{"slug":"dsc-407","id":"syriac:dsc:dsc-407","title":"Discourse 16","author":"Isaac of Nineveh","genre":"other","date":"Late 7th century CE","tradition":"syriac","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation was located by an automated check of the source corpus and one library catalogue. That is not evidence that none exists: the check matches English title words, so works catalogued under a Latin or original-language title are missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T04:53:36Z","cost_usd":0.003232},"source":{"registry_id":"syriac:dsc:dsc-407","work_id":"dsc-407","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/407"},"stats":{"passages":5,"english_words":998,"coptic_letters":0,"commentary_units":28,"commentary_kinds":7,"derived_notes":0,"ambiguities":8,"work_notes":4,"external_links":3,"timeline":4},"summary":{"work":"dsc-407","abstract":"Discourse 16, from Isaac of Nineveh's later writings, explores the ascetic practice of silence (šelyā) and its role in cultivating vigilance and discernment. Composed in the late 7th century during Isaac's retirement at Rabban Shapur, the Syriac text survives in manuscripts from the 8th–9th centuries. The discourse contrasts inner stillness with external distractions, using technical terms like īḥīdāyā (solitary) and ʿaryātā (spiritual nakedness). It was excerpted in later monastic florilegia and influenced the spiritual theology of the Church of the East. The English translation occasionally paraphrases key ascetic terms inconsistently, so readers should consult the Syriac for precise meaning.","historical_context":"Discourse 16 belongs to Isaac of Nineveh's later writings, likely composed in the late 7th century CE during his retirement at the monastery of Rabban Shapur in the region of Beth Qatraye (modern-day Qatar). Isaac, a bishop of the Church of the East, withdrew from his episcopal see to pursue an ascetic life, producing a corpus of discourses on monastic spirituality. The Syriac text survives in multiple manuscripts, the earliest dating to the 8th–9th centuries, with the edition (ed:dsc-407) based on a critical collation of these witnesses. The discourse was transmitted within both East Syriac and West Syriac monastic communities, excerpted in later florilegia, and shaped the spiritual theology of the Church of the East. Its emphasis on silence (šelyā) as foundational for vigilance and discernment reflects broader Syriac hesychastic traditions predating Byzantine developments.","significance":"Discourse 16 is significant for its articulation of silence (šelyā) as a core ascetic practice in Syriac monasticism, influencing later hesychastic traditions. It exemplifies Isaac's integration of Evagrian and Syriac themes, and its transmission across East and West Syriac communities underscores its enduring impact on Christian spirituality.","timeline":[{"date":"Late 7th c.","event":"Composition of Discourse 16 by Isaac of Nineveh during his retirement at Rabban Shapur."},{"date":"8th–9th c.","event":"Earliest surviving Syriac manuscripts of Isaac's discourses."},{"date":"Medieval period","event":"Excerpted in East and West Syriac monastic florilegia."},{"date":"20th c.","event":"Modern critical edition (ed:dsc-407) based on collation of manuscripts."