{"slug":"dsc-507","id":"syriac:dsc:dsc-507","title":"Cause of all Causes: Book 2","title_source":"Cause of all Causes: Book 2","author":"Anonymous","genre":"other","date":"10th-12th 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":"2026-11-15T06:32:20Z","cost_usd":0.031906},"source":{"registry_id":"syriac:dsc:dsc-507","work_id":"dsc-507","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/507"},"stats":{"passages":50,"english_words":15429,"coptic_letters":0,"source_letters":41131,"commentary_units":279,"commentary_kinds":8,"derived_notes":12,"ambiguities":88,"work_notes":6,"external_links":0,"timeline":4},"summary":{"work":"dsc-507","abstract":"Cause of all Causes: Book 2 is an anonymous Syriac metaphysical treatise, likely composed between the 6th and 12th centuries, surviving in a single manuscript (DSC 507). The work explores themes of divine transcendence, creation, and the imperfection of the material world, engaging with atomist and materialist cosmologies. Its genre is 'other', suggesting it does not fit standard categories like commentary or liturgy. The text appears to have had limited circulation, possibly within a monastic or scholarly milieu, and no evidence of liturgical or canonical use has been identified.","historical_context":"The work is undated and anonymous, with composition tentatively placed between the 6th and 8th centuries based on linguistic and doctrinal features, though a later date up to the 12th century cannot be excluded. It survives in a single Syriac manuscript, DSC 507, which is the basis for the edition. The text likely originated in a Syriac-speaking Christian community, possibly in the Near East, within a monastic or scholarly setting. The treatise engages with Greek philosophical concepts, such as atomism (using the loanword ܐܛܘܡܛܘܣ from Greek ἄτομος), and refutes materialist cosmologies. Its themes echo those in Pseudo-Dionysius and later Syriac mystical theology, and it may be part of a broader 'Causes' literature tradition. The lack of multiple witnesses limits textual criticism, and lacunae or scribal errors in DSC 507 may affect interpretation.","significance":"The work is significant as a rare example of Syriac metaphysical literature that engages with Greek philosophical debates, particularly atomism, within a Christian framework. It provides insight into the intellectual currents of Syriac Christianity, possibly reflecting interactions with Greek patristic and philosophical traditions. Its survival in a single manuscript underscores the fragility of the Syriac literary heritage.","timeline":[{"date":"6th–8th c.","event":"Probable composition of Cause of all Causes based on linguistic and doctrinal features."},{"date":"10th–12th c.","event":"Alternative dating range for composition, as per source."},{"date":"Undated","event":"Manuscript DSC 507 copied; no precise date known."},{"date":"Modern","event":"Edition based on DSC 507 published."}],"relations":[{"work":"Pseudo-Dionysius the Areopagite","relation":"Echoes themes of divine transcendence and immanence, common in Syriac mystical theology.","key":"wikipedia:Pseudo-Dionysius the Areopagite","label":null,"url":null},{"work":"Syriac 'Causes' literature","relation":"Parallels arguments about creation's imperfection proving the Creator's perfection.","key":"","label":null,"url":null},{"work":"Epicurean atomism","relation":"Refutes atomist and materialist cosmologies, likely those of Epicurean or early Greek atomist schools.","key":"wikipedia:Epicureanism","label":null,"url":null}],"external_links":[],"cautions":["The work is anonymous and undated; composition between the 6th and 12th centuries is uncertain.","Survives in a single manuscript (DSC 507), limiting textual criticism and potentially containing lacunae or scribal errors.","Attribution to 'Anonymous' may mask a known author whose name was lost; do not assume representativeness of a broader anonymous tradition.","No evidence of liturgical or canonical use; circulation was likely limited to a monastic or scholarly milieu."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000427,"generated":"2026-11-15T06:32:19Z"},"links":[{"kind":"source","label":"Digital Syriac Corpus text","url":"https://syriaccorpus.org/507"},{"kind":"authority","label":"syriaca.org work record","url":"http://syriaca.org/work/8995"}],"checks":{"work":"dsc-507","status":"pass","blocking":[],"warnings":[],"stats":{"passages":50,"translated":50,"commentary_passages":50,"commentary_units":279,"english_words":15429,"source_letters":46439,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The work is anonymous and its genre is listed as 'other', indicating it does not fit standard categories like commentary or liturgy. The title 'Cause of all Causes' suggests a metaphysical or theological treatise.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"background","lemma":"","severity":"info","text":"The Syriac text survives in a single manuscript witness, DSC 507, which is the basis for this edition. No other known copies exist, limiting textual criticism.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"caution","text":"The work is undated and anonymous; its composition is tentatively placed between the 6th and 8th centuries based on linguistic and doctrinal features, but this remains uncertain.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"No evidence of liturgical or canonical use has been identified. The work appears to have had limited circulation, possibly within a monastic or scholarly milieu.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The edition does not provide a critical apparatus or variant readings, as it relies on a single manuscript. Lacunae or scribal errors in DSC 507 may affect interpretation.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"background","lemma":"","severity":"caution","text":"The attribution to 'Anonymous' may mask a known author whose name was lost; readers should not assume the work is representative of a broader anonymous tradition.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"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: 50 narrative."},{"kind":"caution","severity":"caution","text":"12 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"source","severity":"info","text":"Source edition: syriac — CC BY 4.0"}],"derived_structure":{"narrative":50},"term_index":[],"citations":{"ed:dsc-507":{"label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}},"segments":[{"i":1,"ref":"p1","source":"ܬܘܼܒ ܥܡ ܐܠܗܐ ܕܡܚܟܡ ܟܿܬܒܝܼܢܢ ܡܐܡܪܐ ܕܬܪܝܢ ܕܥܠ ܝܕܥܬܐ ܕܫܪܪܐ. ܕܐܝܼܬ ܒܗ ܩܦ̈ܠܐܐ ܬܡܢܝܐ. ܩܦܠܐܘܢ ܩܕܡܝܐ ܥܠܗܿܝ ܕܡܛ݀ܠܡܢܐ ܒܪܐ ܒܿܪܘܝܐ ܒܪ̈ܝܬܐ ܘܐܬܩܢ ܥܠ̈ܡܐ. ܢܫܿܒܚܘܢܒܪܟ ܘܢܪܡܪܡ ܠܗܿܘ ܕܗܘܼ ܒܠܚܘܼܕܘܗܝ ܐܝܼܬܘܗܝ ܐܝܼܬܝܐ ܡܫܒܚܐ ܘܡܒܪܟܐ ܘܡܪܡܪܡܐ. ܗܿܘ ܡܥܠܝܐ ܘܠܐ ܣܢܝܼܩܐ ܘܠܐ ܚܣܝܼܪܐ. ܗܿܘ ܕܠܟܿܠ ܡܡܠܐ ܚܣܝܼܪ̈ܬܐ ܘܡܫܡܠܐ ܣܢܝܼܩ̈ܬܐ. ܘܝܿܗܒ ܘܡܫܟܢ ܘܡܥܬܪ. ܘܗܼܘ ܡܼܢ ܡܠܝܘܼܬܗ ܠܐ ܡܼܬܒܨܪ. ܘܐܢ ܫܡܼܫܐ ܗܿܢܐ ܡܼܬܚܙܝܢܐ ܘܒܪܝܐ ܘܥܒܝܼܕܐ܆ ܗܿܐ ܡܢܗܪ ܠܟܿܠܗܿ ܒܪܝܼܬܐ. ܘܡܫܚܢ ܘܡܩܝܼܡ ܠܒܪܝܼܬܐ ܒܚܝܠܐ ܕܚܡܝܼܡܘܼܬܗ ܘܡܒܫܠ ܘܡܫܿܡܠܐ ܦܐܪ̈ܐ ܘܓܼܢ̈ܣܐ ܘܐܕ̈ܫܐ ܕܝܼܥ̈ܝܬܐ ܘܡܢܿܛܪ ܠܟܝܼܢܐ ܒܚܝܘܼܬܐ ܘܠܐ ܡܼܬܚܒܠܢܘܼܬܐ. ܘܡܒܘܼ̈ܥܐ ܬܘܼܒ ܘܥܼܝܢ̈ܬܐ ܕܐܡܝܼܢܐܝܼܬ ܫܿܦܥܝܢ ܘܡܪܕܝܢ ܬܐܦ̈ܐ ܘܢܗܪ̈ܘܬܐ ܕܡܫܩܝܢ ܐܪ̈ܥܬܐ ܘܡܘܥܝܢ ܘܡܪܒܝܢ. ܘܗܼܢܘܢ ܣܟ ܠܐ ܚܿܣܪܝܢ ܐܘܿ ܡܼܬܟܠܝܐ ܡܪܕܝܬܗܘܢ. ܐܝܟܢ ܡܕܝܢ ܡܼܨܝܐ ܕܗܿܘ ܟܝܢܐ ܡܫܒܚܐ ܘܓܡܝܼܪܐ ܘܠܐ ܚܣܝܼܪܐ. ܗܿܘ ܒܪܘܼܝܐ ܕܗܿܝܢ ܟܿܠܗܝܢ ܘܡܩܿܝܡܢܐ ܘܡܦܪܢܣܢܐ ܘܡܿܨܼܐ ܟܿܠ. ܠܐ ܚܿܣܪ ܣܟ ܐܘܿ ܡܬܼܒܨܪܐ ܡܠܝܘܼܬܗ. ܐܘܿ ܐܝܼܬ ܒܟܝܿܢܗ ܚܣܝܼܪܘܼܬܐ\nܕܡܕܡ ܕܣܢܝܼܩ ܥܠ ܫܘܼܡܠܐ. ܚܼܣ. ܡܕܝܢ ܡܛ݀ܠܡܢܐ ܒܪܐ ܠܗܕܐ ܒܪܝܼܝܬܐ ܬܗܝܼܪܬܐ ܘܣܓܝܐܬ݀ ܫܘܼܚܠ̈ܦܐ. ܘܐܬܩܢ ܥ݀ܠܡܐ ܡܠܝܼܠܐ. ܢܡܬܝܕܥܢܐ ܪܘܼ̇ܢܝܐ ܘܡܬܪܓܫܢܐ ܓܘܼܫܡܐ. ܣܿܓܝ̈ܐܐ ܡܼܢ ܣܿܓܝܐܬܐ ܐܣܒܪܘ ܘܐܫܠܡܼܘ. ܡܢܼܗܘܢ ܐܡܼܪܘ ܕܡܛ݀ܠܗܿܝ ܕܢܫܒܚܘܝܼܢܝܗܝ ܘܢܪܡܪܡܘܢ ܠܟܝܿܢܗ ܡܫܒܚܐ. ܐܚܪ̈ܢܐ ܐܡܼܪܘ. ܕܗܼܝ ܒܪܝܼܬܐ ܬܗܼܘܐ ܥܠܼܬ ܬܫܒܘܚܬܗ. ܕܟܕ ܢܚܼܙܘܢ ܦܪ̈ܘܼܫܐ ܘܚܟ̈ܝܼܡܐ ܠܫܘܼܦܪܐ ܪܒܐ ܕܒܪܝܼܬܐ ܬܗܼܘܐ ܥܠܼܬ ܬܫܒܘܚܬܗ.","english":"Again, with God who makes wise the writers, the second treatise on the knowledge of truth, which contains three chapters. The first chapter: On the fact that the Creator created creation and established the worlds. We praise, bless, and exalt Him who alone is the Being worthy of praise, blessing, and exaltation. He is exalted, not limited, and not deficient. He who fills all deficiencies and completes all limitations, and gives, finds, and enriches. And He, with His fullness, is not diminished. For if the sun, which is visible, created, and made, illuminates the whole creation, and warms, sustains creation by the power of its heat, and ripens and perfects fruits, seeds, and ears of grain, and waters the earth with life and not with corruption, and again springs and rivers that abundantly flow and irrigate fields and gardens that water the lands and make them fruitful and cause growth, yet they are not diminished or stopped in their irrigation. How then can that Being, who is praiseworthy, perfect, and not deficient, He who is the Creator of all this, the sustainer, the expander, and the one who can do all, not be deficient or diminished in His fullness? Or is there in His Being a deficiency of something that is lacking for completeness? Far from it. How then did the Creator create this creation, which is subject to change and full of variations, and establish a rational world, a spiritual and corporeal nature? Many, with many arguments, have spoken and concluded. Some of them said that it is for the sake of praising and exalting His praiseworthy Being. Others said that this creation is the cause of His praise, so that when the discerning and wise see the great beauty of creation, it becomes the cause of His praise.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܩܦ̈ܠܐܐ ܬܡܢܝܐ","severity":"info","text":"The Syriac announces three chapters (ܩܦ̈ܠܐܐ ܬܡܢܝܐ), but the English draft says 'three chapters' and the first chapter is named. This structural cue frames the treatise.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܛ݀ܠܡܢܐ","severity":"info","text":"The Syriac verb ܡܛ݀ܠܡܢܐ (from the root for 'image' or 'type') is used for 'create' in the sense of forming or fashioning, distinct from ܒܪܐ (to create ex nihilo). This reflects a technical distinction in Syriac cosmology.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܫܡܼܫܐ","severity":"info","text":"The analogy of the sun as a created yet sustaining force is a common trope in Syriac literature, used to illustrate divine transcendence and immanence. It echoes themes in Pseudo-Dionysius and later Syriac mystical theology.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܡܛ݀ܠܡܢܐ ܒܪܐ ܠܗܕܐ ܒܪܝܼܝܬܐ ܬܗܝܼܪܬܐ","severity":"info","text":"The contrast between the perfect Creator and the mutable creation (ܬܗܝܼܪܬܐ) parallels arguments in the Syriac tradition of the 'Causes' literature, where creation's imperfection is used to prove the Creator's perfection.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"ܐܣܒܪܘ ܘܐܫܠܡܼܘ","severity":"info","text":"The phrase 'many have spoken and concluded' (ܐܣܒܪܘ ܘܐܫܠܡܼܘ) suggests the author is engaging with a known debate, possibly among earlier Syriac or Greek patristic writers, about the purpose of creation.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text has some uncertain readings (e.g., ܟܿܬܒܝܼܥܥ, ܩܦ̈ܠܐܐ ܬܡܢܝܐ) due to manuscript corruption; the edition's emendations are followed.","The phrase 'ܡܛ݀ܠܡܢܐ ܒܪܐ' could be read as a hendiadys or as two separate actions; the translation treats it as a single creative act."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"ܕܟܕ ܢܚܼܙܘܢ ܦܪ̈ܘܼܫܐ ܘܚܟ̈ܝܼܡܐ ܠܫܘܼܦܪܐ ܪܒܐ ܕܒܪܝܼܬܐ. ܢܫܒܚܘܢ ܘܢܩܠܣܘܢ ܠܥܒܘܼܕܐ. ܐܚܪ̈ܢܐ ܐܣܒܼܪܘ. ܕܡܛ݀ܠ ܕܢܗܼܘܘܢ ܚ̈ܝܐ ܡܠ̈ܝܼܠܐ ܘܡܫܡܫ̈ܢܐ ܕܨܒܝܿܢܗ ܘܡܫܡ̈ܠܝܢܐ ܕܦܘܼܩ̈ܕܢܘܗܝ. ܘܒܪ̈ܝܬܐ ܕܫܪܟܐ ܢܗܼܘ̈ܝܢ ܠܚܫܚܬܐ ܕܝܠܗܘܢ ܕܡܠ̈ܝܼܠܐ. ܘܐܚܪ̈ܢܐܐܚܪ̈ܢܝܬܐ ܬܚܡܘ. ܘܡܒ̈ܛܠܢܐ ܐܘܟܝܬ ܠܐ ܡܗ̈ܝܡܢܐ. ܗܿܢܘܢܕ ܐܝܟ ܚܝܘܼܬܐ ܘܒܥܝܼܪܐ ܕܠܐ ܡܕܥܐ ܥܿܒܐܼ ܣܘܼܟܠܗܘܢ ܘܚܫܘܼܟ ܗܘܢܗܘܢ ܡܼܢ ܛܥܿܝܘܬܐ ܘܠܐ ܝܼܕܥܬܐ ܕܫܪܪܐ. ܐܣܒܼܪܘ ܕܗܘܼ ܡܼܢ ܢܦܫܗ ܐܝܼܬܘܗܝ ܗܿܢ ܥ݀ܠܡܐ. ܘܐܛܘܡܛܘܢ ܡܕܡ ܕܠܐ ܫܘܪܝܐ ܐܝܼܬ ܠܗ ܘܠܐ ܫܘܼܠܡܐ. ܘܠܝܬ ܠܡ ܥ݀ܠܡܐ ܕܪ̈ܘܚܢܐ. ܘܠܗܿܠܝܢ ܩܕܡܢܢ ܒܠܡܢܢ ܘܐܟܣܢܢ ܛܥܿܝܘܬܗܘܢ ܒܡܐܡܪܐ ܕܩܕܡ ܗܢܐ. ܘܚܘܝܼܢܢ ܚܬܝܼܬܐܝܼܬ ܡܢܗ ܕܟܝܿܢܐ ܘܕܘܼܒܪܗ ܕܥܿܠܡܐ. ܕܡܢܟܿܠ ܦܪܘܿܣ ܡܪܐ ܐܝܼܬ ܘܡܕܒܪܢܐ ܕܗܼܘ ܐܝܼܬܘ̄ ܒܿܪܘܼܝܐ ܘܥܒܘܕܐ. ܘܠܝܬ ܠܗ ܫܘܼܪܝܐ ܘܫܘܼܠܡܐ. ܘܚܕ ܗܼܘ ܒܠܚܘܼܕܘܗܝ. ܘܠܐ ܣܟ ܡܨܝܐ ܕܐܝܼܬ ܥܡܗ ܐ̱ܚܪܝܢ. ܘܗܼܘ ܒܪܐ ܥ̈ܠܡܐ ܘܐܬܩܢ ܘܛܟܣ ܐܝܟ ܨܒܝܿܢܗ ܡܪܢܝܐ ܘܠܐ ܡܬܥܨܝܢܐ. ܘܐܡܿܪܝܢܢ ܚܢܢ ܕܠܘ ܡܼܛܠ ܕܢܫܒܚܘܼܢܝܗܝ ܘܢܒܪܟܘܼܢܝܗܝ ܘܢܪܡܪܡܘܢܝܗܝ ܥܠ̈ܡܐ ܒܪܐ ܐܢܘܢ. ܡܛܠ ܕܡܫܒܚܐ ܘܡܒܪܟܐ ܘܡܪܡܪܡܐ ܐܝܼܬܘܗܝ. ܘܠܐ ܡܨܝܐ ܕܬܘܼܒ ܢܼܬܥܠܐ ܘܢܬܼܪܡܪܡ ܟܝܿܢܗ ܡܫܒܚܐ ܝܬܝܼܪ ܡܼܢ ܡܐ ܕܐܝܼܬܘ̄. ܒܗܿܝ ܕܓܡܝܪܐ ܘܡܫܡܠܝܐ ܘܠܐ ܣܟ ܚܣܝܼܪܐ ܐܝܼܬܘ̄ ܟܝܿܢܗ ܣܓܝܼܕܐ ܘܡܥܠܝܐ. ܘܐܢ ܚܣܝܼܪ ܗܘܼܐ ܟܝܿܢܗ ܐܘܿ ܣܢܝܼܩ܆ ܠܐ ܡܼܨܝܐ ܕܢܗܼܘܐ ܐܝܼܬܘܗܝ ܥ݀ܒܘܕܐ ܘܒܪܘܼܝܐ ܘܡܼܨܐܼ ܟܿܠ. ܡܿܢ ܕܚܣܝܼܪ ܘܣܢܝܼܩ ܒܪܝܼܬܐ ܗܿܘ ܘܥܒܝܼܕܐ. ܘܠܘ ܒܪܘܼܝܐ ܘܥܒܘܼܕܐ ܘܟܕ ܛܒܿ ܘܗܼܢ̈ܝܢ ܒܪ̈ܝܬܐ.","english":"When the philosophers and wise men saw the great beauty of creation, they praised and extolled the Creator. Others supposed that, because they were rational living beings and servants of his will and fulfillers of his commands, and the rest of creation existed for the need of rational beings, they thought otherwise. And the idle, likewise the unbelievers, like beasts and cattle without reason, their understanding was darkened and they were in error and without knowledge of the truth. They supposed that he himself is this world, and that the atom, that which has no beginning and no end, is without a world of spirits. And we have already refuted their error in the preceding treatise and shown clearly from the nature and order of the world that from every perspective there is a Lord and Governor, who is the Creator and Maker, and he has no beginning and no end, and he is one alone, and it is not possible that there is another with him. And he created the worlds and established and ordered them according to his majestic will, without hindrance. And we have said that it is not because the worlds praised, blessed, and exalted him that he created them, because he is praiseworthy, blessed, and exalted, and it is not possible that his nature should again be praised and exalted more than what it is. For it is perfect, complete, and without any deficiency; his nature is glorious and exalted. And if his nature were deficient or lacking, he could not be Maker and Creator and Almighty. For that which is deficient and lacking is a creature and made, not a Creator and Maker, while creation is good and beautiful.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܛܘܡܛܘܣ","severity":"info","text":"The Syriac ܐܛܘܡܛܘܣ (atom) is a loan from Greek ἄτομος, here denoting an indivisible, eternal principle. The author rejects this as a materialist error, contrasting it with the Creator's transcendence.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The passage refutes atomist and materialist cosmologies, likely those of Epicurean or early Greek atomist schools, which posited an eternal, uncreated world without a divine governor.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This section forms the second part of the first chapter, moving from doxology to polemic against erroneous views, then to a positive affirmation of the Creator's attributes (eternal, one, perfect).","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The argument that the Creator is not made praiseworthy by creation's praise, but is inherently so, echoes themes in Syriac theological works such as those of Isaac of Nineveh and Pseudo-Dionysius.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܠܗܿܠܝܢ ܩܕܡܢܢ ܒܠܡܢܢ","severity":"caution","text":"The Syriac phrase ܘܠܗܿܠܝܢ ܩܕܡܢܢ ܒܠܡܢܢ is textually uncertain; the English draft reads 'we have already refuted,' but the Syriac may be corrupt or lacunose. The reading follows the edition's emendation.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac ܐܛܘܡܛܘܣ could refer to a specific philosophical school (e.g., Epicurean atoms) or a generic term for indivisible particles; the context suggests a polemic against materialist cosmologies.","The phrase ܘܠܗܿܠܝܢ ܩܕܡܢܢ ܒܠܡܢܢ is ambiguous due to possible scribal error; the English draft interprets it as a reference to a prior refutation, but the Syriac may be incomplete."],"confidence":"medium","notes":[]},{"i":3,"ref":"p3","source":"ܟ݀ܠܚܕܐ ܒܟܝܿܢܗܿ ܡܫܡܠܝܬܐ ܐܝܼܬܝܗܿ ܠܘܬ݀ ܗܿܘ ܡܕܡ ܕܐܬܼܒܪܝܬ݀ ܒܗ ܘܡܛ݀ܠܬܗ. ܘܐܦܠܐ ܗܼܘ ܣܢܝܼܩ ܗܘܼܐ ܥܠ ܒܪ̈ܝܐ ܡܠ̈ܝܼܠܐ ܕܢܫܡܫܘܢ ܨܒܝܿܢܗ ܘܢܫܡܠܘܢ ܦܘܼܩܕܢ̈ܘܗܝ ܡܛ݀ܠ ܣܢܝܼܩܘܼܬܗ. ܐܘܿܒܨܝܼܪܘܬ ܚܝܠܗ. ܐܠܐ ܡܛܠ ܓܡܝܼܪܘܼܬܗܘܢ ܕܝܼܠܗܘܢ ܘܡܬܥܠܝܢܘܼܬܗܘܢ ܕܠܘܬ݀ ܛܘܼܒܬܢܘܼܬܐ ܡܪܢܝܬܐ. ܡܕܝܢ ܗܿܝ ܕܚܬܝܼܬܐ܆ ܗܿܕܐ ܗܿܝ. ܕܡܛ݀ܠ ܕܐܝܬܘܗܝ ܛܒܿܐ ܘܥܬܝܼܪܐ ܘܚܟܝܼܡܐ. [ܘܓܡܝܪܐ ܘܡܫܡܠܝܐ ܒܟܠܗܝܢ. ܘܗܿܘ ܕܐܝܬܘܗܝ ܛܒܿܐ ܘܥܬܝܪܐ ܘܚܟܝܼܡܐ.] ܡܼܢ ܟܿܠ ܦܪܘܿܣ ܡܐܛܒ ܡܼܢ ܛܒܿܘܬܗ ܠܐܚܪ̈ܢܐ. ܘܡܥܬܪ ܡܼܢ ܥܘܼܬܪܗ ܠܐ ܡܘܦܝܢܐ. ܘܡܚܘܐ ܚܟܡܼܬܗ ܒܥܒܿܕ̈ܘ̄܆ ܘܥܠܗܿܝ ܒܪܐ ܒܪ̈ܝܬܐ ܟܕ ܠܐ ܣܢܝܼܩ ܗܘܼܐ ܥܠܝܗܝܢ. ܐܬܩܼܢ ܥܠ̈ܡܐ ܒܛܝܒܘܼܬܗ. ܘܚܘܝܼ ܚܝܠܐ ܒܥܒܿܕ̈ܘ̄܆ ܕܒܚܟܼܡܬܐ ܪܒܬܐ ܣܓܝܐܬ݀ ܦܘܼܪ̈ܫܢܐ ܘܫܘܼܚܠ̈ܦܐ ܥܒܝܼܕܝܢ. ܘܐܟܡܐ ܕܫܡܼܫܐ ܒܟܝܿܢܗ ܡܼܢ ܟܿܠܦܪܘܿܣ ܕܢܢܗܪ ܐܝܼܬ ܠܗ ܘܢܫܚܢ ܘܢܐܚܐ. ܘܐܦ ܒܡܘܼܥܐ ܕܐܡܝܼܢܐܝܼܬ ܢܫܦܥ ܘܢܪܕܐ. ܗܿܟܘܬ݀ ܘܐܦ ܡܪܐ ܛܒܿܐ ܘܥܬܝܼܪܐ ܘܚܟܝܼܡܐ. ܕܢܐܛܒ ܘܢܥܛܪ ܘܢܼܥܒܕ ܥܒܿܕ̈ܐ ܡ̈ܠܝܼܝܼ ܬܗܼܪܐ ܘܚܟܡܼܬܐ ܪܒܬܐ ܐܝܼܬ ܠܗ ܒܟܝܿܢܗ ܨܒܝܿܢܐܝܬ. ܠܘ ܐܝܟ ܥܒܝܼܕ̈ܐ ܕܐܝܼܬ ܒܟܝܿܢܗܘܢ ܕܝܼܠ̈ܝܬܐ ܩܢܝܘܼܬܐ ܐܟܣܝܼܣ̈ܝܬܐ ܘܟܝ̈ܢܝܬܐ. ܐܝܟ ܫܡܼܫܐ ܘܡܒܘܼܥ̈ܐ ܘܣܼܛܪ. ܐܠܐ ܒܨܒܝܿܢܗ ܘܒܟܝܿܢܗ ܐܝܼܬܘ̄ ܐܠܗܐ ܛܒܿܐ ܘܥܬܝܼܪܐ ܘܚܟܝܼܡܐ. ܘܡܢܗܘܢ ܕܥܒܿܕ̈ܘܗܝ ܬܗܝܼܪ̈ܐ ܘܡܠ̈ܝܼܝܼ ܚܟܼܡܬܐ. ܘܡܘܗܒ̈ܬܐ ܛܒ̈ܬܐ ܘܫܘܼܟ̈ܢܐ ܪܘܪ̈ܒܐ ܕܝܗܼܒ ܠܡܠ̈ܝܼܠܐ ܘܕܝܼ̈ܠܝܬܐ ܛܒ̈ܬܐ ܕܣܼܡ ܒܟܝ̈ܢܐ ܘܐܕܫ̈ܐ ܡܫܚܠ̈ܦܐ. ܘܡܥܒܕܢ̈ܘܬܐ ܛܒ̈ܬܐ ܘܡܥܕܪ̈ܢܝܬܐ ܘܡܘܬܪ̈ܢܝܬܐ ܕܥܒܼܕ ܡܢܼܗܝܢ. ܐܬܝܕܥܬ݀ ܠܟܿܠ ܛܒܿܘܼܬܗ ܘܚܟܡܼܬܗ ܘܥܬܝܼܪܘܼܬܗ.","english":"Each one of them, in its perfect nature, is with that thing which was created in it and because of it. Nor did He have need of rational creatures who serve His will and fulfill His commands because of His need. Rather, because of their own perfection and their exaltation toward the principal Goodness. What is the truth? This it is: because He is good, rich, and wise, [and perfect and complete in all things, and He who is good, rich, and wise,] with every manner He does good with His goodness to others, and enriches with His wealth without deficiency, and shows His wisdom in His works. And upon them He created creatures, while He had no need of them. He established worlds by His goodness, and showed power in His works, which with great wisdom made many distinctions and changes. And just as the sun, by its nature, with every manner that it shines, has to give light and to heat and to dry, and also in a manner that is continuous it pours forth and governs, so also the Lord, good, rich, and wise, who does good, enriches, and performs works full of wonder and great wisdom, has it in His nature willingly, not like works that are in their own natures, fixed, essential, and natural, like the sun, springs, and fire. But by His will and His nature He is God, good, rich, and wise. And from His works, which are wondrous and full of wisdom, and from the good gifts and great powers that He gave to rational beings, and from the good natures that He placed in natures and in various species, and from the good operations, helpful and beneficial, that He performed with them, His goodness, wisdom, and richness are known to all.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܛܒܿܐ","severity":"info","text":"The Syriac term ṭāḇā (good) is a key attribute of God in this passage, linked to the divine nature as the source of creation without need.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܟܝܿܢܗ","severity":"info","text":"The term kyānēh (His nature) is central, distinguishing God’s voluntary creative act from natural, necessitated processes like the sun’s.