ :ܩܵܠ ܝܼܠܲܠܬܲܐ ܪܵܥܹ̇ܡ ܒܐܲܪܥܲܢ ܒܟܼܠ ܥܸܕܵܢܝܼܢ\nܘܐܲܝܟ ܒܹܝܬܼ ܒܵܪܹ̈ܐ ܥܒܼܝܼܕܼ ܕܘܼܒܵܪܲܢ ܠܹܠܲܝ ܐܝܼܡܵܡ ܀ :ܒܸܟܼܝܵܐ ܒܫܘܼܩܹ̈ܐ ܝ̄ܠܲܠܬܵܐ ܒܒܼܵܬܹ̈ܐ ܚܢܲܓܼܬܼܵܐ ܒܟܼܠܕܿܘܼܟ\nܘܡܲܝܠܸܠ ܦܘܼܡ̇ܐ ܘܕܼܵܡ̈ܥܵܢ ܥܲܝܢܹ̈ܐ ܘܨܵܠܝ̈ܢ ܐܸܕܢܹ̈ܐ ܀ :ܒܸܟܼܝܵܐ ܘܐܸܠܝܵܐ ܫ̇ܡܲܥ ܟܠܢܵܫ ܡ̣ܢ ܟܠ ܦܘܼܡܝܼ̈ܢ\nܘܠܲܝܬܿ ܒܲܪܢܵܫܵܐ ܕܠܵܐ ܒܲܪ̄ܬܼ ܩܵܠܵܐ ܕܘܵܝܵܐ ܬܵܢܹ̇ܐ ܀ :ܘܝܵ ܘܝܵ ܐܵܡܲܪ ܐ̄ܢܵܫܵܐ ܠܐ̄ܢܵܫܵܐ ܥܲܠ ܒܲܪܢܵܫܵܐ\nܕܓܲܙ ܛܵܒܼܵܬܹ̈ܗ ܘܲܣܓܼܝܼܘ ܐܸܒܼܠܵܘ̈ܗܝ ܘܥܲܦ̣ ܬܸܢܚܵܬܹ̈ܐ ܀ :ܩܵܠ ܬܸܢ̈ܚܵܬܼܵܐ ܫܵܡ̇ܥܲ ܟܠܫܵܥ ܡ̣ܢ ܒܲܪ ܙܵܘܓܹܿܗ\nܘܠܲܝܬܿ ܒܲܪ̄ܬܼ ܩܵܠܵܐ ܕܠܵܐ ܚܠܝܼܛܵܐ ܒܵܗ̇ ܟܲܪܝܘܼܬܼ ܐ̄ܢܵܫܵܐ ܀ :ܟܲܪܝܵܐ ܠܟܼܠܢܵܫ ܘܲܡܥܵܩ ܟܠܢܵܫ ܘܒܼܵܟܹ̇ܐ ܟܠܢܵܫ\nܘܠܲܝܬܿ ܦܲܪܨܘܼܦܵܐ ܕܢܲܗܝܼܪ ܘܲܦܨܝܼܚ ܠܘܼܩܒܲܠ ܚܲܒܼܪܹܗ ܀ :ܡܢܝܼܪ ܟܠ ܒܲܪܢܵܫ ܠܘܼܩܒܲܠ ܚܙܵܝܵܐ ܟܡܝܼܪܵܐ ܕܟܼܠܢܵܫ\nܘܲܬܼܡܝܼܗ ܟܠܢܵܫ ܥܲܠ ܥܵܩܵܬܼ̈ܐ ܕܐܲܡܠܸܟ ܒܐܲܪܥܵܐ ܀ :ܥܲܠ ܥܵܩܵܬܼ̈ܐ ܡܫܲܐܸܠ ܟܠܢܵܫ ܠܲܕܼܦܵܓܲܥ ܒܹܗ\nܕܐܵܪܵܐ ܐܝܼܬܼ ܟܲܝ ܕܘܼܟܿܬܼܵܐ ܕܫܲܠܝܵܐ ܡ̣ܢ ܥܵܩܵܬܼ̈ܐ ܀ :ܟܠ ܥܲܡ ܟܠܵܐ ܡܠܹܝܢ ܥܵܩܵܬܼ̈ܐ ܕܥܲܠ ܥܵܩܵܬܼܵܐ\nܘܡܲܪܟܹܿܢ ܪܹܫܵܐ ܕܡܲܠ̈ܟܹܿܐ ܘܡ̇ܟܹ̈ܐ ܩܕܼܵܡ ܥܵܩܵܬܼ̈ܐ ܀","english":"because of his iniquity they eat one another, magicians and sorcerers. And behold, they are bound in grievous fetters of every change. Severe famine and bitter pains and terrible death, and there is no respite in the place of rebellion and for rebellion. Like terrible waves, one after another, they come, and they do not give you even a little rest or peace. The voice of lamentation thunders in the earth at all times, and like a house of mourning, our conduct is made night and day. Weeping in the streets, lamentation in the houses, mourning in all your regions, and the mouth wails, and tears of the eyes, and the hands are stretched out. Weeping and wailing, everyone hears from every mouth, and there is no human being who does not hear the sound of woe. Woe, woe, one person says to another concerning the human person, whose good fortune has been plundered, and his mournings have multiplied, and also the sighs. The sound of sighs is heard at all times from his companion, and there is no one who is not mixed up in the grief of the human person. Grief for everyone, and anguish for everyone, and weeping for everyone, and there is no face that is bright and joyful towards his companion. Every human person is troubled at the sight of the gloom of everyone, and everyone marvels at the calamities that he thinks in the earth. Concerning the calamities, everyone asks the one who meets him, \"Is there perhaps a place of rest from the calamities?\" Every people is filled with calamities upon calamity, and the head of kings and the humble bow before the calamities.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܡܸܛܠ ܥܵܘ̣ܠܹܗ","severity":"info","text":"The phrase 'because of his iniquity' opens a causal chain linking the preceding cannibalism to the ensuing catalogue of suffering, reinforcing Narsai's moral etiology.","cites":[{"key":"ed:dsc-38","label":"source edition: On the Iniquity of the World","url":"https://syriaccorpus.org/38"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܚܲܪ̈ܫܹܐ","severity":"info","text":"'Magicians' (ḥaršē) is a standard Syriac term for sorcerers, often associated with pagan or heretical practices; here it pairs with 'sorcerers' to condemn those who perform illicit sacrifices.","cites":[{"key":"ed:dsc-38","label":"source edition: On the Iniquity of the World","url":"https://syriaccorpus.org/38"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܟܲܦܢܵܐ ܩܲܫܝܵܐ","severity":"info","text":"The triad 'severe famine, bitter pains, terrible death' echoes the eschatological woes of Revelation and Old Testament prophetic curses (e.g., Deut 28:53–57), common in Syriac apocalyptic.","cites":[{"key":"ed:dsc-38","label":"source edition: On the Iniquity of the World","url":"https://syriaccorpus.org/38"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܹܝܬܼ ܡܲܪܕܿܘܼܬܼܵܐ","severity":"info","text":"'Place of rebellion' (bēṯ mardūṯā) may allude to the earthly realm as a site of revolt against divine order, a theme in Narsai's homilies on sin and punishment.","cites":[{"key":"ed:dsc-38","label":"source edition: On the Iniquity of the World","url":"https://syriaccorpus.org/38"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܝܵ ܘܝܵ","severity":"info","text":"The repeated 'Woe, woe' (way way) functions as a refrain, structuring the lament and intensifying the communal despair; it mirrors the liturgical 'woe' in Syriac funeral hymns.","cites":[{"key":"ed:dsc-38","label":"source edition: On the Iniquity of the World","url":"https://syriaccorpus.org/38"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܪܹܫܵܐ ܕܡܲܠ̈ܟܹܿܐ","severity":"info","text":"The image of kings bowing before calamities subverts royal authority, a motif Narsai uses to stress that no earthly power escapes divine judgment.","cites":[{"key":"ed:dsc-38","label":"source edition: On the Iniquity of the World","url":"https://syriaccorpus.org/38"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac 'ܡܐܝܼܠܹ̈ܐ' (māʾīlē) is ambiguous: it could mean 'one another' (as taken) or 'the dead' (mētē); the context of cannibalism supports the reciprocal reading.","The phrase 'ܒܢܲܓܼ̈ܕܹܿܐ ܩܫܲܝܵ̈ܐ' (bḡaddē qaššāyā) is uncertain: 'fetters' (gaddē) is a plausible reading, but the word may also mean 'bands' or 'troops'; the sense of binding is retained."],"confidence":"high","notes":[]},{"i":16,"ref":"p16","source":":ܡܥܵܩ ܥܲܬܿܝܼܪܵܐ ܡܥܵܩ ܡܸܣܟܹܿܢܵܐ ܥܲܒܼܕܐ ܘܡܪܹܗ\nܘܲܢܦܲܩ̣ ܠܟܢܵܫ ܒܵܬܲܪ ܚܸܕܪܵܐ ܕܣܘܼܢܩܵܢ ܚܲܝܵܘ̈ܗܝ ܀ :ܒܵܬܲܪ ܚܸܕܪܵܐ ܢܦܲܩ̣ܘ ܚܵܕܼܘܿܪܹ̈ܐ ܘܠܵܐ ܚܵܕܼܘܿܪܹ̈ܐ\nܘܕܼܵܘܕܹܗ ܟܲܦܢܵܐ ܠܛܲܟܼܣܵܐ ܪܲܒܵܐ ܕܒܹܝܬܼ ܚܲܕܼ ܠܲܐ̄ܚܪܹܝܢ ܀ :ܟܲܦܢܵܐ ܐܲܠܸܦ ܠܲܒܼܢܲܝ̈ ܚܹܐܪܹ̈ܐ ܚܵܕܼܘܿܪܘܼܬܼܵܐ\nܘܗܵܐ ܡܸܬܼܟܲܪܟܿܝܼܢ ܘܫܵܐܠ̇ܝܼܢ ܙܸܕܼܩܵܐ ܐܲܝܟ ܚܵܕܼܘܿܪܹ̈ܐ ܀ :ܐܘܼܡ̇ܢܘܼܬܼܵܐ ܕܚܵܕܼܘܿܪܘܼܬܼܵܐ ܣܸܓܼܝܲܬ̤ ܒܐܲܪܥܵܐ\nܘܠܲܝܬܿ ܥܸܕܵܢܵܐ ܕܠܵܐ ܒܲܪ̄ܬܼ ܩܵܠܵܐ ܕܚܸܕܼܪܵܐ ܙܵܡ̇ܐ ܀ :ܩܵܠܹ̈ܐ ܚܢܝܼܓܼ̈ܐ ܡܪܲܟܿܒܼܝܼܢ ܐ̄ܢܵܫܵܐ ܩܕܼܵܡ ܚܲܒܼܪ̈ܲܗܘܿܢ\nܕܒܼܵܟܹ̇ܝܢ ܘܐܵܠܹ̇ܝܢ ܡܒܲܟܹܿܝܢ ܥܲܡܗܘܿܢ ܠܫܵܡܘܿܥܲܝ̈ܗܘܿܢ ܀ :ܐܲܝܟ ܚܲܝ̈ܘܬܼܵܐ ܥܵܘܹ̇ܝܢ ܟܠܢܵܫ ܥܲܡ ܚܲܒܼܪ̈ܲܝܗܘܿܢ\nܘܢܵܗ̇ܡܝܼܢ ܘܢܵܨ̇ܪܝܼܢ ܒܲܕܼܡܘܼܬܼ ܝܵܘܢܹ̈ܐ ܘܣܢܘܿܢ̈ܝܵܬܼܵܐ ܀ :ܐܵܦ ܠܵܐ ܠܐ̄ܢܵܫܵܐ ܕܵܡܹ̇ܐ ܩܵܠܵܐ ܩܵܠ ܚܸܢ̈ܓܼܵܬܼܗܘܿܢ\nܕܫܲܚܠܸܦ ܐܸܢܹܝܢ ܟܲܦܢܵܐ ܠܡܸܠܹ̈ܐ ܘܲܠܢܸܥ̈ܡܵܬܼܵܐ ܀ ܩܵܠܹ̈ܐ ܚܢܝܼܓܹ̈ܐ ܡܫܲܚܠܸܦ ܒܵܝ̇ܫܵܐ ܥܲܠ ܣܘܼܢܩܵܢܹܗ:\nܕܛܵܟ ܬܸܟܼܪܸܐ ܠܹܗ ܠܐܲܝܢܵܐ ܕܫܵܡܲ݁ܥ ܙܢܲܝ̈ ܢܸܥ̈ܡܵܬܹܗ ܀ :ܕܠܵܐ ܟܘܼܚܵܕܼܵܐ ܡܲܩܠܸܐ ܘܫܵܐܹ̇ܠ ܒܓܼܡܕܵܐ ܘܚܘܼܨܦܵܐ\nܘܝܵܡܹ̇ܐ ܘܡ̇ܘܡܸܐ ܕܐܸܠܵܐ ܫܸܩܠܹ̇ܬܼ ܠܵܐ ܡܫܲܢܹܐ ܐ̄ܢܵܐ ܀ :ܡ̇ܢܐ ܥܸܒܼܕܲܬ̤ ܒܝܼܫܘܼܬܼ ܝܲܨܪܲܢ ܡܲܪܝܼܪ ܝܲܨܪܵܐ\nܕܥܸܩܪܲܬ̤ ܡܸܢܲܢ ܚܹܐܪܘܼܬܼ ܢܲܩܸܫܵܐ ܘܙܸܪܥܲܬ̤ ܚܘܼܨܦܵܐ ܀ :ܚܹܐܪܘܼܬܼ ܢܲܦܸܫܵܐ ܩܲܢܝܵܐ ܢܲܦܸܫܵܐ ܥܲܡ ܬܘܼܩܵܢܵܗ̇\nܘܗܵܢܵܘ̇ ܬ̣ܡܗܵܐ ܕܚܲܣܢ̣ܵܗ̇ ܟܲܦܢܵܐ ܠܲܕܼܠܵܐ ܟܵܦ̇ܢܵܐ ܀ :ܟܲܦܢܵܐ ܥܲܒܼ݂ܕܵܗ̇ ܠܵܐ ܒܲܪ̄ܬܼ ܓܹܐܪܹ̈ܐ ܠܢܲܦܸܫܵܐ ܚܹܐܪܬܲܐ\nܘܲܗܘ̤ܵܬܼ ܐܲܡܬܼܵܐ ܠܲܡܫܲܡܵܫܘܼ ܠܣܘܼܢܩܵܢ ܦܲܓܼܪܵܐ ܀","english":"The rich man groans, the poor man groans, the slave and his master. And he goes out to seek after the circuit of the marketplaces of his life. After the circuit, the wanderers and the non-wanderers went out. And his law, hunger, for the great order of the house of one to another. Hunger taught the free citizens circuits. And behold, they are rolled about and ask for alms like wanderers. The nations of wandering are many in the land. And there is no time that is not filled with the sound of the circuit. They mix grievous sounds with a man before his companions, so that they weep and wail, making their hearers weep with them. Like beasts, each one howls with his companions, and they roar and cry out in the likeness of wolves and foxes. Nor does the sound of their groans resemble a man, for hunger changes the words and the tones. Grievous sounds, the evil one changes upon his marketplace, so that it becomes a reproach to him who hears the tones of his words. Without shame, he cries out and asks with boldness and impudence, and he swears and vows that unless he receives, he will not go away. What has your evil nature done, bitter nature, that it has uprooted from you harsh freedom and sown impudence? Harsh freedom, hard, hard with its yoke, and behold, the wonder of its deficiency, hunger, for the one who hungers. Hunger has made the free woman not a daughter of free men, and she became a maidservant to serve the marketplace of the body.