}],"relations":[{"work":"Evagrius Ponticus","relation":"Influenced by Evagrian ascetic theology, especially on stillness and discernment.","key":"","label":null,"url":null},{"work":"John of Dalyatha","relation":"Shares thematic parallels on solitary life and spiritual vulnerability.","key":"","label":null,"url":null},{"work":"The Asceticon of Abba Isaiah","relation":"Similar emphasis on silence and inner vigilance.","key":"","label":null,"url":null},{"work":"Church of the East","relation":"Shaped the spiritual theology of this tradition.","key":"","label":null,"url":null}],"external_links":[{"key":"ed:dsc-407","label":"Critical edition of Discourse 16","url":"https://syriaccorpus.org/407","reason":"Primary source for the text and its manuscript basis."},{"key":"wikipedia:Isaac of Nineveh","label":"Isaac of Nineveh","url":"https://en.wikipedia.org/wiki/Isaac_the_Syrian","reason":"Biographical and contextual background for the author."},{"key":"wikipedia:Syriac Christianity","label":"Syriac Christianity","url":"https://en.wikipedia.org/wiki/Syriac_Christianity","reason":"Broader tradition in which the work was composed and transmitted."}],"cautions":["The dating of Discourse 16 to the late 7th century relies on internal references and manuscript colophons, which are not definitive.","The Syriac text contains ambiguous or possibly corrupt phrases (e.g., ܕܢܸܥܒܸܿܕܼ and ܐܵܠܨܵܐ ܠܹܗ), making some passages uncertain.","The English translation occasionally paraphrases technical ascetic terms (e.g., mšamšānā) inconsistently; consult the Syriac for precise meaning."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000441,"generated":"2026-11-15T00:47:15Z"},"checks":{"work":"dsc-407","status":"pass","blocking":[],"warnings":[],"stats":{"passages":5,"translated":5,"commentary_passages":5,"commentary_units":28,"english_words":998,"source_letters":3821,"commentary_kinds":7},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"info","text":"Discourse 16 belongs to Isaac's later writings, likely composed in the late 7th century during his retirement at Rabban Shapur. The dating rests on internal references and manuscript colophons.","cites":[{"key":"ed:dsc-407","label":"source edition: Discourse 16","url":"https://syriaccorpus.org/407"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The Syriac text survives in multiple manuscripts, the earliest from the 8th–9th centuries. The edition used here (ed:dsc-407) is based on a critical collation of these witnesses.","cites":[{"key":"ed:dsc-407","label":"source edition: Discourse 16","url":"https://syriaccorpus.org/407"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"Discourse 16 was excerpted in later monastic florilegia, especially among East Syriac and West Syriac communities, and influenced the spiritual theology of the Church of the East.","cites":[{"key":"ed:dsc-407","label":"source edition: Discourse 16","url":"https://syriaccorpus.org/407"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The English draft occasionally paraphrases technical ascetic terms (e.g., mšamšānā) inconsistently. Readers should consult the Syriac for precise meaning.","cites":[{"key":"ed:dsc-407","label":"source edition: Discourse 16","url":"https://syriaccorpus.org/407"}],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation was located by an automated check of the source corpus and one library catalogue. That is not evidence that none exists: the check matches English title words, so works catalogued under a Latin or original-language title are 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: 5 narrative."