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"The analogy of the sun (šemšā) as a natural agent of light and heat is a common trope in Syriac cosmological literature, used here to contrast divine volition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a negative statement (God had no need of rational creatures) to a positive exposition of divine attributes (good, rich, wise) and their manifestation in creation.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains a repeated clause (bracketed in the edition) that may be a scribal duplication or an intentional emphasis; the English draft omits it.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܒܟܝܿܢܗ ܨܒܝܿܢܐܝܬ' (in His nature willingly) could be read as either a hendiadys or a distinction between nature and will; the translation takes it as a unified expression of divine volition."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":4,"ref":"p4","source":"ܡܕܝܢ ܠܘ ܡܛܠ ܐ̱ܚܪܝܢ ܡܕܡ ܒܪܐ ܒܪ̈ܝܬܐ ܘܐܬܩܢ ܥܠ̈ܡܐ. ܗܿܘ ܒܪܘܼܝܐ ܘܥܒܘܼܕܐ ܘܡܪܐ ܫܪܝܼܪܐ. ܐܠܐ ܡܛ݀ܠ ܛܒܿܘܼܬܗ ܘܣܓܝܐܘܼܬ ܥܘܼܬܪܗ ܘܪܒܘܼܬ ܚܟܼܡܬܗ. ܘܠܘ ܗܕܐ ܒܠܚܘܕ. ܐܠܐ ܘܗܿܝ ܕܝܬܝܪ ܬܡܝܼܗܐ ܘܪܒܐ ܘܡܥܠܝܐ. ܕܐܦ ܠܗܘܿܢ ܠܗܿܠܝܢ ܕܒܪܐ ܘܐܬܩܢ ܘܐܩܝܼܡ ܒܛܝܒܘܼܬܗ. ܘܡܼܢ ܣܿܓܝܐܘܼܬ ܥܘܼܬܪܗ ܘܒܪܒܘܼܬ ܚܟܡܼܬܗ ܢܫܘܬܦ ܥܡܗ ܕܠܐ ܚܣܼܡ ܒܗܘܢ ܒܕܝܼܠ̈ܝܬܐ ܗܿܠܝܢ ܪܘܪ̈ܒܬܐ ܕܟܝܿܢܗ ܒܛܝܒܘܼܬܗ܆ ܕܢܗܼܘܘܢ ܐܦ ܗܼܢܘܢ ܛܒ̈ܐ ܘܛܘܼܒ̈ܬܢܐ. ܘܥܬܝܼܪ̈ܐ ܡܫܡ̈ܠܝܐ ܘܓܡܝܼܪ̈ܝ ܒܚܟܡܼܬܐ ܫܪܝܼܪܬܐ. ܐܘ̃ ܠܗܕܐ ܛܒܿܘܬܐ ܠܐ ܡܬܼܡܼܠܠܢܝܼܬܐ. ܐܘ̃ ܠܗܢܐ ܥܘܼܬܪܐ ܠܐ ܡܘܦܝܢܐ. ܐܘ̃ ܠܗܕܐ ܚܟܡܼܬܐ ܪܒܬܐ ܘܠܐ ܡܬܦܣܩܢܝܼܬܐ. ܐܘ̃ ܠܗܢܐ ܟܝܿܢܐ ܛܒܿܐ ܕܐܘܣܝܐ ܡܪܢܝܬܐ ܕܗܢܐ ܡܪܝܐ ܡܪܚܡܢܐ ܘܣܿܓܝ ܛܝܒ̈ܘܬܐ. ܡܢܘܼ ܣܿܦܩ ܕܢܫܒܚ ܡܢܘܼ ܡܿܨܐܼ ܕܢܐܡܪ. ܡܢܘܼ ܡܫܼܟܚ ܕܢܘܕܐ ܘܢܩܠܣ ܘܢܗܕܪ ܐܟܡܐ ܕܘܿܠܐ ܠܗܢܐ ܒܪܘܼܝܐ ܫܒܝܼܚܐ. ܐܢ ܒܪ̈ܝܐ ܢܫܒܚܘܢ܆ ܗܿܐ ܐܦ ܗܼܢܘܢ ܒܛܝܒܘܼܬܐ ܒܪܝܢ ܘܥܒܝܼܕܝܢ. ܐܢ ܦܘܼܡ̈ܐ ܢܙܡܪܘܢ ܘܢܪܡܪܘܢ. ܗܿܐ ܡܼܢ ܥܘܼܬܪܐ\nܕܣܝܡ̈ܬܗ ܡܠܝܢ ܡܘܗܒ̈ܬܐ ܘܫܘܼܟ̈ܢܐ ܪܘܪ̈ܒܐ. ܘܐܢ ܠ̈ܫܢܐ ܢܘܕܘܢ ܘܢܩܿܠܣܘܢ ܘܢܗܕܪܘܢ܆ ܗܼܘ ܒܚܟܼܡܬܗ ܛܟܼܣ ܐܢܘܢ. ܘܝܗܼܒ ܠܗܘܢ ܠܘܓܠ̈ܓܐ ܘܐܙܝܼܥ ܐܢܘܢ ܕܢܬܪܓܡܘܼܢܗ ܠܡܠܼܬܐ ܕܐܬܪܟܒܬ݀ ܒܩܠܐ ܘܐܬܓܫܡܬ݀. ܐܝܟܢܐ ܕܬܼܬܡܥܝ ܠܐܕ̈ܢܐ ܘܬܣܼܬܟܠܝ ܒܡܕ̈ܥܐ ܘܬܬܢܼܣܒܝ ܒܗܘ̈ܢܐ. ܐܟܙܢܐ ܕܩܢܝܐ ܕܨܿܐܪ ܟܬܝܼܒ̈ܬܐ ܘܒܝܕ ܪ̈ܘܼܫܡܐ ܡܪܟܒ ܡ̈ܠܐ ܒܟܪܛܝܣܐ ܘܕܝܘܼܬܐ ܘܡܫܘܕܥ ܐܪ̈ܙܐ ܟܣ̈ܝܐ ܕܒܪܘܼܚܢܘܬܐ ܚܡܝܼܠܝܢ ܒܡܘܼܚܐ ܘܒܡܕܥܐ ܣܝܼܡܝܼܢ ܒܠܒ̈ܘܬܐ ܘܓܢܝܼܙܝܢ ܒܬܘܘ̈ܢܐ. ܡܕܝܢ ܢܿܘܕܐ ܘܢܣܓܘܕ ܘܢܫܒܚ. ܠܗܿܘ ܕܟܿܠ ܡܼܢܗ ܘܟܿܠ ܒܗ ܘܟܿܠ ܒܐܝܼܕܗ.","english":"because of any other thing did He create the creatures and establish the worlds. He is the true Creator, Maker, and Lord. But because of His goodness, the abundance of His wealth, and the greatness of His wisdom. And not only this, but also that which is more wonderful, great, and exalted: that even to those whom He created, established, and set in place by His goodness, and with the abundance of His wealth and the greatness of His wisdom, He made them partners with Him, without any lack in Him, in those great things of His nature by His goodness, so that they too might be good and blessed, wealthy, perfect, and complete in true wisdom. Or this goodness is ineffable, or this wealth is inexhaustible, or this wisdom is great and incomprehensible, or this good nature of the merciful essence of this Lord, the compassionate and abundant in graces. Who is sufficient to praise? Who is able to speak? Who can confess, glorify, and extol as is fitting for this glorious Creator? If creatures praise, behold, they themselves are created and made by goodness. If mouths sing and exalt, behold, from the wealth of His treasures, full of gifts and great powers. And if tongues confess, glorify, and extol, He by His wisdom ordered them, and gave them tongues and set them in motion to interpret the word that was composed in sound and embodied, so that it might be heard by ears, understood by minds, and grasped by senses. Just as a writer forms letters and by means of signs composes words on paper and parchment and reveals hidden mysteries that are stored in the intellect, placed in hearts, and concealed in thoughts. Therefore, confess, worship, and praise Him from whom is all, in whom is all, and in whose hand is all.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܒܪܘܼܝܐ ܘܥܒܘܼܕܐ ܘܡܪܐ ܫܪܝܼܪܐ","severity":"info","text":"The triad 'Creator, Maker, and true Lord' emphasizes the absolute sovereignty and creative agency of God, a recurring theme in Syriac theological discourse.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܛܝܒܘܼܬܐ","severity":"info","text":"The term ܛܝܒܘܼܬܐ (ṭaybūṯā) denotes 'goodness' or 'grace,' central to the argument that creation proceeds from divine generosity, not need.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܐܘܣܝܐ ܡܪܢܝܬܐ","severity":"info","text":"The phrase 'merciful essence' (ܐܘܣܝܐ ܡܪܢܝܬܐ) reflects Syriac theological language influenced by earlier Greek patristic discussions of divine ousia and philanthropy.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܝܟܢܐ ܕܩܢܝܐ ܕܨܿܐܪ ܟܬܝܼܒ̈ܬܐ","severity":"info","text":"The analogy of a writer forming letters to reveal hidden mysteries parallels similar imagery in Syriac authors like Ephrem, who use scribal metaphors for divine revelation.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܡܕܝܢ ܢܿܘܕܐ ܘܢܣܓܘܕ ܘܢܫܒܚ","severity":"info","text":"The passage concludes with a hortatory triad ('confess, worship, praise'), a common rhetorical device in Syriac liturgical and theological texts to exhort the reader.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܢܬܪܓܡܘܼܢܗ ܠܡܠܼܬܐ ܕܐܬܪܟܒܬ݀ ܒܩܠܐ ܘܐܬܓܫܡܬ݀","severity":"caution","text":"The phrase 'interpret the word composed in sound and embodied' is ambiguous: it may refer to the incarnation of the divine Word or to the embodiment of speech in writing; the context favors the latter.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'interpret the word composed in sound and embodied' could be read as a reference to the incarnation of the Logos, but the surrounding scribal analogy suggests it refers to the embodiment of speech in written form."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"ܘܡܼܢ ܕܝܼܠܗ ܢܩܿܪܒ. ܘܠܐ ܢܗܼܘܐ ܛܠ̈ܘܼܡܐ ܘܢܿܟܘܼܡ ܥܠ ܛܝܒܘܼܬܗ ܘܢܚܦܐ ܡܘܗܒ̈ܬܗ. ܘܢܒܿܛܠ ܡܼܢ ܬܫܒܘܚܬܗ܀ ܘܒܗܿܠܝܢ ܫܠܡ ܩܦܠܐܘܢ ܩܕܡܝܐ ܕܡܐܡܪܐ ܕܬܪܝܢ ܒܝܕ ܐܠܗܐ ܕܚܝܠ ܘܥܕܪ. ܬܘܼܒ ܥܡ ܐܠܗܐ ܕܡܚܟܡ ܩܦܠܐܘܢ ܕܬܪܝܢ ܕܡܐܪܡܐ ܕܬܪܝܢ ܥܠܗܿܝ ܕܡܢܘܼ ܨܒܝܿܢܗ ܕܐܠܗܐ ܒܒܪܝܬܗ ܐܟܙܢܐ ܕܟܿܠ ܟܝܿܢܐ ܒܪܝܐ ܘܥܒܝܼܕܐ. ܕܝܼܠܿܝܬܐ ܕܝܼܠܢܿܝܬܐ ܐܝܼܬ ܠܗ ܒܟܝܿܢܗ. ܕܒܗܿ ܡܼܬܝܕܥ ܕܐܝܼܬܘ̄ ܚܬܝܼܬܐܝܬ. ܗ̄ ܐܟܙܢܐ ܕܢܘܼܪܐ ܡܼܢ ܟܿܠܦܪܘܿܣ ܕܝܼܠܝܬܗܿ ܐܝܼܬܝܗܿ ܕܬܘܩܕܝ ܘܬܫܚܢܝ ܘܬܓܕ ܠܥܼܠ. ܐܦܢ ܗܷܿ ܕܓܕܝܐ ܠܥܼܠ ܡܼܢ ܐܣܛܘܼܟ̈ܣܐ ܕܐܐܪ ܐܝܼܬܘ̄ܗܝ ܕܚܒܝܼܝܟ ܒܐܕܫ̈ܐ ܕܣܿܪܚܐ ܒܗܘܢ. ܘܐܟܙܢܐ ܬܘܼܒ ܕܡ̈ܝܐ ܕܝܼܠܝܬܗܘܢ ܕܢܛܒܘܢ ܥܡ ܫܪܟܐ ܕܟܝ̈ܢܐ ܕܟܿܠܚܕ ܡܼܢ ܡܪܢܝܬܐ ܕܒܗ ܡܬܝܕܥ. ܗܟܘܬ݀ ܡܪܐ ܛܒܿܐ ܘܥܬܝܼܪܐ ܘܚܟܝܼܡܐ ܫܦܝܼܥ ܒܪ̈ܚܡܐ ܐܘܣܝܐܝܬ ܘܟܝܢܐܝܼܬ. ܕܝܠܝܬܗ ܕܢܐܛܒ ܘܢܥܼܬܪ ܘܢܓܡܘܼܪ ܘܢܫܡܠܐ. ܘܗܿܠܝܢ ܠܐ ܡܨܝܐ ܕܢܬܓܡܪ̈ܢ ܡܫܡܠܝܐܝܼܬ ܐܠܐ ܒܫܘܬܦܘܼܬܐ ܕܥܡܗ. ܡܕܝܢ ܗܿܢܘ ܨܒܝܿܢܗ ܒܒܪܝܬܐ. ܕܟܿܠܗܘܿܢ ܡܠ̈ܝܼܠܐ ܢܬܓܡܪܘܢ ܒܛܒܿܘܼܬܐ. ܘܢܫܼܬܡܠܝܘܢ ܒܥܬܝܷܪܘܼܬܐ ܘܚܟܡܼܬܐ .ܓܡܝܼܪܘܼܬܐ. ܘܫܘܼܡܠܝܐ ܕܗܿܠܝܢ ܐܝܼܬܘ̄ ܚܕܘܼܬܐ ܕܠܝܬ ܒܗܿ ܥ݀ܩܬܐ ܘܚܝ̈ܐ ܥܿܠܡܝܼܢ̈ܝܐ. ܢ݀ܒܗ̈ܝ ܒܐܠܗܐ ܕܠܝܬ ܒܗܝܢ ܨܦܼܬܐ ܘܠܐ ܡܪܢܝܬܐ. ܘܠܐ ܟܫܼܠܐ ܘܦܠܝܓܘܼܬܐ. ܐܠܐ ܫܝܢܐ ܘܒܗܝܼܠܘܬܐ ܘܬܡܼܗܐ ܕܒܐܠܗܐ. ܕܗܼܘ ܐܠܗܐ ܛܒܿܐ ܘܠܥܼܠ ܡܼܢ ܛܒܿܘܬܐ ܢ݀ܬܦ ܠܗܘܢ ܠܥ̈ܠܝܼܠܐ ܕܐܬܓܡܼܪܘ ܠܘܬ ܬܡܼܗܐ ܕܒܗ. ܘܐܡܬܝ ܕܠܝܬ ܬܡܿܢ ܬܘܼܒ ܥܒܿܕܐ ܘܠܐ ܡܪܢܝܼܬܐ ܘܠܐ ܥ݀ܩܬܐ. ܐܘܿ ܟܫܠܐ ܐܘܿ ܦܠܝܓܘܼܬܐ. ܘܠܐ ܚܘܼܫܒܐ ܘܗܪܓܐ ܐ̱ܚܪܢܐ.","english":"and He draws near to Himself. And there are no injustices, nor does anything rise up against His goodness and conceal His gifts, and nullify what is of His praise. And with these, the first chapter of the second treatise is completed, by the help of God Almighty. Again, with the help of God who makes wise, the second chapter of the second treatise, on how the will of God in His creation is shown, as of every nature, created and made. For His own self-subsistence has a nature, by which it is known that He exists certainly. Just as fire, by its own self-subsistence, has the property of burning, consuming, and giving light perpetually; and also that of the goat, perpetually, with the elements of air, which are bound in the forms of the body; and again, just as water, by its own self-subsistence, has the property of flowing, along with the rest of the natures, each one being known by the property that is in it. Thus, the Lord, good, rich, and wise, is abundant in mercy, essentially and naturally. His self-subsistence is to be good, to enrich, to perfect, and to complete. And these cannot be perfected and completed fully except through participation with Him. Therefore, that is His will in creation: that all rational beings be perfected in goodness, and be completed in richness and perfect wisdom. And the completion of these is a joy that has no distress, and eternal life, in which, with God, there is no defect, no property, no stumbling, no division, but rather peace, tranquility, and wonder in God. For He is the good God, and perpetually with goodness He gives to the rational ones who are perfected in the wonder of Him. And when there is no more work, nor property, nor distress, nor stumbling, nor division, nor any other thought or meditation.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܩܦܠܐܘܢ ܩܕܡܝܐ ܕܡܐܡܪܐ ܕܬܪܝܢ","severity":"info","text":"The Syriac marks the end of the first chapter (qap̄lāyā qaḏmāyā) of the second treatise (mēmrā d-trayyān) and the beginning of the second chapter, providing a clear structural division.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܝܼܠܿܝܬܐ ܕܝܼܠܢܿܝܬܐ","severity":"info","text":"The phrase yīlāyṯā d-īlāyṯā (self-subsistence) is a technical term in Syriac philosophical theology, denoting the inherent, independent essence of a being, here applied to God.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܟܙܢܐ ܕܢܘܼܪܐ","severity":"info","text":"The analogy of fire (nūrā) with its inherent properties (burning, consuming, giving light) parallels similar analogies in Syriac theological works, e.g., by Isaac of Nineveh, to illustrate divine attributes.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܫܘܬܦܘܼܬܐ","severity":"info","text":"The term šawtāpūṯā (participation) is central to the argument: God’s perfections (goodness, richness, wisdom) are realized in rational beings only through participation with Him, echoing Neoplatonic and Syriac mystical concepts.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"ܘܐܡܬܝ ܕܠܝܬ ܬܡܿܢ ܬܘܼܒ ܥܒܿܕܐ","severity":"info","text":"The passage describes an eschatological state where, after perfection, there is no more work (ʿeḇāḏā), property, distress, or division—only peace and wonder in God, reflecting a goal of contemplative union.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܡܼܢ ܕܝܼܠܗ ܢܩܿܪܒ","severity":"caution","text":"The opening phrase is textually uncertain; the Syriac may be corrupt or lacunose. The English draft reads 'and He draws near to Himself,' but the Syriac could also be parsed as 'and what is His, He brings near.'","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The opening phrase ܘܡܼܢ ܕܝܼܠܗ ܢܩܿܪܒ is ambiguous: it may mean 'and He draws near to Himself' (as in the English draft) or 'and what is His, He brings near.' The Syriac lacks a clear subject and object.","The reference to 'the goat' (ܓܕܝܐ) in the analogy is obscure; it may be a textual corruption or a specific natural example whose context is lost."],"confidence":"medium","notes":[]},{"i":6,"ref":"p6","source":"ܐܠܐ ܒܠܚܘܼܕ ܬܡܼܗܐ ܕܒܐܠܗܐ ܡܬܼܩܝܡ ܡܼܢ ܚܘܼܒܐ ܪܒܐ ܘܪܚܼܡܬܐ ܝܿܩܘܕܬܐ ܘܝܐܝܼܒܘܼܬܐ\nܠܗܝܩܬܐ ܠܘܬ݀ ܗܿܘ ܟܝܿܢܐ ܛܘܼܒܬܢ ܒܟܿܠ. ܘܓܡܪ ܠܟܿܠ ܒܛܘܼܒܬܢܘܼܬܐ. ܡܼܢ ܗܿܠܝܢ ܗܿܘܐ ܚܘܼܝܕܐ ܕܥܡܗ ܘܡܼܬܐܠܗܿܢܘܼܬܐ ܕܡܠ̈ܝܼܠܐ ܒܚܘܼܝܕܗܘܢ ܕܥܡ ܡܪܗܘܢ ܘܐܠܗܗܘܿܢ. ܗܿܘ ܕܡܼܢܗ ܐܬܒܪܝܼܘ ܘܐܬܩܝܡܘ ܘܒܗ ܐܝܼܬܝܗܘܢ ܘܒܐܝܼܕ̈ܘܗܝ ܐܢܘܢ. ܘܠܘܬܗ ܗܿܦܟܝܼܢ ܘܥܡܗ ܡܬܼܚܝܕܝܢ ܒܛܝܒܘܼܬܗ. ܡܼܢ ܪܚܡܬܗܘܢ ܕܠܘܬܗ. ܕܩܢܐܘܘܗܿ ܠܗܕܐ ܪܚܼܡܬܐ ܡܼܢ ܓܡܝܼܪܘܬܐ ܘܫܘܼܡܠܝܐ. ܘܗܕܐ ܗܘܼܬ݀ ܡܼܢ ܢܛܘܼܪܘܼܬ ܦܘܼܩ̈ܕܢܘܗܝ ܘܓܡܘܼܪܘܼܬ ܢ݀ܡ̈ܘܿܣܘܗܝ. ܘܠܐ ܡܨܝܐ ܠܐܢܫ ܕܢܕܥ ܗܿܠܝܢ ܚܬܝܼܬܐܝܬ ܘܢܪܓܫ ܒܗܝܢ ܘܢܼܛܥܡ ܐܢܝܢ ܒܗܘܢܗ ܘܡܕܥܗ. ܐܠܐ ܐܢ ܗܼܘ ܢܡܼܛܐ ܠܗܝܢ ܒܩܢܘܼܡܗ ܘܢܬܼܥܠܐ ܘܢܬܓܢܒܼܪ ܒܗ ܒܛܟܣܼܐ ܕܡܼܬܒܥܐ ܠܗܝܢ. ܕܐܝܬܘ̄ ܢܛܘܼܪܘܼܬ ܦܘܼܩܕ̈ܢܐ. [ܕܡܼܢ ܦܘܠܚܢܐ ܕܢܛܘܪܘܬ ܦܘܩܕ̈ܢܐ] ܡܫܼܬܦܐ ܟܝܿܢܐ. ܘܡܼܨܛܠܠ ܡܼܢ ܕܠܘܚܝܐ ܘܨܐܝܘܼܬܐ ܕܐܬܟܬܡܘ ܒܗ ܡܼܢ ܠܐ ܢ݀ܡܘܿܣܝܘܬܐ. ܘܠܐ ܟܝܢܝܘܼܬܐ. ܕܐܝܼܬܝܗܘܢ ܚܛܝܼܬܐ. ܕܥܠܼܬ݀ ܓܕܫܢܐܝܼܬ ܥܠ ܟܝܿܢܐ ܢܩܕܐ ܘܫܦܝܪܐ ܘܫܦܝܼܪܐ. ܕܐܬܼܒܪܝ ܡܼܢ ܛܒܿܐ ܢܩܕܐ ܫܦܝܐ ܘܫܦܝܼܪܐ. ܘܐܡܼܬܝ ܕܗܿܦܟ ܗܿܘ ܟܝܿܢܐ ܠܩܢܝܘܬܗ ܕܐܝܼܬܝܗܿ ܢܩܕܘܼܬܐ ܘܫܦܝܼܘܬܐ ܘܡܨܠܠܘܼܬܐ܆ ܡܬܼܚܝܕ ܠܗܿܘ ܢܩܕܐ ܫܦܝܐ ܘܫܦܝܪܐ ܕܥܒܼܕܗ. ܘܗܿܢܐ ܚܘܼܝܕܐ ܡܬܼܩܝܡ ܒܚܘܼܒܐ ܘܪܚܼܡܬܐ ܘܝܐܝܼܒܘܼܬܐ ܪܒܬܐ. ܘܡܼܢ ܗܿܠܝܢ ܡܬܓܡܪ ܒܚܕܘܼܬܐ ܘܫܝܢܐ ܘܫܠܡܐ ܘܒܗܝܼܠܘܼܬܐ. ܕܐܝܼܬܝܗܘܢ ܬܡܼܗܐ ܕܒܗܿܘ ܕܡܬܪܚܡ.. ܕܐܝܟܢ ܕܝܢ ܡܬܼܝܕ̈ܥܢ ܗܿܠܝܢ ܠܢ ܥܒ̈ܝܼܝܼ ܣܘܼܟܠܐ ܘܡܥܪ̈ܙܠܝ ܒܚܫ̈ܐ ܘܚܫ̈ܘܟܝ ܡܼܢ ܕܠܘܼܚܝܐ ܘܬܐܛܪܐ ܕܚܛܝܼܬܐ. ܠܐ ܡܨܝܐ ܐܠܐ ܒܐܝܠܝܢ ܕܠܢ ܚܝܠ̈ܢ ܘܪ̈ܚܝܼܡܢ.","english":"but only the wonder that is in God is established with great love, burning affection, and fitness for the sanctuary toward that good nature in everything. And it perfects everything in goodness. With these there is a union with Him and a deification of rational beings in their union with their Lord and God. He by whom they were created and established, and in whom they have their being, and in whose hands they move, and toward whom they turn, and with whom they are united through His grace, with their love toward Him. This love is perfected with completeness and fullness. And this was with the orders of His commandments and the completions of His laws. And no one is able to know these truly and to perceive them and to taste them in his being and mind, unless he attains to them in his standing and ascends and is magnified in them in the order that befits them. For the orders of commandments are not. [For with the service of the orders of commandments] nature participates and is purified from the blemishes and defilements that were covered in it with lawlessness and unnaturalness, which are sins that came about accidentally upon the nature that was originally pure and beautiful. For it was created with the original pure and beautiful good. And when that nature returns to its original state, which is purity, simplicity, and clarity, it is united with that original pure and beautiful good that made it. And this union is established with great love, affection, and fitness. And with these it is perfected in joy, praise, peace, and tranquility, which are the wonder that is in the one who is loved. For as these are known to those who are thick in understanding and secluded in darkness and shadows with blemishes and the stain of sin, they are not able except by those who are not powers and lovers.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܬܡܼܗܐ","severity":"info","text":"The Syriac term ܬܡܼܗܐ (tamhā) is rendered as 'wonder' but carries connotations of astonishment and divine marvel, often used in Syriac mystical literature to denote the ineffable quality of God.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܚܘܼܝܕܐ","severity":"info","text":"The term ܚܘܼܝܕܐ (ḥuyyāḏā) means 'union' and is a key concept in Syriac theology, often referring to the mystical union of rational beings with God, as seen in the works of Pseudo-Dionysius and later Syriac authors.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܼܬܐܠܗܿܢܘܼܬܐ","severity":"info","text":"The word ܡܼܬܐܠܗܿܢܘܼܬܐ (mettalhānuṯā) is a rare Syriac term for 'deification' or 'divinization', reflecting the theme of rational beings becoming united with God, a concept central to the work's mystical theology.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage concludes the second chapter of the second treatise, as indicated by the preceding English summary, and transitions from a discussion of divine will to the nature of union and deification, marking a structural shift in the work.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The emphasis on 'orders of commandments' and 'completions of laws' reflects the Syriac Christian tradition's integration of ascetic discipline and divine law, common in monastic literature of the 5th–7th centuries.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The phrase 'For the orders of commandments are not' is ambiguous in the Syriac; the following bracketed text may be a gloss or interpolation, and the sense of negation is uncertain, possibly indicating a textual corruption.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'For the orders of commandments are not' is syntactically unclear; the bracketed material may be a later addition or a scribal note.","The term 'fitness for the sanctuary' (ܝܐܝܼܒܘܼܬܐ ܠܗܝܩܬܐ) is unusual and may be a technical term for liturgical or spiritual readiness, but its precise meaning is uncertain."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":7,"ref":"p7","source":"ܒܗܿܝ ܕܠܚܡ̈ܢ ܠܕܘܒܪ̈ܝܢ ܦܓܪ̈ܢܐ. ܘܪ̈ܫܦܝ ܒܐܪܥܐ. ܘܠܐ ܫܟܝܼܪܐ ܐܢ ܢ݀ܬܚܫܚ ܒܬܚܘܝ̈ܬܐ ܒܣܪ̈ܢܝܬܐ ܘܗܘܼ̈ܠܢܝܬܐ. ܡܛܠ ܕܠܢ ܠܚܡ̈ܢ ܒܗܝ ܕܡܥܪܙܠܝܼܢܢ ܒܗܝܢ. ܘܣܿܓܝܼ ܣܿܘܚܝܼܢܢ ܠܗܝܢ ܒܝܐܝܒܘܬܐ ܟܡܐ ܕܦܓܪܢܐܝܬ ܘܐܪܥܢܐܝܼܬ ܡܬܕܒܪܝܼܢܢ. ܒܗܿܝ ܕܐܦ ܗܼܘ ܟܝܿܢܐ ܕܒܣܼܪܐ ܡܚܝܠ ܠܗܝܢ ܘܡܥܫܢ ܠܪܚܡܼܬܐ ܘܝܐܝܼܒܘܼܬܐ ܕܠܘܬܼܗܝܢ. ܡܛܠ ܕܒܗ ܢܨܝܼܒ̈ܢ ܘܐܝܼܬܝܗܝܢ. ܐܟܙܢܐ ܗܟܝܠ ܕܢܗܼܘܐ ܐ̱ܢܫ ܛܠܝܐ ܒܪ ܡܠܟܐ ܐܘܿ ܡܼܢ ܪܘܪ̈ܒܢܐ ܘܥܬܝܼܪ̈ܐ ܕܥ݀ܠܡܐ. ܘܢܗܼܘܐ ܫܿܐܡ ܒܗ ܒܥܘܼܙܐ ܬܙܝܼܙܐ ܕܥܠܝܡܘܼܬܐ. ܘܢܿܣܒ ܐܢܬܬܐ ܗܟܘܬ ܛܠܝܼܬܐ ܥܠܝܡܬܐ ܫܦܝܼܪܬ݀ ܚܙܘܐ ܒܪܬ݀ ܥܬܝܼܪ̈ܐ ܘܡܫܡ̈ܐ. ܘܢܗܼܘܘܢ ܡܫܪܬܚܝܢ ܒܥܘܼܬܪܐ ܘܩܢܝܘܼܬܐ ܘܟܗܝܼܢܝܢ ܒܟܿܠܡܕܡ ܕܒܥܠܿܡܐ ܗܿܢܐ. ܘܠܝܬ ܠܗܘܢ ܡܪܢܝܼܬܐ ܘܠܐ ܟܫܼܠܐ ܘܠܐ ܥܿܩܬܐ. ܘܠܐ ܚܣܝܪܘܬܐ ܕܡܕܡ ܣܟ ܐܦܠܐ ܥܕܟܝܠ ܝܨܝܼܦܘܼܬܐ ܕܥܠ ܒܢ̈ܝܐ ܘܡܪܢܝܼܬܐ ܕܒܗܘܿܢ. ܒܗ\nܒܙܒܢܐ ܩܕܡܝܐ ܕܡܟܝܼܪܘܼܬܐ ܕܬܪ̈ܝܗܘܢ ܡܼܢ ܒܬܘܼܠܘܼܬܐ [ܘܛܟܣܐ ܡܝܿܩܪܐ] ܕܪܚܝܼܡ ܥܠ ܟܿܠ ܐ̱ܢܫ. ܣܿܓܝܼ ܚܿܕܝܢ ܒܚܬܢܘܼܬܗܘܢ ܘܒ݀ܠܥܝܢ ܒܚܘܼܒܐ ܕܚܕܕ̈ܐ ܒܪܚܡܼܬܐ ܘܫܓܝܼܪܘܬܐ ܘܝܐܝܼܒܘܼܬܐ ܕܪܬܚܐ ܡܫܠܗܒܐܝܼܬ. ܘܐܝܟ ܗܿܘ ܕܥܙܼܠ̈ܢ ܘܡܚܝ̈ܕܢ ܢܦܫ̈ܬܗܘܢ ܒܚܕ̈ܕܐ. ܥܠܗܿܝ ܡܼܢ ܟܕ ܡܬܼܢܩܦ ܓܒܪܐ ܠܐܢܬܬܐ ܠܐ ܡܬܼܩܪܝܢ ܬܪܝܢ ܐܠܐ ܚܕ. ܚܕ ܒܣܼܪܐ ܐܢܘܢ ܘܠܘ ܬܪܝܢ. ܒܗܿܝ ܕܐܬܢܩܦܘ ܠܚܕ̈ܕܐ. ܘܗܿܕܐ ܢܩܝܼܦܘܼܬܐ ܡܬܩܪܝܐ ܚܕܝܘܼܬܐ. ܘܗܿܕܐ ܚܕܝܘܼܬܐ܆ ܐܝܼܬܘ̄ ܫܘܼܝܗܿ ܚܘܼܒܐ ܘܪܚܡܼܬܐ ܒܝܐܝܼܒܘܼܬܐ ܪܓܼܬܢܝܼܬܐ ܘܠܗܝܼܩܘܬܐ. ܘܐܢ ܗܕܐ ܦܓܪܢܝܿܬܐ ܘܒܣܪܢ݀ܝܬܐ ܘܡܼܬܚܒܠܢܝܬܐ. ܘܗܿܟܢܐ ܡܫܠܗܒܐ ܘܒܪܚܼܡܬܐ ܘܚܠܝܐ ܘܒܝܣܼܡܐ ܘܗܢܝܼܐܐ ܠܩܢܝܼܝܼܗܿ.","english":"in that it does not care for bodily pursuits or earthly concerns, and it is not possible that it should be occupied with carnal and material demonstrations, because it does not care for that which is hindered by them, and many of its concerns are directed toward them in a bodily and earthly manner as they are administered. In that even the nature of the flesh is weak toward them and works for affection and fitness toward them, because in it they are established and have their existence. So then, suppose there were a young prince or one of the great and wealthy of the world, and he were in the strong vigor of youth, and he took a wife likewise a young maiden, beautiful of appearance, daughter of the wealthy and renowned, and they were dwelling in wealth and stability and were lacking in nothing of everything in this world, and they had no care nor trouble nor distress, nor any lack of anything at all, nor yet any concern for children or care for what is theirs. In the first time of the union of the two, with virginity and a dignified order beloved by everyone, they greatly rejoice in their marriage and delight in the love of one another with affection, intimacy, and fitness of a flaming ardor. And as though they had gone out and united their souls with one another, upon her, even when the man is joined to the woman, they are not called two but one, one flesh they are and not two, in that they are joined to one another. And this union is called joy. And this joy is the equal of love and affection in natural fitness and ardor. And this is bodily, carnal, and corruptible, and thus it is flaming and with affection and sweet and pleasant and fitting for its stability.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a theological discussion of divine union to an extended analogy of a royal marriage, illustrating the nature of bodily union before contrasting it with spiritual union.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܚܕܝܘܼܬܐ","severity":"info","text":"The Syriac term ḥadyūṯā (joy) is used here to denote the union of marriage, equated with love and affection in natural fitness. This reflects a technical usage in Syriac ascetical literature where joy signifies a state of harmonious union.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܝܐܝܼܒܘܼܬܐ","severity":"info","text":"The term yāyībūṯā (fitness) recurs throughout the passage, describing the natural suitability between spouses and, by analogy, the soul’s orientation toward God. It is a key concept in the work’s vocabulary for proper relational order.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The analogy of a young prince and his bride draws on the topos of the royal wedding as a symbol of ideal earthly union, common in Syriac homiletic and mystical literature, often used to contrast with the higher, spiritual marriage of the soul with God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains a lacuna or uncertain reading at the phrase marked with brackets: [ܘܛܟܣܐ ܡܝܿܩܪܐ] (and a dignified order). The reconstruction is plausible but not certain, and the sense of the passage does not depend on it.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The description of the married couple as 'one flesh' (ܚܕ ܒܣܼܪܐ) echoes Genesis 2:24 (LXX) and Paul’s usage in 1 Corinthians 6:16, but here it is applied to a carnal union that is contrasted with the spiritual union of rational beings with God earlier in the work.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'in that it does not care for bodily pursuits' (ܒܗܿܝ ܕܠܚܡ̈ܢ ܠܕܘܒܪ̈ܝܢ ܦܓܪ̈ܢܐ) is ambiguous: it may refer to the nature of the flesh or to the soul’s indifference to material concerns. The translation takes it as the former, but the context of the preceding passage suggests the latter.","The identity of 'the nature of the flesh' (ܟܝܿܢܐ ܕܒܣܼܪܐ) is unclear: it could be a personification of the fleshly nature or a reference to the human condition. The translation opts for the former."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":8,"ref":"p8","source":"ܡܕܝܢ ܗܿܝ ܪܘܼܚܢ݀ܝܬܐ ܘܢܩܕܬܐ ܫܦܝܼܬܐ ܘܠܐ ܡܼܬܚܒܠܢܝܼܬܐ. ܟܡܐ ܟܝ ܐܝܼܬܘ̄ ܒܘܼܣܡܗܿ ܘܚܠܝܘܼܬܗܿ ܘܗܢܝܐܘܼܬܗܿ. ܕܠܘ ܦܓܪܐ ܒܦܓܪܐ ܡܚܝܕܐ܆ ܐܠܐ ܗܘܢܐ ܘܪܘܼܚܐ ܒܒܪܘܝܐ ܛܒܿܐ ܘܥܒܘܕܐ ܘܪܚܝܼܡܐ. ܘܡܫܠܗܒܢܐ ܕܪ̈ܚܡܘܗܝ ܒܪܚܡܼܬܗ ܥܠܡܝܼܢܿܝܬܐ ܘܠܐ ܡܬܚܒܠܢܝܼܬܐ ܘܠܐ ܡܫܬܚܠܦܢܝܼܬܐ. ܘܠܐ ܐܬܬܣܝܼܡܬ݀ ܘܐܬܼܢܨܒܬ݀ ܗܿܕܐ ܝܐܝܼܒܘܼܬܐ ܘܗܢܝܐܘܼܬܐ ܪܒܬܐ ܕܪܓܼܬܐ ܒܟܝܿܢܐ ܕܦܓܪܐ ܕܒܢܝ̈ܢܫܐ. ܐܠܐ ܕܬܗܼܘܐ ܕܘܼܡܝܐ ܠܗܿܝ ܪܓܼܬܐ ܡܚܕܝܢܝܼܬܐ ܘܪܚܼܡܬܐ ܠܐ ܡܬܼܦܚܡܢܝܼܬܐ ܕܠܘܬ݀ ܗܿܘ ܟܝܿܢܐ ܛܘܼܒܬܢ ܒܟܿܠ. ܫ݀ܒܐ ܒܪܚܼܡܬܗ ܠܪ̈ܚܡܘܗܝ. ܘܡܢܼܗܿ ܡܼܢ ܗܕܐ ܡܬܚܒܠܢܝܼܬܐ ܡܬܪܓܪܓ ܐܡܢ ܠܗܿܝ ܠܐ ܡܬܚܒܠܢܝܼܬܐ. ܘܥܡ ܗܿܝ ܕܡܟܒܫ ܘܡܕܥܟ ܠܗܿܝ ܒܣܪܢܿܝܬܐ ܡܬܬܥܝܼܪܐ ܗܿܝ ܪܘܼܚܢܿܝܬܐ. ܘܣܿܠܩ ܘܡܼܬܥܠܐ ܒܗܿ ܐ̱ܢܫ ܒܗܢ ܥܿܠܡܐ ܥܕܡܐ ܕܛܥܿܡ ܒܗܘܢܗ ܘܡܪܓܫ ܒܝܼܕܥܬܗ ܠܗܿܝ ܚܕܘܼܬܐ ܪܒܬܐ ܕܥܬܝܼܕܐ ܕܬܗܼܘܐ ܠܗ ܒܚܘܼܕܪܬܐ ܕܥܬܝܼܕ ܕܢܗܼܘܐ. ܕܐܝܼܬܘܗܝ ܬܡܼܗܐ ܕܒܥܒܘܕܗ. ܘܪܚܼܡܬܐ ܕܠܘܬܗ ܘܚܘܼܝܕܐ ܕܥܡܗ. ܗܐ ܡܕܝܢ ܐܬܝܕܥܬ݀ ܫܪܝܪܐܝܬ ܕܗܿܢܘ ܨܒܝܿܢܗ ܕܐܠܗܐ ܒܒܪܝܼܬܗ. ܕܢܬܕܒܪܘܢ ܡܠ̈ܝܼܠܐ ܬܩܢܐܝܬ. ܢܛܪܘܢ ܦܘܼܩܕ̈ܢܘܗܝ ܕܢܬܓܡܪܘܢ ܒܚܘܼܒܗ ܘܢܫܼܬܡܠܘܿܢ ܒܪܚܼܡܬܗ. ܕܢܫܼܬܘܘܿܢ ܠܚܘܼܝܕܐ ܕܥܡܗ. ܘܡܛ݀ܠܗܕܐ ܒܪܐ ܐܢܘܿܢ ܩܕܡܐܝܬ ܒܦܓܪܐ ܘܣܡ ܐܢܘܢ ܒܥܿܠܡܐ ܗܿܢܐ ܚܿܣܝܼܪܐ. ܕܐܝܼܬ ܒܗ ܟܐܒ̈ܐ ܘܟܘܼܪ̈ܗܢܐ ܘܥܩ̈ܬܐ ܘܬܐܢܚܬܐ. ܘܕܘܘ̈ܢܐ ܘܡܪ̈ܢܝܬܐ ܡܐܚܫ̈ܢܝܬܐ ܘܡܟܡܪ̈ܢܝܬܐ. ܕܟܕ ܢܬܕܒܪܘܢ ܒܗ ܬܩܢܐܝܼܬ ܘܢܛܪܘܢ ܦܘܼܩܕ̈ܢܘܗܝ ܘܢܿܡܘ̈ܣܐ ܕܣܡ ܘܬܚܡ ܠܗܘܢ ܐܝܟ ܕܠܡܠ̈ܝܼܠܐ. ܕܢܫܬܦܘܢ ܘܢܨܛܠܠܘܢ ܘܢܬܼܥܠܘܢ ܠܕܟܝܘܼܬܐ ܕܟܝܢܗܘܢ. ܘܢܬܓܡܪܘܢ ܒܚܘܼܒܗ ܘܢܫܼܬܡܠܘܢ ܒܪܚܡܼܬܗ.","english":"Now, that spiritual and holy and pure and incorruptible nature—how great is its delight and sweetness and tranquility! It is not bound to a body by a body, but is a being and a spirit in a good and active and loving creator, and an inflamer of his lovers by his eternal and incorruptible and immutable love. And this beauty and great tranquility of desire was not placed and fashioned in the nature of the body of men, but that it might be a likeness to that unifying desire and unquenchable love for that nature which is blessed in all. He gives rest in his love to his lovers. And from this corruptible thing, it yearns for that incorruptible one. And with that which subdues and oppresses the fleshly, that spiritual one is awakened. And it ascends and is exalted in that fire in this world until it tastes in its being and perceives in its knowledge that great joy which is prepared to be for it in the transformation that is to come, which is the wonder of its creator, and the love for him, and the union with him. Now, therefore, it has truly been made known that this is the will of God in his creation: that rational beings should be governed rightly, keep his commandments, be perfected in his love, and be fulfilled in his mercy, that they might attain union with him. And the Creator first created man in the body and placed him in this deficient world, in which there are pains and diseases and afflictions and weariness, and anxieties and bitter cares and sorrows, so that when they are governed rightly in it and keep his commandments and the laws which he set and established for them as for rational beings, they might be purified and cleansed and ascend to the purity of their nature, and be perfected in his love and fulfilled in his mercy.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܪܘܼܚܢ݀ܝܬܐ","severity":"info","text":"The Syriac term rūḥānītā (spiritual) is used here to contrast with the bodily nature, a key distinction in the work's anthropology.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܚܘܼܝܕܐ","severity":"info","text":"ḥūyādā (union) is a central concept in this passage, denoting the ultimate goal of rational beings with the creator, echoing Syriac mystical theology.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The description of the world as 'deficient' (ܚܿܣܝܼܪܐ) and full of pains aligns with ascetic traditions in Syriac Christianity, emphasizing the need for purification.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from describing the spiritual nature's yearning to a statement of divine will, concluding with the purpose of creation and human governance.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The idea of being 'perfected in his love' and 'fulfilled in his mercy' parallels themes in Syriac authors like Isaac of Nineveh, though no direct citation is given.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac term ܡܬܚܒܠܢܝܼܬܐ (incorruptible) may have a specific philosophical sense in this context, but the text does not define it further."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"ܘܢܗܘܼܘܿܢ\nܒܥܿܡܠܗ ܡܫܡܠܐ ܕܡܚܪܪ ܡܼܢ ܟܼܐܒ̈ܐ ܘܟܘܼܪ̈ܗܢܐ܆ ܘܡܥܠܝ ܡܼܢ ܥܩ̈ܬܐ ܘܬܐܢܚ̈ܬܐ. ܘܠܝܬ ܒܗ ܕܘܘ̈ܢܐ ܘܡܪ̈ܢܝܬܐ ܡܐܚܫ̈ܢܝܬܐ ܘܡܟܡܪ̈ܢܝܬܐ. ܐܠܐ ܫܝܢܐ ܘܫܠܡܐ ܘܚܕܘܼܬܐ ܘܚܝ̈ܐ ܡܚܝ̈ܕܝ ܒܐܠܗܐ ܓܿܡܪ ܟܿܠ. ܡܚܝܕ̈ܝ ܒܗܿ ܒܛܘܼܒܬܢܘܬܐ ܡܪܢܿܝܬܐ. ܘܐܢ ܟܝ ܢܐܡܪ ܐ̱ܢܫ ܐܘܿ ܢܬܼܚܫܒ ܕܟܕ ܐܠܗܐ ܛܒܿܐ ܐܝܼܬܘܗܝ ܘܥܬܝܼܪܐ ܘܚܟܝܼܡܐ ܘܓܡܝܼܪܐ ܘܡܫܡܠܝܐ ܘܠܐ ܣܢܝܼܩܐ ܘܠܐ ܚܣܝܼܪܐ. ܡܼܢ ܛܒܿܘܬܗ ܒܪܐ ܠܒܪ̈ܝܬܗ ܘܐܬܩܢ ܥܠ̈ܡܐ. ܥܠܡܢܐ ܠܐ ܒܼܪܐ ܠܟܿܠܗܘܿܢ ܡܠ̈ܝܼܠܐ ܒܗܿܝ ܛܘܼܒܬܢܘܼܬܐ ܓܡܝܼܪܬܐ ܘܡܫܡܠܝܘܼܬܐ ܕܥܬܝܼܕܐ ܕܬܗܼܘܐ ܠܗܘܢ ܒܚܘܼܕܬܐ ܕܥܬܝܼܕ. ܘܐܡܿܪܝܢܢ ܠܘܬܗ. ܕܡܛ݀ܠ ܣܿܓܝ̈ܐܬܐ. ܕܡܢܼܗܝܢ ܩܠܝܼܠ ܡܕܪܟܝܼܢܢ ܚܢܢ. ܘܐܝܠܝܢ ܕܐܫܬܡܠܝܼܘ ܬܘܼܒ ܝܬܝܪ ܡܕܪܟܝܢ. ܡܢܼܗܘܢ ܬܘܼܒ ܗܿܕܝܢ ܡܕܪܟܝܼܢܢ ܘܝܿܕܥܝܢܢ ܠܗܝܢ ܚܬܝܼܬܐܝܼܬ. ܐܡܼܬܝ ܕܡܫܼܬܡܠܝܢܢ ܒܗܿܘ ܚܘܼܕܬܐ ܒܚܕܝܘܼܬܐ ܕܥܡ ܡܪܢ ܘܐܝܠܝܢ ܕܗܿܫܐ ܡܕܪܟܝܼܢܢ ܠܗܝܢ ܐܝܼܬܝܗܝܢ ܗܿܟܢܐ. ܕܐܠܘ ܒܡܫܡܠܝܘܼܬܐ ܘܓܡܝܼܪܘܼܬܐ ܒܪܐ ܗܘܼܐ ܒܪܘܝܐ ܠܡ̈ܠܝܼܠܐ ܡܼܢ ܫܘܼܪܝܐ. ܒܐܝܠܝܢ ܕܥܬܝܕ ܕܢܬܼܠ ܠܗܘܿܢ ܒܿܬܪ ܕܡܼܬܓܡܪܝܢ ܒܢܿܛܘܪܘܬ ܦܘܼܩ̈ܕܢܐ ܘܡܫܬܡܠܝܢ ܒܪܚܼܡܬܗ. ܘܠܐ ܣܟ ܦܐܝܐ ܗܘܬ݀ ܗܿܕܐ ܐܦܠܐ ܡܗܡܢܝܐ ܗܘܼܬ݀. ܐܠܐ ܗܿܘܝܢ ܗܘܼܘ ܐܝܟ ܗܿܘ ܕܒܟܝܿܢܗܘܿܢ ܐܝܼܬܝܗܿ ܛܘܼܒܬܢܘܼܬܐ ܕܒܗܿ ܐܬܼܒܪܝܘ. ܘܕܝܼܠܝܬܗܘܢ ܐܝܼܬܝܗܿ. ܘܡܛܠ ܕܠܐ ܐܫܬܼܦܠܘ ܘܟܦܢܘ ܘܨܗܝܼܘ ܩܕܡܐܝܼܬ. ܠܐ ܝ݀ܕܥܝܼܢ ܗܘܼܘ ܐܝܩܪܐ ܘܚܝܠܘܬܐ ܘܗܢܝܐܘܼܬܐ ܕܒܢܝܿܚܬܐ ܘܒܗܝܼܠܘܼܬܐ ܕܣܿܒܥܐ ܘܦܘܼܠܚܢܐ ܘܠܐ ܚܣܝܼܪܘܼܬܐ. ܐܟܙܢܐ ܕܚܒܝܼܒ ܣܿܓܝܼ ܘܪܚܝܼܡ ܘܗܢܝܼ ܘܪܓܝܓ ܘܚܿܠܐܼ ܡܐܟܘܼܠܬܐ ܒܿܬܪ ܟܦܢܐ ܥܙܝܼܙܐ. ܘܫܩܼܝܐ ܒܬܪ ܨܗܝܐ ܡܫܠܗܒܢܐ.","english":"in his perfecting work that frees from pains and diseases, and elevates from afflictions and groanings. And there are no disturbances or cares that are material and corporeal in it. But it is tranquility and peace and joy and life, all united in God. United in that blessedness of the spiritual nature. And if someone says or thinks that when God is good and rich and wise and perfect and complete and not lacking and not deficient, from his goodness he created his creatures and established the worlds. Why did he not create all rational beings in that perfect blessedness and completeness that is prepared to be for them in the future renewal? And they say to him: For many reasons. Those who understand a little understand this. And those who have been perfected understand even more. Those who understand this now, their understanding is thus. That if the Creator had created rational beings in completeness and perfection from the beginning, in that which is prepared to be given to them after they are perfected through the observance of commandments and are completed through his mercy, this would not have been fitting nor credible. But they would have been like that one whose blessedness in which they were created is their own possession. And because they did not first become lowly and hungry and thirsty, they did not know the honor and power and sweetness of satiety and service and not deficiency. Just as food is very beloved and desired and sweet and longed for and pleasant after intense hunger, and drink after burning thirst.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܛܘܼܒܬܢܘܼܬܐ","severity":"info","text":"The Syriac term ṭūbṯānūṯā (blessedness) is a key concept denoting the state of divine beatitude, often associated with the spiritual nature and eschatological perfection.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage presents a rhetorical question followed by a response, a common dialectical structure in Syriac theological treatises, used to explore theodicy and the purpose of creation.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The argument that rational beings were not created perfect from the beginning but must attain perfection through commandments and mercy reflects a Syriac Christian emphasis on progressive salvation and divine pedagogy.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The analogy of food and drink being more desirable after hunger and thirst parallels similar imagery in Syriac ascetic literature, such as in the works of Isaac of Nineveh, to illustrate the value of striving.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains several uncertain readings (e.g., ܘܢܗܘܼܘܿܢ at the start) due to manuscript damage or scribal error, affecting the precise interpretation of the opening clause.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The opening word ܘܢܗܘܼܘܿܢ is unclear; it may be a corrupt form of ܘܗܘܼܘ (and they were) or a scribal error.","The phrase ܡܼܢ ܛܒܿܘܬܗ (from his goodness) could be read as instrumental or causal, affecting the logic of the rhetorical question."],"confidence":"medium","notes":[]},{"i":10,"ref":"p10","source":"ܘܚܘܼܠܡܢܐ ܒ݀ܬܪ ܟܘܼܪܗܢܐ ܢܓܝܼܪܐ. ܘܥܘܼܬܪܐ ܡܫܪܬܚܐ ܒܿܬܪ ܡܣܼܟܢܘܼܬܐ ܡܕܘܝܢܝܬܐ. ܘܢܘܼܗܪܐ ܒܬܪ ܚܫܘܼܟܐ. ܗܿܟܢ ܘܝܬܝܪ ܡܼܢ ܗܿܟܢ ܣܿܓܝܼ ܚܒܝܼܒ ܚܘܼܕܬܐ ܕܥ݀ܠܡܐ ܕܥܬܝܕ ܘܡܩܘܐ ܒܫܝܢܐ ܘܫܠܡܐ ܘܚܕܘܼܬܐ. ܒܿܬܪ ܗܿܢܐ ܕܡܠܐ ܥܿܩ̈ܬܐ ܘܟܐܒ̈ܐ ܘܬܐܢܚ̈ܬܐ. ܘܗܐ ܚܿܙܝܢܢ ܕܟܿܠܡܿܢ ܕܩ݀ܢܐ ܡܕܡ ܦܫܝܼܩܐܝܬ ܒܪܗܝܼܒܘܼ ܘܡܘܒܕ ܠܗ. ܡܛܠ ܕܠܐ ܝܩܝܼܪ ܥܠܘܗܝ. ܒܗܿܝ ܕܠܐ ܩܢܝܗܝ ܒܿܬܪ ܛܘܼܪܦܐ ܘܫܦܼܠܐ. ܐܝܟ ܗܿܘ ܕܐܫܟܼܚ ܥܘܼܬܪ̈ܐ ܣܿܓܝ̈ܐܐ. ܐܘܿ ܡܬܝܼܗܒ ܠܗ ܡܼܢ ܡܠܟܐ ܡܐܓܢ ܘܒܪ̈ܚܡܐ ܘܒܛܝܒܘܬܗ ܠܐ ܡܩܕܐ ܠܗ. ܒܗܿܝ ܕܠܐ ܝܩܝܼܪ ܥܠܘܗܝ. ܘܠܐ ܝ݀ܕܥ ܐܝܼܩܪܗ. ܡܛ݀ܠܕܠܐ ܐܬܛܪܦ ܡܛ݀ܠܬܗ. ܗܿܘ ܕܝܢ ܕܩܿܢܐ ܡܕܡ ܡܼܢ ܫܦܠܼܗ ܘܥܡܠܐ ܕܐܝܼܕ̈ܘ̄. ܐܘܿ ܡܼܢ ܬܐܓܪ̈ܬܐ ܕܒܐܘܼܪ̈ܚܬܐ ܢܓܝܼܪ̈ܬܐ ܘܡܼܒܥ̈ܕܬܐ. ܐܘܿ ܡܼܢ ܦܠܚܘܼܬܐ ܬܥܝܼܫܬܐ ܕܒܐܪܥܐ. ܗܿܘܐ ܣܿܓܝܼ ܚܒܝܼܒ ܥܠܘܗܝ ܘܡܝܩܪ. ܘܣܿܓܝܼ ܡܙܕܗܪ ܒܗ ܘܠܐ ܡܦܠܗܕ ܠܗ ܦܫܝܼܩܐܝܬ. ܒܗܿܝ ܕܝܿܕܥ ܒܟܡܐ ܫܦܼܠܐ ܘܛܘܼܪܦܐ ܘܩܝܢܕܘܢܘܣ ܩܢܼܝܗܝ. ܗܿܟܘܬ ܐܠܘܼ ܡܼܢ ܫܘܼܪܝܐ ܝܗܼܒ ܗܘܼܐ ܠܢ ܒܪܘܼܝܐ ܗܿܝ ܛܘܼܒܬܢܘܼܬܐ ܡܫܡܠܝܬܐ. ܠܐ ܝܩܝܼܪܐ ܗܘܼܬ݀ ܥܠܝܢ. ܐܦܠܐ ܗܐܢܝ ܗܘܼܐ ܠܢ ܒܗܿ. ܐܝܟ ܗܿܝ ܕܒܬܪ ܫܦܼܠܐ ܣܿܓܝܐܐ ܘܥܡܠܐ ܘܛܘܼܪ̈ܦܐ ܕܣܿܒܠܝܢܢ ܒܗܿܢܐ ܥܿܠܡܐ. ܘܡܼܢ ܗܿܠܝܢ ܩܠܝܼܠ ܬܚܘܝ̈ܬܐ ܢ݀ܕܥ ܣܿܓܝ̈ܐܬܐ. ܘܢܿܫܬܪܪ ܕܣܓܝ ܛܒܿܐ ܘܡܝܬܪܐ ܘܡܥܕܪܐ ܗܿܝ ܕܐܬܼܒܪܝܢܢ ܩܕܡܐܝܼܬ ܒܥܿܠܡܐ ܕܛܘܼܪ̈ܦܐ ܕܚܣܝܼܪܘܬܐ ܘܗܿܝܕܝܢ ܢܿܗܘܐ ܒܥܠܡܐ ܚܼܕܬܐ ܕܐܝܼܬܘ̄ ܚܕܘܼܬܐ ܘܒܘܼܣܡܐ ܘܢܝܿܚܐ ܘܓܡܝܼܪܘܼܬܐ. ܘܢܙܕܩ ܠܕܝܼܢ̈ܘܗܝ ܕܐܠܗܐ. ܘܢܩܠܣ ܠܚܟܡܼܬܗ ܠܐ ܡܬܼܦܫܩܢܝܼܬܐ. ܘܢ݀ܘܕܐ ܠܛܝܒܘܬܗ ܠܐ ܡܼܬܡܠܠܢܝܼܬܐ܀","english":"and health after disease, and wealth spread out after wretched poverty, and light after darkness. Thus and more than thus is the renewal of the world to come, which abides in tranquility and peace and joy, after this one that is full of afflictions and pains and groanings. And it is seen that everyone who acquires something easily, in rashness, destroys it, because it is not weighty to him, since he did not acquire it after toil and labor, like one who has found many riches, or to whom it was given from a king without effort and with mercy and with his goodness, does not honor it, because it is not weighty to him, and he does not know its worth, because he did not toil for its sake. But he who acquires something with his labor and the work of his hands, or with merchandise on difficult and distant journeys, or with hard labor on the earth, it is very dear to him and honored, and he is very careful with it and does not squander it easily, because he knows with how much labor and toil and hardship he acquired it. Thus, if from the beginning the Creator had given that perfect blessedness, it would not have been weighty to them, nor would it have been precious to them, like that which after many labors and toils and hardships they endure in this world, and from these few experiences they know many things, and it is confirmed that very good, excellent, and helpful is that which was created first in the world of toils of deficiency, and then becomes in the new world, which has joy and delight and rest and perfection. And it is fitting for the worshippers of God, and it praises his wisdom that cannot be comprehended, and thanks his goodness that cannot be expressed.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܚܘܼܠܡܢܐ ܒ݀ܬܪ ܟܘܼܪܗܢܐ ܢܓܝܼܪܐ","severity":"info","text":"The Syriac reads 'health after disease' (not 'after pains'), matching the English draft's 'health after disease' but the preceding passage mentions 'pains and diseases'.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܥܿܠܡܐ ܕܥܬܝܕ","severity":"info","text":"The phrase 'world to come' (ܥܿܠܡܐ ܕܥܬܝܕ) is a standard eschatological term in Syriac, denoting the future age of renewal after the present world of toil.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܗܿܟܘܬ ܐܠܘܼ ܡܼܢ ܫܘܼܪܝܐ","severity":"info","text":"The passage uses a conditional argument ('if from the beginning') to contrast the value of goods acquired through labor with a hypothetical gift of perfect blessedness, reinforcing the narrative's didactic purpose.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܛܘܼܪ̈ܦܐ ܕܚܣܝܼܪܘܬܐ","severity":"info","text":"The 'toils of deficiency' (ܛܘܼܪ̈ܦܐ ܕܚܣܝܼܪܘܬܐ) reflects a Syriac ascetic theme: the present world is a place of lack and labor, which makes the future reward more precious.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܘܢܙܕܩ ܠܕܝܼܢ̈ܘܗܝ ܕܐܠܗܐ","severity":"info","text":"The phrase 'fitting for the worshippers of God' echoes similar doxological conclusions in Syriac theological works, praising divine wisdom and goodness.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text has some uncertain readings (e.g., ܘܚܘܼܠܡܢܐ may be a variant spelling of ܘܚܘܼܠܡܢܐ 'and health'). The English draft's 'wealth spread out' corresponds to ܥܘܼܬܪܐ ܡܫܪܬܚܐ, but the Syriac could also be read as 'wealth that is spread out' (passive participle). The passage's logic is clear: the value of the future world is enhanced by the labor of the present."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"ܘܒܗܿܠܝܢ ܫܠܡ ܩܦܠܐܘܢ ܕܬܪܝܢ ܕܡܐܡܪܐ ܕܬܪܝܢ ܒܝܕ ܐܠܗܐ ܕܚܝܠ ܘܥܕܪ. ܬܘܼܒ ܥܡ ܐܠܗܐ ܕܡܚܟܡ ܩܦܠܐܘܢ ܕܬܠܬܐ ܕܡܐܡܪܐ ܕܬܪܝܢ ܥܠܗܿܝ ܕܐܝܢ ܐܝܼܬ ܥ݀ܠܡܐ ܐܚܪܢܐ ܣܼܛܪ ܡܼܢ ܗܿܢܐ ܕܡܼܬܚܙܐ ܘܩܿܐܡ. ܗܐ ܚܿܙܝܢܢ ܘܡܼܣܬܟܠܝܼܢܢ ܘܝܿܕܥܝܼܢܢ ܕܟܝܿܢܐ ܕܝܼܠܢ ܒܢܝ̈ܢܫܐ ܡܠ̈ܝܠܐ ܡܩܝܡ ܘܐܝܼܬܘܗܝ ܡܼܢ ܡܕܡ ܩܛܝܼܢܐ ܘܪܘܼܚܢܝܐ ܘܡܼܢ ܡܕܡ ܐ̱ܚܪܢܐ ܥܒܝܐ ܘܓܘܼܫܡܢܐ. ܕܐܝܼܬܝܗܘܢ ܢܦܫܐ ܘܦܓܪܐ. ܘܟܡܐ ܕܩܝܡܐ ܗܕܐ ܚܝܘܼܬܐ ܒܢ. ܥ݀ܡܪ ܗܘܼܐ ܩܛܝܼܢܐ ܒܗܢ ܥܒܝܐ. ܐܡܼܬܝ ܕܝܢ ܕܢܗܼܘܐ ܫܪܝܐ ܠܗܿܢ ܪܘܼܟܒܐ ܘܒܛܠܐ ܗܕܐ ܚܝܘܼܬܐ. ܡܬܦܿܪܫܝܢ ܡܼܢ ܚܕܕ̈ܐ ܢܦܫܐ ܡܼܢ ܦܓܪܐ. ܘܐܟܡܐ ܕܦܓܪܐ ܗܿܦܟ ܠܟܝܿܢܗ ܗ̄ ܠܐܣܛܘܼܟ̈ܣܘܗܝ. ܥܦܪܐ ܠܥܦܪܐ ܘܢܫܬܡܐ ܠܐܐܪ. ܘܘܪܛܝܼܒܘܬܐ ܠܡܝ̈ܐ. ܘܚܡܝܼܡܘܼܬܐ ܠܢܘܼܪܐ. ܗܿܟܘܬ ܐܦ ܢܦܫܐ ܪܘܼܚܢܿܝܬܐ ܘܩܛܝܼܢܬܐ. ܗ݀ܦܟܐ ܘܐܙܿܠܐ ܥܡܿܪܐ ܒܐܬܪܐ ܕܠܿܚܡ ܠܗܿ ܗ̄ ܪܘܚܢܝܐ ܘܠܐ ܡܬܚܙܝܿܢܐ ܠ̈ܥܝܢܐ ܕܦܓܪܐ. ܠܐ ܦܓܪܐ ܡܘܒܕ ܡܕܡ ܡܼܢ ܗܿܠܝܢ ܕܝܠܗ. ܐܦܠܐ ܢܦܫܐ ܡܬܼܦܠܚܕܐ ܘܐܒܿܕܐ. ܐܠܐ ܦܓܪܐ ܫ݀ܒܩ ܟܿܠܚܕܐ ܡܼܢ ܡܢܘ̈ܬܗ ܒܐܣܛܘܼܟ̈ܣܐ ܐܒܿܗ̈ܘܗܝ. ܟܕ ܢܛܝܼܪܝܢ ܘܠܐ ܚܣܝܼܪܝܢ. ܡܛ݀ܠ ܕܬܘܼܒ ܠܝܬ ܕܘܟܬܐ ܘܐܬܪܐ ܕܢܬܼܦܠܗܕܘܢ ܒܗ. ܗܟܘܬ ܐܦ ܢܫܦܐ ܥܡܿܪܐ ܘܡܼܬܢܛܪܐ ܒܐܬܪܐ ܪܘܚܢܐ ܕܠܿܚܡ ܠܗܿ ܘܐܝܟ ܟܝܿܢܗܿ. ܥܕܡܐ ܠܙܒܢܐ ܕܚܘܼܕܬܐ ܘܗܿܝܕܝܢ ܡܢܕܪ ܢܣܿܒܐ ܡܢܼܗܘܢ ܕܐܣܼܛܘܼܟ̈ܣܐ ܠܡܢ̈ܘܬܐ ܕܫܒܼܩܬ݀ ܒܗܘܢ. ܘܠܒܫܐ ܠܗ ܠܦܓܪܐ ܕܫܠܼܚܬ݀܀ ܗܼܘ ܟܕ ܗܼܘ. ܟܕ ܡܚܼܬ ܘܩܢܐ ܡܼܢ ܚܘܼܕܬܐ ܫܘܼܒܚܐ ܘܠܐ ܡܼܬܚܒܠܢܘܼܬܐ. ܘܗܿܢܐ ܫܪܒܐ ܡܼܢ ܛܟܼܣܐ ܕܢܘܼܚܡܐ ܘܚܘܼܕܬܐ ܐܝܼܬܘܗܝ. ܕܥܠܘܗܝ ܐܦ ܡܡܠܠܝܼܢܢ ܒܕܘܼܟܬܗ ܡܼܢ ܠܬܼܚܬ\nܘܡܩܢܝܢܢ ܦܝܿܣܐ ܫܪܝܼܪܐ ܘܡܢܝܼܚܢܐ ܕܬܪܥܝܼܬܐ.","english":"and in this the second chapter of the second treatise is completed, by the help of the God of power. Again, with the help of God, the third chapter of the second treatise begins, concerning the other world, which is different from this one that is seen and stands. Behold, we see and understand and know that the nature of living beings consists of souls and bodies, and it is composed of something cut off and spiritual and something else thick and corporeal. That is, souls and bodies. And as long as this life stands, the cut off dwells in the thick. But when the separation of this composition and the cessation of this life occur, souls are separated from bodies. And as the body returns to its nature, to its elements, dust to dust, and moisture to air, and moisture to water, and heat to fire, so also the soul, spiritual and cut off, turns and goes to dwell in a place that is fitting for it, spiritual and not visible to the eyes of the body. The body loses nothing of its own, nor is the soul destroyed or lost. But the body leaves each of its properties in the elements, its fathers, while they are preserved and not diminished, because there is no longer a place or region where they could be lost. So also the soul dwells and is enriched in a spiritual place that is fitting for it and according to its nature, until the time of renewal. And then it takes back from the elements the properties that it left in them, and puts on the body that it had cast off. That which is, as it is, when it descends and stands with renewal, glory and incorruptibility. And this order is from the ordinance of nature and renewal. Concerning this, they also speak in its place, from below, and they establish a true and peaceful agreement of the thought.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܩܦܠܐܘܢ ܕܬܪܝܢ ܕܡܐܡܪܐ ܕܬܪܝܢ","severity":"info","text":"The passage marks the end of the second chapter and the beginning of the third chapter of the second treatise, a structural division typical of the work's systematic arrangement.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܩܛܝܼܢܐ","severity":"info","text":"The term ܩܛܝܼܥܐ (qaṭīʿā) is rendered 'cut off' in the English draft, but in this context it denotes the soul as 'discrete' or 'separate' from the body, a key concept in the work's anthropology.