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܟܲܦܢܵܐ","severity":"info","text":"The Syriac term ܟܲܦܢܵܐ (kafnā) means 'hunger' or 'famine'. In this passage it is personified as a force that teaches, makes laws, and transforms social roles, consistent with Narsai's rhetorical use of hunger as an agent of cosmic disorder.","cites":[{"key":"ed:dsc-38","label":"source edition: On the Iniquity of the World","url":"https://syriaccorpus.org/38"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܚܹܐܪܘܼܬܼ","severity":"info","text":"The Syriac ܚܹܐܪܘܼܬܼ (ḥērūtā) means 'freedom' or 'free status'. Here it is described as 'harsh' (ܢܲܩܸܫܵܐ) and 'hard' (ܩܲܢܝܵܐ), and is contrasted with the servitude imposed by hunger, reflecting Narsai's theme of the inversion of social order.","cites":[{"key":"ed:dsc-38","label":"source edition: On the Iniquity of the World","url":"https://syriaccorpus.org/38"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"The 'circuit of the marketplaces' (ܚܸܕܪܵܐ ܕܣܘܼܢܩܵܢ) evokes the itinerant begging and trading that characterized late antique Mesopotamian cities under economic strain. Narsai uses this imagery to depict a world where hunger erodes fixed social identities.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the narrative of cosmic and social disintegration begun earlier. The repeated personification of hunger (ܟܲܦܢܵܐ) as a legislator and teacher marks a structural shift from describing external chaos to analyzing its internalized effects on human behavior.","cites":[{"key":"ed:dsc-38","label":"source edition: On the Iniquity of the World","url":"https://syriaccorpus.org/38"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The description of people 'howling like beasts' and 'roaring like wolves and foxes' parallels Narsai's earlier depiction of humans devouring one another. This animalization reinforces the theme that iniquity reduces humanity to a pre-civilized state.","cites":[{"key":"ed:dsc-38","label":"source edition: On the Iniquity of the World","url":"https://syriaccorpus.org/38"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac phrase ܘܲܢܦܲܩ̣ ܠܟܢܵܫ ܒܵܬܲܪ ܚܸܕܪܵܐ (line 1) is ambiguous: it may mean 'he goes out to seek after the circuit' or 'he goes out to be crushed by the circuit'. The English draft takes the former, but the latter is possible given the context of suffering.","cites":[{"key":"ed:dsc-38","label":"source edition: On the Iniquity of the World","url":"https://syriaccorpus.org/38"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The subject of 'goes out' (ܘܲܢܦܲܩ̣) is unclear: it could be a generic 'one' or refer back to the rich man, poor man, slave, and master collectively.","The phrase 'non-wanderers' (ܠܵܐ ܚܵܕܼܘܿܪܹ̈ܐ) is paradoxical; it may denote those who are not habitual wanderers but are forced to wander by hunger."],"confidence":"high","notes":[]},{"i":17,"ref":"p17","source":":ܣܘܼܢܩܵܢ ܦܲܓܼܪܵܐ ܟܲܕܼܢܵܗ̇ ܒܢܝܼܪܵܐ ܕܣܘܼܢܩܵܢ ܦܲܓܼܪܵܐ\nܘܫܲܪܝܲܬ̤ ܡܪܲܟܿܒܼܵܐ ܩܵܠܹ̈ܐ ܚܢܝܼܓܼ̈ܐ ܠܡܸܫܐܲܠ ܙܸܕܼܩܵܐ ܀ :ܓܘܼܢܚܵܐ ܪܲܒܵܐ ܣܥ݂ܲܪ ܒܹܗ ܥܵܘ̣ܠܵܐ ܒܕܼܵܪܲܢ ܒܝܼܫܵܐ\nܕܕܸܲܟܿܒܼܵܐ ܩܵܠܹ̈ܐ ܚܢܝܼܓܼ̈ܐ ܠܡܸܫܐܲܠ ܙܸܕܼܩܵܐ ܀ :ܓܘܼܢܚܵܐ ܪܲܒܵܐ ܣܥ݂ܲܪ ܒܹܗ ܥܵܘ̣ܠܵܐ ܒܕܵܪܪܲܢ ܒܝܼܫܵܐ\nܕܕܼܵܘܸܕܸ ܐܲܢܹܝܢ ܠܫܲܦܝܼܪܵܬܼܵܐ ܕܦܲܓܼܪܵܐ ܘܢܲܦܸܫܵܐ ܀ :ܫܲܦܝܪ̈ܵܢ ܗ̣̄ܘܲܝ̈ ܟܝܵܢܵܝܵܬܹ̈ܐ ܕܣܝܼܡܵܢ ܗ̣̄ܘܲܝ̈ ܒܵܗ̇\nܘܚܲܒܸܿܠ ܐܼܢܹܝܢ ܥܵܘ̣ܠܵܐ ܛܪܘܼܢܵܐ ܕܲܒܼܥܵܘܵܠܹ̈ܐ ܀ :ܥܵܘ̣ܠܵܐ ܗ̄ܘ̣ ܥܸܠܬܼܵܐ ܕܗܵܠܹܝܢ ܕܲܬܼܢܹ̇ܝܬܼ ܘܲܕܿܬܼܵܢܹܐ ܐ̄ܢܵܐ\nܘܗܘ̤ܝܘܼ ܕܲܪܕܵܢ ܒܟܲܦܢܵܐ ܘܟܹܐܢܹ̈ܐ ܘܲܒܼܡܵܘܬܵܢܵܐ ܀ :ܗܘ̤ܝܘܼ ܕܓܿܙܝܼ ܠܐܲܪܥܵܐ ܦܐܝܼܬܼܵܐ ܡ̣ܢ ܛܵܒܼܵܬܼ̈ܐ\nܘܠܵܐ ܝܸܗ̄ܒܼܬ̤ ܠܲܢ ܦܹܐܪܹ̈ܐ ܘܙܲܪ̈ܥܹܐ ܐܲܝܟ ܕܲܡܥܵܕܼܵܐ ܀ :ܗܘ̤ܝܘܼ ܕܐܵܘܠܸܕܼ ܩܲܡܨܵܐ ܘܙܵܚܠܵܐ ܘܐܵܦ ܨܲܪܨܘܼܪܵܐ\nܘܫܲܚܠܸܦ ܠܐܵܐܲܪ ܘܐܲܚܸܬܼ ܢܘܼܪܵܐ ܚܠܵܦ ܢܘܼܛ̈ܦܵܬܼܵܐ ܀ :ܠܲܝܬܿ ܢܸܟܼܝܵܢܵܐ ܕܐܲܟܼܝܲܢ ܡ̣ܢ ܡܬܼܘܿܡ ܕܠܵܐ ܗܘ̤ ܥܲܒܼ݂ܕܹܿܗ\nܘܠܲܝܬܼ ܚܘܼܣܪܵܢܵܐ ܕܚܝ̣ܣܲܪ ܓܸܢܣܲܢ ܕܠܵܐ ܗܘ̤ ܣܲܥ̣ܪܹܗ ܀ :ܒܥܵܘܼܠܲܢ ܡ̇ܕܹܝܢ ܙܵܕܹܩ ܗ̄ܘ̣ܵܐ ܠܲܢ ܠܡܸܬܼܥܲܕܵܠܘܼ\nܘܠܵܘ ܒܐܲܠܵܗܲܢ ܥܲܒܼ݂ܕܲܢ ܟܹܐܢܹ̈ܐ ܘܲܒܼܢܲܝ̈ ܚܹܐܪܹ̈ܐ ܀ :ܠܵܗ̇ ܠܚܹܐܪܘܼܬܲܢ ܦܐܸܐ ܗ̄ܘ̣ܵܐ ܕܬܸܪܫܸܐ ܠܠܵܐ ܚܹܐܪܘܼܬܼܵܗ̇\nܕܡܸܛܠ ܡ̇ܢܵܐ ܗܘ̤ܵܬܼ ܒܲܪ̄ܬܼ ܚܹܐܪܹ̈ܐ ܠܵܐ ܒܲܪ̄ܬܼ ܚܹܐܪܹ̈ܐ ܀ :ܘܲܕܼܠܵܐ ܦܸܪܫܲܬ̤ ܐܲܝܟ ܦܵܪܘܿܫܬܵܐ ܕܬܸܪܫܹܐ ܗܝ̤ ܠܵܗ̇\nܬܲܒܼܥ̣ܘܼܗ̇ ܚܲܫܹ̈ܐ ܬܒܲܥܬܼܵܐ ܩܫܝܼܬܼܵܐ ܚܘܼܣܪ̈ܵܢܝܼܢ ܀","english":"The marketplaces of the body, while it is in the circuit of the marketplaces of the body, and the composition of voices began to ask for justice. A great tumult was made in it by iniquity in the evil generation, that the voices of the oppressed might ask for justice. A great tumult was made in it by iniquity in the evil generation, that the voices of the oppressed might ask for justice. David came to the beauties of the body and the soul. The natural beauties that were set in it, and the evil iniquity, the pursuer of the wicked, came and destroyed. Iniquity is the cause of these things that are and are not. And it became a generation of hunger and sorrows and deaths. It became that which cut off the good earth from good things, and did not give us fruits and seeds as is customary. It became that which brought forth locusts and worms and also the cricket, and changed the air and brought down hail instead of dews. There is no evil that it did not do from the beginning, and there is no loss that befell the world that it did not cause. In iniquity it would have been fitting for you to be disciplined, and not in our God who made sorrows and free ones. It was fitting for your freedom to be directed to its non-freedom, because what was it, a daughter of free ones or not a daughter of free ones? And without distinction, like a divider, it directs itself, and sorrows follow it, a harsh following of losses.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܣܘܼܢܩܵܢ ܦܲܓܼܪܵܐ","severity":"info","text":"The phrase 'marketplaces of the body' metaphorically depicts the body as a site of worldly commerce and moral exchange, a recurring image in Narsai's ascetical rhetoric.","cites":[{"key":"ed:dsc-38","label":"source edition: On the Iniquity of the World","url":"https://syriaccorpus.org/38"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܥܵܘ̣ܠܵܐ","severity":"info","text":"The Syriac term ܥܵܘ̣ܠܵܐ (ʿawlā) means 'iniquity' or 'injustice,' here personified as an active force causing cosmic and social disorder, central to the poem's theme.","cites":[{"key":"ed:dsc-38","label":"source edition: On the Iniquity of the World","url":"https://syriaccorpus.org/38"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܕܼܵܘܸܕܸ","severity":"info","text":"The mention of David likely alludes to the biblical king and psalmist, whose beauty of body and soul is contrasted with the destructive work of iniquity, echoing themes of sin and fall.","cites":[{"key":"ed:dsc-38","label":"source edition: On the Iniquity of the World","url":"https://syriaccorpus.org/38"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܩܲܡܨܵܐ ܘܙܵܚܠܵܐ ܘܐܵܦ ܨܲܪܨܘܼܪܵܐ","severity":"info","text":"The listing of locusts, worms, and crickets as products of iniquity reflects a traditional Syriac motif of natural disasters as consequences of moral evil, common in Narsai's homilies.","cites":[{"key":"ed:dsc-38","label":"source edition: On the Iniquity of the World","url":"https://syriaccorpus.org/38"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a narrative of marketplaces and tumult to a theological explanation of iniquity as the cause of suffering, then to an exhortation on human freedom, marking a rhetorical climax.","cites":[{"key":"ed:dsc-38","label":"source edition: On the Iniquity of the World","url":"https://syriaccorpus.org/38"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܲܕܼܠܵܐ ܦܸܪܫܲܬ̤","severity":"caution","text":"The phrase 'without distinction' is textually uncertain; the Syriac may be corrupt or ambiguous, and the English rendering 'like a divider' is interpretive. The sense of freedom directing itself remains debated.","cites":[{"key":"ed:dsc-38","label":"source edition: On the Iniquity of the World","url":"https://syriaccorpus.org/38"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'David' (biblical or typological) is not specified; the reading takes it as the biblical king. The phrase 'without distinction' (ܘܲܕܼܠܵܐ ܦܸܪܫܲܬ̤) may be corrupt; the translation 'like a divider' is one possible reading."],"confidence":"medium","notes":[]},{"i":18,"ref":"p18","source":":ܩܫܹܝܢ ܚܘܼܣܪ̈ܵܢܹܐ ܕܚܸܣܪܲܬ̤ ܢܲܦܸܫܲܢ ܒܗܵܢܵܐ ܙܲܒܼܢܵܐ\nܘܠܲܝܬܿ ܡܲܬܼܩܵܠܵܬܐ ܕܣܵܠܹ̇ܩ ܝܘܼܩܪܹܗ ܐܲܝܟ ܚܘܼܣܪܵܢܲܢ ܀ :ܙܥܘܿܪ ܚܘܼܣܪܵܢܵܐ ܕܲܒܼܟܼܠ ܕܵܪ̈ܝܼܢ ܡ̣ܢ ܚܘܼܣܪܵܢܲܢ\nܘܣܵܗ̇ܕܿܝܼܢ ܢܸܓܼ̈ܕܹܿܐ ܕܒܸܠܥܲܬ̤ ܢܲܦܸܫܲܢ ܕܲܟܼܡܵܐ ܚ̣ܣܲܪܢܲܢ ܀ :ܠܵܐ ܡܸܬܼܡܲܠ̈ܠܵܢ ܙܢܲܝ̈ ܡܲܚ̈ܘܵܬܲܢ ܒܠܸܫܵܢ ܐ̄ܢܵܫܵܐ\nܘܲܙܥܘܿܪ ܦܘܼܡ̇ܐ ܕܢܸܬܼܢܹܐ ܐܸܢܹܝܢ ܐܲܝܟ ܕܐܝܼܬܲܝܗܹܝܢ ܀ :ܕܲܗ̤ܘܲܝ̈ ܒܲܠܚܘܼܕܼ ܡܨܸܐ ܐܵܡܘܿܪܵܐ ܕܢܹܐܡܲܪ ܐܸܢܹܝܢ\nܘܕܿܐܝܼܟܲܢ ܘܲܟܼܡܵܐ ܡܨܸܐ ܠܸܫܢܵܐ ܕܢܸܣܕܿܘܿܪ ܐܸܢܹܝܢ ܀ :ܕܲܗܘܲܝ̈ ܐܸܡ̇ܪܹܬܼ ܐܵܦ ܐ̄ܢܵܐ ܕܲܒܼܥܹ̇ܝܬܼ ܕܐܹܡܲܪ ܐܸܢܹܝܢ\nܘܣܵܟ̣ܵܐ ܕܲܒܼܗܹܝܢ ܠܵܐ ܣܦ݂ܲܩ ܪܸܥܝܵܢܝ ܠܲܡܣܲܝܵܟܼܘܼ ܀ :ܣܲܓܿܝܼܐܘܼܬܗܹܝܢ ܥܒ݂ܲܕܼܬܲܢܝ ܕܐܸܒܼܥܹܐ ܒܥܵܬܼܵܐ ܕܲܒܼܗܹܝܢ\nܘܬܸܡ̇ܗܹܬܼ ܣܲܓܿܝܼ ܘܦܵܫܹ̇ܬܼ ܣܲܓܿܝܼ ܡ̣ܢ ܗܵܝ̇ ܕܲܒܼܥܹ̇ܝܬܼ ܀ :ܪܟܼܘܼܒܼܵܐ ܕܡܸܠܹ̈ܐ ܪܟܼܒܼ݂ܘ ܚܘܼܫܵܒܲܝ̈ ܒܐܘܼܪܚܵܐ ܕܡܸܠܹ̈ܐ\nܘܲܨܒܹ̇ܝܬܼ ܕܐܸܪܕܼܵܐ ܒܲܠܘܝܼܬܼ ܡܸܠܹ̈ܐ ܠܘܵܬܼ ܣܘܼܥܪ̈ܵܢܹܐ ܀ :ܙܢܲܝ̈ ܣܘܼܥܪ̈ܵܢܹܐ ܕܲܗܘ̤ܵܘ ܒܐܲܪܥܲܢ ܒܥܹ̇ܝܬܼ ܕܐܹܬܲܢܹܐ\nܘܕܲܚܙܹ̇ܝܬܼ ܐܸܢܘܿܢ ܕܲܟܼܡܵܐ ܣܒܼܝܼܣܝܼܢ ܚܸܓܼܪܬ̤ ܡܸܠܲܬܼܝ ܀ :ܒܩܵܢܛܵܐ ܩܖܵܡܲܬ̤ ܐܵܦ ܗܝ̤ ܡܸܠܲܬܼܝ ܒܫܘܼܪܵܝ ܡܸܠܹܝ̈ܗ̇\nܕܕܲܠܡܵܐ ܬܲܫܲܪ ܘܠܵܐ ܬܸܬܼܡܲܢܲܥ ܠܘܵܬܼ ܫܘܼܠܵܡܵܐ ܀ :ܡܸܬܼܚܵܐ ܕܡܸܠܹ̈ܐ ܚܙܹ̇ܝܬܼ ܕܲܥܬܼܝܼܕܼܵܐ ܠܲܡܪܲܟܵܒܼܘܼ\nܘܩܸܢܛܹ̇ܬܼ ܣܲܓܼܝܼ ܡ̣ܢ ܪܘܼܟܵܒܼܵܐ ܕܲܙܢܲܝ̈ ܡܸܠܹ̈ܐ ܀ :ܕܚܲܝ̈ܠܵܢ ܡܸܠܹ̈ܐ ܕܥܲܠ ܡܲܚ̈ܘܵܬܼܵܐ ܡ̇ܐ ܕܡܸܬܼܡܲܠ̈ܠܵܢ\nܘܠܵܐ ܦܫܝܼܩ ܫܲܪܒܵܐ ܕܩܲܫܝܘܼܬܼ ܢܸܓܼ̈ܕܲܐ ܠܲܡܬܲܢܵܝܘܼ ܀","english":"The losses of your soul are grievous in this time, and there are no scales that can raise its weight like your losses. Small is the loss in every generation compared to your loss, and the threads of the garment of your soul bear witness how much you have lost. The kinds of your signs are unspeakable in human language, and the mouth of the spirit is too small to tell them as they are. Only the one who can speak the spirit can say them, and how and how much can the tongue that arranges the spirit manage? Even I, who wished to speak the spirit, said, \"Would that I could speak them,\" but my mind was not sufficient to encompass their limit. Their multitude made me seek to enter into their time, and I marveled greatly and was greatly perplexed by that which I sought. The riders of words, my thoughts rode on the path of words, and I wished to follow the words to the deeds. The kinds of deeds that were in your land I wished to recount, and what I saw, how many times my speech was cut short. At the beginning of its words, my speech also stood in fear, lest it slacken and not reach the end. I saw the extension of words that was prepared for composition, and I was greatly cut off from the composition of the kinds of words. For the powers of words concerning the signs, when they are spoken, and the account of the severity of the threads is not easy to relate.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܚܘܼܣܪ̈ܵܢܹܐ","severity":"info","text":"The Syriac term ḥūsrāyē (losses) is a plural intensive form, emphasizing the cumulative spiritual deprivation of the soul. Narsai uses it to frame the soul's condition as a quantifiable deficit, a recurring motif in his ascetic homilies.","cites":[{"key":"ed:dsc-38","label":"source edition: On the Iniquity of the World","url":"https://syriaccorpus.org/38"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܡܲܚ̈ܘܵܬܲܢ","severity":"info","text":"Maḥwātēḵ (your signs) likely refers to the visible marks or tokens of the soul's state, possibly alluding to the stigmata of sin or divine judgment. The term is rare and may carry a technical sense in Narsai's theological lexicon.","cites":[{"key":"ed:dsc-38","label":"source edition: On the Iniquity of the World","url":"https://syriaccorpus.org/38"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The image of 'riders of words' (ܪܟܼܘܼܒܼܵܐ ܕܡܸܠܹ̈ܐ) reflects a common Syriac poetic trope where thoughts or words are mounted like horses, drawing on Ephrem's and Jacob of Serugh's imagery of the 'chariot' of language. Narsai here expresses the inadequacy of human speech to convey divine truths.","cites":[{"key":"ed:dsc-38","label":"source edition: On the Iniquity of the World","url":"https://syriaccorpus.org/38"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms a rhetorical self-interruption: the speaker reflects on the impossibility of fully narrating the soul's losses. The repeated phrases 'I wished' and 'I marveled' create a recursive structure that mirrors the theme of linguistic insufficiency.","cites":[{"key":"ed:dsc-38","label":"source edition: On the Iniquity of the World","url":"https://syriaccorpus.org/38"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The motif of the 'threads of the garment of your soul' (ܢܸܓܼ̈ܕܹܿܐ ܕܒܸܠܥܲܬ̤ ܢܲܦܸܫܲܢ) parallels Narsai's homily On the Soul, where the soul is woven like a garment. This textile metaphor is common in Syriac literature, notably in Ephrem's Hymns on Faith.","cites":[{"key":"ed:dsc-38","label":"source edition: On the Iniquity of the World","url":"https://syriaccorpus.org/38"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains several ambiguous forms (e.g., ܢܲܦܸܫܲܢ, possibly a scribal error for ܢܲܦܸܫܲܟ or ܢܲܦܸܫܲܗ). The reading 'your soul' follows the English draft, but the second-person singular may be inconsistent with the surrounding third-person references.","cites":[{"key":"ed:dsc-38","label":"source edition: On the Iniquity of the World","url":"https://syriaccorpus.org/38"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The pronominal suffixes in the Syriac (e.g., ܢܲܦܸܫܲܢ) are ambiguous between second-person masculine singular and third-person feminine singular; the English draft adopts the second-person reading.","The phrase ܕܲܒܼܟܼܠ ܕܵܪ̈ܝܼܢ (in every generation) could be read as a temporal or spatial claim; the translation takes it as temporal."],"confidence":"medium","notes":[]},{"i":19,"ref":"p19","source":":ܩܛܝܼܪܵܐ ܕܢܸܓܼ̈ܕܹܿܐ ܣܲܪܕܲܢܝ ܕܐܹܡܲܪ ܡܹܐܡܪܵܐ ܕܢܸܓܼ̈ܕܹܿܐ\nܘܲܥܨ̣ܵܢܝ ܪܸܥܝܵܢܝ ܠܡܸܙܩܲܪ ܢܲܚܬܵܐ ܕܲܡܠܸܐ ܢܸܓܼ̈ܕܹܐ ܀ :ܒܥܸܠܬܼܵܐ ܕܡܸܠܹ̈ܐ ܒܥܹ̇ܝܬܼ ܕܐܹܢܲܣܸܐ ܠܡܸܬܼܢܲܓܿܕܵܢܹ̈ܐ\nܕܠܵܐ ܢܸܬܼܦܲܪܣܘܼܢ ܠܥܹܝܢ ܚܲܙܵܝܹ̈ܐ ܕܚܵܙܹ̇ܿܝܢ ܫܲܦܝܼܪ ܀ :ܚܵܙܝܲܝ̈ ܫܲܦܝܼܪ ܚܙܹ̇ܝܬܼ ܕܲܪܓܼܝܼܓܼܝܼܢ ܠܲܡܚܵܪ ܣܲܓܿܝܼ\nܘܨܵܪܹܬܼ ܨܲܠܡܵܐ ܕܲܙܢܲܝ̈ ܢܓܼ̈ܕܹܿܐ ܕܲܢܚܘܼܪܘܼܢ ܒܹܗ ܀ :ܬܵܘ ܚܲܙܵܝܹ̈ܐ ܚܵܙܝܲܝ̈ ܫܲܦܝܼܪ ܚܙܵܘ ܡܲܚ̈ܘܵܬܲܢ\nܕܲܟܼܡܵܐ ܒܠܲܥܢܲܢ ܘܟܼܡܵܐ ܐܲܩܠܝܼܢ ܠܘܼܩܒܲܠ ܢܸܓܼܕܲܝ̈ܢ ܀ :ܠܚܲܝܘܲܬܼ ܒܲܪܵܐ ܕܡ̇ܐ ܪܸܥܝܵܢܲܢ ܩܕܼܵܡ ܡܲܚ̈ܘܵܬܲܢ\nܕܲܡܟܲܒܿܫܝܼܢ ܠܵܗ̇ ܘܠܵܐ ܡܸܬܼܟܲܒܿܫܵܐ ܥܕܲܡ̇ܐ ܠܚܲܪܬܵܐ ܀ :ܐܲܝܟ ܕܲܠܚܲܝܘ̄ܬܼܵܐ ܙܲܩܬ̣ܿܘܼܗ̇ ܢܸܓܼ̈ܕܹܿܐ ܠܡܲܪܵܚܘܼܬܿܢ\nܘܲܟܼܡܵܐ ܕܒܸܠܥܲܬ̤ ܬܘܼܒܼ ܐܸܬܼܚܲܝܠܲܬ̤ ܠܡܸܬܼܒܲܪܵܪܘ ܀ :ܩܹܐܡ̇ܐ ܕܟܼܦܢܵܐ ܐܲܪܡܝܼ ܟܹܐܢܵܐ ܒܦܘܼܡ ܒܝܼܫܘܼܬܿܢ\nܘܗܝ̤ ܒܝܼܫܘܼܬܲܢ ܠܵܐ ܦܵܫ̣ ܪܲܗܛܵܗ̇ ܡ̣ܢ ܒܝܼ̈ܫܿܬܲܗ̇ ܀ :ܒܥܲܪ̈ܩܹܐ ܕܟܹܐܦܹ̈ܐ ܡܲܬ̣ܚܹܗ ܠܦܲܓܼܪܲܢ ܩܕܼܵܡ ܡܲܚ̈ܝܵܘܵܬܼܵܐ\nܘܲܒܼܠܲܥ̣ ܣܲܓܿܝܼ ܘܐܲܩܠܝܼ ܣܲܓܿܝܼ ܐܲܝܟ ܠܵܐ ܚܵܐܹ̇ܫ ܀ :ܠܵܐ ܚܵܫܘܿܫܵܐ ܗܘ̤ܵܐ ܚܵܫܘܿܫܵܐ ܒܥܸܕܲܢ ܚܲܫܹ̈ܐ\nܘܲܛ̣ܥܵܐ ܟܝܵܢܹܗ ܟܝܵܢܵܐ ܕܲܓܼܒܼܝܼܠ ܒܡܵܝܘܿܬܼܘܼܬܼܵܐ ܀ :ܥܕܲܡ̇ܐ ܠܡܵܘܬܵܐ ܩܲܪܒܼܘܼܗܝ ܟܹܐܒܹ̈ܐ ܠܡܸܬܼܢܲܓܿܕܼܵܢܵܐ\nܘܙܵܥܲܬ̤ ܢܲܦܸܫܵܐ ܕܥܸܪܩܲܬ̤ ܢܸܦܩܲܬ̤ ܡ̣ܢ ܓܵܘ ܥܘܼܡܪܵܗ̇ ܀ :ܒܗܲܝܟܲܠ ܦܲܓܼܪܵܐ ܝܲܬܿܝܼܒܼܵܐ ܗ̄ܘ̣ܵܬܼ ܡ̇ܪܬܵܐ ܢܲܦܸܫܵܐ\nܘܣܲܬܼ݂ܪܘܼܗܝ ܟܹܐܒܹ̈ܐ ܠܗܲܝܟܲܠ ܚܘܼܒܵܗ̇ ܘܥܸܪܩܲܬ̤ ܡܸܢܹܗ ܀ :ܘܐܸܢܗܘ̤ ܕܢܲܦܸܫܵܐ ܥܸܪܩܲܬ̤ ܡܸܢܲܢ ܒܥܸܕܵܢ ܢܸܓܼܕܲܝ̈ܢ\nܢܸܕܲܥ ܟܠܢܫ ܐܵܦ ܡܲܚ̈ܘܵܬܵܐ ܣܓܼܝܼ ܕܲܒܼܠܲܥ̄ܢ ܀","english":"The thread of the threads, the weaver of the garment of the word that said the saying of the threads, and my bones, my thoughts, to recall the garment that is full of threads. For the sake