},{"kind":"source","severity":"info","text":"Source edition: syriac — CC BY 4.0"}],"derived_structure":{"narrative":5},"term_index":[],"citations":{"ed:dsc-407":{"label":"source edition: Discourse 16","url":"https://syriaccorpus.org/407"}},"segments":[{"i":1,"ref":"p1","source":"ܥܲܠ ܕܲܟܼܡܵܐ ܡܥܲܕܪܵܐ ܒܓܼܵܘ ܫܸܠܝܵܐ ܤܦܝܼܩܘܼܬܼܵܐ ܕܡ̣ܢ ܥܒܼܵܕܹ̈ܐ\nܠܢܲܦܫܵܐ: ܘܡܲܚܤܪܝܼܢ ܡܲܥܠܵܐ ܘܡܲܦܩܵܐ ܠܗܵܘܢܵܐ ܫܲܪܘܵܝܵܐ:\nܕܚܲܕܼܬܼܵܐܝܼܬܼ ܫܲܪܝܼ ܚܵܐܲܪ ܒܲܩܢܘܿܡܹܗ. ܘܲܕܼܢܲܗܝܼܪܵܐܝܼܬܼ ܥܒܼܵܕܼ̈ܐ ܦܲܓܼܪ̈ܵܢܵܝܹܐ\nܠܝܼܚܝܼܕܼܵܝܵܐ: ܚܲܤܝܼܪܘܼܬܼܵܐ ܒܲܥܒܼܵܕܼܵܘ̈ܗܝ ܕܐܲܠܵܗܵܐ ܕܢܸܥܒܸܿܕܼ: ܐܵܠܨܵܐ\nܠܹܗ. ܝܘ. ܒܼܪܢܵܫܵܐ ܤܲܓܝܼ ܨܸܦܬܼܵܐ: ܕܢܸܗܘܸܐ ܢܝܼܚܵܐ ܘܲܡܫܲܝܢܵܐ: ܠܵܐ ܡܸܫܟܲܚ. ܗܸܢܹܝܢ ܓܹܝܪ ܥܸܠ̈ܠܵܬܼܵܐ ܐܵܢܲܢ̈ܩܵܝܵܬܼܵܐ ܐܵܐܲܢ̈ܩܵܝܵܬܼܵܐ ܕܢܵܩ̈ܦܵܢ ܠܨܸܒܼ̈ܘܵܬܼܵܐ ܕܬܼܵܥܹ̇ܫ ܒܗܹܝܢ:\nܗܸܢܘܿܢ ܥܵܒܼ̈ܕܵܢ ܠܹܗ ܕܢܸܬܿܬܿܙܝܼܥ ܡ̣ܢ ܩܛܝܼܪ: ܘܒܼ̈ܙܵܢ ܠܢܝܼܚܘܼܬܹܗ\nܘܲܒܼܗܝܠܘܼܬܹܗ. ܒܸܠܥܵܕܼ ܢܘܼ̈ܬܵܦܹܐ ܕܹܝܢ ܕܢܸܥܘܿܠ ܤܵܛܵܢܵܐ ܥܲܠ\nܢܲܦܫܵܐ: ܐܲܬܼܪܵܐ ܠܲܝܬܿ ܠܹܗ. ܙܵܕܹܩ ܠܹܗ ܠܝܼܚܝܼܕܼܵܝܐ: ܕܲܩܕܼܵܡ ܐܲܦܵܘ̈ܗܝ\nܕܐܲܠܵܗܵܐ ܢܩܝܼܡ ܢܲܦܫܹܗ ܐܲܡܝܼܢܵܐܝܼܬܼ: ܘܲܠܪܸܡܙܹܗ ܢܲܨܸܕܼ. ܐܸܢ ܐܹܝܢ\nܒܲܫܪܵܪܵܐ ܤܝܼܡܵܐ ܠܹܗ ܗܵܘܢܹܗ ܕܢܸܛܲܪ ܒܲܙܗܝܼܪܘܼܬܼܵܐ: ܘܲܠܢܘܼ̈ܩܙܹܐ\nܙܥܘܿܪܹ̈ܐ ܕܪܵܦܬܿܝܼܢ ܒܹܗ ܠܡܲܕܼܪܵܟܼܘܼ ܚܲܪܝܼܦܵܐܝܼܬܼ ܨܵܒܹ̇ܐ: ܘܲܠܡܸܕܲܥ\nܒܫܲܝܢܵܐ ܕܬܲܪܥܝܼܬܼܵܐ ܠܡܸܦܪܲܫ ܠܲܕܼܥܵܐ̇ܠܝܼܢ ܘܢܵܦ̇ܩܝܼܢ܀ ܥܲܪ̈ܝܵܬܼܵܐ\nܤܲܓܝܼ̈ܐܵܬܼܵܐ ܒܝܼܚܝܼܕܼܵܝܵܐ: ܐܵܬ̤ܵܐ ܐܸܢܹܝܢ ܕܲܡܪܲܫܠܘܼܬܹܗ ܡ̣ܢ ܛܘܼܝܵܒܼܵܐ\nܕܦܘܼܠܚܵܢܹܗ ܕܲܡܫܝܼܚܵܐ. ܘܝܼܕܲܥܹ̈ܐ ܕܚܲܤܝܼܪܘܼܬܼܵܐ ܕܲܒܼܗܵܠܹܝܢ ܐܲܠܵܗܵܝ̈ܬܼܵܐ\nܡܒܲܕ̈ܩܵܢ. ܒܸܠܥܵܕܼ ܡ̣ܢ ܤܦܝܼܩܘܼܬܼܵܐ: ܢܲܗܝܼܪܘܼܬܼܵܐ ܠܵܐ ܬܸܒܼܥܸܐ ܡ̣ܢ\nܢܲܦܫܵܟܼ. ܘܠܵܐ ܢܝܼܚܘܼܬܼܵܐ ܘܲܒܼܗܝܼܠܘܼܬܼܵܐ: ܒܐܲܫܝܼܕܼܘܼܬܼܵܐ ܕܪܸ̈ܓܼܫܹܐ. ܘܠܵܐ\nܟܢܝܼܫܘܼܬܼܵܐ ܕܪܸ̈ܓܼܫܹܐ: ܥܲܡ ܥܲܪ݁ܝܵܬܼܵܐ ܕܤܘܼܥܪ̈ܵܢܹܐ.","english":"On how much silence helps within the solitary life, which is empty of works for the self; and it reduces the coming and going of the first thought. He who begins anew looks at his standing, and vigilantly performs bodily works for the solitary. The lack of God’s works, which he did, compels him. O, at the beginning of much prayer, that it might be easy and tranquil, he cannot. For the deep causes that adhere to the intentions of what is to be done in it cause him to be moved from his place, and they plunder his ease and his haste. Apart from the additions, however, of the thought that enters upon the self, there is no place for it. It is fitting for the solitary that before the face of God he should stand his ground firmly, and be directed by his nod. If truly his thought is set to guard with vigilance, and he desires to catch sharply the small hints that fall from him, and to discern by the tranquility of contemplation the things that enter and depart. Many nakednesses in the solitary: a sign of his spiritual childhood from the sweetness of his service to Christ. And the signs of the lack of divine things in him are examined. Apart from silence, do not seek vigilance from yourself. Nor ease and haste, in the outpouring of feelings. Nor the depression of feelings, with the nakednesses of actions.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܫܸܠܝܵܐ","severity":"info","text":"The term ܫܸܠܝܵܐ (šelyā) denotes 'silence' or 'stillness', a key ascetic practice in Isaac's teaching, often linked to hesychia.","cites":[{"key":"ed:dsc-407","label":"source edition: Discourse 16","url":"https://syriaccorpus.org/407"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܝܼܚܝܼܕܼܵܝܵܐ","severity":"info","text":"The term ܝܼܚܝܼܕܼܵܝܵܐ (īḥīdāyā) means 'solitary' or 'monk', a standard Syriac designation for the anchoritic life.","cites":[{"key":"ed:dsc-407","label":"source edition: Discourse 16","url":"https://syriaccorpus.org/407"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܥܲܪ̈ܝܵܬܼܵܐ","severity":"info","text":"The word ܥܲܪ̈ܝܵܬܼܵܐ (ʿaryātā) literally means 'nakednesses', used here metaphorically for spiritual exposure or vulnerability in the solitary life.","cites":[{"key":"ed:dsc-407","label":"source edition: Discourse 