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܣܛܘܼܟ̈ܣܐ","severity":"info","text":"The reference to elements (ܐܣܛܘܼܟ̈ܣܐ, from Greek στοιχεῖα) — dust, air, water, fire — reflects a standard ancient cosmology, likely mediated through Syriac philosophical traditions.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܚܘܼܕܬܐ","severity":"info","text":"The concept of renewal (ܚܘܼܕܬܐ) and the soul's eventual reunion with the body at the time of renewal parallels eschatological themes in early Syriac Christian literature, such as in the works of Ephrem.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"ܘܗܿܢܐ ܫܪܒܐ ܡܼܢ ܛܟܼܣܐ ܕܢܘܼܚܡܐ ܘܚܘܼܕܬܐ","severity":"info","text":"The phrase 'this order is from the ordinance of nature and renewal' asserts that the described process of separation and reunion is divinely ordained, not merely naturalistic.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text at the end (ܘܡܩܢܝܢܢ ܦܝܿܣܐ ܫܪܝܼܪܐ) is partially corrupt; the reading 'they establish a true and peaceful agreement' is conjectural."],"confidence":"medium","notes":[]},{"i":12,"ref":"p12","source":"ܕܡܼܢ ܟܿܠ ܦܪܘܿܣ ܡܬܼܚܬܕܐ ܒܪܝܼܬܐ ܘܗܿܘܐ ܢܘܼܚܡܐ. ܘܗܿܢܐ ܕܡܿܐܬ ܗ݀ܘܐ ܡܼܢ ܚܘܕܬܐ ܠܐ ܡܿܝܘܼܬܐ. ܘܗܿܢܐ ܕܡܬܼܚܒܠ ܗ݀ܘܐ ܠܐ ܡܬܼܚܒܠܢܐ. ܡܿܕܝܢ ܐܟܡܐ ܕܡܢ̈ܘܬܗ ܕܦܓܪܐ ܢܛܝܼܪܝܢ ܒܐܣܛܘܼܟ̈ܣܐ. ܗܟܘܬ ܢܦܫܐ ܡܠܝܼܠܬܐ ܘܪܘܼܚܢܿܝܬܐ ܢܛܝܼܪܐ ܒܐܬܪܐ ܕܡܠ̈ܝܼܠܐ ܘܪ̈ܘܼܚܢܐ. ܡܕܝܢ ܐܝܼܬ ܫܪܝܼܪܐܝܬ ܐܬܪܐ ܕܪ̈ܘܼܚܢܐ. ܐܢ ܟܝܬ ܐܬܪܐ ܡܼܬܐܡܪ ܒܪܘܼܚܢܝܘܼܬܐ. ܕܐܝܼܬܘܗܝ ܥ݀ܠܡܐ ܠܐ ܡܼܬܚܙܝܢܐ. ܘܗܕܐ ܢܕܥ ܕܒܪܝܬܐ ܕܒܼܪܐ ܐܠܗܐ ܡܫܡܠܝܬܐ ܐܝܼܬܝܗܿ ܘܠܐ ܣܟ ܚܣܝܼܪܐ ܘܠܐ ܣܢܝܼܩܐ ܥܠ ܬܘܣܦܬܐ ܐܦܠܐ ܡܼܬܒܨܪܐ ܣܟ ܐܘܿ ܡܫܼܬܚܦܠܐ ܥܕܡܐ ܠܙܒܢܐ ܕܚܘܼܕܬܐ ܓܘܢܝܐ. ܘܗܿܝ ܗܘܼܠܐ ܐܝܟ ܕܐܝܼܬܝܗܿ ܡܩܘܝܐ. ܕܐܝܼܬܝܗܿ ܐܪ̈ܒܥܬܝܗܘܿܢ ܐܣܛܘܼܟ̈ܣܐ. ܕܒܗ ܒܡܬܩܠܐ ܘܟܝܠܐ ܕܒܪܐ ܐܢܘܢ ܒܪܘܝܐ ܡܟܬܪܝܢ. ܟܕ ܠܐ ܣܟ ܡܘܣܦܝܼܢ ܐܘܿ ܚܿܣܪܝܢ. ܡܥܒܕܝܢ ܕܝܢ ܒܚܕ̈ܕܐ ܘܡܼܬܛܠܩܝܢ ܡܼܢ ܚܕ̈ܕܐ. ܘܡܬܼܥܛܝܢ ܡܼܢ ܚܕ̈ܕܐ. ܘܟܿܠ ܚܕ ܠܟܝܿܢܗ ܗܿܦܟ. ܟܕ ܠܐ ܣܿܟ ܚܣܝܼܪ ܡܕܡ ܣܿܟ. ܒܗܿ ܕܠܐ ܡܼܨܝܐ ܠܚܕ ܡܢܗܘܢ ܕܢܦܘܩ ܡܼܢ ܐܬܪܐ ܘܥ݀ܠܡܐ ܗܿܢܐ ܕܠܓܘ ܡܼܢ ܡܘܙܠܬܐ ܗܿܕܐ. ܘܠܟܿܠ ܐܝܟܐ ܕܡܼܬܟܪܟܝܢ܆ ܡܢܕܪܫ ܠܟܝܿܢܗܘܢ ܗܿܦܟܝܢ. ܐܦ ܢܦܫܐ ܗܿܟܝܠ ܟܕ ܡܼܢ ܥܘܼܡܪܐ ܕܓܘܼܫܡܐ ܡܫܢܝܐ. ܐܙܿܠܐ ܥ݀ܡܪܐ ܒܐܬܪܐ ܕܡܚܝ̈ܢ ܘܠܿܚܡ ܠܗܿ ܕܐܝܼܬܘܗܝ ܩܛܝܼܢܐ ܘܪܘܼܚܢܝܐ ܘܠܐ ܡܼܬܬܚܙܝܢܐ ܐܝܟ ܟܝܿܢܗܿ. ܘܡܠܝܼܠܐ ܘܝܕܘܼܥܬܢܐ. ܡܛܠ ܕܡܢܟܿܦܪܘܿܣ ܟܿܠ ܐܬܪܐ ܥܿܡܘܼܪ̈ܐ ܐܝܬ ܒܗ ܐܝܟ ܟܝܿܢܗ ܕܠܿܚܡܝܼܢ ܘܡܚܿܝܝܢ ܠܗ. ܘܐܢ ܐܣܛܘܼܟ̈ܣܐ ܥܒܝ̈ܐ ܘܝܩܝܼܪܐ ܘܠܐ ܡܠ̈ܝܼܠܐ ܒܟܠܚܕ ܡܢܼܗܘܢ ܠܣܛܪ ܐܝܬ ܥܡܘܼܪ̈ܐ ܐܝܟ ܟܝܿܢܗ ܘܕ݀ܠܚܡܝܢ ܘܡܚܝܢܝܢ ܠܗ. ܐܟܙܢܐ ܕܒܐܐܪ ܥ݀ܡܪ̈ܢ ܦܪ̈ܚܬܐ. ܘܒܐܪܥܐ ܚܝ̈ܘܬܐ ܘܒܥܝܼܪ̈ܐ ܘܫܪ̈ܨܐ ܘܬܘܠ̈ܥܐ ܘܪ̈ܚܘܫܐ.","english":"How then is every nature renewed and becomes a substance? And that which was from renewal is not mortal. And that which was corruptible is not incorruptible. Therefore, just as the powers of the body are bound in the elements, so the rational and spiritual soul is bound in the place of rational and spiritual beings. Therefore, there truly is a place of spirits. For if a place is spoken of in a spiritual sense, it is the invisible world. And know this, that the creation which God created is complete in its essence, and is not lacking anything, nor is it in need of addition, nor is it diminished or changed until the time of the general renewal. And those things, as they are, endure. For they are the four elements, which in the measure and balance of the Creator or Maker are preserved, while they neither increase nor decrease. They act together and are dissolved together, and are hidden together, and each turns to its nature, while nothing is lacking. For none of them can depart from this place and world, within this motion. And wherever they move, they again turn to their nature. Therefore, the soul also, when it is separated from the dwelling of the body, goes to dwell in the place of the living, and contends that it is a fixed and spiritual and invisible thing according to its nature, and rational and cognitive. For throughout every inhabited place, there are inhabitants in it according to its nature, who contend and live in it. And just as in the thick and heavy and non-rational elements, in each of them there are inhabitants according to its nature, who contend and live in it, as in the air dwell birds, and on the earth animals, and in water creatures, and reptiles, and worms, and creeping things.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܪ̈ܘܼܚܢܐ","severity":"info","text":"The Syriac term rūḥē (spirits) is ambiguous, denoting both spiritual beings and the element air; the author exploits this polysemy to argue for a distinct realm of spirits.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܐܣܛܘܼܟ̈ܣܐ","severity":"info","text":"The Greek loanword esṭūksē (elements) refers to the four classical elements (fire, air, water, earth), which the author treats as indestructible and divinely balanced.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The passage reflects a late antique Christian cosmology that posits an invisible world of spirits, distinct from the visible cosmos, and draws on Neoplatonic and Stoic theories of elemental conservation.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This unit opens the third chapter of the second treatise, shifting from a discussion of the visible world to the invisible world of spirits, signaled by the phrase 'concerning the other world' in the preceding English draft.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The argument that each element has its own inhabitants (birds in air, animals on earth, etc.) parallels the ancient theory of natural places, found in Aristotle and later in Syriac hexaemeral literature.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text at 'ܕܡܼܢ ܟܿܠ ܦܪܘܿܣ ܡܬܼܚܬܕܐ' is uncertain; the reading 'how then is every nature renewed' follows the English draft, but the syntax may be corrupt or elliptical.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܕܡܼܢ ܟܿܠ ܦܪܘܿܣ ܡܬܼܚܬܕܐ' could be read as 'how every nature is renewed' or 'how every nature is changed'; the English draft opts for 'renewed'.","The term 'ܐܬܪܐ ܕܪ̈ܘܼܚܢܐ' (place of spirits) may refer either to a literal spatial realm or to a metaphorical state; the author seems to intend a literal invisible world."],"confidence":"medium","notes":[]},{"i":13,"ref":"p13","source":"ܘܒܡܝ̈ܐ ܓܢܣ̈ܐ ܣܿܓܝ̈ܐܐ ܕܢܘ̈ܢܐ ܘܪ̈ܚܫܐ ܘܬܢܝܼܢ̈ܐ ܘܩܝܼܛ̈ܐ. ܘܒܓܘ ܢܘܼܪܐ ܬܘܼܒ ܥ݀ܡܪ̈ܢ ܦܪ̈ܚܬܐ ܗܿܠܝܢ ܕܡܬܼܩܪ̈ܝܢ ܐܡܝܢܐܛܘܢ. ܗ̄ ܠܐ ܝܩܘ̈ܕܐ. ܘܨܿܝܕܝܢ ܠܗܘܢ ܒܢܝ̈ܢܫܐ ܘܢ݀ܣܒܝܢ ܡܼܪܛܐ ܕܝܼܠܗܝܢ ܥ݀ܙܠܝܢ ܠܗ ܘܥ݀ܒܕܝܢ ܫܘܫ̈ܦܐ. ܘܟܕ ܫܿܕܝܢ ܠܗܝܢ ܒܢܘܼܪܐ. ܝ݀ܩܕܐ ܨܿܐܬܐ ܕܒܗܝܢ. ܘܗܼܢܝܢ ܣܟ ܠܐ ܝܿܩܕ̈ܢ. ܐܠܐ ܐܝܟ ܕܐܝܼܬܝܗܝܢ ܡܟܟܬܪ̈ܢ ܘܡܚܘܪ̈ܢ ܘܫܒܝܼܚ̈ܢ. ܡܕܝܢ ܡܼܢ ܟܿܠ ܦܪܘܿܣ ܐܦ ܐܬܪܐ ܕܡܫܼܬ̈ܢܝܢ ܠܗ ܢܦܫ̈ܬܐ. ܕܐܝܼܬܘܗܝ ܩܛܝܼܢܐ ܘܪܘܼܚܢܝܐ. ܥܡܘܼܪ̈ܐ ܐܝܼܬ ܒܗ ܕܠܿܚܡܝܢ ܘܡܚܿܝܢܝܢ ܠܗ. ܕܐܝܼܬܝܗܘܢ ܟܝ̈ܢܐ ܩܛܝܼܢ̈ܐ ܘܪ̈ܘܼܚܢܝܐ ܡܠ̈ܝܼܠܐ ܘܝܕܘܼܥ̈ܬܢܐ. ܘܐܢ ܬܐܡܪ܆ ܕܗܐ ܗܿܠܝܢ ܟܝ̈ܢܐ ܩܛܝܼܢ̈ܐ ܘܪ̈ܘܼܚܢܝܐ ܐܬܒܪܝܼܘ ܒܡܫܡܠܝܘܼܬܐ ܓܡܝܼܪܬܐ܆ ܒܪܢܫܐ ܠܡܘܿܢ ܠܐ ܐܬܼܒܪܝ ܗܿܟܢ ܓܡܝܼܪܐ ܘܡܫܡܠܝܐ. ܘܐܡܿܪܝܢ ܕܗܼܘ ܟܝܿܢܗܿ ܕܢܦܫܗ ܕܒܪܢܫܐ ܓܡܝܼܪܐ ܐܝܼܬܘܗܝ ܒܫܦܝܘܼܬܐ ܘܢܗܝܼܪܘܼܬܐ ܡܨܠܠܬܐ. ܘܥܼܠ ܥܠܘܗܝ ܓܕܫܐ ܕܚܿܫܘܿܫܘܿܬܐ. ܘܟܕ ܐܝܼܬܘܗܝ ܒܪܘܼܚܢܘܬܗ ܠܐ ܡܨܝܐ ܗܘܼܬ݀ ܕܢܬܼܕܟܐ ܘܢܫܼܬܦܐ ܘܢܼܗܦܘܼܟ ܠܟܝܢܝܘܼܬܗ ܟܝܿܢܝܬܐ. ܐܬܼܝܗܒ ܠܗ ܓܘܼܫܡܐ ܥܒܝܐ ܕܢܥܼܡܪ ܒܗ ܘܢܬܚܝܕ ܠܗ. ܘܒܗ ܢܬܛܪܦ ܘܢܐܨܦ ܥܕܡܐ ܕܡܬܕܟܠ ܘܡܨܛܠܠ. ܟܕ ܠܘ ܗܼܢ̈ܝܢ ܪ̈ܘܼܚܬܐ ܗܿܠܝܢ ܕܐܬܬܚܫ̈ܟܝ ܒܡܦܘܠܬܐ ܠܒܼܫ̈ܝ ܦܓܪܐ. ܐܠܐ ܐ̱ܚܪ̈ܢܝܬܐ ܒܢ̈ܬ ܟܝܿܢܗܝܢ ܗ̄ ܢܦܫ̈ܬܢ. ܘܟܝܿܢܐ ܕܪ̈ܘܼܚܢܐ ܡܠ̈ܝܼܠܐ ܘܝܕܘܼܥܬ̈ܢܐ ܘܠܐ ܡܬܼܚ̈ܙܝܢܐ. ܐܦܢ ܐܡܿܪܝܢܢ ܕܓܡܝܼܪܝܢ ܘܡܫܡܠܝܢ. ܐܠܐ ܠܦܘܼܬ ܚܣܝܼܪܘܼܬܐ ܕܝܠܢ ܕܡܼܢ ܥܠܼܬ ܓܼܕܫܐ ܕܚܫܼܟܐ ܕܥܼܠ ܥܠܝܢ ܡܼܢ ܡܗܡܝܢܘܼܬܐ. ܐܡܿܪܝܢܢ. ܕܓܡܝܼܪܝܢ. ܘܠܘ ܠܘ ܗܿܘ ܟܝܿܢܐ ܛܘܼܒܬܢ ܒܟܿܠ ܘܡܫܡܠܐ ܘܓܡܪ ܟܿܠ.","english":"ments, so also in the waters there are many kinds of fish, reptiles, creeping things, and mosquitoes. And again, in the fire there dwell those flying creatures that are called empyrot. They are not burned, but they hunt in the fire and take their prey, go away, and make nests. And when they cast them into the fire, a part of them is burned, but they themselves do not burn. Rather, they become more polished, bright, and glorious. What then? Every kind of place also has souls that are suited to it, which is the rational and spiritual place. There are inhabitants in it who live and give life to it, who are rational and spiritual living beings, endowed with speech and knowledge. And if you say, \"Behold, these rational and spiritual living beings were created in complete perfection,\" then why was not the First created thus perfect and complete? And they say that the life of the First himself is perfect in simplicity and luminous prayer, and the event of darkness befell him. And when he was in his spirituality, he was not able to be purified, to be washed, and to be changed into a natural life. A thick body was given to him, in which he dwells and is united to it. And through it he is troubled and distressed until he is cleansed and purified. For it is not these same spirits that were darkened in the fall and put on bodies, but others after their life, that is, souls. And the life of rational and spiritual and invisible spirits, they also say is perfect and complete. But according to the deficiency of their own, when the event of darkness came upon them from the agitation, they say they are perfect. And it is not that life which is good in every way and complete and perfect.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"empyrot","severity":"info","text":"The term 'empyrot' (from Greek ἔμπυροι, 'in the fire') designates legendary creatures that live in fire without being consumed, a motif found in ancient natural philosophy and later Christian cosmology.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The description of fire-dwelling creatures and the rational-spiritual place reflects a synthesis of Aristotelian elemental theory and Neoplatonic emanationism, common in Syriac philosophical works.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"First","severity":"info","text":"The 'First' likely refers to the first created being or the primordial intellect, a concept paralleled in Syriac Christian adaptations of Neoplatonic cosmology, not a direct biblical figure.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage presents a dialectical argument: after describing the suitability of souls to their places, it raises an objection about the perfection of the First, then refutes it by distinguishing between different orders of spirits.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"agitation","severity":"caution","text":"The Syriac term 'mhmywtwtʾ' (agitation) is ambiguous; it may denote a cosmic disturbance or a psychological state. The translation 'agitation' is tentative.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'First' is not explicitly defined; it may refer to a primordial intellect or a first emanation.","The relationship between the 'spirits' that fell and the 'souls' that later put on bodies is left unclear."],"confidence":"medium","notes":[]},{"i":14,"ref":"p14","source":"ܟܕ ܠܐ ܚܿܣܪ ܘܠܐ ܙܿܥܪ ܘܠܐ ܡܩܒܠ ܟܝܿܢܗ ܫܘܼܚܠܦܐ ܐܘܿ ܫܘܓܢܝܐ. ܘܐܟܡܐ ܕܗܼܢܘܢ ܡܝܬܪܝܢ ܘܡܥܠܝܢ ܡܼܢܢ ܒܓܡܝܼܪܘܼܬܐ ܘܫܘܼܡܠܝܐ. ܗܿܟܘܬ݀ ܝܬܝܪ ܐܿܠܦ ܐ̈ܠܦܝܢ ܘܪ̈ܒܘ ܪ̈ܒܘܢ ܙܒܢ̈ܝܢ ܡܥܠܝ ܡܢܼܗܘܿܢ ܘܓܡܝܼܪ ܘܡܫܼܡܠܝ ܘܪܡ ܡܢܼܗܘܿܢ ܗܿܘ ܟܝܿܢܐ ܛܘܼܒܬܢ ܒܟܿܠ. ܡܕܝܢ ܐܦ ܗܼܢܘܢ ܚܣܝܼܪ̈ܐ ܡܬܼܩܪܝܢ ܘܠܐ ܡܫܡܠ̈ܝܐ. ܘܡܛ݀ܠ ܕܚ̈ܝܐ ܐܢܘܢ ܘܡܠ̈ܝܼܠܐ. ܘܐܝܼܬ ܐܬܪܐ ܠܥܠ ܡܢܼ ܗܘܢ ܠܡܼܬܥܠܝܘܼ ܠܗ܆ ܐܡܝܼܢܐܝܬ ܣܿܠܩܝܢ ܘܡܬܼܥܠܝܢ ܘܡܫܼܬܘܫܛܝܢ. ܘܒܗܿܠܝܢ ܫܘܼܚܠ̈ܦܐ ܕܡܣܩ̈ܬܐ ܗ̈ܘܝܐ ܠܗܘܢ ܚܕܘܼܬܐ ܐܡܝܼܢܬܐ. ܗ̄ ܕܐܡܝܼܢܐܝܬ ܘܒܟܿܠܙܒܢ ܒܚܕܘܼܬܐ ܐܝܼܬܝܗܘܢ ܘܒܡܫܼܬܘܫܛܢܘܼܬܐ. ܐܠܐ ܒܪܡ ܠܐ ܓܡܝܼܪܝܢ ܘܡܫܡܠܝܢ ܐܦܿ ܒܡܫܬܘܫܛܢܘܬܗܘܢ ܩܕܡ ܚܘܼܕܝܐ ܓܘܢܝܐ ܕܝܼܠܢ ܘܕܝܼܠܗܘܿܢ. ܐܠܐ ܬܚܝܬ ܩܢܼܛܐ ܡܕܡ ܐܝܼܬܝܗܘܢ. ܡܼܢ ܥܠܼܬ ܓܕܫܐ ܡܕܡ ܢܘܼܟܪܝܐ ܘܣܩܘܼܠܝܐ ܕܥܼܠ ܥܠ ܣܿܓܝ̈ܐܐ ܡܼܢ ܟܢܘ̈ܬܗܘܿܢ. ܘܡܢܗ ܡܼܢ ܩܢܼܛܐ ܐܬܬܪܝܼܡ ܡܢܗܘܢ. ܐܠܐ ܒܪܡ ܠܐ ܟܘܼܠܢܐܝܼܬ ܩܕܡ ܚܘܼܕܬܐ ܓܘܢܝܐ ܘܓܡܝܼܪܘܼܬܐ ܡܫܡܠܝܬܐ. ܘܥܠ ܗܿܠܝܢ ܚܬܝܼܬܐܝܼܬ ܐܡܼܬܝ ܕܡܬܼܡܛܝܢܢ ܠܥܕܢܗܝܢ ܡܚܘܝܢܢ. ܡܕܝܢ ܡܼܢ ܟܿܠ ܦܪܘܿܣ ܐܝܼܬ ܥ݀ܠܡܐ ܐ̱ܚܪܢܐ ܕܠܐ ܡܬܚܙܐ ܣܼܛܪ ܡܼܢ ܗܿܢܐ ܕܡܼܬܚܙܐ ܘܩܿܐܡ. ܘܡܼܬܝܕ̈ܥܢ ܗܿܠܝܢ ܬܘܼܒ ܡܼܢ ܡܥܒܕܢ̈ܘܬܐ ܣܿܓܝ̈ܐܬܐ. ܕܗܿܐ ܚܿܙܝܢܢ ܒܥܒܿܕܐ ܕܡܣܼܬܥܪ̈ܢ ܒܥ݀ܠܡܐ ܗܿܢܐ. ܕܐܡܝܼܢܐܝܬ ܡܬܼܚܙܐ ܘܡܬܬܥܒܕ ܒܗ ܡܕܡ ܡܼܢ ܕܗܿܘ ܥ݀ܠܡܐ ܕܠܐ ܡܬܚܙܐ. ܘܐܦ ܚܠ̈ܡܐ ܬܘܼܒ ܕܚܿܙܝܢܢ ܠܘ ܒܥܝ̈ܢܐ ܕܦܓܪܐ ܗܿܐ ܚܿܙܝܢܢ ܠܗܘܢ. ܡܛ݀ܠ ܕܦܓܪܐ ܡܛܒܥ ܒܫܢܬܐ ܘܫܿܠܐ ܘܫܬܝܼܩ ܘܐܚܝܼܕܝܢ ܟܿܠܗܘܿܢ ܪ̈ܓܫܘܗܝ. ܢܦܫܐ ܐܝܼܬܝܗܿ ܚܿܙܝܐ ܚܿܠܼܡܐ ܘܩܢܘܼܡ̈ܐ ܘܫܪ̈ܒܐ ܘܣܘܼܥܪ̈ܢܐ ܕܡܚܿܝܢܢ ܠܟܝܿܢܗܿ.","english":"without lacking, without diminishing, and without receiving any change or disturbance. And just as they are superior and elevated in perfection and completeness, so too are there thousands upon thousands and myriads upon myriads of species more elevated, perfect, complete, and exalted than that nature which is good in all things. For even those that are called deficient and incomplete, because they are living and rational, there is a place above them for them to be elevated; they ascend and are elevated and rejoice perpetually. And in those changes of ascents, they have perpetual joy. For they are perpetually and always in joy and rejoicing. Yet they are not perfect and complete even in their rejoicing before the inner joy that belongs to them and is proper to them. Rather, they are under some limit. For by accidental cause, something foreign and adventitious comes upon many of their faculties. And from that, some limit is raised from them. Yet not entirely before the inner renewal and perfect completeness. And concerning these, it is truly said that when they reach their limits, they show them. For just as there is another world that is invisible, apart from this one that is visible and stands, so too are these known from many operations. For behold, we see in the operation that occurs in this world that something from that invisible world is perpetually seen and done. And also dreams, which we see not with the eyes of the body—behold, we see them. For the body is immersed in sleep and rest and is silent, and all its senses are bound. The soul is the one that sees the dream and the standings and the courses and the operations that affect its nature.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܟܝܿܢܐ","severity":"info","text":"The Syriac term ܟܝܿܢܐ (kyānā) means 'nature' in the sense of an inherent principle or essence, a key concept in this work's cosmology.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܚܣܝܼܪ̈ܐ","severity":"info","text":"The term ܚܣܝܼܪ̈ܐ (ḥsīrē) 'deficient' is paired with ܠܐ ܡܫܡܠ̈ܝܐ 'incomplete' to describe beings that are rational but not fully perfect, a hierarchical distinction.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܥܠܼܬ ܓܕܫܐ","severity":"info","text":"The phrase ܥܠܼܬ ܓܕܫܐ ('accidental cause') reflects Aristotelian causality, distinguishing essential from accidental properties, a framework used in Syriac philosophical theology.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܥܠܡܐ ܐ̱ܚܪܢܐ ܕܠܐ ܡܬܚܙܐ","severity":"info","text":"The contrast between a visible world and an invisible world (ܥܠܡܐ ܐ̱ܚܪܢܐ ܕܠܐ ܡܬܚܙܐ) parallels Neoplatonic two-world cosmology, common in Syriac adaptations of Greek philosophy.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the narrative of hierarchical ascent, moving from visible species to invisible realms and dreams, linking the previous discussion of fire-dwelling creatures to a broader metaphysical argument.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܼܢ ܥܠܼܬ ܓܕܫܐ ܡܕܡ ܢܘܼܟܪܝܐ ܘܣܩܘܼܠܝܐ","severity":"caution","text":"The phrase ܡܼܢ ܥܠܼܬ ܓܕܫܐ ܡܕܡ ܢܘܼܟܪܝܐ ܘܣܩܘܼܠܝܐ is textually uncertain; the reading 'by accidental cause, something foreign and adventitious' follows the edition but the syntax is ambiguous.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ܡܼܢ ܥܠܼܬ ܓܕܫܐ ܡܕܡ ܢܘܼܟܪܝܐ ܘܣܩܘܼܠܝܐ is syntactically ambiguous; the translation takes it as 'by accidental cause, something foreign and adventitious comes upon many of their faculties', but the exact referent of 'faculties' (ܟܢܘ̈ܬܗܘܿܢ) is unclear.","The clause ܘܡܢܗ ܡܼܢ ܩܢܼܛܐ ܐܬܬܪܝܼܡ ܡܢܗܘܢ ('from that, some limit is raised from them') is ambiguous: it may mean the limit is removed or that a new limit is imposed."],"confidence":"medium","notes":[]},{"i":15,"ref":"p15","source":"ܕܐܝܼܬܝܗܘܢ ܡܢܼܗ ܕܥ݀ܠܡܐ ܠܐ ܡܬܼ̇ܙܝܢܐ. ܘܗܿܐ ܬܘܼܒ ܡܣܼܬܥܪ̈ܢ ܒܥܒܿܕܐ ܡܥܒܕ̈ܢܘܬܐ ܣܿܓܝ̈ܐܬܐ ܠܥܝܢ\nܟܿܠ ܐ̱ܢܫ ܕܛܒ̈ܬܐ ܘܣܩܘܼܒܠ̈ܝܘܬܐ ܘܓܠ̈ܝܢܐ ܘܚܙܘ̈ܢܐ ܕܡܩܕܡܝܢ ܡܫܘܕܥܝܢ ܘܡܒܕܩܝܢ ܫܪ̈ܒܐ ܕܒܬܪ ܙܒܢܐ ܣܿܓܝܐܐ ܡܬܓܠܝܢ ܘܡܣܼܬܥܪܝܢ ܘܡܼܬܝܕܥܝܢ. ܗܝܕܝܢ ܡܫܼܬܪܪܝܢ ܐܦ ܓܠ̈ܝܢܐ ܕܐܬܚܙܝܼܘ ܕܩܕܡܘ ܒܕܩܘ ܥܠܝܗܘܢ ܡܼܢ ܙܒܢܐ ܣܓܝܐܐ. ܘܗܿܠܝܢ ܓܠ̈ܝܢܐ ܘܚܙܘ̈ܢܐ ܘܚܠ̈ܡܼܐ ܘܫܘܼܘ̈ܕܥܐ ܒܝܕ ܩܢܘܼܡ̈ܐ ܚܝ̈ܐ ܘܡܠ̈ܝܼܠܐ ܪ̈ܘܼܚܢܝܐ ܘܩܛܝܼܢ̈ܐ ܗܿܐ ܡܬܓܠܝܢ ܘܡܬܼܚܘܝܢ ܠܢ ܡܢܗ ܕܥ݀ܠܡܐ ܠܐ ܡܬܼܚܙܝܢܐ ܕܡܫܬܕܪܝܢ ܒܦܘܼܩܕܢܐ ܡܪܢܝܐ ܕܒܪܘܼܝܐ ܘܡܪܐ ܕܟܿܠ. ܕܪܡܿܙ ܠܗܘܿܢ ܕܢܣܼܥܪܘܢ ܐܝܠܝܢ ܕܦܿܩܕ ܪܡܼܙܗ ܟܿܠ ܕܨܒܿܐ ܘܫܿܦܪ ܠܗ. ܘܐܝܠܝܢ ܕܚܠܝܼܡܐ ܡܢ݀ܬܐ ܕܝܕܘܥܬܢܘܼܬܗܘܢ ܐܢ ܡܬܼܒܩܝܢ ܒܥ݀ܠܡܐ ܚܬܝܼܬܐܝܼܬ ܘܣܿܝܡܝܼܢ ܒ݀ܠܐ ܒܙܘ̈ܥܘܗܝ ܘܟܪܼܘܟܝܗ ܘܟܿܠܗܘܿܢ ܣܘܼܥܪ̈ܢܘܗܝ܆ ܘܡܣܼܬܟܠܝܢ ܘܝܿܕܥܝܢ ܘܡܫܼܬܪܝܝܢ ܚܬܝܼܬܐܝܼܬ܆ ܕܥܠ ܬܫܡܫܬܐ ܘܛܟܼܣܐ ܘܥܡܐ ܘܐܬܪܐ ܘܡܠܟܘܼܬܐ ܘܐܘܡܢܘܼܬܐ. ܐܝܼܬ ܘܡܛܟܣ ܩܢܘܼ̈ܡܐ. ܡܢܼܗܘܢ ܕܚܝܠ̈ܘܬܐ ܡܠ̈ܝܼܠܐ ܡܬܼܝܕܥ̈ܢܐ ܕܡܼܢ ܥ݀ܠܡܐ ܠܐ ܡܬܚܙܝܢܐ. ܕܗܼܢܘܢ ܡܕܒܪܝܢ ܘܡܢܛܪܝܢ ܘܨܿܦܝܢ ܘܡܦܪܢܣܝܼܢ ܠܟܿܠ ܥܡܐ ܘܐܬܪܐ ܘܡܠܟܘܼܬܐ ܬܘܐܦ ܥܠ ܙܒ̈ܢܐ ܘܫܘܚ̈ܠܦܐ ܕܫܢ̈ܝܐ. ܘܥܠ ܐܐܪ̈ܐܣ ܘܥܢ̈ܢܐ ܘܡܛܪܐ ܘܛܐ̈ܠܐ܆ ܘܥܠ ܫܪܟܐ ܕܣܘܼܥܪ̈ܢܘܗܝ ܘܫܪ̈ܒܐ ܘܝܨܝܼܦܘܼܬܐ ܕܥܠ ܩܘܼܝܡܗ ܕܥ݀ܠܡܐ ܘܢܛܝܼܪܘܼܬܗ. ܐܝܟ ܦܘܼܩܕܢܐ ܘܪܡܼܙܐ ܘܨܒܝܿܢܐ ܕܡܪܐ ܘܥ݀ܒܘܕܐ. ܘܐܝܟܢܐ ܕܗܘܼ ܓܢܝܼܙܐ ܘܠܐ ܡܼܬܚܙܐ. ܡܐܠܠܘܢ ܐܦܠܐ ܡܬܼܕܪܟ. ܗܿܟܘܬ݀ ܘܚܝܠ̈ܘܬܐ ܘܥܒܼ̈ܕܐ ܘܡܫܡ̈ܫܢܐ ܕܡܪܘܼܬܗ ܒܥ݀ܠܡܗ ܠܐ ܡܬܼ̇ܙܝܢܐ. ܐܦ ܗܼܢܘܢ ܠܐ ܡܼܬܚܙܝܢ ܠܟܿܠ ܐ̱ܢܫ. ܐܠܐ ܠܡܿܢ ܕܫܦܐ ܘܡܨܿܠܠ ܗܘܢܗ.","english":"that they are from the world of the unmoved. And behold, again they are engaged in action through many operations for the sake of every man of goods and oppositions, and revelations and visions of the primals are made known and examined, the orders that after a long time are revealed and engaged and known. Then also the revelations that appeared before are confirmed, having been examined over a long time. And these revelations and visions and dreams and intimations, through living and rational hypostases, spiritual and holy, are revealed and shown to the world of the invisible, which are directed by the lordly command of the Creator and Lord of all. For he signals to them that they should accomplish those things that his sign commands, all that he wills and pleases him. And those that are strong from the depth of their knowledge are preserved in the world firmly and placed without its movements and rotations and all its activities, and are observed and known and confirmed firmly, that concerning the service and order and people and land and kingdom and nations, there are and are ordered hypostases. From them are the rational powers known, which are from the world invisible. For they govern and guard and oversee and distribute to every people and land and kingdom, even over times and changes of hours, and over airs and clouds and rain and dew, and over the rest of its activities and orders and cares for the preservation of the world and its protection. According to the command and sign and will of the Lord and Maker. And just as he is hidden and invisible, so also are the powers and works and servants of his lordship in his world not moved. Even they are not visible to every man, but only to him who is worthy and prays his being.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܢܼܗ ܕܥ݀ܠܡܐ ܠܐ ܡܬܼ̇ܙܝܢܐ","severity":"info","text":"The phrase 'from the world of the unmoved' echoes the Neoplatonic distinction between the intelligible realm (νοητός) and the sensible realm, a key background for this text's cosmology.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܩܢܘܼܡ̈ܐ ܚܝ̈ܐ ܘܡܠ̈ܝܼܠܐ ܪ̈ܘܼܚܢܝܐ ܘܩܛܝܼܥ̈ܐ","severity":"info","text":"'Living and rational hypostases, spiritual and holy' designates intermediary beings (angels or cosmic powers) that mediate between the Creator and the material world, a standard Syriac theological concept.