of words, you sought to heal the threads that are to be woven, that they might not be rent for the sight of the beholders who see what is beautiful. The beautiful sights, you saw that your course is to be greatly rent, and the image of the form of the threads that are darkened in it became a scar. Come, beholders, beautiful sights, see the demonstrations of how much it devours and how much it consumes before your threads. For the wild beast, what are your thoughts before our demonstrations, that it subdues her and she is not subdued until the end? As for the wild beast, the threads are heavy for her to run, and how much she devoured, again she was strengthened to be rent. The spear of hunger cast pain into the mouth of your wickedness, and your wickedness, her course did not cease from her evils. With the rocks of stones, she placed your body before the demonstrations, and she devoured much and consumed much as if she did not feel. She was not a feeler of pain at the time of pains, and her nature was lost, the nature of the one formed in mortality. Until death, pains brought him to be woven, and the soul that had fled, her breath departed from within her dwelling. In the temple of the body, the soul was seated as mistress, and pains demolished the temple of her love, and she fled from it. And if the soul fled from you at the time of your threads, know that also the demonstrations that you devoured are many.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܢܸܓܼ̈ܕܹܿܐ","severity":"info","text":"The Syriac term ܢܸܓܼ̈ܕܹܿܐ (gḏē) means 'threads' or 'strands,' but here it is used metaphorically for the fabric of human life or the soul's garment, a common image in Narsai's homilies.","cites":[{"key":"ed:dsc-38","label":"source edition: On the Iniquity of the World","url":"https://syriaccorpus.org/38"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The 'wild beast' (ܚܲܝܘܲܬܼ ܒܲܪܵܐ) likely symbolizes the iniquity of the world or the passions that assail the soul, a frequent trope in Syriac ascetic literature.","cites":[{"key":"ed:dsc-38","label":"source edition: On the Iniquity of the World","url":"https://syriaccorpus.org/38"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the narrative of the soul's struggle, shifting from the weaver metaphor to a vivid depiction of the soul as a wild beast that devours and is rent, culminating in the soul's flight from the body.","cites":[{"key":"ed:dsc-38","label":"source edition: On the Iniquity of the World","url":"https://syriaccorpus.org/38"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The image of the soul as a 'mistress' in the 'temple of the body' echoes Narsai's other works where the body is a temple and the soul its inhabitant, a theme also found in Ephrem the Syrian.","cites":[{"key":"ed:dsc-38","label":"source edition: On the Iniquity of the World","url":"https://syriaccorpus.org/38"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains several uncertain readings (e.g., ܢܲܦܸܫܵܐ for 'soul' may be a variant spelling), and the English draft's rendering of 'demonstrations' for ܡܲܚ̈ܘܵܬܲܢ is interpretive; the term could also mean 'proofs' or 'exhibitions.'","cites":[{"key":"ed:dsc-38","label":"source edition: On the Iniquity of the World","url":"https://syriaccorpus.org/38"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'wild beast' is ambiguous: it may represent the soul itself under the influence of iniquity, or an external force of evil.","The phrase 'threads of the threads' (ܩܛܝܼܪܵܐ ܕܢܸܓܼ̈ܕܹܿܐ) is obscure; it may be a textual corruption or a deliberate intensification of the metaphor."],"confidence":"medium","notes":[]},{"i":20,"ref":"p20","source":":ܫܘܼܠܵܡ ܚܲܝܹ̈ܐ ܐܝܼܬܼܵܘܗܝ ܡ̇ܘܬܵܐ ܠܡܸܬܼܢܲܓܿܕܵܢܹ̈ܐ\nܡ̇ܕܹܝܢ ܓܲܠܝܵܐ ܗ̄ܝܼ ܕܩܲܫܝܵܐ ܡܚܘܿܬܲܢ ܡ̣ܢ ܡܲܚ̈ܘܵܬܼܵܐ ܀ :ܘܲܟܼܒܲܪ ܐܵܡܲ݁ܪ ܐܲܝܢܵܐ ܕܫܵܡܲ݁ܥ ܡ̇ܘܬܵܐ ܗ̄ܝܼ\nܐܸܠܵܐ ܢܸܫܡܲܥ ܕܐܼܝܼܬܼ ܗ̄ܘ̣ ܡ̇ܘܬܵܐ ܕܒܼܝܼܫ ܡ̣ܢ ܡ̇ܘܬܵܐ ܀ :ܒܝܼܫ ܗ̄ܘ̣ ܡ̇ܘܬܲܢ ܡ̣ܢ ܟܠ ܡ̇ܘܬܿܝܼ̈ܢ ܕܲܗܘ̤ܵܘ ܘܗܵܘܹ̇ܝܢ\nܕܲܚܙܲܝܢ ܡ̇ܘܬܲܢ ܘܐܲܟܸܿܢ ܡ̣ܝܼܬܼܢܲܢ ܡ̇ܘܬܵܐ ܥܦܝܼܦܵܐ ܀ :ܚܙܵܬܼܵܐ ܕܡ̇ܘܬܵܐ ܚ̣ܙܲܝܢ ܒܲܬܼܒܲܥܬܼܵܐ ܕܥܲܠ ܪܘܼܪ̈ܚܵܢܲܢ\nܘܩܲܕܼܵܡ ܕܲܢܡܘܼܬܼ ܡ̣ܝܼܬܹܝܢ ܒܲܚܙܵܬܼܵܐ ܕܩܲܫܝܼܘܼܬܼ ܢܸܓܼܕܲܝ̈ܢ ܀ :ܟܲܦܢܵܐ ܘܟܹܐܒܹ̈ܐ ܗܘ̤ܵܘ ܗܲܕܿܝܼ̈ܐܹܐ ܠܡܵܘܬܵܐ ܪܗܝܼܒܼܵܐ\nܘܲܪܗܸܛ ܒܲܠ̣ܥܲܢ ܐܲܝܟ ܬܲܢܝܼܢܵܐ ܠܚܲܝܘܲܬܼ ܫܸܢܵܐ ܀ :ܒܟܼܠ ܐܸܣܟܹܿܡܝܼ̈ܢ ܒܲܠܥ̣ܵܗ̇ ܡ̇ܘܬܵܐ ܠܡܵܝܘܿܬܼܘܼܬܲܢ\nܘܛܵܟ ܠܵܐ ܦܵܐܹ̇ܫ ܣܪܝܼܕܼܵܐ ܕܚܲܝܹ̈ܐ ܡ̣ܢ ܐ̄ܢܵܫܘܼܬܿܢ ܀ :ܟܠ ܢܸܣܝܘܿܢܝܼ̈ܢ ܥܒ݂ܲܪܘ ܥܲܠ ܢܲܦܸܫܲܢ ܩܲܢܝܲܬܼ ܚܲܝܹ̈ܐ\nܘܲܟܼܒܲܪ ܡ̇ܘܦܸܐ ܢܸܒܼܥ̇ܐ ܕܚܲܝܹ̈ܐ ܘܛܵܠܹ̇ܩ ܦܲܓܼܪܵܢ ܀ :ܚܲܝܹ̈ܐ ܕܠܵܐ ܚܒܼܵܠ ܩܲܢܝܵܐ ܒܝܵܬܵܗ̇ ܡ̣ܢ ܒܵܪܘܿܝܵܐ\nܘܲܒܼܚ̣ܿܝܘܼܬܼܵܐ ܚܲܝ ܘܲܡܗܲܠܸܟ ܦܲܓܼܪܲܢ ܡܝܲܬܪܵܐ ܀ :ܘܐܸܠܘܼܠܵܐ ܗܝ̤ ܢܵܛܪܵܐ ܗ̄ܘ̣ܵܬܼ ܠܲܢ ܒܚܹܝܠ ܚܲܝܘܼܬܼܵܗ̇\nܗܵܘܹ̇ܐ ܗ̄ܘ̣ܵܐ ܠܹܗ ܓܸܢܣܵܐ ܕܐ̄ܢܵܫܵܐ ܐܲܝܟ ܠܵܐ ܐ̄ܢܵܫܵܐ ܀ :ܐܲܝܟ ܠܵܐ ܐ̄ܢܵܫܵܐ ܗ̤ܘܲܝܢ ܒܲܬܼܒܲܥܬܼܵܐ ܕܟܼܠ ܣܘܼܪ̈ܚܵܢܝܼܢ\nܘܲܬܼܡܲܗ̣ܘ ܘܲܬܼܘܲܪܘ ܡܠܝܼܠܹ̈ܐ ܘܚܲܪ̈ܫܹܐ ܥܲܠ ܚܘܼܒܵܠܲܢ ܀ :ܥܲܠ ܚܘܼܒܵܠܲܢ ܒܵܟܹ̇ܝܢ ܘܐܵܠܹ̇ܝܢ ܫܡܲܝܵܐ ܘܐܲܪܥܵܐ\nܘܲܚܢܲܢ ܒܲܠܚܘܼܕ ܠܵܐ ܪܓܼܝܼܫܝܼܢ ܚ̄ܢܲܢ ܒܚܘܼܒܵܠ ܓܸܢܲܣܲܢ ܀ :ܥܲܠ ܣܲܢ̈ܝܵܬܲܢ ܟܡܝܼܪ ܕܘܼܒܪܵܐ ܕܩܲܝܛܵܐ ܘܣܲܬܼܘܐ\nܘܲܒܼܠܝܼܠ ܘܲܫܓܼܝܼܫ ܛܲܟܼܣܵܐ ܪܲܒܵܐ ܕܝܲܪ̈ܚܲܝ ܫܲܢ̄ܬܵܐ ܀","english":"The end of life is death for those who are born.  \nIt is a manifest thing that it is harsh, a stroke from the strokes.  \nAnd again, he says, \"Hear, O one who hears, it is death.\"  \nBut hear that there is a death that is worse than death.  \nWorse is death than all deaths that were and will be,  \nfor they see death and die a stifled death.  \nThe sight of death they see in the pursuit that is upon their limbs,  \nand before the likeness of the dead, in the sight of the harshness of their sinews.  \nHunger and pains were gentle guides to a fearful death,  \nand it runs, swallowing like a beast, after the life of the hour.  \nIn every form, death swallows up the mortality of our bodies,  \nso that no remnant of life remains from our humanity.  \nAll remedies have passed over the firm substance of life,  \nand again the desire of life fails and the body perishes.  \nLife without corruption is firmly established by its own nature from the Creator,  \nand in vitality it lives and consumes the wasted body.  \nAnd were it not that it is a guardian that keeps us by the power of its vitality,  \nthe race of man would be as if not man.  \nAs if not man, they are in the pursuit of all their corruptions,  \nand the eloquent and the mute are astonished and confounded at our ruin.  \nAt our ruin, heaven and earth weep and lament,  \nbut sin alone is not aware—sin in the ruin of our race.  \nUpon our seasons, the conduct of summer and winter is disturbed,  \nand the great order of the months of the year is confused and troubled.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܡ̇ܘܬܵܐ ܕܒܼܝܼܫ ܡ̣ܢ ܡ̇ܘܬܵܐ","severity":"info","text":"The phrase 'a death worse than death' contrasts physical death with a spiritual or moral death, a common theme in Narsai's ascetic theology.","cites":[{"key":"ed:dsc-38","label":"source edition: On the Iniquity of the World","url":"https://syriaccorpus.org/38"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡ̇ܘܬܵܐ","severity":"info","text":"The Syriac term ܡ̇ܘܬܵܐ (mawtā) means 'death' and is used here both literally and metaphorically, distinguishing physical death from a more profound spiritual death.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܚܲܝܹ̈ܐ ܕܠܵܐ ܚܒܼܵܠ","severity":"info","text":"The concept of 'life without corruption' reflects Narsai's theological emphasis on the incorruptible nature of the soul as created by God, a key theme in Syriac anthropology.","cites":[{"key":"ed:dsc-38","label":"source edition: On the Iniquity of the World","url":"https://syriaccorpus.org/38"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage shifts from a metaphorical weaving image to a direct meditation on death, using repetition and contrast to develop the theme of mortality.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܡ̇ܘܬܵܐ ܒܲܠ̣ܥܲܥ","severity":"info","text":"The image of death swallowing life like a beast echoes similar imagery in Syriac poetry, e.g., in Ephrem's hymns on death and the grave.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"ܟܠ ܣܘܼܪ̈ܚܵܢܝܼܢ","severity":"info","text":"The lament over human corruption and the disturbance of cosmic order reflects Narsai's influence on later Syriac liturgical poetry, where sin disrupts both human and natural harmony.","cites":[{"key":"ed:dsc-38","label":"source edition: On the Iniquity of the World","url":"https://syriaccorpus.org/38"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'he says' (ܐܵܡܲܪ) in line 3 is unclear; it may refer to a biblical or patristic authority, but the text does not specify.","The phrase 'sin alone is not aware' (ܚ̄ܢܲܥ ܒܲܠܚܘܼܕ ܠܵܐ ܪܓܼܝܼܫܝܼܥ) is ambiguous: it could mean sin itself is unaware of the ruin it causes, or that only sin is oblivious to the general lament."],"confidence":"high","notes":[]},{"i":21,"ref":"p21","source":":ܡܸܛܠܵܬܲܢ ܠܒܼܝܼܫܵܐ ܒܪܝܼܬܵܐ ܢܲܚ̈ܬܹܿܐ ܕܐܸܒܼܠܵܐ\nܘܲܡܒܲܟܿܝܵܐ ܠܲܢ ܐܲܝܟ ܕܲܠܡܝܼܬܼܵܐ ܕܡܲܪܝܼܪ ܐܸܒܼܠܹܗ ܀ :ܡܲܪܝܼܪ ܐܸܒܼܠܵܐ ܕܝܘ̇ܡ ܥܵܩܵܬܼ̈ܢ ܡ̣ܢ ܟܠ ܐܸܒܼܠܝܼ̈ܢ\nܘܢܝܼܚ ܝܘܿܡ ܡ̇ܘܬܲܢ ܡ̣ܢ ܝܵܘ̈ܡ̇ܬܵܐ ܕܩܲܫܝܘܼܬܼ ܢܸܓܼܕܝ̈ܢ ܀ :ܒܢܸܓܼ̈ܕܹܿܐ ܘܟܹܐܒܹ̈ܐ ܛܠܸ݂ܩܘ ܝܵܘ̈ܡ̇ܬܵܐ ܕܝܵܘ̈ܡܲܝ ܚܲܝܲܝ̈ܢ\nܘܠܲܝܬܿ ܒܹܗ ܒܥܘܼܡܪܲܢ ܝܵܘܡ̇ܐ ܕܲܫܠܸܐ ܡ̣ܢ ܥܵܩܵܬܼ̈ܐ ܀ :ܡ̣ܢ ܛܲܠܝܘܬܲܢ ܪܲܒܿܝܘܼܢ ܟܹܐܒܹ̈ܐ ܐܲܟܼܡܵܐ ܕܲܟܼܬܼܝܼܒܼ\nܘܥܲܡ ܬܲܪܒܿܝܼܬܲܢ ܫ̣ܘܲܚ ܡܲܚ̈ܘܵܬܼܵܐ ܕܥܲܠ ܗܲܕܵܡܲܝ̈ܢ ܀ :ܡ̣ܢ ܫܘܼܪܵܝܵܐ ܕܫܘܼܪܵܝ ܓܸܢܣܲܢ ܩܲܦܚܘܼܢ ܟܹܐܒܹ̈ܐ\nܘܐܲܝܟ ܗܲܕܿܝܼܐܵܐ ܗ̤ܘܲܝ̈ ܥܵܩܵܬܼ̈ܐ ܠܡܲܪܕܿܝܼܬܼ ܚܲܝܲܝ̈ܢ ܀ :ܚܲܝܹ̈ܐ ܣܡܝܼܡܹ̈ܐ ܚ̣ܝܲܝܢܲܢ ܒܐܲܪܥܵܐ ܡ̣ܢ ܝܘܿܡ ܕܲܗ̤ܘܲܝܢ\nܘܠܵܐ ܫܠܹܝܢ ܡܸܢܲܢ ܩܹܐܪ̈ܣܹܐ ܩ̈ܫܲܝܵܐ ܕܚܵܣܘܿܡܘܼܬܼܵܐ ܀ :ܫܒܼܵܒܹ̈ܐ ܒܝܼܫܹ̈ܐ ܗܘ̤ܵܘ ܠܲܢ ܒܐܲܪܥܵܐ ܕܬܼܵܘܬܵܒܼܘܼܬܲܢ\nܘܒܲܙ̣ܘ ܡܲܪ̈ܗܵܛܲܢ ܘܫܲܥܒܸܿܕܼܘ ܚܲܝܲܝ̈ܢ ܒܥܲܡܠܵܐ ܩܲܫܝܵܐ ܀ :ܒܫ̣ܒܼܝܵܐ ܕܥܵܘ̣ܠܵܐ ܕܲܒܼܪܘܼܗܝ ܠܓܸܢܣܲܢ ܣܵܢ̈ܐܹܐ ܕܓܸܢܣܲܢ\nܘܥܲܒܼ݂ܕܿܘܼܢ ܥܲܒܼ̈ܕܼܿܐ ܠܲܪ̈ܓܼܝܼܓܵܬܼܵܐ ܕܣܘܼܥܪ̈ܵܢܲܝܗܘܿܢ ܀ :ܐܲܝܟ ܓܲܠܘܵܝܹ̈ܐ ܢܦܲܩܘ ܐܲܒܼܵܗܝ̈ܢ ܡ̣ܢ ܦܲܪܕܲܝܣܵܐ\nܘܲܥܡ݂ܲܪ ܒܐܲܪܥܵܐ ܕܡܲܠܝܵܐ ܟܘܼ̈ܒܹܿܐ ܘܟܹܐܒܹ̈ܐ ܘܡ̇ܘܬܵܐ ܀ :ܫܸܒܼܝܵܐ ܕܡܲܝܵ̈ܐ ܐܲܩܸܦ ܐܸܢܘܿܢ ܐܵܦ ܡ̣ܢ ܗܵܕܹܐ\nܘܲܠܘܲܝ ܫܸܒܼܝܵܐ ܘܠܵܘ ܚܘܼܒܵܠܵܐ ܕܠܵܐ ܚܵܘܣܵܢܵܐ ܀ :ܕܠܵܐ ܚܵܘܣܵܢܵܐ ܚܲܒܿܠܲܢ ܫܸܒܼܝܵܐ ܕܡ̇ܡܘܿܠ ܡܲܝܵ̈ܐ\nܘܓܲܪܦܹܗ ܠܥܲܦܪܵܐ ܕܪܘܼܟܵܒܼ ܦܲܓܼܪܲܝܢ ܘܛܲܡ̣ܪܹܗ ܒܐܲܪܥܵܐ ܀ :ܫܸܒܼܝܵܐ ܠܫܸܒܼܝܵܐ ܝܲܒܸܿܠ ܝܲܗ̄ܒܲܢ ܡ̣ܢ ܚܲܕܼ ܠܲܐ̄ܚܪܹܝܢ\nܘܠܵܐ ܐܲܓܲܪ ܠܲܢ ܕܢܲܓܲܪ ܒܐܲܬܼܪܵܐ ܕܬܼܵܘܬܵܒܼܘܼܬܲܢ ܀","english":"Because of the evil of the world, the groans of mourning and weeping are for you, as for one who is dead, whose mourning is bitter. Bitter is the mourning of the day of your afflictions, beyond all mournings. And bitter is the day of your death, beyond the days of harshness and trials. In trials and pains, the days of your life have perished, and there is not in your lifetime a day that is free from afflictions. From your youth, great pains have grown up, as it is written, and with your upbringing, fevers have settled upon your limbs. From the beginning of the beginning of your race, pains have bent you down, and like a guide, afflictions have been for the discipline of your life. Life is set for you in the earth from the day you were, and you have not ceased from the harsh scourges of chastisement. Evil neighbors were for you in the land of your dwelling, and they plundered your possessions and enslaved your life with harsh labor. In the captivity of iniquity, which brought your race to ruin, the multitudes of your race and made servants of the desires of their deeds. Like exiles, your fathers went out from Paradise, and they dwelt in a land full of thorns, pains, and death. The captivity of waters surrounded them also from this, and woe to the captivity and to the destruction without remedy. Without remedy, the captivity of the water of death destroyed you, and it swept away the dust of the covering of your bodies and buried it in the earth. Captivity delivers captivity from one to another, and it did not reward you for dwelling in the place of your habitation.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage intensifies the theme of death as an ongoing affliction, contrasting a 'bitter mourning' with all other mournings, and describes life as a series of trials from youth onward.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܐܒܠܐ","severity":"info","text":"The Syriac term ܐܒܠܐ (ʾeḇlā) means 'mourning' and is repeated to emphasize the perpetual state of grief, distinct from physical death.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"as it is written","severity":"info","text":"The phrase 'as it is written' (ܕܲܟܼܬܼܝܼܒܼ) likely alludes to a biblical text, possibly Job or Psalms, but the specific reference is not identified in the passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"captivity of waters","severity":"info","text":"The 'captivity of waters' (ܫܸܒܼܝܵܐ ܕܡܲܝܵ̈ܐ) may refer to the Flood or the waters of death, a common motif in Syriac literature for the inescapable condition of fallen humanity.","cites":[{"key":"ed:dsc-38","label":"source edition: On the Iniquity of the World","url":"https://syriaccorpus.org/38"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from general lament (groans, mourning) to specific afflictions (pains, fevers, captivity), then to the paradigmatic exile from Paradise, creating a narrative of cumulative suffering.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"exile from Paradise","severity":"info","text":"The image of fathers going out from Paradise as exiles parallels the Genesis narrative of Adam and Eve's expulsion, a foundational theme in Narsai's works.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'as it is written' may refer to a specific biblical verse, but the text does not provide a clear citation.","The 'captivity of waters' could be interpreted as the Flood or as a metaphor for death's dominion; the reading taken is the latter."],"confidence":"high","notes":[]},{"i":22,"ref":"p22","source":":ܫܸܒܼܝܵܐ ܩܲܕܼܡ̇ܐ ܫܒܼ݂ܵܢ ܡ̣ܢ ܐܲܬܼܪܵܐ ܦܲܐܝܵܐ ܕܲܥܕܹܝܢ\nܘܲܬܼܪܲܝܵܢܵܐ ܡ̣ܢ ܝܵܪܬܿܘܼܬܵܐ ܕܡܲܠܝܵܐ ܟܘܼ̈ܒܹܿܐ ܀ :ܫܸܒܼܝܵܐ ܐ̄ܚܪܹܢܵܐ ܫ̣ܒܼܵܢ ܡ̣ܢ ܒܵܒܹܠ ܒܝܲܕܼ ܦܘܼܠܵܓܼܵܐ\nܘܙܲܪܩܹܗ ܠܡܸܕܪܲܢ ܒܐܲܪܒܲܥܦܸܢ̈ܝܵܢ ܒܝܲܡܵܐ ܘܝܲܒܼܫܵܐ ܀ :ܬܠܵܬܵܐ ܫܸܒܼܝܝܼ̈ܢ ܕܒܼܝܼܫ ܚܲܕܼ ܡ̣ܢ ܚܲܕܼ ܫ̣ܒܼܵܐܘܼܗܝ ܠܓܸܢܣܲܢ\nܘܚܲܕܼ ܡ̣ܢ ܓܸܢܣܲܢ ܚܪܵܪ ܓܸܢܣܲܢ ܡ̣ܢ ܥܲܒܼܕܿܘܼܬܼܵܐ ܀ :ܥܝܵܕܼܵܐ ܒܝܼܫܵܐ ܥܬܸܩ ܒܹܗ ܒܓܸܢܣܲܢ ܡ̣ܢ ܫܘܼܪܵܝܵܐ\nܘܗܲܢܝܼܐܵܐ ܠܹܗ ܥܲܒܼܕܿܘܼܬܼ ܥܲܒܼ̈ܕܹܿܐ ܡ̣ܢ ܚܹܐܪܘܼܬܼܵܐ ܀ :ܠܵܘ ܚܹܐܪܘܼܬܼܵܐ ܕܦܘܼܠܚܵܢ ܥܲܒܼ̈ܕܹܿܐ ܪܚܸܡ̣ ܒܲܪ ܚܹܐܪܹ̈ܐ\nܘܠܵܐ ܪܵܓܵܐ ܠܹܗ ܕܲܢܪܝܼܡ ܪܹܫܹܗ ܡ̣ܢ ܥܲܒܼܕܿܘܼܬܼܵܐ ܀ :ܗܵܢܵܐ ܥܝܵܕܼܵܐ ܥܲܒܼ݂ܕܹܿܗ ܕܢܸܒܼܠܲܥ ܢܸܓܼ̈ܕܹܿܐ ܩ̈ܫܲܝܵܐ\nܘܗܵܐ ܡܸܬܼܒܲܣܒܲܣ ܒܲܚܒܼܵܪ̈ܵܬܼܵܐ ܕܦܲܓܼܪܵܐ ܘܢܲܦܫܵܐ ܀ :ܒܦܲܓܼܪܹܗ ܘܢܲܦܫܹܗ ܡܲܣܓܹܿܐ ܚܵܛܹ̇ܐ ܘܡܲܣܓܸܿܐ ܒܵܠܲܥ\nܘܲܡܬܼܝܼܚ ܟܠܢܵܫ ܠܢܸܓܼ̈ܕܹܿܐ ܩ̈ܫܲܝܵܐ ܘܠܵܐ ܡܸܬܼܟܲܚܲܕܼ ܀ :ܥܲܡܹܗ ܗܲܠܟܲܬ̤ ܩܲܫܝܘܼܬܼ ܢܸܓܼܕܿܘ̈ܗܝ ܒܟܼܠܗܘܿܢ ܕܵܪܹ̈ܐ\nܘܝܲܬܿܝܼܪܵܐܝܼܬܼ ܒܕܵܪܪ̈ܲܢ ܕܝܼܠܲܢ ܥܲܦ݂ ܡܲܚ̈ܘܵܬܼܵܐ ܀ :ܢܸܓܼ̈ܕܹܿܐ ܩ̈ܫܲܝܵܐ ܡ̣ܢ ܟܠ ܓܲܒܿܝܼ̈ܢ ܗܵܐ ܟܪܝܼܟܼܝܼܢ ܠܲܢ\nܘܗܵܐ ܒܵܠ̇ܥܝܼܢܲܢ ܘܠܵܐ ܡܸܣܬܲܝܟܼܝܼܢ ܙܢܲܝ̈ ܒܝܼ̈ܫܵܬܲܢ ܀ :ܕܠܵܐ ܡܸܢܝܵܢܵܐ ܣܓܼܝܼ ܒܝܼ̈ܫܵܬܲܢ ܘܲܫܟܼܝܼܪ̈ܵܬܲܢ\nܘܲܕܠܵܐ ܣܵܟܼܵܐ ܪܲܒܲܬܼ ܢܲܓܿܕܼܘܼܗ̇ ܠܡܲܪܲܚܘܼܬܲܢ ܀ :ܩܫܹܝܢ ܗ̄ܘ̣ܵܘ ܢܸܓܼܕܲܝ̈ܢ ܡ̣ܢ ܟܠ ܢܸܓܼ̈ܕܹܿܐ ܕܲܒܼܟܼܠ ܕܵܪ̈ܝܼܢ\nܘܠܲܝܬܿ ܗ̄ܘ̣ܵܐ ܐܲܦܬܼܵܐ ܒܹܝܬܼ ܚܲܕܼ ܠܲܐ̄ܚܪܹܝܢ ܒܪܸܡܙܵܐ ܀ :ܪܸܡܙܵܐ ܟܲܣܝܵܐ ܟܲܢܸܫ ܐܸܢܘܿܢ ܠܘܲܥܕܑܵܐ ܕܚܲܝܲܝ̈ܢ\nܘܐܲܠܸܦ ܐܸܢܘܿܢ ܠܡܸܥܒܲܕܼ ܩܹܐܪܣܵܐ ܥܲܡ ܒܝܼܫܘܼܬܲܢ ܀","english":"The first captivity carried off from the place of the covenant of the time of the end, and the second from the inheritance of the king of the ages. The other captivity carried off from Babylon by division, and cast it to the west on the four quarters of sea and land. Three captivities, each worse than the other, carried off the body, and one from the body freed the body from servitude. An evil custom grew old in the body from the beginning, and the servitude of slaves is easier for it than freedom. Not the freedom of the labor of slaves does the free man love, nor does he rejoice that he might raise his head from servitude. This custom makes the hard tendons of Belial, and it is dissolved in the bonds of body and soul. In his body and soul he increases sin and increases swallowing, and he stretches out every man to hard tendons and is not ashamed. With him the hardness of his tendons walks in all generations, and especially in our own times more than in the ages. Hard tendons from all sides are now wound around us, and they swallow us and are not sated with our evils. Without measure are our evils and our drunkennesses, and without end is the greatness of the fortune of our wantonness. Harder were our tendons than all tendons in all our generations, and there was no opening between one and another at a sign. A hidden sign will cast you to the time of your life, and will teach you to make a pact with your evils.