16","url":"https://syriaccorpus.org/407"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Isaac's emphasis on silence (šelyā) as foundational for vigilance and discernment reflects the broader Syriac monastic tradition of hesychasm, predating later Byzantine developments.","cites":[{"key":"ed:dsc-407","label":"source edition: Discourse 16","url":"https://syriaccorpus.org/407"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage opens Discourse 16 with a thematic contrast between the benefits of silence and the dangers of distraction, setting up a dialectic between inner stillness and external works.","cites":[{"key":"ed:dsc-407","label":"source edition: Discourse 16","url":"https://syriaccorpus.org/407"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains several ambiguous or possibly corrupt phrases (e.g., ܕܢܸܥܒܸܿܕܼ and ܐܵܠܨܵܐ ܠܹܗ), making the precise sense of 'compulsion by God's works' uncertain.","cites":[{"key":"ed:dsc-407","label":"source edition: Discourse 16","url":"https://syriaccorpus.org/407"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ܕܢܸܥܒܸܿܕܼ (d-ʿeḇeḏ) could be read as 'which he did' or 'which is done', affecting the agency of divine works.","The clause ܐܵܠܨܵܐ ܠܹܗ (ālṣā lēh) may mean 'compels him' or 'is necessary for him', with implications for the subject of compulsion."],"confidence":"medium","notes":[]},{"i":2,"ref":"p2","source":"ܠܵܐ ܬܲܤܓܸܐ ܥܲܪ̈ܝܵܬܼܵܐ\nܠܢܲܦܫܵܟܼ: ܘܠܵܐ ܡܸܫܟܲܚ ܐܲܢ̄ܬܿ ܒܘܼܠܒܵܠܵܐ ܒܗܵܘܢܵܟܼ. ܒܸܠܥܵܕܼ\nܬܲܟܼܫܲܦܬܼܵܐ ܐܲܡܝܼܢܬܼܵܐ: ܠܡܸܬܼܩܲܪܵܒܼܘܼ ܠܐܲܠܵܗܵܐ ܠܵܐ ܡܲܨܝܵܐ. ܘܥܲܡ\nܥܲܡܠܵܐ ܕܬܲܟܼܫܲܦܬܼܵܐ: ܠܡܸܪܡܵܐ ܠܪܸܥܝܵܢܵܐ ܡܲܪܢܝܼܬܼܵܐ ܐ̄ܚܪܹܬܼܵܐ:\nܦܘܼܠܗܵܕܼܵܐ ܗ̣̄ܝ ܕܠܸܒܵܐ. ܙܵܘ̈ܥܹܐ ܚܲܡܝܼ̈ܡܹܐ ܕܐܲܕܼܝܼܩܘ ܥܠܲܝܟ\nܒܲܙܒܲܢ ܒܲܛܥܵܡܬܼܵܐ ܕܐܲܠܵܗܵܐ ܒܲܫܓܼܵܪܵܐ ܚܲܪܝܼܦܵܐ ܕܗܵܠܹܝܢ ܕܡܸܛܠܵܬܹܗ:\nܘܬܼܘܼܒܼ ܟܲܕܼ ܦܢܲܝܬܿ ܤܥܲܪܬܿ ܐܸܢܘܿܢ: ܐܸܫܟܲܚܬܿ ܐܸܢܘܿܢ ܟܲܕܼ ܦܲܪܝܼܗܝܼܢ\nܒܲܛܥܵܡܬܗܘܿܢ ܘܩܲܪܝܼܪܝܼܢ ܒܓܼܵܘ ܢܲܦܫܵܟܼ: ܡܫܵܟܼܘܼܬܼ ܥܸܢܝܵܢܵܐ ܕܒܲܪܢܵܫܵܐ\nܓܵܚܲܬ̤ ܥܠܲܝܟ ܡ̣ܢ ܕܘܼܟܼ: ܐܵܘ ܝܲܩܲܪܬܿ ܠܲܥ̇ܒܼܵܕܼܵܐ ܦܲܓܼܪܵܢܵܝܵܐ ܝܲܬܝܼܪ\nܡܸܢܗܘܿܢ: ܘܥܲܠ ܗܵܕܹܐ ܩܸܪܲܬ̤ ܫܲܚܝܼܢܘܼܬܼܵܐ ܕܚܘܼ̈ܫܵܒܲܝܟ. ܕܸܡ̈ܥܹܐ ܕܹܝܢ\nܘܲܢܩܵܫܹ̈ܐ ܕܪܹܫܵܐ ܕܒܲܨܠܘܿܬܼܵܐ ܘܓܘܼܪ̈ܓܵܚܹܐ ܚܲܡܝܼ̈ܡܹܐ: ܡܥܝܼܪܝܼܢ ܠܵܗ̇\nܬܘܼܒܼ ܠܚܲܡܝܼܡܘܼܬܼܵܐ ܕܚܲܠܝܘܼܬܼܗܘܿܢ ܒܓܼܵܘ ܠܸܒܵܐ. ܘܲܒܼܫܵܢܝܘܼܬܼܵܐ\nܡܩܲܠܲܤܬܼܵܐ ܦܵܪܲܚ ܠܸܒܵܐ ܒܵܬܲܪ ܐܲܠܵܗܵܐ ܟܲܕܼ ܓܵܥܹ̇ܐ: ܨܲܗܝܵܐ ܗ̣̄ܝ ܠܵܟܼ\nܢܲܦܫܝ ܐܲܠܵܗܵܐ ܚܲܝܵܐ: ܕܐܸܡܲܬܼܝ ܐܹܬܸܐ ܘܐܸܚܙܸܐ ܐܲܦܲܝ̈ܟ. ܐܲܝܢܵܐ ܕܐܸܫܬܿܝܼ\nܡ̣ܢ ܗܵܢܵܐ ܚܲܡܪܵܐ ܘܬܼܘܼܒܼ ܐܸܬܼܓܠܸܙ: ܗܵܝܕܹܝܢ ܗ̤ܘܝܘܼ ܒܲܠܚܘܿܕܼܵܘܗܝ\nܝܵܕܲܥ̇ ܒܐܲܝܢܵܐ ܛܘܼܪܵܦܵܐ ܐܸܫܬܿܒܸܩ: ܘܡܵܢܵܐ ܐܸܫܬܿܩܸܠ ܡܸܢܹܗ ܡܸܛܠ\nܪܲܦܝܘܼܬܹܗ܀ ܐܘܿ ܟܡܵܐ ܒܝܼܫܵܐ ܚܙܵܬܼܵܐ ܘܥܸܢܵܝܵܢܵܐ ܕܐ̄ܢܵܫܵܐ ܠܐܲܝܢܵܐ\nܕܡܸܬܿܕܲܒܲܪ ܒܫܸܠܝܵܐ: ܘܐܵܦ ܝܲܬܼܝܼܪ ܡ̣ܢ ܗܵܘ̇ ܕܲܫܪܸܐ ܘܲܫܒܼܝܼܩ.","english":"Do not multiply disturbances for yourself, and you will not be able to find tranquility in your thought. Apart from constant prayer, you cannot approach God. And with the labor of prayer, to cast down another thought, the heart is a furnace. The warm movements that have pressed upon you at times through the taste of God, with the sharp kindling of these for the sake of which, and again when you have performed the work, you have found the work while it is bearing fruit in its taste and is cool within yourself, the weakness of the human person has come upon you from where, or you have honored bodily labor more than that, and because of this you have called the tranquility of your thoughts cold. Tears, then, and the prostrations of the head in prayer and warm groans, they again awaken the warmth of their sweetness within the heart. And with a praising joy, the heart flies after God while it yearns: it thirsts for you, my living God, that when will you come and I see your face? He who has drunk from this wine and again has been circumcised, then he alone knows in what manner he was left, and what was taken from him because of his slackness. Or how evil is the sight and weakness of a man for one who is guided in silence, and even more than one who has settled and left off.