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܪܢܝܐ ܕܒܪܘܼܝܐ ܘܡܪܐ ܕܟܿܠ","severity":"info","text":"The title 'Lordly command of the Creator and Lord of all' reflects the apophatic theology of the Cause of all Causes, where the Creator is hidden and acts through intermediaries.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܐܝܟܢܐ ܕܗܘܼ ܓܢܝܼܙܐ ܘܠܐ ܡܼܬܚܙܐ","severity":"info","text":"This passage forms a structural parallel: as the Creator is hidden and invisible, so are his powers and servants, reinforcing the text's hierarchical cosmology.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܥܠ ܬܫܡܫܬܐ ܘܛܟܼܣܐ ܘܥܡܐ ܘܐܬܪܐ ܘܡܠܟܘܼܬܐ ܘܐܘܡܢܘܼܬܐ","severity":"info","text":"The list of domains (service, order, people, land, kingdom, nations) parallels the administrative hierarchy found in Syriac angelological texts, such as the Celestial Hierarchy of Pseudo-Dionysius.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܡܣܼܬܟܠܝܢ ܘܝܿܕܥܝܢ ܘܡܫܼܬܪܝܝܢ ܚܬܝܼܬܐܝܼܬ","severity":"caution","text":"The phrase 'observed and known and confirmed firmly' may be a scribal repetition or emphasis; the Syriac text shows possible dittography of verbal forms, though the sense remains clear.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܡܢܼܗ ܕܥ݀ܠܡܐ ܠܐ ܡܬܼ̇ܙܝܢܐ' could be read as 'from the world of the unmoved' or 'from the world that is not moved'; the translation takes it as a genitive construct.","The identity of 'living and rational hypostases' is ambiguous: they may be angels, cosmic powers, or personified forces; the text does not specify further."],"confidence":"high","notes":[]},{"i":16,"ref":"p16","source":"ܡܕܝܢ ܐܬܝܕܥܬ݀ ܡܼܢ ܗܿܠܝܢ ܣܿܓܝ̈ܐܬܐ ܕܐܝܟ ܗܿܠܝܢ ܕܐܝܼܬ ܥ݀ܠܡܐ ܐ̱ܚܪܢܐ ܕܡܠ̈ܝܼܠܐ ܡܼܬܝܕ̈ܥܢܐ ܘܪ̈ܘܼܚܢܐ ܘܠܐ ܡܬܼܚܙܝ̈ܢܐ܀ ܘܒܗܿܠܝܢ ܫܠܡ ܩܦܠܐܘܢ ܕܬܠܬܐ ܕܡܐܡܪܐ ܕܬܪܝܢ ܒܝܕ ܐܠܗܐ ܕܚܝܠ ܘܥܕܪ ܀ ܀ ܀ ܬܘܒ ܥܡ ܐܠܗܐ ܕܡܚܟܡ ܩܦܠܐܘܢ ܕܐܪܒܥܐ ܕܡܐܡܪܐ ܕܬܪܝܢ ܥܠܗܿ ܕܐܢ ܟܝ ܘܐܝܼܬ ܥ݀ܠܡܐ ܐܚܪܢܐ ܐܝܟܢ ܐܝܼܬܘܗܝ ܗܘܼܠܢܝܐ ܘܡܼܬܚܙܝܢܐ ܐܝܟ ܗܿܢܐ ܕܝܼܠܢ ܐܘܿ ܪܘܼܚܢܝܐ ܘܩܛܝܼܢܐ ܘܠܐ ܡܼܬܚܙܝܢܐ. ܣܿܒܪܝܢܢ ܕܒܩܦܠܐܘܢ ܕܥܒܼܪ ܕܐܝܼܬܘܗܝ ܕܬܠܬܐ ܕܡܐܡܪܐ ܗܿܢܐ ܕܬܪܝܢ ܫܘܕܥܢܢ ܩܠܝܼܠ ܡܼܢ ܣܿܓܝܼ ܥܠ ܥ݀ܠܡܐ ܐܚܪܢܐ ܕܡܼܢ ܟܿܠ ܦܪܘܿܣ ܐܝܼܬܘܗܝ. ܕܐܝܼܬܘܗܝ ܩܛܝܼܢܐ ܘܪܘܼܚܢܝܐ ܘܠܐ ܡܬܼ̇ܙܝܢܐ. ܕܠܐ ܡܨܝܐ ܕܢܗܼܘܐ ܗܘܼܠܢܝܐ ܘܓܫܝܼܡܐ. ܐܠܐ ܪܘܼܚܢܝܐ ܘܩܛܝܼܢܐ. ܡܛ݀ܠ ܕܟܿܠ ܡܕܡ ܕܐܝܼܬܘܗܝ ܡܼܢ ܐܪܒܥܐ ܐܣܛܘܼܟܣܐ. ܣܢܝܼܩ ܥܠ ܩܘܼܝܡܐ܆ ܣܢܝܼܩ ܥܠ ܩܘܼܝܡܐ܆ ܡܢܼܗܘܢ ܟܕ ܡܢܗܘܢ ܕܐܣܛܘܼܟ̈ܣܐ ܘܡܢܟܿܠܦܪܘܿܣ\nܗܘܠܢܝܐ ܘܓܫܝܼܡܐ ܘܡܼܬܚܙܝܢܐ ܐܝܼܬܘܗܝ. ܘܗܿܘ ܥ݀ܠܡܐ ܩܛܝܼܢܐ ܘܪܘܼܚܢܝܐ ܘܒܝܬ ܡܥܡܪܐ ܕܪ̈ܘܼܚܢܐ ܘܕܢܦ̈ܫܬܐ ܘܪ̈ܘܼܚܬܐ. ܠܘ ܡܼܢ ܐܣܼܛܘܼܟ̈ܣܐ ܐܝܼܬܘܗܝ. ܐܦܠܐ ܥܠ ܩܘܼܝܡܐ ܕܡܢܼܗܘܢ ܣܢܝܼܩ. ܘܡܕܡ ܕܠܝܬܘ̄ ܡܼܢ ܐܣܛܘܼܟ̈ܣܐ. ܐܦܠܐ ܡܢܼ̈ܘܢ ܡܩܝܡ ܐܘܿ ܡܼܬܩܝܡ. ܠܐ ܡܼܬܩܝܡ. ܠܐ ܡܬܼ̇ܙܝܢܐ ܐܝܼܬܘܗܝ ܘܠܐ ܓܘܼܫܡܢܐ. ܐܠܐ ܪܘܼ̇ܢܝܐ ܘܦܫܝܼܛܐ. ܘܡܕܡ ܕܐܝܼܬܘ̄ ܪܘܼܚܢܝܐ ܘܦܫܝܼܛܐ. ܘܠܐ ܡܪܟܒ ܡܼܢ ܐܣܛܘܼܟ̈ܣܐ. ܐܦܠܐ ܫܪܝܐ ܘܫܘܼܠܡܐ ܐܝܼܬ ܠܗ. ܡܕܝܢ ܗܿܘ ܥ݀ܠܡܐ ܕܪ̈ܘܼܚܢܐ ܕܐܝܼܬܘܗܝ ܩܛܝܼܢܐ ܘܦܫܝܼܛܐ ܘܪܘܼܚܢܝܐ ܐܝܟ ܟܝܿܢܗܘܢ ܕܥܡܘܼܪ̈ܘܗܝ ܪ̈ܘܼܚܢܐ ܘܢܦ̈ܫܬܐ ܪ̈ܘܼܚܢܝܬܐ ܘܠܐ ܡܪ̈ܟܒܬܐ. ܘܫܘܼܪܝܐ ܡܢ ܐܝܼܬ ܠܗ ܡܛ݀ܠ ܕܒܪܝܼܬܐ ܗܿܘ. ܘܡܼܢ ܟܕ ܐܬܒܪܝ ܐܝܼܬܘܗܝ ܫܘܼܪܝܗ.","english":"Thus it is known from these many things that, like those that are in the other world of rational beings, they are known and spiritual and not visible. And with these things the third chapter of the second treatise is completed, by the power and help of God. Again, with the help of God who grants wisdom, the fourth chapter of the second treatise begins, concerning whether there is another world like the material and visible one, or a spiritual and limited and invisible one. They think that in the preceding chapter, which is the third of this second treatise, a little knowledge was given about the other world, what it is in every respect: that it is limited and spiritual and not moved; that it cannot be material and corporeal, but spiritual and limited. For everything that is composed of the four elements is subject to dissolution; it is subject to dissolution, from the elements and from every material and corporeal and visible thing. And that world is limited and spiritual, a dwelling-place of spirits and souls and spiritual beings. It is not composed of elements, nor is it subject to dissolution from them. And that which is not composed of elements is neither composed nor dissolved; it is not moved, nor is it corporeal, but spiritual and simple. And that which is spiritual and simple, and not compounded with elements, has neither beginning nor end. Therefore that world of spirits, which is limited and simple and spiritual, like the nature of its inhabitants, the spirits and spiritual souls and not composites, has a beginning, because it is a creation; and when it was created, that is its beginning.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܩܦܠܐܘܢ ܕܬܠܬܐ ܕܡܐܡܪܐ ܕܬܪܝܢ","severity":"info","text":"The Syriac marks the end of the third chapter (ܩܦܠܐܘܢ) of the second treatise (ܡܐܡܪܐ) and the beginning of the fourth, a structural division not explicit in the English draft.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܩܛܝܼܢܐ","severity":"info","text":"The term ܩܛܝܼܢܐ (qṭīʿā) is rendered 'limited' in the English draft, but in Syriac philosophical usage it can also mean 'finite' or 'determinate,' contrasting with the infinite or unbounded.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܪܘܼܚܢܝܐ","severity":"info","text":"The adjective ܪܘܼܚܢܝܐ (rūḥānāyā) is translated 'spiritual,' but in this context it specifically denotes a non-material, incorporeal nature, as opposed to ܗܘܼܠܢܝܐ (hūlānāyā, 'material').","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܪܒܥܐ ܐܣܛܘܼܟܣܐ","severity":"info","text":"The reference to the 'four elements' (ܐܪܒܥܐ ܐܣܛܘܼܟܣܐ) reflects the standard Aristotelian and late antique philosophical framework, adopted in Syriac Christian cosmology to describe the material world.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܣܢܝܼܩ ܥܠ ܩܘܼܝܡܐ","severity":"caution","text":"The phrase ܣܢܝܼܩ ܥܠ ܩܘܼܝܡܐ is repeated in the Syriac, likely a scribal dittography; the English draft condenses it to a single instance, which is a reasonable editorial choice.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"ܘܡܕܡ ܕܐܝܼܬܘ̄ ܪܘܼܚܢܝܐ ܘܦܫܝܼܛܐ","severity":"info","text":"The argument that the spiritual world has neither beginning nor end (ܫܘܼܪܝܐ ܘܫܘܼܠܡܐ) is immediately qualified: the world of spirits has a beginning because it is created, revealing a nuanced distinction between the eternal divine realm and the created spiritual world.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac term ܩܛܝܼܥܐ could be read as 'limited' or 'finite'; the text does not fully resolve whether it implies spatial limitation or ontological determination.","The relationship between the 'other world' described here and the 'world of the unmoved' in the previous passage is not explicitly clarified."],"confidence":"high","notes":[]},{"i":17,"ref":"p17","source":"ܫܘܼܠܡܐ ܕܝܢ ܠܝܬ ܠܗ. ܡܛ݀ܠ ܕܦܫܝܼܛܐ ܗܿܘ ܘܠܐ ܡܪܟܒܐ. ܡܛ݀ܠ ܕܗ̣ܿܢ ܨܒܼܐ ܒܪܘܼܝܗ ܕܢܗܼܘܐ ܡܩܘܝܢܐ ܘܠܐ ܥ݀ܒܘܪܐ. ܥܠ ܗܿܝ ܒܪܝܗܝ ܘܐܬܩܢܗ ܦܫܝܼܛܐ ܘܩܛܝܼܢܐ ܘܪܘܼܚܢܝܐ. [ܕܢܗܼܘܐ ܡܥܡܪܐ ܠܟܝ̈ܢܐ ܦܫ̈ܝܼܛܐ ܘܩ̈ܛܝܼܢܐ ܘܪ̈ܘܚܢܝܐ.] ܘܪܐ ܓ݀ܕܫܝܢ ܒܗ ܫܘܼܚܠ̈ܦܐ ܘܣܩ̈ܘܼܒܠܐ. ܘܠܝܬ ܒܗ ܥܩܬܐ ܘܡܪܢܝܼܬܐ. ܐܦܠܐ ܩܢܼܛܐ ܘܕܚܠܼܬܐ. ܐܠܐ ܢܝܿܚܐ ܘܒܗܝܼܠܘܼܬܐ. ܒܪܡ ܕܝܢ ܠܘ ܗܼܘ ܐܝܼܬܘܗܝ ܐܬܪܐ ܕܓܡܝܼܪܘܼܬܐ ܘܫܘܼܡܠܝܐ. ܡܛ݀ܠ ܕܥ݀ܠܡܐ ܪܘܼܚܢܝܐ ܕܟܝ̈ܢܐ ܪ̈ܘܼܚܢܝܐ. ܒܪܝܐ ܘܥܒܝܼܕܐ ܐܝܼܬܘܗܝ. ܥܿܠܡܐ ܕܝܢ ܕܓܡܝܼܪܘܼܬܐ܆ ܥܿܠܡܗ ܕܐܠܗܐ ܐܝܼܬܘ̄ ܘܥܢܝܿܢܐ ܕܥܡܗ ܘܬܗܼܪܐ ܕܒܗ ܘܚܕܝܘܼܬܐ ܕܥܡܗ. ܥܿܠܡܐ ܕܝܢ ܕܪ̈ܘܼܚܢܐ ܣܿܓܝܼ ܒܨܝܼܪ ܘܡܬܚܬܝ ܡܼܢ ܗܿܘ ܕܐܠܗܐ. ܒܪܡ ܕܝܢ ܥܿܡܘܪ̈ܘܗܝ ܟܿܠܗ ܥܒܿܕܗܘܿܢ ܘܬܫܡܼܫܬܗܘܢ ܒܐܠܗܐ ܗܿܘ܆ ܨܒܝܿܢܗ ܕܐܠܗܐ ܘܦܘܼܠܚܢܗ. ܕܐܝܼܬܘܗܝ ܡܟܬܪܢܘܬܐ ܕܟܿܠܚܕ ܒܗܿܘ ܡܕܡ ܕܐܬܒܼܪܝ ܒܗ ܕܠܐ ܫܘܼܚܠܦ. ܥܬܝܼܕ ܕܝܢ ܕܬܘܼܒ ܢܬܓܡܪ ܘܢܬܼܥܠܐ ܒܚܘܼܕܬܐ ܕܟܿܠ ܘܟܝܿܢܐ ܪ̈ܘܼܚܢܐ ܡ̈ܠܝܼܠܐ ܘܝܕܘܼܥ̈ܬܢܐ ܕܒܥ݀ܠܡܐ ܠܐ ܡܬܚܙܝܢܐ. ܠܘ ܒܚܕ ܛܟܼܣܐ ܘܡܫܘܼܚܬܐ ܐܝܼܬܝܗܘܢ ܟܿܠܗܘܿܢ. ܐܠܐ ܒܛܟܼ̈ܣܐ ܣܿܓܝ̈ܐܐ. ܘܕܪ̈ܓܐ ܘܡܘܼܫܚ̈ܬܐ ܠܘ ܒܐܬܪܐ ܘܕܘܼܟܝ̈ܬܐ. ܐܠܐ ܒܗܘܢܐ ܘܒܝܕܥܬܐ ܪܘܼܚܢܝܬܐ. ܘܟܿܠ ܚܕ ܡܼܢ ܛܟܣܼ̈ܐ ܗܿܠܝܢ܆ ܥܒܝܼܕ ܪܫܐ ܘܩܕܡܝܐ ܠܗܿܘ ܕܒܬܪܗ. ܘܗܿܘ ܡܝܒܠ ܠܘܬܗ ܠܡܘܗ̈ܒܬܐ ܘܫܘܼܟܢܐ ܐܠܗܝܐ ܡܫܬܚܠܦ. ܡܛ݀ܠ ܕܚܕ ܗܼܘ ܙܢܐ ܕܡܘܗܒܬܐ. ܘܫܘܼܟܢܐ ܕܡܫܼܬܦܥ ܡܼܢ ܐܠܗܘܬܐ ܒܪܝܬ݀ ܟܿܠ ܘܡܪܬ݀ ܟܿܠ ܥܠ ܟܿܠ ܒܪ̈ܝܐ ܘܥܒܝܼܕ̈ܐ. ܐܠܐ ܟܿܠܚܕ ܐܝܟ ܚܝܠܐ ܕܝܼܕܥܬܗ ܡܩܒܠ ܘܥ݀ܬܪ ܘܡܼܬܒܣܡ ܡܼܢ ܫܘܼܟܢܐ. ܘܡܼܬܚܟܡ ܘܡܼܬܢܗܪ ܘܡܬܼܥܕܪ ܘܡܼܬܝܬܪ.","english":"Its end has no end, because it is simple and not composite, because that which its Creator willed to be enduring and not transitory. Upon that creation He established it simple, holy, and spiritual. [That it might be a dwelling for simple, holy, and spiritual natures.] And no changes or contraries occur in it, and there is no affliction or disease in it, nor any pain or fear, but rather joy and tranquility. Yet it is not the place of perfection and completion, because the spiritual world of spiritual natures is created and made. The world of perfection, however, is the world of God, and the eternity that is with Him, and the wonder that is in Him, and the joy that is with Him. But the world of spirits is much inferior and lower than that of God. Yet all its inhabitants, their work and service are in that God, the will of God and His worship, which is the perpetuation of each one in that thing for which it was created, without change. It is destined, however, to be again completed and to ascend in the renewal of all, and rational and cognitive spiritual natures that are in the invisible world. They are not all in one order and measure, but in many orders, and degrees and measures, not in place and locations, but in state and spiritual knowledge. And each one, according to these orders, is made head and first for that which is after it, and it leads to itself the gifts and the divine influx, which is changed. Because the source of gifts is one, and the influx that flows from the Godhead, the Creator of all and the Lord of all, over all created and made beings. But each one receives according to the power of its knowledge, and is enriched and delighted by the influx, and becomes wise, and wonders, and is helped, and is enriched.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܫܘܼܠܡܐ ܕܝܢ ܠܝܬ ܠܗ","severity":"info","text":"The phrase 'its end has no end' plays on the Syriac root ܫ-ܠ-ܡ (completion), contrasting the world's lack of termination with the 'world of perfection' (ܥܿܠܡܐ ܕܓܡܝܼܪܘܼܬܐ) that belongs to God alone.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܥܿܠܡܐ ܕܓܡܝܼܪܘܼܬܐ","severity":"info","text":"The 'world of perfection' (ܥܿܠܡܐ ܕܓܡܝܼܪܘܼܬܐ) is identified with God's own realm, distinct from the created spiritual world, reflecting a hierarchical cosmology typical of Syriac mystical theology.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The description of the spiritual world as simple, holy, and spiritual, free from change and contraries, echoes Neoplatonic and Evagrian themes of incorporeal reality, adapted to a Christian framework.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage opens the fourth chapter of the second treatise, following a chapter on the invisible world of rational beings, and continues the argument about the nature and hierarchy of spiritual worlds.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The notion of a single source of gifts (ܙܢܐ ܕܡܘܗܒܬܐ) flowing through hierarchical orders recalls Dionysian and later Syriac mystical schemes of divine procession and return.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The bracketed sentence in the Syriac ('That it might be a dwelling...') may be a later gloss or variant; its presence in the manuscript tradition is uncertain and could affect the interpretation of the world's purpose.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܫܘܼܠܡܐ ܕܝܢ ܠܝܬ ܠܗ' could be read as 'its end has no end' or 'its completion is not present', with implications for whether the world is eternal or merely indefinite.","The bracketed sentence may be an interpolation; its removal would simplify the dwelling metaphor."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":18,"ref":"p18","source":"ܐܟܙܢܐ ܕܫܡܼܫܐ ܗܿܢܐ ܡܬܪܓܫܢܐ. ܚܕ ܗܼܘ ܒܟܝܿܢܗ ܘܚܕ\nܗܼܘ ܙܢܐ ܕܢܘܼܗܪܗ ܟܕ ܡܬܼܦܪܣܝܢ ܙܠ̈ܝܼܩܘܗܝ ܒܟܿܠܗ ܬܒܝܠ. ܘܡܼܬܚܙܐ ܒܢܘܼܗܪܗ ܟܿܠܗ ܫܘܼܦܪܗ ܘܦܐܝܘܼܬܗ ܕܥ݀ܠܡܐ. ܘܚܿ؛ܝܢ ܠܗܝܢ ܚܙ̈ܝܐ ܘܡܬܼܢܗܪܝܢ ܘܡܼܬܚܟܡܝܼܢ ܥܠ ܣܘܼܥܪ̈ܢܐ. ܘܡܪܕܝܼܬܐ ܘܡܼܬܒܣܡܝܼܢ. ܘܡܬܓܐܝܢ ܒܟܿܠܗ ܗܕܪܐ ܘܬܨܒܝܼܬܐ ܕܥ݀ܠܡܐ ܗܿܢܐ. ܐܠܐ ܒܪܡ ܠܐ ܟܿܠܗܘܿܢ ܫܘܝܐܝܼܬ ܚܿܙܝܢ ܘܡܬܼܢܗܪܝܢ ܘܡܬܒܣܡܝܼܢ ܐܠܐ ܟܿܠ ܚܕ ܠܦܘܼܬ ܚܠܝܼ̱ܘܼܬܐ ܘܫܦܝܘܼܬܐ ܕܪܓܫܐ ܕܚܙܼܬܗ. ܗܿܘ ܡܿܢ ܕܚܠܝܼ̱ܐ ܘܫܦܝܐ ܘܢܗܝܼܪܐ ܒܒܬ݀ ܥܝܢܗ܆ ܚܿܙܐ ܟܿܠ ܡܕܡ ܫܦܝܐܝܼܬ ܘܚܬܝܼܬܐܝܼܬ ܘܡܼܬܒܣܡ ܘܡܼܬܝܬܪ. ܗܿܘ ܕܝܢ ܕܡܚܝܼܠ ܢܘܼܗܪܗ. ܬܘܼܒ ܝܬܝܪ ܒܨܝܪܐܝܬ. ܗܿܘ ܬܘܼܒ ܕܢܣܝܼ̈ܣܢ ܥܝܢ̈ܘܗܝ ܘܟܪܝܼܗܐ ܚܙܼܬܗ ܡܼܢ ܐܝܢܐ ܕܗܼܘ ܓܕܿܫܐ. ܠܡܚܣܢ ܡܫܼܟܚ ܕܢܦܼܪܘܿܣ ܓܘܼܫ̈ܡܐ ܥܒܝ̈ܐ ܘܢܪܕܐ ܘܢܗܠܟ ܬܪܝܨܐܝܼܬ ܘܐܝܢܐ ܕܣܡܐ ܟܘܼܠܿܢܐܝܬ܆ ܚܕ ܗܼܘ ܠܗ ܠܠܝܐ ܘܐܝܼܡܡܐ ܘܢܘܼܗܪܗ ܘܚܫܘܼ̣ܐ. ܟܕ ܛܒܿ ܕܢܘܼܗܪܐ ܕܙܠ̈ܝܼܩܘܗܝ ܕܫܡܼܫܐ ܚܕ ܗܼܘ ܕܠܐ ܫܘܼܚܠܦ. ܐܠܐ ܠܘܬ݀ ܚܙ̈ܝܐ ܡܫܼܬܚܠܦ ܟܕ ܛܒܿ ܕܢܘܼܗܪܐ ܕܙܠ̈ܝܼܩܘܗܝ ܕܫܡܼܫܐ ܚܕ ܗܼܘ ܕܠܐ ܫܘܼ̇ܚܠܦ. ܐܠܐ ܠܘܬ݀ ܚܙ̈ܝܐ ܡܫܼܬܚܠܦ ܟܕ ܥܠܼܬܐ ܡܢܼܗܘܢ ܐܝܼܬܝܗܿ. ܗܿܟܢܐ ܐܣܼܒܪ ܥܠ ܗܿܘ ܟܝܢܐ ܛܘܼܒܢܐ ܘܡܪܢܝܐ. ܘܥܠ ܫܘܼܟܢ̈ܘܗܝ ܐܠܗ̈ܝܐ ܘܡܘܗܒ̈ܬܗ ܡܥܬܪ̈ܢܝܬܐ. ܕܟܿܠ ܐܡܬܝ ܐܡܝܼܢܐܝܬ ܘܒܟܿܠܥܕܢ ܗܐ ܪܕܝܢ ܘܫ݀ܦܥܝܢ ܡܼܢ ܝܡܐ ܕܚܢܢܗ. ܘܡܬܼܦܪܣܝܢ ܥܠ ܟ݀ܠܗܝܢ ܒܪ̈ܝܬܗ. ܘܟܿܠܗܘܿܢ ܡܠ̈ܝܼܠܐ ܡܬܼܝܕܥ̈ܢܐ ܘܡܬܼܪ̈ܓܫܢܐ ܡܩܒܠܝܝܼܢ ܘܥ݀ܬܪܝܢ ܡܼܢܗܘܢ ܪܘܪܒܐܝܬ. ܟܕ ܡܫܪܝܢ ܡܼܢ ܬܐܓܡ̈ܐ ܥܠ̈ܝܼܐ ܕܩܪܝܒܝܼܢ ܘܡܥܠܝܢ ܠܘܥܕܡܐ ܕܡܪܘܬܐ ܐܠܗܿܝܬܐ. ܒܬܐܘܪܝܐ ܘܒܝܼܕܥܬܐ ܐܝܟ ܕܐܡܼܪܢܢ.","english":"Just as this perceptible sun is one in its substance and one is its light, while its rays are spread over the whole world, and all the beauty and comeliness of the world are seen by its light; and the seers see, are illuminated, and become wise concerning actions, and are guided and delighted, and rejoice in all the adornment and order of this world. Yet not all see, are illuminated, and are delighted equally, but each according to the acuteness and clarity of the sense of his vision. He whose eye is acute, clear, and bright sees everything clearly and distinctly, and is delighted and benefits. He, however, whose sight is weak, then more deficiently. He again whose eyes are diseased and whose vision is infirm, when that accident occurs, is able to perceive only thick and dense bodies, and to walk straight and like a blind man, for him night and day, light and darkness are one. For the light of the sun's rays is one and unchangeable, but it is changed in relation to the seers, because the cause is from them. Thus I shall speak concerning that good and excellent nature, and concerning its divine powers and its spiritual gifts, that at all times, continuously and perpetually, it is poured forth and flows like a sea of grace, and is spread over all its creatures; and all rational, knowable, and perceptible beings receive and are enriched from it greatly, while they begin from the high ranks of those near and ascending to the limit of the lordship of divinity, by contemplation and knowledge, as it is said.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܫܡܼܫܐ","severity":"info","text":"The sun is used as an analogy for the divine nature: its light is one and unchangeable, yet perceived differently by different observers. This illustrates the theme of unity in essence with diversity in reception.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܟܝܢܐ ܛܘܼܒܢܐ","severity":"info","text":"The phrase 'good and excellent nature' (ܟܝܢܐ ܛܘܼܒܢܐ) likely refers to the divine nature or the First Cause, a key concept in this work's metaphysical hierarchy.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܝܡܐ ܕܚܢܢܗ","severity":"info","text":"The phrase 'sea of grace' (ܝܡܐ ܕܚܢܢܗ) echoes biblical imagery of divine abundance, e.g., Psalm 36:6 (LXX) or patristic usage, though no direct citation is marked.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage concludes the analogy of the sun and transitions to the main subject: the good nature and its gifts. The phrase 'Thus I shall speak' (ܗܿܟܢܐ ܐܣܼܒܪ) signals a structural pivot from illustration to exposition.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The analogy of the sun and its rays was common in Neoplatonic and Christian mystical literature (e.g., Plotinus, Enneads; Pseudo-Dionysius) to explain emanation and graded perception of the divine.","cites":[],"named_sources":["Plotinus Enneads","Pseudo-Dionysius"],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܬܼܦܪܣܝܢ","severity":"caution","text":"The verb ܡܬܼܦܪܣܝܢ ('are spread') is ambiguous: it could mean 'are extended' or 'are divided'. The context supports 'spread' as in rays, but the theological nuance of emanation vs. division is significant.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܡܬܼܦܪܣܝܢ' could imply either spatial extension or metaphysical division; the reading 'spread' is taken to avoid implying multiplicity in the divine.","The identity of 'that good and excellent nature' is not explicitly named but is contextually the First Cause or divine nature."],"confidence":"high","notes":[]},{"i":19,"ref":"p19","source":"ܘܠܘ ܒܕܘܼܟܬܐ ܘܐܬܪܐ ܬܣܒܪ ܥܒܝܐܝܬ ܘܡܬܪܓܫܢܐܝܬ. ܘܗ̣ܿܢܐ ܥ݀ܒܪܝܢ ܩܕܡܐܝܬ ܡܼܢ ܚܕ ܠܚܕ ܒܟܿܠܗܘܿܢ ܬܐܓܡ̈ܐ ܘܛܟܼܣ̈ܐ ܘܣܕܪ̈ܐ ܫܡܝ̈ܢܐ. ܘܗܼܘ ܐ̱ܢܚܪܝܐ ܕܟܿܠܗܘܿܢ܆ ܠܢ ܩܪܝܼܒ. ܘܗܼܘ ܡܝܒܠ ܠܘܬܢ. ܒܗܿܝ ܕܗܼܘ ܐܬܼܛܟܣ ܘܐܬܩܝܡ ܥܠ ܡܦܪܢܣܢܘܬܢ ܘܒܛܝܼܠܘܼ̄ ܘܝܨܝܼܦܘܼܬܐ ܕܥܠܝܢ ܒܚܝܠܐ ܘܡܥܒܕܢܘܬܐ ܕܡܪܐ ܘܥܒܘܼܕܐ. ܘܗܟܘܬ݀ ܟܿܠܢ ܒܢܝ̈ܢܫܐ ܡܩܒܠܝܼܢܢ ܡܼܢ ܫܘܼܟ̈ܢܐ ܫܡܝ̈ܢܐ. ܟܿܠ ܚܕ ܡܢܢ ܐܝܟ ܚܝܠܐ ܘܝܼܕܥܬܐ ܕܩܿܢܐ ܡܼܢ ܡܝܬܪܘܼܬܐ ܕܕܘܼܒܪ̈ܘܗܝ. ܘܠܦܘܬ ܕܢ݀ܛܪ ܦܘܼܩܕ̈ܢܐ ܡܪ̈ܢܝܐ ܘܡܫܡܠܐ ܢܿܡܘܣ̈ܐ܆ ܘܐܝܟ ܫܦܝܘܼܬܐ ܕܡܕܥܗ ܘܢܘܼܗܪܐ ܡܬܼܝܕܥܢܐ ܕܒܒܬ ܥܝܢܐ ܕܗܘܢܗ. ܘܟܕ ܒܟܿܠܗܘܢ ܗܿܠܝܢ ܐ̈ܠܦܐ ܘܪ̈ܒܘܬܐ ܕܠܐ ܡܬܡܢ̈ܝܢ ܘܠܐ ܡܣܬܝ̈ܟܢ. ܕܪ̈ܘܼܚܢܐ ܘܠܐ ܡܬܼܚܙ̈ܝܢܐ. ܕܦܓܪ̈ܢܐ ܡܬܼܚܙ̈ܝܢܐ. ܥ݀ܒܪ ܘܡ݀ܠܐ ܘܓ݀ܡܪ ܘܡܥܬܪ ܗܼܘ ܫܘܼܟܢܐ ܐܠܗܝܐ ܠܐ ܣܟ ܚܿܣܪ ܐܘܿ ܒܿܨܪ. ܐܠܐ ܐܝܟ ܕܐܝܼܬܘܗܝ ܡܩܘܐ ܒܡܠܝܘܼܬܗ ܘܫܦܝܼܥܘܼܬܗ. ܘܐܟܡܐ ܕܟܘܟ̈ܒܐ ܟܿܠܗܘܿܢ ܒܪܩܝܼܥܐ ܕܡܘܙܠܬܐ ܣܝܼܡܝܢ ܘܡܛܟܣܝܢ. ܘܒܚܕ ܟܪܘܟܝܐ ܢܿܡܘܿܣܝܐ\nܟܕܝܢܝܢ. ܐܠܐ ܡܝܬܪ ܚܕ ܡܼܢ ܐ̱ܚܪܢܐ ܣܿܓܝܼ ܒܫܘܼܒܚܐ ܘܢܗܝܼܪܘܼܬܐ ܘܡܙܠܓܘܬܐ܆ ܗܟܘܬ ܐܣܒܼܪ ܥܠ ܟܿܠܗܘܢ ܡܠ̈ܝܼܠܐ ܡܼܬܝܕܥ̈ܢܐ ܘܡܬܼܪ̈ܓܫܢܐ. ܡܕܝܢ ܐܫܼܬܪܪܢܢ ܚܬܝܼܬܐܝܬ ܡܼܢܗ ܕܟܝܿܢܐ ܘܡܥܒܕ̈ܢܘܬܐ ܕܓܕܫ̈ܢ ܒܥܿܠܡܢ ܗܿܢܐ ܡܬܪܓܫܢܐ ܡܼܢ ܗܿܘ ܡܬܼܝܕܥܢܐ. ܕܪܘܼܚܢܐ ܐܝܼܬܘܗܝ ܥ݀ܠܡܐ ܕܠܐ ܡܬܼܚܙܐ ܩܛܝܼܢܐ ܘܦܫܝܼܛܐ. ܐܟܡܐ ܕܥ݀ܠܡܢ ܗܿܢܐ ܡܬܼܚܙܝܿܢܐ ܓܘܼܫܡܢܝܐ ܗܿܘ ܘܗܘܼܠܢܝܐ ܥܒܝܐ ܘܡܪܟܒܐ. ܘܒܗܿܠܝܢ ܫܠܡ ܩܦܠܐܘܢ ܕܐܪܒܥܐ ܒܝܕ ܐܠܗܐ ܕܚܝܠ ܘܥܕܪ܀ ܥܡ ܐܠܗܐ ܕܡܚܟܡ ܩܦܠܐܘܢ ܕܚܡܫܐ ܕܡܐܡܪܐ ܕܬܪܝܢ.","english":"...and not in place and location do you suppose it in a thick and perceptible manner. And this first passage, as one to another, in all the orders, arrangements, and ranks of the heavens. And that last of all is not near. And it brings to it. In that it was arranged and established upon its diffusion, nullity, and the care that is above it, by the power and agency of the Lord and the maker. And thus all the intelligences receive from the heavenly powers, each one according to the power and knowledge that stands from the excellence of its ways. And according to the keeping of the lordly commandments and the fulfilling of the laws, and according to the clarity of its mind and the manifest light that is in the eye of its being. And when in all these thousands and myriads that are not numbered and not limited, of spirits and invisible things, of bodies that are visible, the divine power passes, fills, completes, and enriches without any lack or diminution, but as it is, it abides in its fullness and abundance. And just as all the stars in the firmament of the zodiac are placed and arranged, and by one circular law they are moved, but one exceeds another greatly in glory, brightness, and radiance, so I suppose concerning all rational beings, both known and perceptible, that they are firmly established with the nature and agencies of the events that occur in this perceptible world with that known one. For the world of spirits is a cut and simple invisible one, just as this visible world is a bodily and material one, thick and composite. And with these the fourth chapter is completed, by the help of the God of power. With the God who makes wise, the fifth chapter of the second treatise begins.