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܫܸܒܼܝܵܐ","severity":"info","text":"The term ܫܸܒܼܝܵܐ (šebyā) means 'captivity' and here refers to the three historical captivities of Israel (Assyrian, Babylonian, and Roman) as a typology for the soul's bondage to sin.","cites":[{"key":"ed:dsc-38","label":"source edition: On the Iniquity of the World","url":"https://syriaccorpus.org/38"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܵܒܹܠ","severity":"info","text":"The reference to Babylon (ܒܵܒܹܠ) alludes to the Babylonian captivity (6th century BCE), a standard typological event in Syriac literature for exile and divine punishment.","cites":[{"key":"ed:dsc-38","label":"source edition: On the Iniquity of the World","url":"https://syriaccorpus.org/38"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܢܸܓܼ̈ܕܹܿܐ ܩ̈ܫܲܝܵܐ","severity":"info","text":"The phrase ܢܸܓܼ̈ܕܹܿܐ ܩ̈ܫܲܝܵܐ (gḏē qaššāyē, 'hard tendons') is a metaphor for the binding forces of sin and evil, personified as belonging to Belial (ܒܠܲܥ), a demonic figure in Jewish and Christian tradition.","cites":[{"key":"ed:dsc-38","label":"source edition: On the Iniquity of the World","url":"https://syriaccorpus.org/38"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܠܲܥ","severity":"info","text":"Belial (ܒܠܲܥ) appears in the Hebrew Bible (e.g., Deut 13:13) and in the New Testament (2 Cor 6:15) as a personification of worthlessness or evil; here it is adapted into Syriac as a demonic agent of bondage.","cites":[{"key":"ed:dsc-38","label":"source edition: On the Iniquity of the World","url":"https://syriaccorpus.org/38"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a historical typology of three captivities to a moral allegory of the body's enslavement to sin, marked by the repeated phrase 'hard tendons' as a structural refrain.","cites":[{"key":"ed:dsc-38","label":"source edition: On the Iniquity of the World","url":"https://syriaccorpus.org/38"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܲܬܼܪܵܐ ܦܲܐܝܵܐ ܕܲܥܕܹܝܢ","severity":"caution","text":"The phrase 'place of the covenant of the time of the end' (ܐܲܬܼܪܵܐ ܦܲܐܝܵܐ ܕܲܥܕܹܝܢ) is obscure; it may refer to Jerusalem or a symbolic eschatological location, but the Syriac is ambiguous.","cites":[{"key":"ed:dsc-38","label":"source edition: On the Iniquity of the World","url":"https://syriaccorpus.org/38"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'place of the covenant of the time of the end' is unclear; it may be Jerusalem or a typological site.","The phrase 'one from the body freed the body from servitude' could refer to a specific historical event (e.g., the Exodus) or a spiritual liberation; the Syriac is ambiguous."],"confidence":"medium","notes":[]},{"i":23,"ref":"p23","source":":ܩܹܐܪܣܵܐ ܪܲܒܵܐ ܥܒ݂ܲܕܼܘ ܘܣܵܡ̣ܘ ܥܲܡܲܢ ܢܸܓܼ̈ܕܹܿܐ ܕܥܲܡܲܢ\nܘܒܲܙܥܘܼܗܝ ܠܥܲܡܲܢ ܒܓܹܐܪܹ̈ܐ ܫܢܝܼܢܹ̈ܐ ܕܟܲܦܢܵܐ ܘܨܲܗܝܵܐ ܀ :ܐܲܝܟ ܡܲܫܪܝܼܬܼܵܐ ܚܲܕܼܪܘܼܢ ܟܹܐܒܹ̈ܐ ܡ̣ܢ ܟܠ ܓܲܒܿܝܼ̈ܢ\nܘܠܵܐ ܦܠ݂ܲܛ ܓܘܼܫܡܵܐ ܕܠܵܐ ܐܸܬܼܡܚܝܼ ܒܲܚܒܼܵܪ̈ܬܼܵܐ ܀ :ܟܠܹܗ ܓܘܼܫܡܲܢ ܗܘ̤ܵܐ ܚܲܕܼ ܫܘܼܚܢܵܐ ܕܠܵܐ ܚܘܼܠܡܵܢܵܐ\nܘܢܸܕܲܬ̤ ܡܸܢܹܗ ܠܐܵܣܵܘ̈ܬܼܵܐ ܘܠܵܐ ܬܘܼܒܼ ܥܲܨܒܿܘܼܗܝ ܀ :ܟܲܦܢܵܐ ܘܟܹܐܒܹ̈ܐ ܒܲܣܒܸܿܣܘ ܦܲܓܼܪܹܗ ܘܕܼܵܘܸܕܼܘ ܢܲܦܫܹܗ\nܘܐܵܘܦܝܼܘ ܚܲܝܵܘ̈ܗܝ ܡ̣ܢ ܡ̇ܙܘܿܢܵܐ ܘܡ̣ܢ ܚܲܝܘܼܬܵܐ ܀ :ܠܲܝܬܿ ܚܲܝܘܼܬܼܵܐ ܒܚܲܝܹ̈ܐ ܕܐ̄ܢܵܫܵܐ ܘܠܵܐ ܟܠ ܟܠܹܗ\nܘܐܸܢ ܐܝܼܬܼ ܠܵܐ ܐܝܼܬܼ ܕܗܵܐ ܠܲܝܬܿ ܡܸܕܹܿܡ ܕܲܡܩܝܼܡ ܚܲܝܗܹܐ ܀ :ܓܡ݂ܲܪ ܡ̇ܙܘܿܢܵܐ ܕܲܡܩܝܼܡ ܚܲܝܹ̈ܐ ܡ̣ܢ ܦܘܼܡ ܚܲܝܹ̈ܐ\nܘܲܬܼܠܹܝܢ ܚܲܝܘ̈ܗܝ ܕܲܟܼܪܸܐ ܚܲܝܹ̈ܐ ܩܕܼܵܡ ܒܵܒܼܵܬܹ̈ܗ ܀ :ܠܫܘܼܠܵܡ ܚܲܝܘ̈ܗܝ ܚܵܐܲ݁ܪ ܟܠܢܵܫ ܡܙܲܠܗܲܙ ܚܲܝܹ̈ܐ\nܘܪܵܢܹ̇ܐ ܘܕܵܚܹ̇ܠ ܕܕܲܠܡܵܐ ܩܸܪܒܲܬ̤ ܦܪܵܬܼܘܿܙܡܝܹܗ ܀ :ܒܪܲܡܫܵܐ ܐܵܡܲ݁ܪ ܕܐܵܪܵܐ ܐܝܼܬܿܝܼ ܥܕܲܡ̇ܐ ܠܨܲܦܪܵܐ\nܘܥܸܕܼܵܢ ܨܲܦܪܵܐ ܡܫܲܐܸܠ ܠܚܲܒܼܪ݁ܵܘܗܝ ܕܲܥܪܵܒܼ ܫ̣ܡܫܵܐ ܀ :ܥܲܡܹܗ ܕܝܵܘܡ̇ܐ ܪܵܕܹܐ ܒܪܸܢܝܵܐ ܕܥܲܠ ܥܵܩܵܬܹ̈̄ܐ\nܕܡܸܢܵܝܵܢ ܫܵܥܑܹ̈ܐ ܕܠ݂ܠܲܝ ܐܝܼܡܵܡ ܥܦܝܼܦ ܫܘܼܢܵܩܹܗ ܀ :ܘܵܝܠܹܗ ܠܕܵܘܝܵܐ ܟܝܵܢ ܒܲܪܢܵܫܵܐ ܕܲܟܼܡܵܐ ܡܕܵܘܲܕܼ\nܘܲܟܼܡܵܐ ܣܒܼܝܼܣܝܼܢ ܚܲܫܲܝ̈ ܢܲܦܸܫܹܗ ܘܟܹܐܒܲܝ̈ ܦܲܓܼܪܹܗ ܀ :ܘܵܝܵܐ ܠܘܹܐ ܠܹܗ ܠܲܕܼܘܸܐ ܡ̣ܢ ܟܠ ܒܟܼܠܗܘܿܢ ܕܵܪܹ̈ܐ\nܘܝܲܬܿܝܼܪ ܕܵܘܹܐ ܒܕܼܵܪܲܢ ܕܝܼܠܲܢ ܡ̣ܢ ܟܠ ܕܵܪ̈ܝܼܢ ܀ :ܒܕܵܪܲܢ ܕܝܼܠܲܢ ܕܵܘܹܐ ܘܲܡܥ̇ܩ ܟܠ ܒܲܪܢܵܫܵܐ\nܘܲܥܦܝܼܦ ܘܵܝܵܐ ܘܣܲܓܿܝܼ ܢܸܓܼܕܵܐ ܘܪܲܒ ܫܘܼܢܵܩܵܐ ܀","english":"They made a great trench and placed around the people troops of the people, and they scattered the people with sharp arrows of hunger and thirst. Like a camp, pains surrounded from all sides, and no body escaped being struck by the blows. The whole people became one wound without healing, and its nature turned away from cures and no longer recovered. Hunger and pains dissolved his flesh and crushed his soul, and they cut off his life from sustenance and from life. There is no life in the life of a man, nor any whole; and if there is, it is not, for there is nothing that sustains their life. Sustenance that sustains life consumes life from the mouth of life, and hangs the life of the living one before his father. At the end of his life, every man looks with longing at life, and rejoices and fears that perhaps his end has drawn near. In the evening he says, \"Would that morning would come,\" and when morning comes, he asks his companions if the sun has set. With the day he runs in the course that is upon the wheels, from which the hours of the night and day are woven, his silence is great. Woe to the wretched one, how the man is crushed, and how his soul's pains and his body's sorrows are multiplied. Woe clings to the wretched one from all generations, and he is more wretched in our generation than all generations. In our generation, every man is wretched and groans, and woe is great, and the troop is large, and the silence is great.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܩܹܐܪܣܵܐ ܪܲܒܵܐ","severity":"info","text":"The 'great trench' (qērsā rabbā) is a metaphor for the siege or calamity that encloses the people, intensifying the image of captivity from the previous passage.","cites":[{"key":"ed:dsc-38","label":"source edition: On the Iniquity of the World","url":"https://syriaccorpus.org/38"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܓܘܼܫܡܵܐ","severity":"info","text":"The Syriac term gūšmā (body) here refers collectively to the people as a single entity, consistent with Narsai's use of corporate imagery for the afflicted community.","cites":[{"key":"ed:dsc-38","label":"source edition: On the Iniquity of the World","url":"https://syriaccorpus.org/38"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܟܲܦܢܵܐ ܘܨܲܗܝܵܐ","severity":"info","text":"The pairing of 'hunger and thirst' (kafnā wa-ṣahyā) echoes Old Testament prophetic descriptions of divine punishment, e.g., in Deuteronomy 28:48 and Lamentations, though no direct citation is marked.