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܬܲܟܼܫܲܦܬܼܵܐ","severity":"info","text":"The Syriac term takšāftā (prayer) is central to Isaac's ascetic vocabulary, denoting sustained, contemplative prayer rather than liturgical recitation.","cites":[{"key":"ed:dsc-407","label":"source edition: Discourse 16","url":"https://syriaccorpus.org/407"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"ܦܘܼܠܗܵܕܼܵܐ ܕܠܸܒܵܐ","severity":"info","text":"The phrase 'the heart is a furnace' (pūlhādā d-lebbā) metaphorically describes the inner, fiery intensity of prayer that consumes distracting thoughts.","cites":[{"key":"ed:dsc-407","label":"source edition: Discourse 16","url":"https://syriaccorpus.org/407"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܸܬܼܓܠܸܙ","severity":"info","text":"The verb 'circumcised' (etglaz) echoes Pauline language of spiritual circumcision (e.g., Col 2:11), here applied to the ascetic's purification through prayer.","cites":[{"key":"ed:dsc-407","label":"source edition: Discourse 16","url":"https://syriaccorpus.org/407"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܫܸܠܝܵܐ","severity":"info","text":"Silence (šelyā) is a key concept in Isaac's teaching, denoting hesychastic stillness that enables contemplative union with God, distinct from mere quiet.","cites":[{"key":"ed:dsc-407","label":"source edition: Discourse 16","url":"https://syriaccorpus.org/407"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"The passage shifts from direct admonition to a lyrical, first-person thirst for God ('it thirsts for you, my living God'), marking a rhetorical climax.","cites":[{"key":"ed:dsc-407","label":"source edition: Discourse 16","url":"https://syriaccorpus.org/407"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܲܫܒܼܝܼܩ","severity":"caution","text":"The final clause 'one who has settled and left off' is ambiguous: it may refer to a monk who abandoned the solitary life or one who ceased striving in prayer.","cites":[{"key":"ed:dsc-407","label":"source edition: Discourse 16","url":"https://syriaccorpus.org/407"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the work' (ܥܒܼܵܕܼܵܐ) in the middle section is unclear: it could refer to bodily ascetic labor or the act of prayer itself.","The phrase 'warm movements' (ܙܵܘ̈ܥܹܐ ܚܲܡܝܼ̈ܡܹܐ) may denote either spiritual fervor or distracting passions, depending on context."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"ܫܲܪܝܼܪܵܐܝܼܬܼ ܐܲܝܲܚ̈: ܕܐܲܝܟܼ ܚܹܐܦܵܐ ܥܲܙܝܼܙܵܐ ܕܥܲܪܝܵܐ: ܕܡ̣ܢ ܫܹܠܝ ܥܵܪܹܨ\nܥܲܠ ܦܸܪ̈ܥܹܐ ܕܐܝܼܠܵܢܹ̈ܐ: ܘܡܵܘܩܸܕܼ ܪܹ̈ܫܲܝܗܘܿܢ ܙܥܘܿܪܹ̈ܐ ܕܲܒܼܠܲܨ̣ܘ ܡ̣ܢ\nܤܵܘ̈ܟܵܬܼܵܐ: ܗܵܟܲܢܵܐ ܥܸܢܝܵܢܵܐ ܕܲܒܼܢܲܝ̈ܢܵܫܵܐ: ܘܐܵܦܸܢ ܛܵܒܼ ܙܥܘܿܪ: ܘܡܸܤܬܿܒܲܪ\nܕܲܠܛܵܒܼܬܼܵܐ ܗ̄ܘ̣ ܟܢܘܼܫܝܼܗܘܿܢ: ܡܵܘܒܸܿܫ ܢܘܼܪ݁ܒܹܐ ܕܲܡܝܲܬܿܪ̈ܵܬܼܵܐ ܕܐܲܦܸܩ̣ܘ\nܪܹ̈ܫܲܝܗܘܿܢ ܚܲܕܼܬܼܵܐܝܼܬܼ ܡ̣ܢ ܡܡܲܙܓܼܘܼܬܹܗ ܕܐܵܐܲܪ ܕܫܸܠܝܵܐ: ܕܲܟܼܪܝܼܟܼܝܼܢ\nܪܲܓܼܝܵܐܝܼܬܼ ܠܐܝܼܠܵܢܵܐ ܕܢܲܦܫܵܐ ܕܐܸܬܼܢܨܸܒܼ ܥܲܠ ܬܲܦܹ̈ܐ ܕܲܬܼܝܵܒܼܘܼܬܼܵܐ. ܘܐܲܝܟܼ ܥܘܼܙܹܗ ܕܲܓܼܝܼܕܼܵܐ: ܕܡܲܕܼܪܸܟܼ ܠܡܵܘ̈ܥܝܵܬܼܵܐ ܚܲܕܼ̈ܬܼܵܬܼܵܐ ܕܥܸܩܵܪܹ̈ܐ:\nܘܲܡܩܲܦܲܚ ܪܹ̈ܫܲܝܗܘܿܢ ܘܡܲܥܸܠ ܠܓܼܵܘ ܐܲܪܥܵܐ: ܗܵܟܲܢܵܐ ܥܸܢܝܵܢܵܐ\nܕܲܒܼܢܲܝ̈ܢܵܫܵܐ ܠܥܸܩܵܪܵܐ ܕܪܸܥܝܵܢܵܐ: ܕܫܲܪܝܼ ܡܵܘܪܸܩ ܒܥܸܤܒܹ̈ܐ\nܕܲܡܝܲܬܿܪ̈ܵܬܼܵܐ: ܡܩܲܦܲܚ ܪܹ̈ܫܲܝܗܹܝܢ: ܘܡܲܥܸܠ ܠܗܹܝܢ ܬܘܼܒܼ\nܠܕܘܼܟܲܬܼܗܹܝܢ: ܘܥܵܛܹ̇ܐ ܪܲܥܕܘܼܬܼܗܹܝܢ. ܘܐܸܢ ܥܸܢܝܵܢܵܐ ܕܐܲܝܠܹܝܢ ܕܲܒܼܨܝܼܪ\nܩܲܠܝܼܠ ܐܲܚܝܼܕܼܝܼܢ ܢܲܦܫܗܘܿܢ: ܒܥܸܠܲܬܼ ܥܘܼܘܵܟܹ̈ܐ ܒܲܠܚܘܿܕܼ ܕܡ̣ܢ\nܦܘܼܠܚܵܢܵܐ ܕܲܥܝܵܕܼܵܐ: ܗܵܢܵܐ ܟ̱ܠܹܗ ܡܲܟܸܿܐ ܠܢܲܦܫܵܐ: ܟܡܵܐ ܝܲܬܿܝܼܪܵܐܝܼܬܼ\nܡܲܡܠܠܵܐ ܘܲܚܙܵܬܼܵܐ ܕܦܲܟܝܼ̈ܗܹܐ ܘܗܸܕܼܝܘܿܛܹ̈ܐ: ܕܠܵܐ ܐܹܡܲܪ ܕܥܵܠܡܵܝܹ̈ܐ:\nܗܵܘ̇ ܕܐܝܼܬܼܵܘܗܝ ܐܲܝܟܼ ܢܘܼܪܵܐ ܠܥܵܒܼܵܐ.","english":"Truly, I say: just as a strong rock that falls from a height crushes the shoots of trees and burns their small branches that have sprouted from the boughs, so too does the prayer of the righteous; and it brings forth a little good, and it is thought to be for good, but it withers the roots of the virtues that have newly put forth their heads from the mixture of the air of stillness, which are gently clinging to the tree of the soul that was planted on the banks of repentance. And just as the strength of a flood that reaches new shoots of roots and bends their heads and drives them into the earth, so too does the prayer of the righteous to the root of thought, which begins to sprout in the plants of the virtues, bending their heads and returning them to their place, and it cuts off their trembling. And if the prayer of those who are of little account, who are lightly holding themselves, only by reason of the disturbances from the customary practice, this entire thing humbles the soul, how much more so does the speech and vision of the foolish and the laity, not to mention the worldly? That one is like a stone to the abyss.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage uses two agricultural similes to describe the prayer of the righteous: it first crushes and burns new growth like a falling rock, then bends and buries shoots like a flood. Both images suggest that such prayer, though intended for good, paradoxically destroys nascent virtues.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܫܹܠܝܵܐ (šelyā)","severity":"info","text":"The term ܫܹܠܝܵܐ (šelyā) means 'stillness' or 'tranquility,' a key concept in Isaac's ascetical theology denoting the inner quiet achieved through sustained prayer and withdrawal from worldly disturbances.","cites":[{"key":"ed:dsc-407","label":"source edition: Discourse 16","url":"https://syriaccorpus.org/407"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"Isaac of Nineveh (7th century) wrote in the East Syriac tradition, deeply influenced by Evagrian and monastic spirituality. The 'air of stillness' (ܡܡܲܙܓܼܘܼܬܹܗ ܕܐܵܐܲܪ ܕܫܸܠܝܵܐ) reflects the idea that contemplative silence is the medium in which virtues grow.","cites":[{"key":"ed:dsc-407","label":"source edition: Discourse 16","url":"https://syriaccorpus.org/407"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is structured as a double simile (rock and flood), each followed by its application to prayer. The second simile extends to contrast the prayer of the 'righteous' with that of the 'little account,' leading to a final warning about worldly speech.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text at the end is ambiguous: 'ܗܵܘ̇ ܕܐܝܼܬܼܵܘܗܝ ܐܲܝܟܼ ܢܘܼܪܵܐ ܠܥܵܒܼܵܐ' could mean 'that one is like a stone to the abyss' (as translated) or 'that one is like a stone in the abyss,' affecting the sense of finality.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܡܸܤܬܿܒܲܪ ܕܲܠܛܵܒܼܬܼܵܐ ܗ̄ܘ̣ ܟܢܘܼܫܝܼܗܘܿܢ' is ambiguous: it may mean 'it is thought to be for good' (as translated) or 'it is thought to be for their good,' referring to the virtues.","The final clause about the stone and the abyss could be read as a simile for the soul's fall or as a description of the worldly person's effect."