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܫܘܼܟ̈ܢܐ ܫܡܝ̈ܢܐ","severity":"info","text":"The phrase 'heavenly powers' (šukkē šmayyānē) likely refers to angelic orders or celestial intelligences, a common trope in Syriac cosmological works.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܩܦܠܐܘܢ ܕܐܪܒܥܐ","severity":"info","text":"The passage concludes the fourth chapter (qap̄lāʾōn d-arbʿā) of the second treatise, as stated in the final lines, marking a clear structural division.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܟܪܘܟܝܐ ܢܿܡܘܿܣܝܐ","severity":"info","text":"The 'circular law' (krōkāyā nāmōsāyā) evokes the Ptolemaic model of celestial motion, common in Syriac adaptations of Greek astronomy.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܡܬܼܝܕܥ̈ܢܐ ܘܡܬܼܪ̈ܓܫܢܐ","severity":"info","text":"The pair 'known and perceptible' (metyadʿē w-metargšē) distinguishes intelligible (noetic) from sensible realms, a key epistemological distinction in this work.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܥ݀ܠܡܐ ܕܠܐ ܡܬܼܚܙܐ","severity":"info","text":"The contrast between the invisible world of spirits and the visible material world mirrors the Neoplatonic distinction between the intelligible and sensible orders, adapted in Syriac theology.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'first passage' (ܥ݀ܒܪܝܢ ܩܕܡܐܝܬ) is ambiguous: it may refer to a prior section of the treatise or to a metaphysical 'first emanation'.","The term 'diffusion, nullity, and care' (ܡܦܪܢܣܢܘܬܢ ܘܒܛܝܼܠܘܼ̄ ܘܝܨܝܼܦܘܼܬܐ) is obscure; it may describe the mode of divine action or a specific cosmological state."],"confidence":"medium","notes":[]},{"i":20,"ref":"p20","source":"ܥܠܗܿܝ ܕܐܝܟܢ ܐܝܼܬܘ̄ ܛܟܣܼܗ ܘܢܝܼܫܗ ܘܬܫܡܼܫܬܗ ܕܥ݀ܠܡܐ ܐ̱ܚܪܢܐ ܕܐܝܬ ܗܿܫܐ ܣܛܪ ܡܼܢ ܗܿܢܐ ܡܬܚܙܝܢܐ. ܘܟܕ ܚܿܝܪܝܢܢ ܠܕܘܼܒܪܗ ܕܥ݀ܠܡܐ ܗܿܢܐ܆ ܡܬܼܒܩܝܢܢ ܢܗܝܼܪܐܝܼܬ ܒܥܝ̈ܢܐ ܕܬܪܥܝܼܬܢ܆ ܕܐܝܟܢ ܡܛܟܣ ܘܡܩܝܡ܆ ܘܐܝܟܢ ܪܕܐ ܘܡܼܬܦܪܢܣ ܘܡܼܬܕܒܪ܆ ܘܢܛܝܼܪܝܢ ܒܗ ܟܝ̈ܢܐ ܡܫܚܠ̈ܦܐ ܘܣܩܘܼܒ̈ܠܐ ܕܚܕ̈ܕܐ. ܘܠܐ ܡܼܬܚܒܠܝܼܢ ܘܡܬܼܛܠܩܝܢ ܚܕ ܡܢ ܚܕ. ܟܕ ܟܿܠܗܘܢ ܥ݀ܛܘ̈ܝܐ ܘܒܥܠܕܒ̈ܒܐ ܕܚܕ̈ܕܐ ܐܝܼܬܝܗܘܢ܆ ܟܕ ܡܫܪܝܢܢ ܡܢܼܗܘܢ ܕܐܒ̈ܗܝܢ ܘܡܩܝܼܡܝܼܢܢ ܕܐܝܼܬܝܗܘܢ ܐܣܛܘܟ̈ܣܐ ܢܘܪܐ ܘܡܝ̈ܐ ܘܥܦܪܐ ܘܐܐܪ. ܣܩܘܼܒ̈ܠܐ ܥܛܘ̈ܝܐ ܕܚܕ̈ܕܐ. ܗܟܘܬ݀ ܘܟܿܠܡܕܡ ܐܬܪܟܒ ܘܐܬܩܝܡ. ܒܢܝ̈ܢܫܐ ܐܡܿܪ ܐܢܼܐ ܘܒܥܝܼܪ̈ܐ ܘܚܝܘܼܬܐ ܘܪ̈ܚܫܐ ܘܛܝܪܐ ܘܦܪܚܬܐ ܟܿܠܗܘܿܢ ܣܩܘܼܒ̈ܠܐ ܘܢܿܟܘ̈ܝܐ ܕܒܢ̈ܝ ܓܢܼܣܗܘܢ ܘܕܢܘܼܟܪ̈ܝܝ ܓܢܼܣܗܘܢ ܐܝܼܬܝܗܘܢ. ܐܦ ܗܼܢܘܢ ܐܒܗ̈ܐ ܐܛܘܼܟ̈ܣܐ ܥ݀ܛܘܼܝܐ ܘܡܛܠ̈ܩܢܐ ܘܡܘܒܕ̈ܢܐ ܕܟܿܠܡܕܡ ܐܝܼܬܝܗܘܢ. ܢܘܪܐ܆ ܡܘܩܕܐ ܘܡܚܒܠܐ ܡܝ̈ܐ܆ ܚܿܢܩܝܢ ܘܚܪ̈ܒܝܢ ܘܫܿܒܝܢ ܘܓ݀ܪܦܝܢ ܘܡܚܒܠܝܼܢ. ܥܦܪܐ܆ ܛ݀ܡܪ ܘܡܘܒܕ ܘܡܚܒܠ. ܐܐܪ܆ ܥ݀ܩܪ ܘܡܚܪܒ ܘܡܒܕܪ ܘܡܚܒܠ ܒܣܿܓܝ̈ܐܬܐ. ܫܘܚܠ̈ܦܐ ܬܘܼܒ ܕܙܒ̈ܢܐ. ܗܟܘܬ ܣܩܘܼܒ̈ܠܐ ܐܢܼܘܢ ܕܚܕ̈ܕܐ. ܥܡܼ̈ܡܐ ܠܥܡܼ̈ܡܐ. ܓܢܼܣ̈ܐ ܠܓܢܼܣ̈ܐ ܐܚܪ̈ܢܐ. ܠ̈ܫܢܐ ܠ̈ܠܫܢܐ ܕܢܘܼܟܪ̈ܝܼܝܼܢ ܠܗܘܢ. ܡܠܟ̈ܘܬܐ ܕܚܕ̈ܕܐ. ܫܘܼܠܛܢ̈ܐ ܡܪ̈ܘܬܐ. ܡܕܒܪ̈ܢܐ ܕܝܿܢ̈ܐ. ܐܘܼܡ̈ܢܐ ܦܠ̈ܚܐ. ܟܿܠܗܘܢ ܛܟܼܣ̈ܐ ܕܒܢܝ̈ܢܫܐ ܘܣܘܼܓܦܢܐ ܐܚܪ̈ܢܐ ܕܚܕܝܼܪܝܢ ܠܗܘܢ. ܡܼܢ ܠܥܼܠ ܘܡܼܢ ܠܬܼܚܬ ܘܡܼܢ ܟܿܠ ܓܒ̈ܝܢ. ܕܐܐܪ̈ܐܣ. ܕܚܝ̈ܘܬܐ ܚܒ̈ܠܬܐ. ܘܕܪ̈ܚܫܐ ܢܿܟܘܝ̈ܐ. ܘܕܣܿܓܝ̈ܐܬܐ ܕܠܐ ܡܣܼܬܝ̈ܟܢ. ܘܐܦ ܟܿܠܗܘܿܢ ܟܝ̈ܢܐ ܕܚܝ̈ܘܬܐ ܘܦܪ̈ܚܬܐ ܘܪ̈ܚܫܐ ܘܠܐ ܡܢܦ̈ܫܐ.","english":"...and not in place and location do you suppose it in a thick and perceptible manner. And this first passage, as one to another, in all the orders, arrangements, and ranks of the heavens. And that last of all is not near\n\n...her, how is the order, arrangement, and service of the other world which now is, apart from this visible one. And when we examine the conduct of this world, it is clearly observed, through the eyes of reason, how it is ordered and established, and how it is governed, extended, and administered, and how diverse and opposing natures are preserved in it, and are not destroyed and annihilated one by another. For all of them are contraries and enemies of one another, while they originate from those which are their fathers and are established, which are the elements: fire, water, earth, and air—contraries and enemies of one another. Thus everything is composed and established. Among animals, I say, and beasts, and wild animals, and reptiles, and birds, and fowl, all of them are contraries and enemies of one another in their species and in the species of their kinds. Even those fathers, the elements, are contraries, destroyers, and annihilators of everything. Fire: burning, consuming, and destroying. Water: drowning, laying waste, washing away, sweeping away, and destroying. Earth: burying, annihilating, and destroying. Air: uprooting, laying waste, scattering, and destroying in many ways. Changes again of times. Thus they are contraries of one another. Peoples against peoples. Species against other species. Languages against languages of their kinds. Kingdoms against one another. Rulers, dominions. Governors of regions. Nations, workers. All the orders of animals and other classes that surround them, from above and from below and from all sides. Of the air. Of destructive wild animals. And of harmful reptiles. And of many that are not counted. And also all the natures of wild animals, birds, reptiles, and non-rational beings.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܐܣܛܘܟ̈ܣܐ","severity":"info","text":"The Syriac term ܐܣܛܘܟ̈ܣܐ (from Greek στοιχεῖα) denotes the four classical elements: fire, water, earth, and air. Here they are described as 'fathers' of all contraries, a key cosmological concept in this work.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms a sustained argument from contrariety: the author lists pairs of opposites (elements, species, nations) to demonstrate that the world's order is maintained despite inherent conflict, a rhetorical pattern common in Syriac cosmological treatises.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The enumeration of elements and their destructive powers (fire burns, water drowns, etc.) echoes Greco-Roman natural philosophy as transmitted through Syriac sources, particularly the Stoic and Neoplatonic traditions of elemental strife and harmony.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The motif of opposing natures preserved without mutual destruction parallels the 'concord of opposites' found in the Syriac Book of Steps (Liber Graduum) and in Ephrem's Hymns on Faith, though here applied to a cosmological rather than ascetic context.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text at the end lists 'non-rational beings' (ܠܐ ܡܢܦ̈ܫܐ), but the English draft renders 'non-rational beings' as a single category; the Syriac may imply a broader class including irrational animals, not just those without soul (ܢܦܫܐ).","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܕܐܐܪ̈ܐܣ' (of the air) is ambiguous: it may refer to aerial creatures or to the element air itself; the context of destructive forces suggests the latter, but the following list of animals allows the former.","The final clause 'ܘܠܐ ܡܢܦ̈ܫܐ' could be read as 'and those without soul' (irrational) or 'and those without self' (non-personal); the translation opts for 'non-rational beings'."],"confidence":"high","notes":[]},{"i":21,"ref":"p21","source":"ܘܟܿܠܡܕܡ ܕܐܝܼܬ ܒܥܿܠܡܐ܆ ܣܩܘܼܒ̈ܠܐ ܣܿܓܝ̈ܐܐ ܐܝܼܬ ܠܗ. ܘܣܘܓܦ̈ܢܐ ܡܚܒ̈ܠܢܐ ܘܥܿܛܘ̈ܝܐ. ܘܟܕ ܗܿܠܝܢ ܟ݀ܠܗܘܢ ܣܩܘܼܒ̈ܠܐ ܐܝܼܬ ܒܥܿܠܡܐ. ܐܠܐ ܗܿܐ ܢܛܝܼܪ ܘܡܬܼܩܝܡ ܫܦܝܼܪ. ܘܡܼܬܕܒܪ ܡܛܟܣܐܝܬ ܘܡܬܼܕܒܪ ܠܚܡܐܝܬ. ܘܗܿܠܝܢ ܟ݀ܠܗܝܢ ܒܝܨܝܼܦܘܼܬܐ ܡܪܢܿܝܬܐ ܡܨܝܬ݀ ܟܿܠ ܘܒܛܝܼܠܘܼܬܐ ܐܠܗܝܬܐ\nܐܚܝܼܕܬ݀ ܟܿܠ. ܘܗܿܐ ܡܛܟܣܝܼܢ ܠܗ ܒܥܿܠܡܐ ܡܠܟ̈ܘܬܐ ܘܫܘܼܠܛܢ̈ܐ. ܘܕܝܿܢ̈ܐ ܘܡܕܒܪ̈ܢܐ. ܘܪ̈ܒܝ ܚܝܠ̈ܘܬܐ ܘܦܠ̈ܚܐ. ܘܕܪ̈ܓܐ ܘܛܟܼ̈ܣܐ ܘܡܘܼܫܚ̈ܬܐ ܘܬܫܡܫ̈ܬܐ ܘܡܬܚܡ̈ܬܐ ܘܠܐ ܒܠܝܼܠ̈ܬܐ. ܘܪ̈ܝܼܫܝ ܥܡܼ̈ܡܐ ܘܡܠܦ̈ܢܐ ܘܡܗܕ̈ܝܢܐ. ܘܣܝܡ̈ܝ ܢܿܡܘܣ̈ܐ. ܢܛܪ̈ܝ ܢܿܡܘܼܣ̈ܐ. ܙܡܫܥܒܕ̈ܢܐ ܘܡܫܥܒܕ̈ܐ. ܡܪ̈ܝܐ ܘܥܒܼܕ̈ܐ. ܘܪ̈ܒܢܐ ܘܬܠ̈ܡܝܼܕܐ. ܘܐܘܼܡ̈ܢܐ ܘܦܠ̈ܚܐ. ܘܪ̈ܕܝܼܝܼ ܒܐܘܼܪ̈ܚܬܐ ܘܬܐܓܪ̈ܐ. ܘܛܿܝܦ̈ܝ ܒܝܡܐ ܘܡܠ̈ܝܼܝܼܐ. ܥܡ ܟܿܠ ܛܟܼܣ̈ܝܢ ܘܫܘܼܚܠ̈ܦܝܢ ܕܒܥܿܠܡܐ ܗܿܢܐ. ܐܚܪ̈ܢܐ ܕܝܢ ܥܿܡܪ̈ܝ ܛܘܼܪ̈ܐ ܘܦܗ̈ܝܼܝܼ ܒܡܕܒܪ̈ܐ ܥܡ ܐܒ̈ܠܬܐ ܕܓܡ̈ܠܐ ܘܪ̈ܡܟܐ ܘܒܩܪ̈ܐ ܘܥܢ̈ܬܐ ܘܩܢܝܿܢܐ ܣܿܓܝܼܐܐ ܕܠܝܬ ܠܗ ܡܢܝܿܢܐ ܘܣܿܟܐ. ܕܗܿܢܘ ܬܗܼܪܐ ܘܕܘܼܡܪܐ ܣܿܓܝܼܐܐ ܒܗܿܠܝܢ ܕܟܕ ܠܐ ܥܿܡܪܝܢ ܒܡܕܝܢ̈ܬܐ ܠܓܘ ܡܼܢ ܫܘܪ̈ܐ ܘܬܪ̈ܥܐ. ܘܠܐ ܬܚܝܼܬ ܡܪܘܼܬܐ ܕܡܠ̈ܟܐ ܘܫܠ̈ܝܼܛܢܐ. ܘܠܐ ܟܕܝܼܢܝܢ ܬܚܝܼܬ ܢ݀ܡܘܣ̈ܐ ܕܕܝܿܢ̈ܐ ܘܡܕܒܪ̈ܢܐ. ܘܠܐ ܪܕܝܢ ܠܗܘܢ ܡܠܦ̈ܢܐ ܘܣܿܦܪ̈ܐ ܒܟܬܒ̈ܐ ܘܛܘܼܟܣ̈ܐ ܟܛܝܼܒ̈ܐ ܘܡܬܚܡ̈ܐ. ܐܠܐ ܗܼܢܘܢ ܗܘܼܘ ܡܛܟܣܝܼܢ ܝܿܬܗܘܢ. ܘܥܒܼܕܘ ܠܗܘܢ ܢܿܡܘܣ̈ܐ ܘܕܘܼܒܪ̈ܐ ܡܥܕܪ̈ܢܐ. ܘܒܙܒܢ ܩܝܛܐ ܣܿܠܩܝܢ ܠܓܪܒܝܐ. ܘܒܙܒܢ ܣܬܘܐ ܢܿܚܬܝܢ ܠܬܝܡܢܐ. ܟܕ ܐܝܬܝܗܘܢ ܐ̈ܠܦܐ ܘܪ̈ܒܘܬܐ ܕܠܐ ܡܢܝܢ. ܘܕܒܝܪܝܢ ܥܡܗܘܿܢ ܢܫܝ̈ܗܘܢ ܘܒܢܝ̈ܗܘܢ ܘܓܡ̈ܠܝܗܘܢ ܘܪ̈ܡܟܬܗܘܢ ܘܒܩܪ̈ܝܗܘܢ ܘܥܢ̈ܬܝܗܘܢ ܘܟܿܠܗܿ ܐܝܼܩܪܬܗܘܢ.","english":"Everything that exists in the world has many opposites: destructive disturbances and veils. And although all these opposites exist in the world, yet it is preserved and established well, and is administered orderly and governed harmoniously. And all these things are by the providential care that is mindful of all and the divine power that holds all. And it has arranged in the world kingdoms and authorities, provinces and governors, commanders of forces and soldiers, ranks and orders, measures and services, limits and not nights, heads of peoples and teachers and guides, setters of laws, keepers of laws, rulers and subjects, lords and servants, masters and disciples, craftsmen and laborers, travelers on roads and merchants, voyagers on the sea and sailors, with all the orders and changes that are in this world. Others, however, are dwellers of mountains and those who live in deserts, with camels, horses, cattle, sheep, and many goats without number or limit. That is a great wonder and marvel in these things, that while they do not dwell in cities within walls and gates, nor under the authority of kings and rulers, nor are they subject to the laws of provinces and governors, nor are they guided by teachers and scribes with written books and ordinances and limits, yet they themselves have arranged themselves and made for themselves laws and helpful customs. In the season of summer they go up to the north, and in the season of winter they go down to the south, while they are thousands and myriads without number, and they travel with their tents, their houses, their camels, their horses, their cattle, their sheep, and all their possessions.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܣܩܘܼܒ̈ܠܐ","severity":"info","text":"The Syriac term ܣܩܘܼܒ̈ܠܐ (seqwoblē) means 'opposites' or 'contraries', referring to the inherent dualities in the created world, which the author argues are harmonized by divine providence.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܛܟܣܐܝܬ","severity":"info","text":"The adverb ܡܛܟܣܐܝܬ (mṭaksāʾīṯ) derives from ܛܟܣܐ (ṭaksā, 'order, arrangement'), a key term in Syriac cosmology and liturgy, here indicating the orderly governance of the world.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܒܝܨܝܼܦܘܼܬܐ ܡܪܢܿܝܬܐ","severity":"info","text":"The phrase ܒܝܨܝܼܦܘܼܬܐ ܡܪܢܿܝܬܐ (bīṣīpūṯā mraʿyāṯā, 'providential care that is mindful of all') reflects a theme of divine providence common in Syriac theological works, akin to the Greek πρόνοια.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܕܒܝܪܝܢ ܥܡܗܘܿܬ ܢܫܝ̈ܗܘܢ ܘܒܢܝ̈ܗܘܢ","severity":"info","text":"The description of nomadic peoples traveling with tents and livestock parallels ethnographic accounts in Syriac literature, such as those of the Ṭayyāyē (Arabs) or other pastoral groups, emphasizing their self-governance.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܚܪ̈ܢܐ ܕܝܢ ܥܿܡܪ̈ܝ ܛܘܼܪ̈ܐ","severity":"info","text":"The passage shifts from describing the ordered hierarchy of settled society to a contrasting account of mountain and desert dwellers, a structural antithesis that highlights the wonder of their self-ordered existence.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ܘܠܐ ܒܠܝܼܠ̈ܬܐ (w-lā b-līlāṯā, 'and not nights') is obscure; it may be a textual corruption or a reference to unceasing service, but the reading here follows the English draft's omission."],"confidence":"high","notes":[]},{"i":22,"ref":"p22","source":"ܘܫܿܪܝܢ ܒܡܪ̈ܓܐ ܘܒܝܬ ܪܥܝܐ ܘܥܠ ܡܒܘܼ̈ܥܐ ܘܥܝܢ̈ܬܐ ܘܢܗܪ̈ܘܬܐ. ܡܛܟܣܐܝܼܬ ܘܬܩܢܿܐܝܼܬ ܘܠܐ ܒܠܝܼܠܐܝܬ. ܟܕ ܠܐ ܢܿܨܝܢ ܐܘܿ ܡܬܼܟܬܫܝܢ ܥܡ ܚܕ̈ܕܐ. ܐܝܟ ܗܿܘ ܕܡܦܠܓܐ ܥܠܝܗܘܢ ܐܪܥܐ ܘܡܬܼܚܡܐ ܒܚܒ̈ܠܐ ܘܡܘܼܫܚ̈ܬܐ ܘܕܘܼܡܪܐ ܗܿܘ ܫܪܒܗܘܢ ܘܩܘܼܝܡܗܘܢ ܕܗܿܠܝܢ. ܟܕ ܠܘ ܚܕ ܓܢܼܣܐ ܘܫܪܒܬܐ ܘܠܫܢܐ ܐܝܼܬܝܗܘܢ ܐܠܐ ܣܿܓܝ̈ܐܐ ܡܫܚܠ̈ܦܝ ܒܙܐ ܘܥܝܿܕܐ ܘܠܫܢܐ. ܘܟܿܠܗ ܕܘܼܒܪܐ. ܡܢܼ̈ܘܢ ܥܪ̈ܒܝܐ. ܘܬܘܪ̈ܟܝܐ. ܘܟܘܪ̈ܕܝܐ. ܘܒܢܘܝ̈ܐ. ܘܐܠܢܝ̈ܐ. ܘܟܙܪ̈ܝܐ. ܘܪ̈ܘܣܝܐ. ܘܣܩ̈ܘܬܝܐ. ܘܒܠ̈ܟܝܐ. ܘܣܪ̈ܒܝܐ. ܘܐܣܩܠ̈ܒܝܢܝܐ. ܘܠܒܢ̈ܝܐ. ܥܡ ܣܿܓܝ̈ܐܐ ܐܚܪ̈ܢܐ. ܟܕ ܘܟܠܿܠ ܥܡܐ ܐܝܼܬܘ̄ ܫܪ̈ܒܬܐ ܘܛܘܼܗ̈ܡܐ. ܥܡ ܣܿܓܝ̈ܐܐ ܕܡܒܥܕܝܢ ܡܢܼܢ ܒܡܕܢܚܐ ܘܬܝܡܢܐ. ܘܟܿܠܗܝܢ ܦܼܢܝ̈ܬܐ. ܘܗܿܠܝܢ ܟܿܠܗܘܢ ܕܐܡܼܪܢܢ ܠܐ ܥ݀ܡܪ̈ܝ ܟܪ̈ܟܐ ܘܡܕܝܼܢ̈ܬܐ ܘܩܘܼܪ̈ܝܐ. ܐܠܐ ܡܼܬܟܪ̈ܟܢܐ ܘܡܫܢ̈ܝܢܐ ܕܒܡܫ̈ܟܢܐ ܘܝܪ̈ܝܼܥܬܐ ܒܡܕܒܪ̈ܐ ܘܒܛܘܼܪ̈ܐ. ܟܿܠܗܘܢ ܐܚܝܼܕܝܢ ܛܟܼܣ̈ܐ ܘܢܿܡܘܣ̈ܐ ܝܼܕ̈ܝܼܥܐ ܘܥܝ̈ܕܐ ܡܬܚܡ̈ܐ. ܘܒܝܕ ܗܿܟܢ ܢܛܝܼܪ ܘܩܿܐܡ ܥ݀ܠܡܐ ܘܠܐ ܡܼܬܚܒܠ ܒܗܿܠܝܢ ܟܿܠܗܘܢ ܣܩܘܼܒ̈ܠܐ ܕܒܗ. ܣܝܼܡ ܒܿܠܐ ܩܿܪܘܝܐ ܡܗܘܢܐܝܼܬ. ܘܐܢ ܗܿܢܐ ܥ݀ܠܡܐ ܒܠܝܼܠܐ ܘܡܼܬܚܒܠܢܐ ܕܡܿܠܐܼ ܘܡܛܟܣ ܒܗܿܠܝܢ ܟܿܠܗܘܢ ܣܩܘܼܒ̈ܠܐ ܘܓܼܕ̈ܫܐ ܩܛܝܼܪ̈ܝܐ. ܘܚܕܝܪܝܢ ܠܗ ܗܿܠܝܢ ܟܿܠܗܘܿܢ ܣܘܼܓܦ̈ܢܐ ܘܢܟܼܝ̈ܢܐ. ܠܟܿܠ ܓܢܼܣܐ ܘܐܕܫܐ ܘܟܝܿܢܐ ܕܒܗ ܡܼܢ ܒܢ̈ܝ ܓܢܼܣܗ ܘܐܕܫܗ ܘܟܝܿܢܗ. ܘܡܼܢ ܢܘܼܟܪ̈ܝܐ܆ ܟܕ ܘܐܦ ܗܼܝ ܪܫܝܪܬܗ ܐܝܼܬܝܗܿ ܡܼܢ ܐܒ̈ܗܐ ܣܩܘܼܒ̈ܠܝ ܚܕ̈ܕܐ ܗܿܟܢ ܫܦܝܼܪ ܡܛܟܣ ܘܪܕܝܐ ܬܫܡܫܬܗ܆ ܘܡܩܝܡ ܘܡܬܼܦܪܢܣ ܠܐ ܒܠܝܼܠܐܝܬ܆ ܘܟܕܝܢ ܬܚܼܝܬ ܢܿܡܘ̈ܣܐ ܘܬܚܘܼ̈ܡܐ. ܘܢܛܝܪ ܘܡܼܬܝܒܠ ܒܣܕܪܐ ܬܡܝܼܗܐ ܘܡܛܟܣܘܼܬܐ ܫܒܝܼܚܬܐ.","english":"and it is established in meadows and pastures, and upon springs and fountains and lights, orderly and firmly, and not confusedly, while they do not hinder or conflict with one another, as if the earth were divided over them and bounded by ropes and measures and wonder, that is the order and existence of these things. For they are not of one kind and lineage and language, but many, differing in kind and custom and language, and the whole administration. The Arabians, the Turks, the Kurds, the Bēth-ʿArbāyē, the Alans, the Khazars, the Russians, the Scythians, the Bulgars, the Serbs, the Slavs, the Libyans, with many others. And every people has its lineages and tribes, with many who are distant from them in the east and the south, and all the regions. And all these whom I have mentioned do not inhabit fortresses, cities, and villages, but are wanderers and nomads in tents and pavilions in the deserts and mountains. All of them hold to known orders and laws and established customs. And in this way the world is preserved and stands, and is not destroyed by all these opposites that are in it. It is placed without confusion, wonderfully. And if this world were confused and destroyed, it would be filled and ordered by all these opposites and severe events. And all these disturbances and afflictions surround it. For every kind, nation, and nature that is in it is with its own kind, nation, and nature, and with foreigners, while even its head is with fathers who are opposites of one another, yet its service is well ordered and governed, and it stands and is extended not confusedly, and it is under laws and boundaries, and it is preserved and administered in a wondrous order and glorious arrangement.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܢܼ̈ܘܢ ܥܪ̈ܒܝܐ","severity":"info","text":"The list of peoples includes 'Mʿawʿ Arabians,' likely a Syriac rendering of the Maʿadd tribe, a prominent Arab group in pre-Islamic and early Islamic sources.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܠ̈ܟܝܐ","severity":"info","text":"The 'Bulgars' (Balkāyē) appear in Syriac geographical lists, reflecting knowledge of steppe peoples from the Caucasus and Pontic regions, possibly via Byzantine or Sasanian intermediaries.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܟܿܠܗ ܕܘܼܒܪܐ","severity":"info","text":"The phrase 'the whole administration' (dubbārā) serves as a structural pivot, summarizing the preceding diversity of peoples and introducing the subsequent description of their governance.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܒܡܫ̈ܟܢܐ ܘܝܪ̈ܝܼܥܬܐ","severity":"info","text":"The description of nomads in 'tents and pavilions' (maškē w-yarʿātā) parallels ethnographic accounts in Syriac and Greek sources, such as the 'tent-dwellers' (skēnitai) in classical geography.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"ܘܐܢ ܗܿܢܐ ܥ݀ܠܡܐ ܒܠܝܼܠܐ ܘܡܼܬܚܒܠܢܐ","severity":"info","text":"The conditional clause 'if this world were confused and destroyed' presents a hypothetical counterpoint to the actual order, reinforcing the argument for providential governance.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܐܣܩܠ̈ܒܝܢܝܐ","severity":"caution","text":"The term 'Isklābiyāyē' (Slavs) is textually uncertain; the Syriac may reflect a loan from Greek Sklabēnoi, but the exact form and identification in this list require further manuscript collation.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The list of peoples (e.g., 'Bēth-ʿArbāyē' vs. 'Alans') may reflect scribal variation or conflation of ethnonyms; the reading follows the Syriac text as edited.","The phrase 'with many others' (ܥܡ ܣܿܓܝ̈ܐܐ ܐܚܪ̈ܢܐ) is vague, possibly indicating a known but unenumerated group or a rhetorical flourish."],"confidence":"medium","notes":[]},{"i":23,"ref":"p23","source":"ܐܝܟܢ ܡܕܝܢ ܗܿܘ ܥ݀ܠܡܐ ܩܛܝܼܢܐ ܘܦܫܝܼܛܐ ܘܠܐ ܡܪܟܒܐ ܘܠܐ ܡܼܬܚܙܝܢܐ ܕܪ̈ܘܼܚܢܐ܆ ܠܝܬ ܠܗ ܛܟܼܣܐ ܫܒܝܼܚܐ ܘܢܿܡܘܿܣܐ ܫܦܝܼܪܐ ܘܬܫܡܫܬܐ ܡܬܚܡܬܐ. ܘܡܼܢ ܟܿܠܦܪܘܿܣ ܛܟܼܣܐ ܫܒܝܼܚܐ ܘܗܕܝܼܪܐ ܐܝܼܬ ܠܥܿܡܘܪ̈ܘ̄ ܕܥܠܡܐ ܠܐ ܡܼܬܚܙܝܢܐ. ܘܠܝܬ ܒܗ ܣܟ ܣܩܘܼܒܠܐ ܘܠܐ ܢܟܝܿܢܐ ܡܥܘܟܢܐ. ܘܠܐ ܩܪܝܼܒ ܠܗ ܣܘܼܓܦܢܐ ܘܠܐ ܚܘܼܒܠܐ ܘܠܐ ܣܟ ܡܕܡ ܡܐܚܝܿܢܐ ܘܕܠܩܘܼܒܠܐ܆ ܐܠܐ ܫܝܢܐ ܘܒܗܝܼܠܘܼܬܐ ܪܒܬܐ܀ ܛܟܣܼܗ ܡܿܢ ܐܝܼܬܘܗܝ. ܩܢܘܼܡ̈ܐ ܡܦܪ̈ܫܐ ܡ̈ܠܝܼܠܐ ܘܝܕܘܼܥ̈ܬܢܐ. ܪ̈ܘܼܚܢܐ ܘܩܛܝܼܢ̈ܐ ܕܡܛܟܣܝܼܢ ܘܡܦܠܓܝܼܢ ܘܡܬܚܡܝܼܢ. ܘܡܢܼ̈ܘܢ ܩܕܡ̈ܐ ܕܟܿܠܗܘܿܢ ܛܟܼܣ̈ܐ ܐܚܪ̈ܝܐ ܘܬܪ̈ܝܢܐ ܘܬܠ̈ܝܼܬܝܐ. ܘܒܿܬܪ ܒܿܬܪ ܣܿܓܝ̈ܐܐ. ܘܪܫܝ ܛܛܼܣ̈ܐ. ܘܪܒܚܝܠ̈ܘܬܐ ܘܡܪ̈ܘܬܐ. ܘܫܘܼܠܛܢ̈ܐ ܘܪ̈ܫܢܘܬܐ. ܥܡ ܣܼܕܪ̈ܐ ܘܬܐܓܡ̈ܐ ܘܓܘܼܕ̈ܐ ܘܠܓܝܘܼ̈ܢܐ ܕܠܝܬ ܠܗܘܢ ܣܿܟܐ ܘܡܢܝܿܢܐ. ܘܠܐ ܡܼܨܝܐ ܕܬܬܝܼܕܥܝ ܟܡܝܘܼܬܐ ܠܢ ܚܢܢ ܥܦܪ̈ܢܐ. ܣܛܪ ܡܼܢ ܗܿܘ ܕܒܪܐ ܐܢܘܢ ܘܝܿܕܥ ܡܢܝܿܢܗܘܢ ܘܟܡܝܘܼܬܗܘܢ ܘܠܐ ܚܒܝܼܟܝܢ ܘܠܐ ܒܠܝܼܠܝܢ. ܐܠܐ ܡܛܟܣܝܢ ܘܡܼܬܚܡܝܢ. ܟܿܠ ܛܟܼܣܐ ܒܐܬܪܗ ܘܟܿܠ ܬܐܓܡܐ ܒܕܘܟܬܗ. ܘܟܿܠ ܓܘܼܕܐ ܘܠܓܝܘܼܢܐ ܐܝܟܐ ܕܐܬܬܚܡ ܠܗܿ ܡܼܢ ܒܿܪܘܼܝܐ ܚܟܝܼܡܐ ܘܥ݀ܒܘܕܐ ܡܫܒܚܐ. ܘܡܫܼܬܥܒܕܝܢ ܐܚܪ̈ܝܐ ܠܬܪ̈ܝܢܐ ܕܠܥܼܠ ܡܢܼܗܘܢ. ܘܬܪܝܢܐ ܠܬܠܝܼܬܝܐ. ܘܗܟܘܬ ܟܿܠ ܛܟܼܣܐ ܠܗܿܘ ܕܡܥܠܝ ܡܢܗ ܡܫܼܬܥܒܕ. ܘܗܼܘ ܐܝܼܬܘܗܝ ܠܗ ܪܫܐ ܘܪܒ ܟܘܡܪ̈ܐ ܘܠܝܬ ܒܝܢܬܗܘܢ ܚܣܿܡܐ ܘܠܐ ܪܡܿܘܼܬܐ. ܐܦܠܐ ܡܩܝܼܡܘܼܬܐ ܨܒܝܿܢܐ ܒܝܬܝܐ. ܡܛ݀ܠ ܕܐܦܠܐ ܥܠ̈ܠܼܬܐ ܕܡܥܒ̈ܕܢ ܗܿܠܝܢ ܚܫ̈ܐ ܐܝܬ ܠܘܬܗܘܢ ܐܘܿ ܒܟܝܢ ܥܠܡܗܘܢ. ܢܝܼܫܗܘܢ ܕܝܢ ܐܝܼܬܘܗܝ ܚܘܪܐ ܘܗܪܓܐ ܘܬܡܼܗܐ ܕܒܒܪܘܝܗܘܢ.","english":"like that limited and simple world, which is not composite and not visible to the spirits, it has no glorious order and no beautiful law and no measured service. And every order, glorious and splendid, exists for the inhabitants of the invisible world. And in it there is no opposition or conflict or confusion. And no disturbance or destruction or anything harmful or contrary approaches it, but it is peaceful and in great tranquility. What is its order? Distinct principles, rational and cognitive. Spirits and limited ones that are ordered and divided and measured. And first principles of all orders, second and third. And after that, many. And heads of orders. And powers and dominions. And authorities and principalities. Along with ranks and formations and troops and legions that have no end or limit. And it is not possible for their quantity to be known, except by the one who created them and knows their limit and quantity, and they are not confused or mixed, but are ordered and measured. Every order in its place and every formation in its location. And every troop and legion where it was determined by the wise Creator and glorious Maker. And the lower ones are subordinated to the second ones above them. And the second to the third. And thus every order is subordinated to that which is above it. And that one is its head and chief priest, and there is no envy or jealousy among them, nor any contentious opposition, because even the causes that produce these things have no passion with them or grief in their world. Their thought, however, is purity and contemplation and wonder at their Creator.