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܵܝܠܹܗ ܠܕܵܘܝܵܐ","severity":"info","text":"The repeated exclamation 'Woe to the wretched one' (wayleh l-dāwyā) marks a structural shift to a lament over the human condition, intensifying the rhetorical force of the passage.","cites":[{"key":"ed:dsc-38","label":"source edition: On the Iniquity of the World","url":"https://syriaccorpus.org/38"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܕܵܪܲܢ ܕܝܼܠܲܢ","severity":"info","text":"The reference to 'our generation' (dāran dīlan) situates Narsai's homily in a contemporary context of suffering, likely reflecting the socio-political turmoil of 5th-century Mesopotamia under Sasanian rule.","cites":[{"key":"ed:dsc-38","label":"source edition: On the Iniquity of the World","url":"https://syriaccorpus.org/38"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܲܬܼܠܹܝܢ ܚܲܝܘ̈ܗܝ ܕܲܟܼܪܸܐ ܚܲܝܹ̈ܐ ܩܕܼܵܡ ܒܵܒܼܵܬܹ̈ܗ","severity":"caution","text":"The phrase 'hangs the life of the living one before his father' is obscure; it may refer to a ritual or metaphorical suspension of life, but the exact sense is uncertain and may be corrupt.","cites":[{"key":"ed:dsc-38","label":"source edition: On the Iniquity of the World","url":"https://syriaccorpus.org/38"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the father' (bābāteh) in the hanging metaphor is unclear; it could be a literal parent, a spiritual father, or God.","The phrase 'sustenance that sustains life consumes life from the mouth of life' is paradoxical and may reflect a textual corruption or deliberate irony."],"confidence":"medium","notes":[]},{"i":24,"ref":"p24","source":":ܪܲܒܿ ܫܘܼܢܵܩܵܐ ܕܲܚܙ݂ܲܝ̈ ܥܲܝܢܲܝ̈ܢ ܘܲܫ̣ܡܲܥ ܐܸܕܢܲܝ̈ܢ\nܪܲܕܼܦܘ̣ܢ ܟܹܐܒܹ̈ܐ ܘܪܲܕܼܦܘܼܢ ܐ̄ܢܵܫܵܐ ܬܿܪܬܹܿܝܢ ܒܲܚܕܵܐ ܀ :ܣܒ݂ܲܠ ܒܲܪܢܵܫܲܢ ܡܲܪܝܼܪ ܝܲܨܪܵܐ ܫܸܒܼܝܵܐ ܕܟܼܦܢܵܐ\nܘܫܸܒܼܝܵܐ ܕܐ̄ܢܵܫܵܐ ܕܒܼܝܼܫ ܡ̣ܢ ܟܲܦܢܵܐ ܘܡ̣ܢ ܟܠ ܒܝܼ̈ܫܵܢ ܀ :ܩܫܹܐ ܫܸܒܼܝܵܐ ܕܲܒܼܢܲܝ̈ ܗܵܓܼܵܪ ܐܵܦ ܡ̣ܢ ܟܲܦܢܵܐ\nܘܡܲܪܝܼܪܵܐ ܗ̄ܘ̣ܵܬܼ ܡܚܘܿܬܼܵܐ ܕܲܒܼܗܘܿܢ ܡ̣ܢ ܟܘܼܪ̈ܗܵܢܹܐ ܀ :ܠܡܸܪܲܬܼ ܚܸܘܝܵܐ ܕܵܡ̇ܝܵܐ ܡܚܘܿܬܼܵܐ ܕܲܒܼܢܵܘ̈ܗܝ ܕܐܲܒܼܪܵܡ\nܘܛܵܟ ܐܝܼܬܼ ܦܘܼܪܣܵܐ ܠܡܸܪܲܬܼ ܪ̈ܲܚܫܵܐ ܘܲܠܗܘܿܢ ܠܵܐ ܐܝܼܬܼ ܀ :ܠܘܲܝ ܕܹܝܢ ܠܵܐ ܩܪܹܝܢ ܒܫܸܡ ܐܲܒܼܪܵܗܵܡ ܒܢܲܝ̈ ܡܸܨܪܵܝܬܵܐ\nܕܗܵܐ ܡܸܬܼܥܲܕܠܝܼܢ ܠܵܐ ܝܵܕܼܘܿܥ̈ܿ ܒܗܵܢ ܟܘܼܢܵܝܵܐ ܀ :ܠܘܲܝ ܠܵܐ ܩ̣ܪܸܒܼ ܗ̄ܘ̣ܵܐ ܗܵܘ̇ ܙܲܕܿܝܼܩܵܐ ܠܗܵܝ̇ ܫܵܛܝܼܬܼܵܐ\nܟܒܲܪ ܫܵܠܹ̇ܝܢ ܗ̄ܘ̣ܵܘ ܡܸܬܼܟܲܫܠܵܢܹ̈ܐ ܡ̣ܢ ܟܸܫܠܲܝ̈ܗܘܿܢ ܀ :ܠܘܲܝ ܐܝܼܬܼ ܗ̄ܘ̣ܵܐ ܠܗܘܿܢ ܫܡܵܐ ܢܘܼܟܼܪܵܝܵܐ ܕܢܘܼܟܼܪܵܝ ܠܐܒܼܪܵܡ\nܡܸܬܼܟܲܢܹܝܢ ܗ̄ܘ̣ܵܘ ܒܲܥܪܝܼܪ̈ܵܝܹܐ ܐܲܝܟ ܐܲܒܼܘܼܗܘܿܢ ܀ :ܥܪܵܕܼܵܐ ܕܒܲܪܵܐ ܩܪ̣ܵܝܗܝ ܒܵܪܘܿܝܵܐ ܠܪܹܫ ܫܲܪ̈ܵܒܼܵܬܼܗܘܿܢ\nܕܝܵ̇ܕܲܥ ܗ̄ܘ̣ܵܐ ܠܹܗ ܕܠܵܐ ܡܨܸܐ ܢܵܛ̇ܲܪ ܛܲܟܼܣܵܐ ܕܐ̄ܢܵܫܵܐ ܀ :ܚܲܝܘܲܬܼ ܒܲܪܢܵܫ ܦܐܹܐ ܕܢܸܬܼܟܲܢܹܐ ܒܲܪ ܡܸܨܪܵܬܵܐ\nܘܲܢܪܝܼܡ ܡܸܢܹܗ ܫܡܵܐ ܕܐܲܒܼܪܵܗܵܡ ܪܵܚܹ̇ܡ ܐ̄ܢܵܫܵܐ ܀ :ܪܵܚܹ̇ܡ ܐ̄ܢܵܫܵܐ ܘܪܵܚܹ̇ܡ ܡ̇ܪܹܗ ܐܝܼܬܼܵܘܗܝ ܐܲܒܼܪܵܡ\nܡ̇ܕܹܝܢ ܙܵܕܹܩ ܕܟܹܐܢܹ̈ܐ ܢܸܗܘܘܿܢ ܒܢܲܝ̈ܵܐ ܠܟܹܐܢܵܐ ܀ :ܠܵܐ ܥܕܝܼܠ ܐܲܒܼܪܵܡ ܕܐܵܘܠܸܕܼ ܒܝܼܫܹ̈ܐ ܘܒܲܥܪܝܼܪ̈ܵܝܹܐ\nܒܝܼܫܹ̈ܐ ܥܕܝܼܠܝܼܢ ܕܠܵܐ ܪܕܼܵܘ ܒܐܘܼܪܚܵܐ ܕܚܘܼܒܹܿܗ ܕܐܲܒܼܪܵܡ ܀","english":"The great gap of the visions of the eyes and the hearing of the ears: pains pursued and the pursuit of fire, the two together. The human being endured a bitter formation, the captivity of hunger and the captivity of fire, which is worse than hunger and worse than all evils. Harsh is the captivity of the sons of Hagar, even more than hunger, and bitter was the blow that was among them, more than diseases. To strike the serpent resembles the blow of the sons of Abraham, and there is no opportunity to strike the serpents, and for them there is none. Woe, then, that he was not called by the name of Abraham among the Egyptians, for behold, they are being tormented and do not know in this contest. Woe, that righteous one did not approach that mad one; they would have ceased from their stumbling blocks. Woe, that they had a secondary name of the memorial of Abraham; they would have been corrected by the cruel ones like their father. The call of the wild one called them, the Creator, to the head of their generations, for he knew that he could not preserve the order of fire. The life of the human being is a mouth that is corrected by the son of Egypt, and he raises from him the name of Abraham, lover of fire. Lover of fire and lover of his Lord is Abraham; therefore it is right that pains become for those who seek pain. Abraham did not beget evil ones and cruel ones; evil ones are those who did not tread the path of the love of Abraham.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܪܲܒܿ ܫܘܼܢܵܩܵܐ","severity":"info","text":"The phrase 'great gap' (or 'wide chasm') may denote a conceptual or experiential divide between sensory perception and the reality of suffering, a theme in Narsai's ascetical theology.","cites":[{"key":"ed:dsc-38","label":"source edition: On the Iniquity of the World","url":"https://syriaccorpus.org/38"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܐ̄ܢܵܫܵܐ","severity":"info","text":"The term 'fire' (ܐ̄ܢܵܫܵܐ) recurs as a metaphor for torment or divine judgment, possibly alluding to eschatological fire or the purgative suffering of the body.","cites":[{"key":"ed:dsc-38","label":"source edition: On the Iniquity of the World","url":"https://syriaccorpus.org/38"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܲܒܼܪܵܡ","severity":"info","text":"Abraham (Abram) is invoked as a type of righteous sufferer or intercessor, echoing Genesis narratives and later Syriac exegetical traditions that portray him as a model of faith amid affliction.","cites":[{"key":"ed:dsc-38","label":"source edition: On the Iniquity of the World","url":"https://syriaccorpus.org/38"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܢܲܝ̈ ܡܸܨܪܵܝܬܵܐ","severity":"info","text":"The 'Egyptians' here likely refer to the biblical oppressors of Israel or, in a typological sense, to any hostile worldly power; Narsai may be drawing on the Exodus narrative as a paradigm of persecution.","cites":[{"key":"ed:dsc-38","label":"source edition: On the Iniquity of the World","url":"https://syriaccorpus.org/38"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܠܘܲܝ","severity":"info","text":"The triple repetition of 'Woe' (ܠܘܲܝ) structures this passage as a lament, intensifying the rhetorical force and underscoring the failure of the people to invoke Abraham's name or follow his path.","cites":[{"key":"ed:dsc-38","label":"source edition: On the Iniquity of the World","url":"https://syriaccorpus.org/38"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܪܵܚܹ̇ܡ ܐ̄ܢܵܫܵܐ","severity":"info","text":"The epithet 'lover of fire' for Abraham is unusual; it may reflect a later Syriac ascetical tradition that valorizes suffering as a means of spiritual purification, possibly influenced by monastic literature.","cites":[{"key":"ed:dsc-38","label":"source edition: On the Iniquity of the World","url":"https://syriaccorpus.org/38"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the sons of Hagar' (ܒܢܲܝ̈ ܗܵܓܼܵܪ) is ambiguous: it may refer to Ishmaelites or, more broadly, to non-Israelite peoples; the text does not specify a historical referent.","The phrase 'the call of the wild one' (ܥܪܵܕܼܵܐ ܕܒܲܪܵܐ) is obscure; it may denote a divine summons or a personification of chaos, but the exact sense is uncertain."],"confidence":"medium","notes":[]},{"i":25,"ref":"p25","source":":ܐܵܦ ܐ̄ܢܵܐ ܕܥܸܕܠܹ̇ܬܼ ܠܟܼܠ ܥܸܕܠܵܝܝܼ̈ܢ ܫܵܘ̇ܝܵܐ ܡܸܠܲܬܼܝ\nܕܐܸܡ̇ܪܹܬܼ ܕܲܠܘܲܝ ܠܵܐ ܩ̣ܪܸܒܼ ܐܲܒܼܪܵܡ ܠܗܵܓܼܵܪ ܐܲܡܬܵܐ ܀ :ܠܵܘ ܐܲܒܼܵܗܹ̈ܐ ܡܨܸܝܢ ܕܲܢܨܘܼܪܘܼܢ ܚܹܐܪܘܼܬܼ ܢܲܦܸܫܵܐ\nܚܸܐܪܘܼܬܼ ܢܦܸܫܵܐ ܗ̄ܝ̣ ܕܥܵܒܼ݁ܕܵܐ ܟܹܐܢܹ̈ܐ ܐܵܦ ܥܵܘܵܠܹ̈ܐ ܀ :ܠܥܵܕܼܠܲܝ̈ ܐܵܒܼܪܵܡ ܐܸܡ̇ܪܹܬܼ ܗܵܠܹܝܢ ܐܵܦ ܐܵܡܲ݁ܪ ܐ̄ܢܵܐ\nܕܐܸܢ ܗܵܓܼܪ̈ܵܝܹܐ ܫܒ̣ܵܐܘܼܢ ܡܲܓܵܢ ܐ̄ܚܪܸ̈ܢܹܐ ܠܡܵܢܵܐ ܀ :ܠܡܵܐ ܩܕܹܫܵܝܹ̈ܐ ܐ̄ܚܝܵܢܹ̈ܐ ܐܸܢܘܿܢ ܕܲܒܼܢܲܝ̈ ܗܵܓܵܪ\nܕܒܲܙ̣ܘܼܗܝ ܠܥܵܠܡܵܐ ܒܸܙܬܼܵܐ ܕܥܵܠ̈ܒܵܐ ܠܕܹܐܫܡܲܥܠܵܝܹ̈ܐ ܀ :ܠܡܵܐ ܡ̣ܢ ܐܲܒܼܪܵܡ ܪܕܼܵܐ ܚܘܼܒܵܠܵܐ ܕܲܛܡܘܼܪ̈ܝܹܐ\nܕܥܲܒܼ݂ܕܿܘܼܗ̇ ܠܐܵܬܼܘܪ ܐܵܡ̇ܐ ܕܡܲܠ̈ܟܹܿܐ ܐܲܝܟ ܨܵܕܼܝܼܬܼܵܐ ܀ :ܠܵܐ ܟܹܝܬܼ ܢܸܥܕܿܘܿܠ ܠܵܐ ܠܐܲܒܼܵܗܹ̈ܐ ܠܲܒܼܢܲܝܵ̈ܐ\nܐܸܠܵܐ ܠܝܲܨܪܵܐ ܕܦܵܪܹܫ ܬܲܪܬܹܿܝܢ ܛܵܒܼܝܼܫܵܬܵܐ ܀ :ܠܝܲܨܪܵܐ ܒܝܼܫܵܐ ܕܒܼܢܲܝ̈ ܗܵܓܼܵܪ ܢܸܥܝܕܿܘܿܠ ܟܠܫܵܥ\nܘܝܲܬܿܝܼܪܵܐܝܼܬܼ ܠܥܲܡܵܐ ܕܲܩܕܸܫ ܚܲܝܘ̄ܬܼܵܢܵܝܹ̈ܐ ܀ :ܠܵܐ ܒܲܥܪܝܼܪܵܝ ܟܝܵܢ ܚܲܝ̈ܘܵܬܼܵܐ ܐܲܝܟ ܩܕܹܫܵܝܵܐ\nܘܗܵܐ ܬܲܚܘܝܼܬܵܐ ܕܠܵܐ ܡܫܲܝܢܘܼܬܼܗܘܿܢ ܒܡܸܕܹܿܡ ܕܲܣܥ݂ܲܪܘ ܀ :ܠܵܐ ܣܥ݂ܲܪܘ ܚܲܗܠܹ̈ܐ ܕܲܒܼܢܲܝ̈ ܗܵܓܼܵܪ ܐܲܟܼܡܵܐ ܕܲܣܥ݂ܲܪܘ\nܘܠܵܐ ܛܡܘܼܪ̈ܝܹ̈ܐ ܥܒܲܕܼܘ ܚܘܼܒܵܠܵܐ ܕܚܲܒܸܿܠܘ ܗܵܢ̇ܘܿܢ ܀ :ܥܲܒ݂ܲܪ ܚܘܼܒܵܠܗܘܿܢ ܠܲܕܿܬܲܚܝܡܢܵܝܹ̈ܐ ܘܠܲܕܼܓܼܪ̈ܒܿܝܹ̈ܐ\nܘܛܵܟ ܠܲܝܬܼܿ ܒܝܼܫܬܿܐ ܕܦܵܚ̇ܡܵܐ ܠܒܼܝܼܫܬܵܐ ܕܲܣܥ݂ܲܪܘ ܒܐܲܪܥܲܢ ܀ :ܒܗܵܠܹܝܢ ܢܸܓ̈ܿܕܹܿܐ ܒܸܠܥܲܬ̤ ܐܲܪܥܲܢ ܡܲܠܝܲܬܼ ܥܵܘ̣ܠܵܐ\nܘܲܒܼܥܵܘܵܠܹ̈ܐ ܕܒܼܝܼܫܝܼܢ ܡܸܢܲܢ ܗܘ̤ܵܬܼ ܡܲܪܕܿܘܼܬܲܢ ܀","english":"Also the one who judges all judges is equal in word, that you said that Abraham did not approach Hagar the maidservant. No, the fathers are not able to preserve freedom of the soul; freedom of the soul is that which makes sins and iniquities. To the judges of Abraham you said these things, and the one also says that if the Hagarenes leave off, other torments come to what? Why do the holy living ones not become those who pursue Hagar, that by his plunder of the world, the plunder of the victors to the Ishmaelites? Why from Abraham does the destruction of the Amorites flee, that they made Assyria a mother of kings like a righteous one? Not that the judge judges the fathers who pursue, but the evil inclination that separates the two good things. The evil inclination that pursues Hagar judges every hour, and especially the people who sanctify the animal-like lives. Not by nature do the animals live like the holy one, and behold the demonstration of their lack of reason in nothing that they did. They did not do the sins of those who pursue Hagar as black as they did, and the Amorites did not do the destruction that they destroyed. Their destruction passed to the southerners and the westerners, and there is no evil that equals the evil that they did in the earth. In these, the fibers swallowed up the earth full of iniquity, and from the iniquities that are worse than them came our rebellion.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܐ̄ܢܵܐ ܕܥܸܕܠܹ̇ܬܼ ܠܟܼܠ ܥܸܕܠܵܝܝܼ̈ܢ","severity":"info","text":"The phrase 'the one who judges all judges' likely refers to God as the ultimate judge, a common theme in Narsai's homilies.","cites":[{"key":"ed:dsc-38","label":"source edition: On the Iniquity of the World","url":"https://syriaccorpus.org/38"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܲܒܼܪܵܡ ܠܗܵܓܼܵܪ ܐܲܡܬܵܐ","severity":"info","text":"The reference to Abraham and Hagar the maidservant alludes to Genesis 16:1-4, where Abraham fathers Ishmael with Hagar.","cites":[{"key":"ed:dsc-38","label":"source edition: On the Iniquity of the World","url":"https://syriaccorpus.org/38"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܗܵܓܼܪ̈ܵܝܹܐ","severity":"info","text":"'Hagarenes' is a Syriac term for Arabs or Muslims, often used polemically in Syriac literature to denote Ishmael's descendants.","cites":[{"key":"ed:dsc-38","label":"source edition: On the Iniquity of the World","url":"https://syriaccorpus.org/38"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܛܡܘܼܪ̈ܝܹܐ","severity":"info","text":"'Amorites' refers to a biblical people (e.g., Genesis 15:16), here used symbolically for a group associated with destruction.","cites":[{"key":"ed:dsc-38","label":"source edition: On the Iniquity of the World","url":"https://syriaccorpus.org/38"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܠܝܲܨܪܵܐ ܕܦܵܪܹܫ ܬܲܪܬܹܿܝܢ ܛܵܒܼܝܼܫܵܬܵܐ","severity":"info","text":"The passage shifts from historical figures to a moral dichotomy: the 'evil inclination' (ܝܲܨܪܵܐ ܒܝܼܫܵܐ) separates good things, a key theme in Narsai's anthropology.","cites":[{"key":"ed:dsc-38","label":"source edition: On the Iniquity of the World","url":"https://syriaccorpus.org/38"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܲܪܕܿܘܼܬܲܢ","severity":"caution","text":"The final word 'our rebellion' (ܡܲܪܕܿܘܼܬܲܢ) is ambiguous; it may refer to human rebellion against God or a specific historical revolt, but the text does not clarify.","cites":[{"key":"ed:dsc-38","label":"source edition: On the Iniquity of the World","url":"https://syriaccorpus.org/38"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the one who judges all judges' is not explicitly named as God, though context suggests it.","'Our rebellion' (ܡܲܪܕܿܘܼܬܲܢ) could be a general moral failing or a specific event; the text does not specify."],"confidence":"medium","notes":[]},{"i":26,"ref":"p26","source":":ܒܐܝܼܕܵܐ ܕܒܼܝܼܫܹ̈ܐ ܕܒܼܝܼܫܝܼܢ ܡ̣ܢܲܢ ܪܕܼܵܢ ܒܵܪܘܿܝܵܐ\nܕܡ̇ܐ ܕܡܸܬܼܢܲܓܲܕܼ ܥܵܘ̣ܠܵܐ ܒܥܵܘ̣ܠܵܐ ܢܸܒܼܣܘܿܪ ܗܘ̤ ܠܹܗ ܀ :ܬܠܵܬܼܵܐ ܫܲܒܼܛܝܼ̈ܢ ܐܲܪܝܼܡ ܥܵܘ̣ܠܵܐ ܥܲܠ ܒܝܼܫܘܼܬܲܢ\nܐܝܼܫܡܲܥܠܵܝܹ̈ܐ ܘܲܛܡܘܼܪ̈ܝܹܐ ܘܲܩܕܹܫܵܝܹ̈ܐ ܀ :ܬܠܵܬܼ ܐܸܣܩܹܛܝܼ̈ܢ ܒܸܠܥܲܬ̤ ܢܲܦܸܫܲܢ ܡܲܠܝܲܬܼ ܚܘܼܬܼܪܵܐ\nܡ̣ܢ ܫܲܪ̈ܒܼܵܬܼܵܐ ܬܠܵܬܼ ܕܲܚܬܝܼܪ̈ܵܢ ܝܲܬܿܝܼܪ ܡܸܢܲܢ ܀ :ܟܹܐܝܢ ܒܵܪܘܿܝܵܐ ܕܢܲܓܿܕܹܗ ܠܥܵܘ̣ܠܲܢ ܒܝܲܕܼ ܥܵܘ̈ܠܹܐ\nܘܟܹܐܢܵܐ ܕܢܵܘܕܹܿܐ ܕܐܹܝܢ ܟܹܐܢܵܐܝܼܬܼܿ ܗܘ̤̇ܬܼ ܡܲܪܘܼܬܲܢ ܀ :ܠܝܘܼܬܼܪܵܢ ܢܲܓܿܕܿܢ ܗܵܘ̇ ܦܘܼܩܕܵܢܵܐ ܕܫܲܠܝܼܛ ܥܲܠ ܟܠ\nܘܚܲܟܿܝܼܡܵܐܝܼܬܼ ܓܲܙܪܹܗ ܠܟܹܐܒܼܵܐ ܕܲܫܟܼܝܼܪ̈ܵܬܲܢ ܀ :ܬܵܘ ܟܹܝܬܼ ܢܵܘܕܹܿܐ ܠܗܵܝ̇ ܝܼܕܲܥܬܼܵܐ ܕܥܸܨܒܲܬ̤ ܟܹܐܒܲܝ̈ܢ\nܘܲܢܩܲܪܸܒܼ ܠܵܗ̇ ܕܵܫܢܹ̈ܐ ܕܫܘܼܒܼܚܵܐ ܕܲܪܕܼܵܬ̤ ܘܲܩܢܵܬ̤ ܀","english":"In the hand of the wicked who are worse than the wicked, the Creator runs after the one who is pursued. When iniquity is added to iniquity, it becomes a message to him. Three tribes iniquity raised against evil: the Ishmaelites, the Tomorites, and the Qadishites. Three sects devoured their souls, filling them with excess from the three lineages that are more contemptible than they. The Creator is angry, for he has increased our iniquity through iniquities, and he is grieved that our lordship was like a grief. For the excess, that command which rules over all has increased, and wisely it has decreed grief for our hirelings. Come, then, and confess this knowledge that the grief of griefs has pressed, and present to it the gates of the glory of the generations and the ages.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܥܵܘ̣ܠܵܐ","severity":"info","text":"The Syriac term ܥܵܘ̣ܠܵܐ (ʿawlā) means 'iniquity' or 'injustice', a key concept in Narsai's polemic. It is repeated throughout the passage to emphasize the accumulation of sin.","cites":[{"key":"ed:dsc-38","label":"source edition: On the Iniquity of the World","url":"https://syriaccorpus.org/38"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܝܼܫܡܲܥܠܵܝܹ̈ܐ ܘܲܛܡܘܼܪ̈ܝܹܐ ܘܲܩܕܹܫܵܝܹ̈ܐ","severity":"info","text":"The three groups—Ishmaelites, Tomorites, and Qadishites—likely refer to heretical or schismatic communities in the Syriac milieu. The Ishmaelites may denote Arabs or Muslims, while the others are obscure, possibly local sects.","cites":[{"key":"ed:dsc-38","label":"source edition: On the Iniquity of the World","url":"https://syriaccorpus.org/38"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a narrative of iniquity's accumulation to a catalog of three tribes and three sects, then to the Creator's response. This triadic structure is typical of Narsai's homiletic style.","cites":[{"key":"ed:dsc-38","label":"source edition: On the Iniquity of the World","url":"https://syriaccorpus.org/38"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܬܠܵܬܼ ܐܸܣܩܹܛܝܼ̈ܢ","severity":"caution","text":"The phrase ܬܠܵܬܼ ܐܸܣܩܹܛܝܼ̈ܢ (tlāṯ esqēṭī) is ambiguous: it could mean 'three sects' or 'three schisms'. The reading 'sects' is adopted here, but the exact referent is uncertain.","cites":[{"key":"ed:dsc-38","label":"source edition: On the Iniquity of the World","url":"https://syriaccorpus.org/38"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Narsai's condemnation of these groups reflects the polemical context of late antique Syriac Christianity, where heresiological catalogues were common. The passage may have been used in catechetical or liturgical settings to warn against deviance.","cites":[{"key":"ed:dsc-38","label":"source edition: On the Iniquity of the World","url":"https://syriaccorpus.org/38"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the Tomorites and Qadishites is unclear; they may be local heretical groups or symbolic names. The phrase 'three sects' could also be read as 'three schisms'."],"confidence":"medium","notes":[]}]}