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"ܘܐܲܟܼܙܢܵܐ ܕܓܲܒܼܪܵܐ ܝܲܩܝܼܪܵܐ\nܘܲܗܕܼܝܼܪܵܐ: ܕܛܵܥܹ̇ܐ ܝܵܬܹܗ ܒܡܲܫܬܿܝܵܐ ܤܲܓܝܼܐܵܐ ܕܚܲܡܪܵܐ: ܘܡܸܬܿܕܵܘܕܼܵܐ\nܟܢܝܼܟܼܘܼܬܹܗ ܘܡܸܙܕܲܠܠܵܐ ܝܲܩܝܼܪܘܼܬܹܗ: ܘܡ̣ܢ ܚܘܼ̈ܫܒܹܐ ܢܘܼܟܼܪ̈ܝܹܐ\nܕܥܵܪܨܝܼܢ ܒܪܸܥܝܵܢܹܗ ܡ̣ܢ ܚܲܝܠܹܗ ܕܚܲܡܪܵܐ: ܡܸܬܼܕܵܘܕܼܵܐ ܢܲܟܼܦܘܼܬܹܗ:\nܗܵܟܲܢܵܐ ܡܸܬܿܕܵܘܕܼܵܐ ܟܢܝܼܟܼܘܼܬܼܵܗ̇ ܕܢܲܦܫܵܐ ܒܥܸܢܝܵܢܵܐ ܘܲܚܙܵܬܼܵܐ ܕܲܒܼܢܲܝ̈ܢܵܫܵܐ:\nܘܛܵܥ̇ܝܵܐ ܢܝܼܫܵܐ ܕܲܙܗܝܼܪܘܼܬܼܵܗ̇: ܘܡܸܬܼܠܚܸܐ ܡ̣ܢ ܪܸܥܝܵܢܵܗ̇ ܟ̱ܠܹܗ\nܢܝܼܫܵܐ ܕܨܸܒܼܝܵܢܵܗ̇: ܘܥܵܒܲܪ ܡ̣ܢ ܫܸܪ̈ܫܹܝܗ̇ ܟ̱ܠܵܗ̇ ܫܲܬܼܐܸܤܬܼܵܐ ܕܕܼܘܼܒܵܪܹ̈ܐ\nܫܒܼܝܼܚܹ̈ܐ: ܥܸܢܝܵܢܵܐ ܘܲܪܘܲܚܬܼܵܐ ܘܲܚܫܲܚܬܼܵܐ ܕܦܘܼܪܚܵܓܵܝܵܐ. ܐܵܦܸܢ ܗ̤ܘ ܐ̄ܢܵܫ\nܗܘܑ̤ܵܐ ܫܠܸܐ: ܘܒܲܠܚܘܿܕܼ ܩܢܘܿܡܹܗ ܢܸܗܘܸܐ ܤܲܩܘܼܒܼܠܵܐ ܒܘܲܥܕܵܐ\nܕܐܲܝܠܹܝܢ ܕܕܲܐܝܟܼ ܗܵܠܹܝܢ ܟܲܕܼ ܢܸܚܙܸܐ ܘܢܸܫܡܲܥ: ܤܵܦܹ̇ܩ ܗ̄ܘ̣ ܡܵܐ\nܕܡܲܥܠܝܼܢ ܒܲܠܚܘܿܕܼ ܐܲܪ̈ܥܹܐ ܕܥܲܝܢܵܘ̈ܗܝ ܘܲܕܼܡܲܫܡܲܥܬܹܗ: ܠܫܘܼܗܵܝܵܐ\nܕܬܲܪܥܝܼܬܹܗ ܡ̣ܢ ܐܲܠܵܗܵܝ̈ܬܼܵܐ ܘܲܕܼܠܘܼܚܝܵܐ ܤܲܓܝܼܐܵܐ. ܗܵܢܵܘ ܕܹܝܢ: ܗ̤ܘ\nܚܸܙܘܵܐ ܒܲܠܚܘܿܕܼ ܕܐ̄ܢܵܫܵܐ ܘܫܸܡܥܵܐ ܤܦܝܼܩܵܐ ܕܡܲܡܠܲܠܗܘܿܢ:\nܘܐܸܢܗ̤ܘ ܕܲܡܠܸܐ ܥܸܕܵܢܵܐ ܒܲܠܚܘܿܕܼ ܗܵܢܵܐ ܟ̱ܠܹܗ ܚܘܼܒܵܠܵܬ ܡܸܫܟܲܚ\nܥܵܒܹ̇ܕܼ ܒܝܼܚܝܼܕܼܵܝܵܐ ܕܲܢܛܝܼܪ: ܡܵܢܵܐ ܢܹܐܡܲܪ ܥܲܠ ܤܘܼܩ̈ܒܵܠܹܐ\nܕܐܲܡܝܼܢܘܼܬܼܵܐ: ܐܵܘ ܥܲܠ ܫܘܼܘܚܵܪܵܐ ܝܲܬܝܼܪܵܐ܀ ܬܸܢܵܢܵܐ ܕܡ̣ܢ ܟܲܪܤܵܐ\nܤܵܠܹ̇ܩ ܠܝܼܕܲܥܬܼܵܐ ܕܐܲܠܵܗܵܝܵܬܼܵܐ: ܐܲܝܟ ܥܸܛܪܹ̈ܐ ܕܡ̣ܢ ܪܲܛܝܼܒܼܘܼܬܼܵܐ\nܕܐܲܪܥܵܐ ܤܵܠܩ̇ܝܼܢ ܠܐܲܦܲܝ̈ ܫܸܡܫܵܐ. ܪܵܡܘܼܬܼܵܐ: ܠܵܐ ܬܸܤܬܲܟܲܠ\nܕܲܒܼܚܸܫܘܿܟܼܵܐ ܪܵܕܼܝܵܐ: ܘܤܘܼܟܵܠܵܐ ܘܚܸܟܼܡܬܼܵܐ ܠܵܐ ܬܸܕܲܥ.","english":"And just as a heavy and honored man, who goes astray in the great drinking of wine, and his humility is shaken and his honor is cast down, and from the thoughts and memories that arise in his mind from the power of wine, his sobriety is shaken; so too is the humility of the soul shaken by prayer and by the sight of the righteous. And the mind of her vigilance goes astray, and she is weaned from her entire mind of the desire of her will, and passes from all her roots, the foundation of excellent behaviors: prayer, expansion, and the need for salvation. Even that man becomes silent, and only his standing is opposed at the time of those who are like this, when he sees and hears, it suffices for him that he raises only the eyelids of his eyes and his hearing to the boast of his contemplation from the divine and the great light. This, then: that vision alone of man and the sufficient hearing of his speech; and if he fills the time only with this, all the possible sufferings are wrought by the solitary of the pure. What shall I say about the opponents of humility, or about excessive delay? The ascent from the womb rises to the knowledge of the divine, like vapors from the moisture of the earth rise to the face of the sun. Height: do not trust that it walks in darkness, and do not know burden and wisdom.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܘܐܲܟܼܙܢܵܐ ܕܓܲܒܼܪܵܐ ܝܲܩܝܼܪܵܐ","severity":"info","text":"The simile of a heavy and honored man corrupted by wine illustrates how prayer and the sight of the righteous can destabilize the soul's humility, a paradoxical warning against spiritual pride.","cites":[{"key":"ed:dsc-407","label":"source edition: Discourse 16","url":"https://syriaccorpus.org/407"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܟܢܝܼܟܼܘܼܬܵܐ","severity":"info","text":"The term 'humility' (ܟܢܝܼܟܼܘܼܬܵܐ) is central; its shaking by prayer reflects Isaac's concern that even virtuous practices can become occasions for self-deception.","cites":[{"key":"ed:dsc-407","label":"source edition: Discourse 16","url":"https://syriaccorpus.org/407"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܚܲܡܪܵܐ","severity":"info","text":"Wine (ܚܲܡܪܵܐ) as a metaphor for intoxicating spiritual experiences is common in Syriac ascetic literature, often linked to the dangers of ecstatic prayer without proper grounding.","cites":[{"key":"ed:dsc-407","label":"source edition: Discourse 16","url":"https://syriaccorpus.org/407"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܗܵܟܲܢܵܐ","severity":"info","text":"The particle 'so too' (ܗܵܟܲܢܵܐ) marks the transition from the wine simile to its application to the soul, a typical rhetorical move in Isaac's discourses.","cites":[{"key":"ed:dsc-407","label":"source edition: Discourse 16","url":"https://syriaccorpus.org/407"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡ̣ܢ ܫܸܪ̈ܫܹܝܗ̇ ܟ̱ܠܵܗ̇ ܫܲܬܼܐܸܤܬܼܵܐ","severity":"caution","text":"The phrase 'passes from all her roots, the foundation' is textually uncertain; the Syriac may be corrupt or elliptical, and the English draft's rendering is interpretive.","cites":[{"key":"ed:dsc-407","label":"source edition: Discourse 16","url":"https://syriaccorpus.org/407"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"ܝܼܚܝܼܕܼܵܝܵܐ ܕܲܢܛܝܼܪ","severity":"info","text":"The 'solitary of the pure' (ܝܼܚܝܼܕܼܵܝܵܐ ܕܲܢܛܝܼܪ) reflects Isaac's audience of monastic solitaries, for whom this warning against overvaluing visionary experiences was directly relevant.","cites":[{"key":"ed:dsc-407","label":"source edition: Discourse 16","url":"https://syriaccorpus.org/407"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text at the end of the passage (from 'Height: do not trust...') is abrupt and may be a separate aphorism or a textual break; the connection to the preceding simile is unclear."],"confidence":"medium","notes":[]},{"i":5,"ref":"p5","source":"ܠܥܸܠ ܡ̣ܢ\nܟܠ ܡܸܫܬܲܩܠܵܐ ܒܚܘܼ̈ܫܵܒܹܝܗ̇: ܘܡ̣ܢ ܟܠ ܗ̤ܝ ܡܸܤܟܹܢܝܵܐ ܘܲܡܫܲܦܠܵܐ. ܘܐܘܼܪ̈ܚܵܬܹܗ ܕܐܲܠܵܗܵܐ: ܠܵܐ ܬܸܫܟܲܚ ܠܡܸܕܲܥ. ܘܡܵܪܝܵܐ: ܡܟܲܤܸܐ\nܡܸܢܵܗ̇ ܨܸܒܼܝܵܢܹܗ. ܡܸܛܠ ܕܐܘܼܪܚܵܐ ܕܡܲܟܼܝܼ̈ܟܹܐ: ܠܵܐ ܪܸܚܲܡܲܬ̤\nܠܡܹܐܙܲܠ ܒܵܗ̇.","english":"he is lifted up above all his thoughts, and above every lowliness and humility. And the ways of God—he is unable to know them. And the Lord conceals his will from him, because the path of the humble—he has not desired to walk in it.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage continues the analogy of the previous section: the soul, intoxicated by prayer and the sight of the righteous, loses its humility and is lifted above all thoughts, including lowliness and humility.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܲܟܼܝܼ̈ܟܹܐ","severity":"info","text":"The Syriac term ܡܲܟܼܝܼ̈ܟܹܐ (makkīkē) means 'the humble' and is a key virtue in Isaac's ascetical theology, often contrasted with pride or spiritual intoxication.","cites":[{"key":"ed:dsc-407","label":"source edition: Discourse 16","url":"https://syriaccorpus.org/407"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܘܼܪ̈ܚܵܬܹܗ ܕܐܲܠܵܗܵܐ","severity":"info","text":"The phrase 'the ways of God' (ܐܘܼܪ̈ܚܵܬܹܗ ܕܐܲܠܵܗܵܐ) echoes biblical language of divine providence and hiddenness, e.g., Psalm 145 (LXX) or Wisdom traditions, though no direct citation is marked.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"Isaac's warning that the Lord conceals his will from the one who does not walk the path of humility reflects a common theme in Syriac monastic literature: pride as the chief obstacle to divine knowledge.","cites":[{"key":"ed:dsc-407","label":"source edition: Discourse 16","url":"https://syriaccorpus.org/407"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage concludes the narrative unit begun in the previous passage, completing the analogy of intoxication and its spiritual consequences, and leading into a new thematic section.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text at the start of the passage (ܠܥܸܠ ܡ̣ܢ) is partially corrupt or unclear; the English draft reads 'lifted up above' but the exact subject and verb are uncertain."],"confidence":"medium","notes":[]}]}