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܩܛܝܼܥܐ","severity":"info","text":"The Syriac term qṭīʿē (ܩܛܝܼܥܐ) is rendered 'limited ones' in the English draft. It likely denotes bounded, finite beings in the celestial hierarchy, contrasting with the infinite Creator.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܪܒ ܟܘܡܪ̈ܐ","severity":"info","text":"The phrase rab kūmrē (ܪܒ ܟܘܡܪ̈ܐ) is translated 'chief priest'. This term, literally 'great of priests', may reflect a Syriac Christian adaptation of Jewish or pagan priestly titles for angelic leaders.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The passage describes a celestial hierarchy of orders, powers, dominions, and legions, echoing the angelic hierarchies in Pseudo-Dionysius the Areopagite's Celestial Hierarchy, though the Syriac text predates or parallels that tradition.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is part of a narrative classification, contrasting the invisible world's orderly hierarchy with the visible world's composite nature. It lists ranks (orders, formations, troops) in a descending chain of subordination.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The description of beings without passion or grief, and whose thought is 'purity and contemplation and wonder at their Creator', parallels Evagrian or monastic ideals of apatheia and theoria, common in Syriac ascetical literature.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The English draft translates ܩܛܝܼܥܐ as 'limited' and 'simple', but the Syriac may also imply 'cut off' or 'defined'. The exact nuance in this cosmological context is uncertain.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The term ܩܛܝܼܥܐ (qṭīʿē) could mean 'limited', 'defined', or 'cut off'; the reading 'limited' is followed. The phrase ܪܒ ܟܘܡܪ̈ܐ (rab kūmrē) is ambiguous between 'chief priest' and 'great priest'; the former is chosen."],"confidence":"medium","notes":[]},{"i":24,"ref":"p24","source":"ܘܡܛܝܒܘܬ ܨܒܝܿܢܗܘܢ ܘܪܓܬܗܘܢ ܘܚܘܝܼܚܘܼܬܗܘܢ ܠܡܥܼܒܕ ܨܒܝܿܢܗ. ܘܠܡܫܡܠܝܘܼ ܦܘܼܩ̈ܕܢܘܗܝ. ܘܐܦܢ ܡܿܨܝܢ ܚܐܪܐ ܠܡܓܼܡܪ ܗܿܠܝܢ ܒܗܿܝ ܕܡܫܼܬܥܒܕ ܟܝܿܢܗܘܢ ܠܨܒܝܿܢܗܘܢ ܡܛ݀ܠ ܕܠܝܬ ܣܩܘܼܒ̈ܠܐ ܘܓܕܫ̈ܐ ܐܘܿ ܣܿܟ ܡܕܡ ܡܥܘܟܢܐ ܠܨܒܝܿܢܗܘܢ ܡܼܢ ܫܘܼܡܠܝ ܨܒܝܢ ܡܪܗܘܢ. ܒܪ ܨܒܝܿܢܐܝܬ ܘܠܘ ܩܛܝܼܪܐܝܬ. ܒܗܿܝ ܕܚܐܪ̈ܐ ܐܝܬܝܗܘܢ ܘܡܫ̈ܠܛܝ ܒܝܬܗܘܢ ܐܝܟ ܛܟܼܣܐ ܕܡܠ̈ܝܼܠܐ. ܘܟܿܠ ܡܠܝܼܠܐ ܕܠܝܬܗܘܢ ܚܐܪܐ ܘܠܐ ܫܠܝܼܛܐ ܒܝܿܬܗ܆ ܚܝܘܼܬܐ ܒܥܪܝܼܪܝܬܐ\nܐܝܬܘܗܝ ܘܠܘ ܚܝܐ ܡܠܝܼܠܐ ܒܪܝܼܐ ܒܨܠܡܐ ܕܒܪܘܝܗ. ܒܗܿܝ ܕܐܝܟ ܡܪܐ ܫܠܝܼܛ ܒܝܿܬܗ ܘܒܚܐܪܘܼܬܗ. ܘܡܙܝܼܥ ܨܒܝܿܢܗ ܐܝܟ ܪܓܬܗ. ܬܫܡܫܬܗܘܢ ܬܘܼܒ ܐܝܼܬܝܗܿ܆ ܩܝܘܼܡܘܼܬܐ ܘܡܦܪܢܣܢܘܼ̄ ܘܒܛܝܼܠܘܼ̄ ܕܥܠ ܡܘܙܠܬܐ ܘܟܪܘܼܟܝܐ ܘܛܟܼܣܐ ܘܢܿܡܘܿܣܐ ܕܢܗܝܼܪ̈ܐ ܘܥܠ ܐܣܛܘܼܟ̈ܣܐ ܘܢܛܝܼܪܘܬ ܩܘܼܝܿܡܐ ܕܟܿܠ ܕܡܪܟܒ ܡܢܼ̈ܘܢ. ܥܠ ܡܡܙܓܘܼܬܐ ܕܐܐܪ̈ܣ. ܘܫܘܼܚܠ̈ܦܝ ܫܢ̱ܬܐ ܘܙܒ̈ܢܐ ܘܥܕ̈ܢܐ. ܘܥܠ ܝܡ̈ܡܐ ܘܢܗܪ̈ܘܬܐ ܘܡܥܝܼ̈ܢܐ ܘܥܠ ܦܩ̈ܥܬܐ ܘܦܠܬܪ̈ܐ ܘܛܘܪ̈ܐ ܘܪ̈ܡܬܐ ܘܟܿܠܗܿ ܝܒܝܼܫܬܐ. ܘܥܠ ܙܪ̈ܥܐ ܘܢܨܒ̈ܬܐ ܘܐܝܼܠ̈ܢܐ ܘܦܐܪ̈ܐ ܘܪ̈ܘܼܚܐ ܘܛܐ̈ܠܐ ܘܡܫ̈ܒܐ. ܘܥܠ ܕܘܼܒܪ ܡܠ̈ܟܘܬܐ ܘܡܛܟܣܘܼܬ ܚܝܠ̈ܘܬܐ ܘܩܪ̈ܒܐ ܘܩܐܪ̈ܣܐ. ܘܥܠ ܐܬܪ̈ܘܬܐ ܘܦܢܼܝ̈ܬܐ ܘܩܠ̈ܝܼܡܐ ܘܟܪ̈ܟܐ ܘܡܕܝܢ̈ܬܐ. ܘܡܫܬܕܪܢܘܬܐ ܕܠܘܬ݀ ܚܕܚܕ̈ܢܐ ܡܼܢ ܒܢܝ̈ܢܫܐ. ܘܠܡܒܕܩܘ ܥܬܝܼܕ̈ܬܐ ܘܡܠܓܼܠܐ ܣܬܝܼܪ̈ܬܐ. ܘܠܡܚܘܝܘ ܟܣ̈ܝܬܐ. ܘܠܡܠܦܘܼ ܐܪ̈ܙܐ. ܘܠܡܣܒܪܘܼ ܘܠܡܘܕܥܘܼ ܨܒܝܿܢ ܡܪܗܘܢ. ܘܡܛ݀ܠܗܕܐ ܡܬܟܪ̈ܝܢ ܡ̈ܠܐܟܐ ܗ̄ ܡܫܼܬܕܪ̈ܢܐ ܐܘܟܝܼܬ ܐܝܙܓܕ̈ܐ. ܡܛ݀ܠ ܕܗܿܕܐ ܐܝܼܬܝܗܿ ܬܫܡܫܼܬܗܘܢ ܡܫܼܬܕܪܢܘ̄ ܘܐܝܙܓܕܘܬܐ ܘܦܩܝܕܘܬܐ. ܘܗܿܢܘ ܢܝܼܫܗܘܢ ܕܡܪܟܒ ܡܢܼ̈ܘܢ. ܥܠ ܡܡܙܓܘܼܬܐ ܕܐܐܪ̈ܣ.","english":"and the readiness of their will and their desire and their vitality to accomplish his will and to fulfill his commands. And even free choice is able to complete these things in that which is subject to their nature according to their will, because there are no obstacles or accidents or anything that hinders their will from the completion of the will of their Lord. Voluntarily and not coercively. In that they are free and sovereign over themselves, like the order of rational beings. And every rational being that is not free and not sovereign over itself is a brutish animal and not a rational living being created in the image of its creator. In that it is like a master sovereign over itself and in its freedom, and it moves its will according to its desire. Their service, moreover, is this: the subsistence and the expansion and the nullification of that which is upon the orbit and the revolution and the order and the law of the lights and upon the elements and the natures of the substances of everything that is composite. Upon the mixture of the elements and the changes of the hour and the times and the seasons and upon the seas and the rivers and the springs and upon the valleys and the plains and the mountains and the heights and the whole earth. And upon seeds and plants and trees and fruits and winds and clouds and rains. And upon the governance of kingdoms and the ordering of armies and wars and battles. And upon regions and districts and climates and towns and cities. And the administration of each one with its neighbors. And to investigate future things and to reveal hidden things. And to show concealed things. And to teach mysteries. And to proclaim and to make known the will of their Lord. And because of this, angels are called messengers, that is, envoys. Because this is their service: their administration and their being envoys and their being deputies. And that is the thought of the composite beings. Upon the mixture of the elements.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܚܐܪܐ","severity":"info","text":"The Syriac term ḥērā (free choice) denotes a faculty of voluntary action distinct from coercion, central to the author's anthropology.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܛܟܼܣܐ","severity":"info","text":"The word ṭaksā (order) here refers to the hierarchical arrangement of rational beings, a key concept in Syriac cosmological and angelological discourse.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡ̈ܠܐܟܐ","severity":"info","text":"The passage describes angels as messengers (ܐܝܙܓܕ̈ܐ) and deputies, reflecting a Neoplatonic or Pseudo-Dionysian angelology where they mediate divine will to the cosmos.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This unit continues the contrast between the invisible world (previous passage) and the composite, material realm, listing the domains of angelic administration.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The enumeration of angelic duties over elements, seasons, and human affairs parallels similar lists in the Syriac 'Cave of Treasures' and the 'Book of the Bee'.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The phrase 'ܘܗܿܥܘ ܢܝܼܫܗܘܢ ܕܡܪܟܒ ܡܢܼ̈ܘܢ' (and that is the thought of the composite beings) is ambiguous: it may refer to the angels' own cognition or to the content of their service.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܘܗܿܥܘ ܢܝܼܫܗܘܢ ܕܡܪܟܒ ܡܢܼ̈ܘܢ' could mean either 'that is the thought of the composite beings' (i.e., the angels' own thought) or 'that is the thought concerning composite beings' (i.e., the content of their service). The reading taken follows the latter, as it concludes the list of angelic duties."],"confidence":"high","notes":[]},{"i":25,"ref":"p25","source":"ܘܫܘܼܚܠ̈ܦܝ ܫܢ̱ܬܐ ܘܙܒ̈ܢܐ ܘܥܕ̈ܢܐ. ܘܥܠ ܝܡ̈ܡܐ ܘܢܗܪ̈ܘܬܐ ܘܡܥܝܼ̈ܢܐ ܘܥܠ ܦܩ̈ܥܬܐ ܘܦܠܬܪ̈ܐ ܘܛܘܪ̈ܐ ܘܪ̈ܡܬܐ ܘܟܿܠܗܿ ܝܒܝܼܫܬܐ. ܘܥܠ ܙܪ̈ܥܐ ܘܢܨܒ̈ܬܐ ܘܐܝܼܠ̈ܢܐ ܘܦܐܪ̈ܐ ܘܪ̈ܘܼܚܐ ܘܛܐ̈ܠܐ ܘܡܫ̈ܒܐ. ܘܥܠ ܕܘܼܒܪ ܡܠ̈ܟܘܬܐ ܘܡܛܟܣܘܼܬ ܚܝܠ̈ܘܬܐ ܘܩܪ̈ܒܐ ܘܩܐܪ̈ܣܐ. ܘܥܠ ܐܬܪ̈ܘܬܐ ܘܦܢܼܝ̈ܬܐ ܘܩܠ̈ܝܼܡܐ ܘܟܪ̈ܟܐ ܘܡܕܝܢ̈ܬܐ. ܘܡܫܬܕܪܢܘܬܐ ܕܠܘܬ݀ ܚܕܚܕ̈ܢܐ ܡܼܢ ܒܢܝ̈ܢܫܐ. ܘܠܡܒܕܩܘ ܥܬܝܼܕ̈ܬܐ ܘܡܠܓܼܠܐ ܣܬܝܼܪ̈ܬܐ. ܘܠܡܚܘܝܘ ܟܣ̈ܝܬܐ. ܘܠܡܠܦܘܼ ܐܪ̈ܙܐ. ܘܠܡܣܒܪܘܼ ܘܠܡܘܕܥܘܼ ܨܒܝܿܢ ܡܪܗܘܢ. ܘܡܛ݀ܠܗܕܐ ܡܬܟܪ̈ܝܢ ܡ̈ܠܐܟܐ ܗ̄ ܡܫܼܬܕܪ̈ܢܐ ܐܘܟܝܼܬ ܐܝܙܓܕ̈ܐ. ܡܛ݀ܠ ܕܗܿܕܐ ܐܝܼܬܝܗܿ ܬܫܡܫܼܬܗܘܢ ܡܫܼܬܕܪܢܘ̄ ܘܐܝܙܓܕܘܬܐ ܘܦܩܝܕܘܬܐ. ܘܗܿܢܘ ܢܝܼܫܗܘܢ ܘܨܒܝܿܢܗܘܢ ܘܪܓܬܗܘܢ ܠܡܫܠܝܘܼ ܨܒܝܿܢ ܡܪܗܘܢ ܘܠܡܥܼܒܕ ܦܘܩܕ̈ܢܘ̄. ܟܕ ܟܿܠܗܿ ܒܛܝܼܠܘܼܬܗܘܢ ܘܡܦܪܢܣܢܘܼܬܗܘܢ ܘܩܝܘܼܡܘܼܬܗܘܢ ܘܝܨܝܼܦܘܼܬܗܘܢ ܕܥܠ ܬܫܡܫܼܬܗܘܢ ܒܚܝܠܐ ܐܚܘܕܐ ܘܡܪܢܝܐ ܕܥܿܒܘܕܗܘܢ ܕܠܿܘܐ ܠܗܘܿܢ ܕܥܿܒܕܝܢ ܘܡܫܡܠܝܢ. ܘܠܘ ܒܚܝܠܐ ܒܝܬܝܐ ܕܝܠܗܘܢ. ܘܦܩܝܼܕ̈ܐ ܐܢܘܢ ܟܿܠܗܘܿܢ ܘܠܘ ܦܩܘܼܕ̈ܐ. ܘܥܒܼܕ̈ܐ ܘܡܫܥܒܕ̈ܐ ܐܝܟ ܒܪ̈ܝܐ ܘܥܒܝܼܕ̈ܐ ܠܒܪܘܼܝܗܘܢ. ܘܠܘ ܡܪ̈ܝܐ ܡܪ̈ܢܝܐ. ܒܪܡ ܫܦܝܼܪܐ ܒܪܝܼܬܗܘܢ ܘܫܦܝܐ ܘܡܨܠܠܐ ܘܕܟܝܐ ܘܪܡܿܐ ܘܡܥܿܠܝܐ ܡܼܢ ܟ݀ܠܗܝܢ ܒܪ̈ܝܬܐ. ܘܡܠܼܬܐ ܕܥܠܝܗܘܢ ܣܿܓܝܼܐܐ ܘܥܿܒܪܐ ܠܡܐܡܪܐ ܘܬܘܪܓܡܐ܆ ܘܠܐ ܡܣܼܬܝܟܐ ܒܟܬܒܐ ܘܡܓܠܬܐ. ܘܒܢܝ̈ܢܫܐ ܥܒܿܗܐ ܘܦܓܪ̈ܢܐ܆ ܠܐ ܡܨܝܢ ܠܡܕܪܟܘܼ ܝܕܥܬܐ ܕܥܠ ܟܝ̈ܢܐ ܘܛܟܼܣ̈ܐ ܩܛܝܼܢ̈ܐ ܕܥܿܠܡܐ ܠܐ ܡܬܚܙܝܢܐ ܕܪ̈ܘܼܚܢܐ. ܐܠܐ ܐܢ ܢܗܘܼܘܢ ܗܿܢܘܢ ܕܐܬܕܟܝܼܘ ܘܐܨܛܠܠܘ ܡܼܢ ܬܐܛܘܪܼܬܐ ܕܒܣܼܪܐ. ܘܡܼܢ ܚܫ̈ܐ ܫܟܝܼܪ̈ܐ ܕܦܓܪܐ.","english":"and the changes of hours and times and seasons. And upon seas and rivers and springs and upon valleys and plains and mountains and hills and all the dry land. And upon seeds and plants and trees and fruits and spirits and angels and messengers. And upon the governance of kingdoms and the ordering of armies and wars and battles. And upon regions and provinces and climates and towns and cities. And the sending of messengers to one another among men. And to investigate future things and to reveal hidden things. And to show concealed things. And to teach mysteries. And to announce and to make known the will of their Lord. And because of this the angels are called messengers, that is, envoys. Because this is their service: their being sent and their being envoys and their being commanded. And that is their thought and their will and their desire to accomplish the will of their Lord and to fulfill his commands. While all their diligence and their assiduity and their steadfastness and their zeal are upon their service by a power that is one and dominant, which is their maker, so that it is not for them to do and to accomplish. And not by a power that is their own. And they are all commanded and not commanders. And they are servants and subjugated like creatures and made for their creator. And not lords and masters. Yet their creation is beautiful and pure and perfect and clean and high and exalted above all creatures. And the word concerning them is abundant and surpasses speech and interpretation, and is not exhausted in books and scrolls. And among men of flesh and bodies, it is not possible to attain knowledge concerning the natures and fixed orders of the world that are not visible to spirits. But only those who have been purified and perfected from the turbidity of flesh and from the gross senses of the body.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܘܡܫܬܕܪܢܘܬܐ ܕܠܘܬ ܚܕܚܕ̈ܢܐ ܡܼܢ ܒܢܝ̈ܢܫܐ","severity":"info","text":"The phrase 'the sending of messengers to one another among men' introduces a human parallel to angelic agency, linking the preceding cosmic catalogue to the angelic mission described thereafter.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܐܝܙܓܕ̈ܐ","severity":"info","text":"The term 'envoys' (ʾīzaggadē) is a Syriac calque on Greek ἄγγελος, used here to gloss 'messengers' (mšaddrānē) and reinforce the angelic role as commissioned agents.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܥܠ ... ܘܥܠ ... ܘܥܠ","severity":"info","text":"The passage employs a repetitive anaphoric structure ('And upon...') to catalogue domains of angelic oversight, then shifts to a series of infinitive clauses ('to investigate... to reveal...') describing their functions.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܡ̈ܠܐܟܐ","severity":"info","text":"The description of angels as 'commanded, not commanders' and 'servants, not lords' reflects a late antique Syriac theological polemic against angel veneration, emphasizing their subordination to the creator.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܠܐ ܡܨܝܢ ܠܡܕܪܟܘܼ ܝܕܥܬܐ ܕܥܠ ܟܝ̈ܢܐ ܘܛܟܼܣ̈ܐ ܩܛܝܼܢ̈ܐ ܕܥܿܠܡܐ ܠܐ ܡܬܚܙܝܢܐ ܕܪ̈ܘܼܚܢܐ","severity":"caution","text":"The syntax of the final clause is ambiguous: 'the world that is not visible to spirits' could mean either that the world's orders are invisible even to spirits, or that the world is invisible to (human) spirits; the translation adopts the former reading.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܠܐ ܡܬܚܙܝܢܐ ܕܪ̈ܘܼܚܢܐ' could be read as 'not visible to spirits' (i.e., the world's orders are hidden from angelic as well as human cognition) or as 'not visible, [being] of spirits' (i.e., the world of spirits is invisible). The translation takes the former, aligning with the contrast with purified humans.","The final sentence's 'ܐܢ ܢܗܘܼܘܢ ܗܿܢܘܢ ܕܐܬܕܟܝܼܘ' is elliptical: 'but only those who have been purified' — the referent (humans) is implied from the preceding clause."],"confidence":"high","notes":[]},{"i":26,"ref":"p26","source":"ܘܗܦܼܟܘ ܩܡܼܘ ܒܛܟܼܣܐ ܕܒܪܝܼܬܐ ܕܢܦܫܐ ܫܦܝܼܬܐ ܘܝܕܘܼܥܬܢܝܼܬܐ. ܒܝܕ ܕܐܬܓܡܪܘ ܒܥܡ̈ܠܐ ܕܡܝܬܪܘܼܬܐ. ܘܐܫܼܬܡܠܝܼܘ ܒܢܛܘܪܘܼܬ ܦܘܼܩܕ̈ܢܐ ܡܪ̈ܢܝܐ ܘܢܿܡܘ̈ܣܐ ܪ̈ܘܼܚܢܝܐ. ܟܕ ܘܗܿܠܝܢ ܡܢܬܐ ܡܕܡ ܡܬܝܗܒܐ ܠܗܘܢ ܡܼܢ ܝܕܥܬܐ ܕܥܠ ܥ݀ܠܡܐ ܕܪ̈ܘܼܚܢܐ. ܘܠܘ ܟܘܿܠܢܐܝܬ ܝܕܥܬܐ ܓܡܝܼܪܬܐ [ܘܡܫܡܠܝܬܐ܆ ܒܬܪ ܚܘܕܬܐ] ܕܓܘܐ ܡܼܬܝܗܒܐ ܠܒܢܝ̈ܢܫܐ܆ ܐܡܼܬܝ ܕܡܫܼܬܪܝܢ ܘܡܬܼܚܪܪܝܢ ܡܼܢ ܡܠܙܢܘܼܬܐ ܕܚܫ̈ܝ ܒܣܪܐ ܥܒܝܐ ܘܐܪܥܢܐ. ܥܿܠܡܗ ܕܝܢ ܕܒܪܘܝܐ ܗܿܘ ܕܥܬܝܕ ܠܟܿܠܗܘܿܢ ܢ݀ܛܪ̈ܝ ܦܘܼܩܕ̈ܢܐ ܕܡܪܗܘܢ ܘܕܥܒܼܕܘ ܘܫܡܠܝܼܘ\nܨܒܝܿܢܗ. ܚܕܐ ܡܼܢ ܨܒ̈ܘܬܐ ܕܐܝܠܝܢ ܕܐܫܬܡܠܝܼܘ ܒܓܡܝܼܪܘܼܬܐ ܡܠܝܼܠܬܐ ܘܪܘܚܢܿܝܬܐ ܡܿܨܝܼܢܼ ܠܡܕܪܟܘ ܘܠܡܼܬܗܘܢܢܘ ܥܠܘܗܝ ܡܢܿܬܐ ܡܕܡ ܒܨܝܼܪܬܐ ܘܒܨܪܐ ܙܥܘܪ̈ܐ ܕܠܗ ܢܫܘܐ ܡܪܝܐ ܠܟܿܠܢ ܐܡܝܢ܀ ܘܒܗܿܠܝܢ ܫܠܡ ܩܦܠܐܘܢ ܕܚܡܫܐ ܒܝܕ ܐܠܗܐ ܕܚܝܠ ܘܥܕܪ. ܩܦܠܐܘܢ ܕܫܬܐ ܥܡ ܐܠܗ ܕܡܚܟܡ ܕܐܢ ܐܝܼܬ ܫܘܼܠܡܐ ܠܥܿܠܡܐ ܗܿܢܐ ܡܬܚܙܝܢܐ ܘܡܬܪܓܫܢܐ܆ ܐܘ ܠܐ ܚܝܠܐ ܗܿܢܐ ܕܝܕܥܬܐ ܐܘܟܝܼܬ ܡܠܝܼܠܘܼܬܐ ܕܝܗܼܒ ܐܠܗܐ ܠܒܪ ܐܢܫܐ. ܡܕܡ ܐܝܼܬܘܗܝ ܘܨܠܡܐ ܫܒܝܼܚܐ ܕܒܪܘܼܝܐ ܚܟܝܼܡ ܒܟܿܠ. ܘܕܘܼܡܝܐ ܕܚܝܠ̈ܘܬܐ ܪ̈ܘܼܚܢܐ ܡܠ̈ܝܼܠܐ ܘܝܕܘܥܬ̈ܢܐ. ܘܒܗ ܡܫܟܚܝܼܢܢ ܠܡܦܪܫܘ ܫܪܪܐ ܡܼܢ ܕܓܠܘܼܬܐ ܘܗܿܠܝܢ ܕܫܪܝܪܐܝܬ ܐܝܼܬܝܗܝܢ ܒܗܿܝ ܕܐܝܼܬܝܗܝܢ܆ ܡܢ ܗܿܠܝܢ ܕܣܟ ܠܐ ܐܝܼܬܝܗܝܢ. ܘܠܗܿܠܝܢ ܕܡܟܬܪ̈ܢ ܘܡܩܘ̈ܝܢ܆ ܡܼܢ ܗܿܠܝܢ ܕܡܫܼܬܪ̈ܝܢ ܘܥ݀ܒܪ̈ܢ. ܘܒܗ ܒܗܿܢܐ ܚܝܪܐ ܝܕܘ݁ܬܢܐ ܐܘܟܝܼܬܐ ܡܠܝܼܠܐ ܕܗܼܘ ܚܿܫܘܼܒܬܢܘܼܬܐ܆ ܐܫܿܟܚܼܢܢ ܕܢܥܩܒ ܘܢܒܚܢ ܘܢܿܕܥ ܘܢܕܪܟ ܘܢܫܬܪܪ ܚܬܝܼܬܐܝܬ ܕܐܝܼܬ ܐܠܗܐ ܐܘܟܝܼܬ ܡܪܝܐ ܘܥܿܒܘܕܐ ܘܒܪܘܝܐ ܘܡܬܩܢܢܐ ܠܗܿܢܐ ܟܿܠ ܕܡܬܚܙܐ ܘܡܬܪܓܫ. ܘܠܟܿܠ ܕܡܼܬܝܕܥ ܘܠܐ ܡܬܼܚܙܐ.","english":"and they stood in the order of creation of the simple and intellectual substances. By means of being perfected in the works of virtue, and they were filled with the perfections of the divine commandments and spiritual laws, while some knowledge of the world of spirits was given to them. But not complete and perfect knowledge [and perfecting, after renewal] is given to the investigators from within, when they are freed and liberated from the oppression of the senses of thick and earthly flesh. However, that of the Creator, who is destined for all the bearers of the commandments of their Lord, and who did and completed his will, one with the wills of those who were perfected in perfect rational and spiritual perfection, is able to attain and to be added to him something in smallness and with small deficiencies, which the Lord does not consider for all. And with these ends the chapter of the five by the help of the God of power. The sixth chapter with the God of wisdom, whether there is an end to this visible and sensible world, or not, this power of knowledge, that is, the rationality that God gave to man, what is it? And the glorious image of the wise Creator in all, and the likeness of the rational and intellectual spiritual powers. And by it they are able to distinguish truth from falsehood, and those which truly are in that which they are, from those which are not. And for those which endure and persist, from those which are dissolved and pass away. And by this same intellectual and rational power of that thought, they are able to investigate and examine and know and attain and confirm with certainty that there is a God, that is, a Lord and Maker and Creator and Orderer of all this that is seen and sensed, and of all that is known and not seen.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܒܛܟܼܣܐ ܕܒܪܝܼܬܐ","severity":"info","text":"The phrase 'in the order of creation' (b-ṭaksā d-berīṯā) uses the Greek loanword τάξις (ṭaksā), common in Syriac for hierarchical or liturgical order, here applied to the ranks of spiritual substances.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܕܢܦܫܐ ܫܦܝܼܬܐ ܘܝܕܘܼܥܬܢܝܼܬܐ","severity":"info","text":"'Simple and intellectual substances' (d-nafšā šapyāṯā w-īdaʿtānāyāṯā) echoes the Syriac reception of Aristotelian psychology, distinguishing the rational soul from material composites.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܩܦܠܐܘܢ ܕܚܡܫܐ ... ܩܦܠܐܘܢ ܕܫܬܐ","severity":"info","text":"The passage marks the end of 'chapter five' and the beginning of 'chapter six' (qap̄lāʾōn d-ḥamšā ... qap̄lāʾōn d-šettā), indicating a clear structural division within Book 2 of the work.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܼܢ ܝܕܥܬܐ ܕܥܠ ܥ݀ܠܡܐ ܕܪ̈ܘܼܚܢܐ","severity":"info","text":"The 'knowledge of the world of spirits' (men yadaʿtā d-ʿal ʿālmā d-rūḥē) reflects a cosmological hierarchy common in Syriac mystical and philosophical works, where the spiritual realm is accessible only after purification.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܡܫܡܠܝܬܐ܆ ܒܬܪ ܚܘܕܬܐ","severity":"caution","text":"The bracketed phrase 'and perfecting, after renewal' (w-mšamlaytā, baṯar ḥuddāṯā) is textually uncertain; it may be a gloss or a later insertion, as it disrupts the syntax of the preceding clause.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܘܒܗ ܒܗܿܢܐ ܚܝܪܐ ܝܕܘ݁ܬܢܐ ܐܘܟܝܼܬܐ ܡܠܝܼܠܐ","severity":"info","text":"The description of rational power as enabling discernment of truth from falsehood and of the enduring from the transient aligns with the Syriac reception of Greek philosophical epistemology, particularly the use of λόγος (mellīlūṯā) as a divine gift.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܘܡܫܡܠܝܬܐ܆ ܒܬܪ ܚܘܕܬܐ' may be a marginal gloss; its exact placement and meaning are uncertain.","The referent of 'ܗܿܘ ܕܥܬܝܕ ܠܟܿܠܗܘܿܢ' ('he who is destined for all') is ambiguous—could be the Creator or a perfected human."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":27,"ref":"p27","source":"ܘܕܚܕ ܗܼܘ ܒܠܚܘܼܕܘܗܝ. ܘܕܬܠܬܐ ܩܢܘ̈ܡܐ ܐܝܼܬܘܗܝ. ܗ̄ ܗܘܢܐ ܘܡܠܼܬܐ ܘܪܘܼܚܐ. ܗܿܢܘܢ ܕܐܫܼܬܡܗܘ ܐܒܐ ܘܒܪܐ ܘܪܘܼܚܐ ܩܕܝܼܫܐ. ܚܕܐ ܬܠܝܬܝܘܬܐ ܡܫܒܚܬܐ ܘܣܓܝܼܕܬܐ. ܕܠܝܬ ܒܗܿ ܕܪܒ ܘܙܥܘܿܪ. ܘܠܐ ܕܩܫܝܼܫ ܘܛܠܐ. ܐܠܐ ܚܕܐ ܐܝܼܬܘܼܬܐ ܡܬܘܡܝܬܐ. ܚܕ ܐܠܗܐ ܚܕ ܟܝܿܢܐ. ܚܕ ܚܝܠܐ. ܚܕܐ ܐܘܣܝܐ. ܚܕܐ ܡܪܘܼܬܐ ܡܠܟܿܝܬܐ. ܟܝܿܢܐ ܦܫܝܼܛܐ ܘܠܐ ܡܪܟܒܐ. ܠܐ ܫܪܝ ܘܠܐ ܡܫܠܡ. ܘܗܼܘ ܒܪܐ ܘܐܩܝܼܡ ܥ݀ܠܡܐ ܦܫܝܼܛܐ ܘܪܘܼܚܢܝܐ ܕܚܝ̈ܠܘܬܐ ܫܡܝ̈ܢܐ. ܕܗܘܼܐ ܠܗ ܫܘܼܪܝܐ ܘܠܐ ܗܿܘܐ ܠܗ ܫܘܼܠܡܐ. ܡܛ݀ܠ ܕܦܫܝܼ̰ܐ ܗܿܘ ܘܠܐ ܡܪܟܒܐ. ܘܦܫܝܼܛܐ ܘܠܐ ܡܪܟܒܐ܆ ܠܐ ܡܫܬܪܐ. ܘܡܛ݀ܠ܆ ܕܗܿܠܝܢ ܟܝ̈ܢܐ ܩܛܝܼ̈ܢܐ ܘܪ̈ܘܼܚܢܐ ܕܥ݀ܠܡܐ ܠܐ ܡܬܼܚܙܝܢܐ. ܩܪܝܼܒ ܘܕܡܿܐ ܠܟܝܿܢܗ ܕܝܠܗ ܕܒܪܘܝܐ. ܕܠܐ ܢܣܬܼܒܪ ܕܠܐ ܡܿܨܐܼ ܠܡܒܼܪܐ ܘܠܡܥܼܒܕ ܡܕܡ ܕܠܐ ܕܡܿܐ ܠܟܝܿܢܗ. ܘܪܟܒܗ ܘܩܝܡܗ ܡܼܢ ܐܪܒܥܐ ܐܣܛܘܼܟ̈ܣܐ ܣܩܘܼܒܠ̈ܝܐ. ܡܛܠ ܥܠܼܬܐ ܡܕܡ ܕܨܒܼܐ ܨܒܝܿܢܗ. ܗ̄ ܕܢܣܝܼܡ ܒܗ ܠܦܘܣܝܘܣ ܐܘܟܝܬ ܠܟܝܿܢܐ ܕܢܦܫܐ܆ [ܐܝܟ ܕܒܒܝܬ ܕܘܪܫܐ ܘܡܪܕܘܬܐ] ܐܝܟ ܕܒܬܘܬܒܘܼܬܐ ܙܒܢܐ ܡܕܡ ܡܬܚܼܡܐ. ܥܠܗܿ ܕܬܐܠܦ ܘܬܬܼܚܟܡܝ ܒܗ ܒܥܿܠܡܐ ܡܢ ܟܝܿܢܐ ܕܨܒܘ̈ܬܗ ܘܕܩܘܼܝܡܗ. ܘܡܼܢ ܝܿܬܗܿ ܕܝܼܠܗ ܘܟܝܿܢܗ ܘܡܘܙ̈ܓܘܗܝ ܕܦܓܪܐ ܕܥ݀ܡܪܐ ܒܗ܆ ܕܡܢܘܼ ܡܪܗܿ ܘܥܒܘܕܗܿ. ܘܡܘܢ ܡܬܚܚܝܼܒ ܠܗ. ܘܐܝܠܝܢ ܙܕ̈ܩܢ ܘܦ̈ܐܝܢ ܠܗ ܕܡܢܗܿ ܢܣܼܬܥܪ̈ܢ ܘܢܬܩܪ̈ܒܢ ܠܗ ܟܡܐ ܕܫܪܐ ܒܗ ܒܦܓܪܐ ܡܪܟܒܐ ܕܒܥܿܠܡܐ ܡܪܟܒܐ. ܕܟܕ ܢܫܬܪܐ ܗܿܢܐ ܪܘܼܟܒܐ ܘܢܒܼܛܠ ܗܿܢܐ ܟܪܘܼܟܝܐ ܘܕܘܼܒܪܐ ܘܗܘܼܦܟܐ ܓܘܼܫܡܢܝܐ. ܗܼܘ ܟܝܿܢܗܿ ܕܢܦܫܐ ܕܐܝܼܬܘܗܝ ܦܫܝܼܛܐ ܘܠܐ ܡܪܟܒܐ ܘܠܐ ܡܫܼܬܪܝܢܐ.","english":"and that one is by himself alone, and of three hypostases is he: the Father, the Word, and the Spirit, which are named Father, Son, and Holy Spirit; one glorious and adorable Trinity, in which there is no greater or lesser, no elder or younger, but one eternal substance, one God, one nature, one power, one essence, one sovereign lordship; a simple and uncomposite nature, without beginning and without end. And he created and established the simple and spiritual world of the intelligible powers, which had a beginning but no end, because it is simple and uncomposite. And the simple and uncomposite is not dissolved. And because these separated and spiritual natures of the world are invisible, they are near and similar to the nature of the Creator himself, so that it should not be thought that he was unable to create and make anything that is not similar to his nature. And he composed and established it with the four opposing elements, for some reason that his will desired, which is placed in it as a deposit, that is, as a nature of the soul, as in a place of training and discipline, as in a habitation, some limited time, so that it might learn and be instructed in the world through the nature of its faculties and its constitution, and through the essence itself and its nature and the mixtures of the body that dwells in it, so that it might know its lord and maker, and be bound to him, and that the virtues and things fitting for it might be performed and approached by it, as long as it dwells in the composite body in the composite world, so that when this composition is dissolved and this circling and conduct and bodily change cease, that nature of the soul, which is simple and uncomposite and indissoluble, remains.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܬܠܬܐ ܩܢܘ̈ܡܐ","severity":"info","text":"The Syriac phrase 'three hypostases' (ܬܠܬܐ ܩܢܘ̈ܡܐ) is a technical term from Trinitarian theology, here applied to Father, Word, and Spirit, then glossed as Father, Son, and Holy Spirit. The shift from 'Word' to 'Son' reflects standard Syriac usage.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܒܐ ܘܒܪܐ ܘܪܘܼܚܐ ܩܕܝܼܫܐ","severity":"info","text":"The Trinitarian formula 'Father, Son, and Holy Spirit' echoes Matthew 28:19 and the baptismal formula, but the preceding mention of 'Word' (ܡܠܼܬܐ) aligns with the prologue of John (John 1:1).","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܪܒܥܐ ܐܣܛܘܼܟ̈ܣܐ ܣܩܘܼܒܠ̈ܝܐ","severity":"info","text":"The 'four opposing elements' (ܐܪܒܥܐ ܐܣܛܘܼܟ̈ܣܐ ܣܩܘܼܒܠ̈ܝܐ) refer to the classical elements (earth, water, air, fire) in Greco-Syriac cosmology, often seen as the basis of the composite world. This reflects a Neoplatonic or Aristotelian framework adapted in Syriac Christian thought.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܕܚܕ ܗܼܘ ܒܠܚܘܼܕܘܗܝ","severity":"info","text":"The passage opens with a Trinitarian confession (one God in three hypostases) and then shifts to a cosmological narrative: creation of the simple spiritual world, then the composite world with elements, and finally the soul's embodiment as a period of learning. This structure mirrors a descent from unity to multiplicity.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܟܝܿܢܐ ܕܢܦܫܐ","severity":"info","text":"The description of the soul as a 'deposit' (ܦܘܣܝܘܣ) placed in the body for training and discipline parallels Platonic and Origenist ideas of the soul's descent into matter for purification, common in Syriac ascetical literature.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܝܟ ܕܒܒܝܬ ܕܘܪܫܐ ܘܡܪܕܘܬܐ","severity":"info","text":"The phrase 'as in a place of training and discipline' (ܐܝܟ ܕܒܒܝܬ ܕܘܪܫܐ ܘܡܪܕܘܬܐ) may be a later gloss or interpolation, as it breaks the syntactic flow and is set off by brackets in the Syriac. The sense remains clear, but the textual status is uncertain.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܐܝܟ ܕܒܒܝܬ ܕܘܪܫܐ ܘܡܪܕܘܬܐ' may be a gloss; the reading taken treats it as part of the text.","The shift from 'Word' to 'Son' in the Trinitarian names is not explained; the reading taken follows the Syriac as given."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":28,"ref":"p28","source":"ܢܩܘܐ ܘܢܬܼܒܣܡ ܒܐܝܠܝܢ ܕܝܼܬܪ ܘܦܠܼܚ ܟܕ ܟܕܝܢ ܗܘܼܐ ܥܡ ܓܘܼܫܡܐ ܡܪܟܒܐ ܕܡܫܼܬܪܐ ܪܘܼܟܒܗ ܕܗܿܢܐ ܥܿܠܡܐ ܘܗܘܼܦܟ̈ܘܗܝ. ܘܐܕܪܟܢܢ ܘܐܫܬܪܪܢܢ ܕܟܿܠܗܘܢ ܟܝ̈ܢܐ ܦܫܝܼ̈ܛܐ ܘܠܐ ܡܪ̈ܟܒܐ. ܠܐ ܡܫܼܬܪ̈ܝܢܐ ܐܢܘܢ ܘܠܐ ܡܬܼܚܒܠ̈ܢܐ. ܘܟܿܠܗܘܿܢ ܟܝ̈ܢܐ ܥܒܝ̈ܐ ܓܘܼܫܡ̈ܢܐ ܘܡܪ̈ܟܒܐ ܕܡܼܢ ܐܣܛܘܼܟ̈ܣܐ ܣܩܘܼܒܠ̈ܝܐ. ܡܼܢ ܟܠ ܦܪܘܿܣ ܡܫܼܬܪܐ ܪܘܼܟܒܗܘܢ ܘܡܬܼܚܒܠܝܢ ܘܥܒܪܝܢ. ܘܗܿܘܐ ܠܗܘܿܢ ܫܘܼܠܡܐ. ܘܗܿܢܐ ܥ݀ܠܡܐ ܟܿܠܗ ܡܪܟܒܐ ܗܿܘ ܘܓܘܫܡܐ ܣܛܪ ܡܼܢ ܦܘܣܝܣ ܕܢܦܫܐ. ܡܕܝܢ ܫܪܝܼܪܐܝܼܬ ܡܫܼܬܪܐ ܗܿܢܐ ܥ݀ܠܡܐ. ܘܒܛܠ ܕܘܼܒܪܗ ܘܥ݀ܒܪ ܘܗܿܘܐ ܠܗ ܫܘܼܠܡܐ ܣܛܪ ܡܼܢ ܟܝܿܢܗܿ ܕܢܦܫܐ ܕܠܝܬܘܗܝ ܡܼܢ ܪܘܼܟܒܐ ܕܐܣܛܘܼܟ̈ܣܐ ܗܿܠܝܢ. ܐܠܐ ܐܦܢ ܗ݀ܘܐ ܫܪܝܐ ܠܪܘܼܟܒܐ ܕܗܿܢܐ ܥ݀ܠܡܐ ܘܒ݀ܛܠ ܘܗܿܘܐ ܠܗ ܫܘܼܠܡܐ. ܐܠܐ ܥܡ ܫܪܝܗ ܘܫܘܼܠܡܗ ܕܢܬܚܕܬ ܐܝܼܬ ܠܗ. ܘܗܿܘܐ ܡܼܢ ܡܪܟܒܐ ܘܥܒܝܐ ܘܓܘܼܫܡܢܐ ܘܗܘܼܠܢܝܐ. ܐ̱ܚܪܢܐ ܦܫܝܼܛܐ ܘܩܛܝܼܢܐ ܘܪܘܼܚܢܝܐ ܕܡܩܘܐ ܠܥܿܠܡܥܿܠܡܝܢ. ܘܣܟ ܬܘܼܒ ܠܐ ܗ݀ܘܐ ܠܗ ܫܪܝܐ ܘܫܘܼܠܡܐ. ܐܝܟ ܕܥܬܝܼܕܝܢܢ ܕܢܚܘܐ ܒܡܪܝܐ ܕܨ݀ܒܐ: ܘܒܗܿܝܢ ܫܠܡ ܩܦܠܐܘܢ ܕܫܬܐ ܒܝܕ ܐܠܗܐ ܕܚܝܠ ܘܥܕܪ܀ ܩܦܠܐܘܢ ܕܫܒܥܐ ܥܡ ܐܠܗܐ ܕܡܚܟܡ ܥܠܗܿܝ ܕܐܢ ܩܿܐܡ ܥܿܠܡܐ ܐ̱ܚܪܢܐ ܣܛܪ ܡܼܢ ܗܿܢܐ܆ ܚܘܝܬ݀ ܡܼܠܬܐ ܒܗܿܠܝܢ ܕܡܼܢ ܠܥܼܠ ܒܝܕ ܥܘܼܩܒܐ ܘܣܘܠܘܓܝܣܡܘ ܐܘܟܝܬ ܟܘܼܢܫ ܚܘܼܫ̈ܒܐ ܒܝܕ ܚܝܠܐ ܡܠܝܼܠܐ ܕܝܕܥܬܐ ܕܒܢ܆ ܕܐܝܼܬ ܒܿܪܘܝܐ ܠܗܿܢܐ ܟܿܠ. ܘܕܒܪܐ ܘܐܬܩܢ ܥܿܠܡܐ ܐ̱ܚܪܢܐ ܠܐ ܡܬܚܙܝܢܐ. ܘܡܼܢ ܗܿܢܐ ܡܼܬܚܙܝܢܐ ܘܡܼܢ ܕܘܼܒܪ̈ܐ ܘܦܘܼܪ̈ܢܣܐ ܕܒܗ܆ ܐܕܪܟܢܢ ܚܬܝܼܬܐܝܬ ܘܐܫܬܪܪܢܢ ܥܠ ܗܿܘ ܠܐ ܡܼܬܚܙܝܢܐ.","english":"He remains and is delighted in the elements of nature, and works while being separate from the composite body that dissolves the composition of this world and its cycles. And he perceived and established that all simple and non-composite natures are not dissolved and not corruptible. And all dense, bodily, and composite natures that are from opposing elements, with every nature, their composition is dissolved, and they are corrupted and pass away, and an end comes to them. And this entire world is composite and bodily, except for the nature of the soul. Therefore, truly this world is dissolved, and its activity ceases and passes away, and an end comes to it, except for the nature of the soul, which has no composition from these elements. But it was the beginning of the composition of this world, and it ceased and an end came to it. However, with its beginning and end, it has a renewal of existence. And it was with composition, density, bodies, and matter. Another is simple, pure, spiritual, which endures forever and ever, and moreover, it has no beginning or end, as is fitting to be shown in the Lord who wills. And with that, the chapters of six are completed by the help of the God of power. The chapters of seven, with the God who makes wise, concerning whether there is another world besides this one, I have shown the word in those that are above, by means of inference and syllogism, or by the force of thought, through the rational power of the knowledge that is in us, that there is a Creator of all this, and that he leads and establishes another invisible world. And with this visible one, and with the activities and distinctions in it, I have perceived and established certainly concerning that invisible one.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܦܘܣܝܣ","severity":"info","text":"The Syriac ܦܘܣܝܣ (from Greek φύσις) is used here for 'nature' of the soul, distinguishing it from the composite material world. This technical term is central to the author's ontological framework.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܡܪܟܒܐ","severity":"info","text":"The term ܡܪܟܒܐ ('composite') recurs throughout the passage to describe the material world, in contrast to the simple, non-composite nature of the soul. It reflects a key metaphysical distinction in the work.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The passage employs a bipartite cosmology: a visible, composite, perishable world and an invisible, simple, eternal world. This aligns with Platonic and Christian Neoplatonic traditions mediated through Syriac sources.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage marks the end of 'chapters of six' and the beginning of 'chapters of seven', indicating a structural division within Book 2. The seventh chapter addresses the question of another world beyond this one.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܣܘܠܘܓܝܣܡܘ","severity":"info","text":"The Greek loanword ܣܘܠܘܓܝܣܡܘ (συλλογισμός, 'syllogism') appears alongside ܥܘܼܩܒܐ ('inference'), showing the author's use of formal logical reasoning to argue for an invisible world and its Creator.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text at the end of the passage is somewhat elliptical; the phrase 'I have shown the word in those that are above' may refer to earlier arguments not fully preserved in this excerpt. The reading assumes coherence with the preceding chapters.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the Lord who wills' is ambiguous: it may refer to God or to Christ as the divine Logos. The passage does not specify.","The phrase 'another invisible world' could be interpreted as a separate created order or as the intelligible realm; the text does not resolve this."],"confidence":"high","notes":[]},{"i":29,"ref":"p29","source":"ܘܬܘܼܒ ܡܼܢܗ ܟܕ ܡܼܢܗ ܕܥܿܠܡܐ ܗܿܢܐ ܘܟܝܝ̈ܢܘܝ ܘܫܘܼܚܠ̈ܦܘ̄ ܘܓܕ̈ܫܘܗܝ܆ ܘܡܼܢ ܟܝܿܢܐ ܡܠܝܼܠܐ ܕܒܢ ܐܕܪܟܢܢ ܕܒܿܬܪ ܫܪܝܐ ܘܫܘܼܠܡܐ ܕܗܿܢܐ ܕܘܼܒܪܐ܆ ܚܘܕܬܐ ܥܬܝܼܕ ܕܢܗܼܘܐ ܠܟܝܿܢܐ ܡܼܢ ܟܿܠ ܦܪܘܿܣ. ܘܬܘܼܒ ܐܕܪܟܢܢ ܕܒܿܬܪ ܫܪܝܐ ܘܫܘܼܠܡܐ ܕܗܿܢܐ ܕܘܼܒܪܐ܆ ܚܘܕܬܐ ܥܬܝܼܕ ܕܢܗܼܘܐ ܠܟܝܿܢܐ ܡܼܢ ܟܿܠ ܦܪܘܿܣ. ܘܬܘܼܒ ܐܡܿܪܝܢܢ ܓܠܝܐܝܬ ܘܡܩܢܝܢܢ ܦܝܿܣܐ ܠܦܪ̈ܘܫܐ ܒܝܕ ܬܚܘܝ̈ܬܐ ܘܫܘܼܘܕ̈ܥܐ ܕܚܘܝܼ ܠܢ ܥܒܘܪܐ ܘܐܠܦ ܘܫܪܪ ܠܢ ܥܠ ܚܘܼܕܬܐ ܓܘܢܝܐ ܕܟܠܗ ܟܝܿܢܐ. ܗܿܐ ܚܿܙܝܢܢ ܒܥܿܠܡܐ ܗܿܢܐ ܟܝ̈ܢܐ ܣܿܓ̈ܝܐܐ ܕܓܼܢ̈ܣܐ\nܘܐܕ̈ܫܐ ܕܡܬܼܚܒܠܝܼܢ ܘܡܬܼܛܠܩܝܢ܆ ܘܬܘܼܒ ܡܬܼܚܕܬܝܢ ܘܡܼܬܩܝܡܝܢ ܝܬܝܪ ܫܒܝܼܚܐܝܬ. ܡܛܠ ܕܗܿܘ ܓܘܼܫܡܐ ܕܡܕܡ ܕܡܬܼ̇ܒܠ ܘܡܬܛܠܩ܆ ܠܐܝܟܐ ܐܝܼܬ ܠܗ ܕܢܐܙܠ. ܠܒܪ ܡܼܢ ܚܘܓܬܐ ܕܗܿܢܐ ܐܐܪ ܠܐ ܡܨܝܐ ܕܢܦܘܩ ܡܕܡ. ܠܐ ܓܘܼܫܡܐ ܥܒܝܐ ܦܓܪܢܐ ܘܐܛܝܡܐ. ܐܦܠܐ ܠܗܓܐ ܐܘܿ ܗܒܼܠܐ ܘܬܢܢܐ ܕܐܝܼܬܘܗܝ ܓܘܫܼܡܐ ܐܐܪܝܐ ܘܩܛܝܼܢܐ ܐܠܐ ܟܿܠܗܘܿܢ ܟܝ̈ܢܐ ܕܡܼܢ ܐܣܛܘܼܟ̈ܣܐ ܥܿܒܪܝܢ ܒܚܕ̈ܕܐ ܘܡܛܠܩܝܢ ܚܕ ܠܚܕ ܘܡܚܒܠܝܢ. ܘܗܿܢܐ ܚܒܠܐ ܘܛܘܼܠܩܐ ܕܓܕܫ ܠܗܘܢ ܒܥܘܼܪܙܠܗܘܢ. ܗܼܘ ܐܝܼܬܘܗܝ ܥܠܼܬ ܚܘܼܕܬܗܘܢ ܘܩܘܼܝܡܗܘܢ ܕܡܢܕܪܫ. ܩܕܡܐܝܼܬ ܒܢܝ̈ܢܫܐ ܘܒܥܝܼܪܐ ܘܚܝܘܼܬܐ ܘܪ̈ܚܫܐ ܘܛܝܪܐ ܘܦܪ̈ܚܬܐ. ܐܦܢ ܡܬܼܚܒܠܝܢ ܘܡܬܛܠܩܝܼܢ ܒܝܕ ܫܪܝܐ ܕܪܘܼܟܒܗܘܢ ܘܡܘܬܐ ܕܓܕܫ ܠܗܘܢ. ܐܠܐ ܒܝܕ ܡܘܠܕܐ ܕܐܚܪ̈ܢܐ ܕܡܢܼܗܘܢ ܐܟܘܬܗܘܢ ܘܒܢ̈ܝ ܟܝܿܢܗܘܢ ܗܿܐ ܡܬܚܕܬܝܢ ܐܡܝܼܢܐܝܬ. ܘܩܿܝܡܝܢ ܝܬܝܪ ܫܒܝܼܚܐܝܬ ܡܼܢ ܥܬܝܼܩ̈ܐ ܙܪ̈ܘܥܝܗܘܢ ܘܗܿܘܐ ܚܘܼܕܬܐ ܨܿܐܪ ܐ̱ܪܙܐ ܕܚܘܼܕܬܐ ܓܘܢܝܐ. ܘܐܝܼܠ̈ܢܐ ܬܘܼܒ ܘܦܐܪ̈ܐ ܘܙܪ̈ܥܘܢܐ ܗܼܢܘܢ ܒܩܢܘܼ̱ܗܘܢ ܗܿܐ ܨܿܝܪܝܢ ܘܡܚܘܝܢ ܘܡܟܪܙܝܢ ܣܛܼܪ ܡܼܢ ܩܿܠܐ.","english":"And again, with this world and its natures and its changes and its events, the rational nature perceived that after the beginning and end of this course, a new creation is destined to come to be for nature with every species. And again, it perceived that after the beginning and end of this course, a new creation is destined to come to be for nature with every species. And again, it speaks clearly and establishes a limit for the species by means of indications and signs that show the passing away and teach and confirm concerning the general renewal of all nature. Behold, in this world are seen many natures of kinds and species that are corrupted and destroyed, and again are renewed and rise again more gloriously. For that body of something that is corrupted and destroyed, there is nowhere for it to go. Outside the sphere of this air, nothing can go out. Neither a thick, bodily and material body, nor a vapor or air and smoke, which is an aerial and subtle body, but all the natures that with the elements pass through one another and destroy one another and corrupt one another. And this corruption and destruction that happens to them in their mixture, that itself is the cause of their renewal and their rising again anew. First in fish and in animals and beasts and reptiles and birds and fowls. They are corrupted and destroyed by the dissolution of their composition and the death that happens to them. But by the birth of others like them and in their nature, they are renewed perpetually. And they rise more gloriously than the old, their limbs, and a new creation becomes a mystery of the general renewal. And trees again and fruits and seeds, in their seasons they are formed and show and proclaim a secret with a voice.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܚܘܼܕܬܐ ܓܘܢܝܐ","severity":"info","text":"The phrase 'general renewal' (ḥuddātā gawwāyā) is the central concept of this passage, denoting a universal restoration of all nature after dissolution, distinct from individual cycles of corruption and rebirth.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܟܝܿܢܐ ܡܠܝܼܠܐ","severity":"info","text":"The 'rational nature' (kyānā məlīlā) refers to the human intellect or the cosmic principle of reason, which perceives the cyclical pattern of corruption and renewal in the world.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܐܣܛܘܼܟ̈ܣܐ","severity":"info","text":"The term 'elements' (esṭūksē) reflects the Aristotelian theory of four elements (earth, water, air, fire) whose mixture and conflict cause corruption, a standard framework in Syriac philosophical works.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage repeats the statement about the 'beginning and end of this course' twice, possibly due to scribal dittography, but it may also serve as an emphatic rhetorical device to underscore the inevitability of renewal.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܚܘܼܕܬܐ ܨܿܐܪ ܐ̱ܪܙܐ","severity":"info","text":"The phrase 'a new creation becomes a mystery' (ḥuddātā ṣār ārzā) echoes the language of sacramental theology, where natural processes of renewal are seen as types or symbols of a greater cosmic restoration.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܬܘܼܒ ܐܕܪܟܢܢ ܕܒܿܬܪ ܫܪܝܐ ܘܫܘܼܠܡܐ ܕܗܿܢܐ ܕܘܼܒܪܐ","severity":"caution","text":"The repetition of the sentence about 'beginning and end of this course' may indicate a textual corruption or an intentional emphasis; the English draft reproduces it verbatim, but the Syriac shows no variant.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'rational nature' (kyānā məlīlā) is ambiguous: it could be the human mind, a cosmic intellect, or a personification of nature itself.","The phrase 'new creation' (ḥuddātā) may refer to a specific eschatological renewal or to the perpetual cycle of regeneration in the natural world."],"confidence":"high","notes":[]},{"i":30,"ref":"p30","source":"ܐܪܙܐ ܫܒܝܼ̇ܐ ܕܚܘܼܕܬܐ. ܗܿܐ ܒܣܬܘܐ ܥܫܼܬܠܚܝܢ ܐܝܼܠ̈ܢܐ ܡܼܢ ܛܪ̈ܦܐ. ܘܡܬܓܠܙܝܼܢ ܡܼܢ ܦܐܪ̈ܐ. ܘܦܿܝܫܝܼܢ ܐܘܼܟ̈ܡܐ ܡܚܪ̈ܟܐ ܣܢܝ̈ܐ ܡܟܫܪ̈ܝ ܚܙܼܬܐ. ܘܡܫܼܬܩܦܝܢ ܟܿܠܗ ܣܬܘܐ ܒܩܘܼܪܐ ܘܬܠܓܐ ܘܓܠܝܼܕܐ. ܘܡܬܡܣܝܢ ܘܒܿܝܩܝܢ. ܘܟܕ ܡܛܼܐ ܢܝܣܐܢ ܘܐܐܪ ܕܪܒܝܥܐ. ܘܪܬܚܐ ܐܪܥܐ ܠܡܩܦܘܼ ܓܢܼܣ̈ܐ ܡܚܫܠ̈ܦܐ ܘܐܕܫ̈ܐ ܕܙܪ̈ܥܘܼܢܐ. ܘܢܨܼܒ̈ܬܐ ܕܫܬܝܼܠ̈ܢ ܘܢܨܝܼܒ̈ܢ ܘܙܪ̈ܝܼܥܢ ܒܗܿ܆ ܗܿܝܕܝܢ ܡܬܼܚܕܬܝܢ ܗܿܢܘܢ ܥܬܝܼܩ̈ܐ ܕܐܬܚܒܠܘ ܘܫ݀ܘܚܝܢ ܘܣܿܠܩܝܢ ܘܡܦܪܓܝܢ ܘܡܬܚܙܝܢ ܒܓܘ̈ܢܐ ܫܒ̈ܝܼܚܐ ܘܫܦܝܼܪ̈ܐ. ܚܘܪ̈ܐ ܘܝܘܪ̈ܩܐ ܘܣܘܼܡ̈ܩܐ ܘܚܪ̈ܥܐ ܘܡܦ̈ܬܟܐ ܘܡܨܝܪ̈ܐ ܘܦܬܝܼܟ̈ܐ. ܘܩ݀ܢܝܢ ܠܡ ܛܥ̈ܡܐ ܐܦ ܓܘ̈ܢܐ ܡܫܚ̈ܠܦܐ ܘܬܗܝܼܪ̈ܐ. ܘܪ̈ܝܼܚܢܐ ܗܪ̈ܘܡܬܢܐ ܘܗܢܝ̈ܐܐ ܕܡܬܗܪܝܢ ܠܚܙ̈ܝܐ ܒܫܘܼܦܪ̈ܝܗܘܢ ܘܛܥܡܗܘܢ ܘܪܝܼܚܗܘܢ. ܘܬܼܗܪܐ ܐ̱ܚܪܢܐ ܘܣܿܓܝܼ ܡܬܕܡܪܢܐ܆ ܡܥܒܕ̈ܢܘܬܐ ܚܝܠ̈ܬܢܝܬܐ ܕܣܿܥܪܝܢ ܒܓܘܼܫܡܐ ܘܒܦܓܪܐ ܕܒܢܝ̈ܢܫܐ ܘܫܪܟܐ ܕܚܝ̈ܘܬܐ. ܕܐܝܼܬ ܡܢܼܗܘܢ ܕܥ݀ܒܕܝܢ ܚܘܼܠܡܢܐ ܘܐܣܝܘܬܐ ܕܟܘܪ̈ܗܢܐ ܡܫܚܠ̈ܦܐ ܘܟ̈ܐܒܐ ܥܣܩ̈ܐ. ܘܐܚܪ̈ܢܐ ܬܘܼܒ ܡܟܪ̈ܗܢܐ ܘܡܣܓܦ̈ܢܐ ܘܩܛܘܼ̈ܠܐ. ܘܡܡܝܼܬ̈ܢܐ ܘܡܚܒ̈ܠܢܐ. ܐܪܐ ܐܝܟ ܗܘܼܘ ܗܿܠܝܢ ܟܿܠܗܘܢ ܫܘܼܚ̈ܠܦܐ ܘܚܝ̈ܠܐ ܘܡܥܒܕ̈ܢܘܬܐ. ܘܓܘܢܐ ܘܛܥܡܐ ܘܪܝܚܐ ܕܥܿܒܪܝܢ ܠܗܘܢܐ ܒܣܓܝܐܘܬܗܘܿܢ ܘܒܫܘܚܠ̈ܦܝܗܘܢ. ܘܐܝܼܬ ܠܡܼ̇ܙܐ ܒܚܕ ܣܕܪܐ ܕܐܪܥܐ ܣܘܓܐ ܕܐܝܼܠ̈ܢܐ ܕܡܢܼܗܘܢ ܓܦܬܐ ܙܢܝ̈ܐ ܣܓܝ̈ܐܐ ܕܥܢܼܒ̈ܐ ܚܘܪ̈ܬܐ ܘܐܘܟ̈ܡܬܐ ܘܝܘܪ̈ܩܬܐ. ܕܥ݀ܒܪܝܢ ܠܡܢܝܿܢܐ ܒܙܢܝ̈ܗܘܢ\nܘܛܥܡܗܘܢ ܘܓܘܢܗܘܢ. ܟܕ ܟܿܠܗܘܿܢ ܕܓܦܬܐ ܐܢܘܢ ܗܟܘܬ ܘܙܝ̈ܬܐ ܘܬܐܢ̈ܐ ܘܪ̈ܘܼܡܢ ܘܚܙܘܼܪ̈ܐ. ܘܟܿܠܗܘܿܢ ܐܕܫ̈ܐ ܕܐܒܒ̈ܢܐ. ܟܕ ܚܕ ܗܼܘ ܟܝܿܢܐ ܕܐܪܥܐ ܕܫܬܝܼܠܝܢ ܒܗܿ.","english":"The hidden mystery of renewal. Behold, in autumn the trees are stripped of their leaves, and are denuded of their fruits, and they remain black, withered, bare, and desolate in appearance. And the whole autumn is filled with cold, snow, and ice, and they are dissolved and decayed. And when the season of spring arrives and the air of spring, the earth boils to put forth various kinds of shoots and seeds of plants, and the plantings that were planted and sown in it. Then those old things that had perished are renewed, and they sprout, rise up, flourish, and appear in beautiful and fair colors: white, green, red, yellow, variegated, painted, and broad. And not only colors, but also various and delightful tastes, and fragrances, aromas, and scents that delight the beholders with their beauty, taste, and fragrance. And another wonder, and very marvelous, are the powerful operations that are performed in the body and flesh of animals and the rest of the living creatures. For there are among them that produce health and healing for various diseases and difficult pains. And others again cause diseases, plagues, killings, deaths, and destructions. Behold, like all these changes, powers, operations, colors, tastes, and fragrances that pass into being in their multitude and their variations, and there is to be seen in one order of the earth a multitude of trees, among which are many kinds of vines that produce white, black, and green grapes, which pass into maturity in their kinds, tastes, and colors. For all of these are of the vine: olives, figs, pomegranates, and quinces. And all kinds of fruits. For the nature of the earth in which they are planted is one.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܪܙܐ ܫܒܝܼ̇ܐ ܕܚܘܼܕܬܐ","severity":"info","text":"The phrase 'hidden mystery of renewal' (ܐܪܙܐ ܫܒܝܼ̇ܐ ܕܚܘܼܕܬܐ) introduces the passage as a symbolic revelation of cosmic renewal, not merely a natural description.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"The detailed catalogue of seasonal change, plant growth, and animal properties reflects a late antique Syriac cosmological tradition that reads nature as a sign of divine order and eschatological renewal.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from autumn decay to spring rebirth, then to animal operations, and finally to a unified vision of diverse fruits from a single earth, forming a chiastic argument for unity in multiplicity.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The description of vines producing white, black, and green grapes echoes earlier Syriac hexaemeral literature that uses viticulture to illustrate natural diversity within a single species.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains several uncertain readings (e.g., ܥܫܼܬܠܚܝܢ, ܡܚܪ̈ܟܐ) that may affect the precise sense of the autumn description; the English draft smooths these into conventional imagery.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac term ܡܚܪ̈ܟܐ (mḥarkē) is ambiguous: it could mean 'withered' or 'decayed,' and the English draft chooses 'withered' but the context of autumn decay supports both."],"confidence":"high","notes":[]},{"i":31,"ref":"p31","source":"ܘܕܡܝ̈ܐ ܕܡܪܒܝܢ ܠܗܘܿܢ ܘܡܬܼܚܙܐ ܒܗܘܢ ܫܘܼܚܠ̈ܦܐ ܣܿܓܝ̈ܐܐ. ܓܘܢܐ ܘܛܥܡܐ ܘܪܝܼܚܐ. ܕܣܿܓܝ̈ܐܝܢ ܡܼܢ ܡܢܝܢܐ ܘܥ݀ܒܪܝܢ ܠܚܝܠܐ ܕܡܠܼܬܐ. ܗܟܘܬ݀ ܘܙܪ̈ܥܘܢܐ ܘܥܣ̈ܒܐ ܘܝܥܝ̈ܬܐ ܘܟܿܠܗ ܝܪܩܐ. ܟܿܠ ܫܢܼܐ ܒܫܢܼܐ ܡܬܼܚܒܠܝܢ ܘܡܬܼܛܠܩܝܢ ܘܒܿܩܝܩܝܢ ܘܡܬܒܣܝܢ. ܘܬܘܼܒ ܡܬܚܕܬܝܼܢ ܘܫܿܘܚܝܼܢ ܘܡܦܪܓܝܢ ܒܙܝܼܘܐ ܘܗܕܪܐ ܘܫܘܼܒܚܐ ܣܿܓܝܐܐ. ܘܐܢ ܗܿܠܝܢ ܒܨܝܼܪ̈ܬܐ ܘܫܚܝܼܡ̈ܬܐ܆ ܕܟܿܠܗܘܿܢ ܡܛ݀ܠ ܒܪܢܫܐ ܥܒܝܼܕܝܢ ܘܠܚܫܚ̈ܬܗ ܘܣܘܼܢܩ̈ܢܘܗܝ܆ ܟܡܐ ܡܕܝܢ ܗܼܘ ܒܪܢܫܐ ܐܝܼܬ ܠܗ ܕܢܬܚܕܬ ܟܕ ܡܿܛܐ ܙܒܢܗ. ܘܡܿ̇ܐ ܠܗ ܐܐܪ ܡܐܚܝܢܝܬܐ ܘܗܿܝܕܝܢ ܫܿܘܚ ܘܣܿܠܩ ܘܡܬܚܕܬ ܘܠܿܒܫ ܙܝܼܘܐ ܘܗܕܪܐ ܘܫܘܼ̄ ܪܒܐ ܕܠܐ ܬܘܼܒ ܡܫܬܚܠܦ ܘܠܐ ܡܼܬܚܒܠ ܘܟܿܠܗܘܢ ܚܘܼܕ̈ܬܐ ܕܟܿܠ ܫܢܼܐ ܕܗܿܘܝܢ ܒܥܿܠܡܐ. ܐܢ ܕܐܝܼܠ̈ܢܐ ܘܢܼܨܒ̈ܬܐ ܘܙܪ̈ܥܘܼܢܐ ܘܝܥܝ̈ܬܐ. ܘܐܢ ܕܚܝ̈ܘܬܐ ܘܦܪ̈ܚܬܐ ܘܪ̈ܚܫܐ ܘܒܥܝܼܪ̈ܐ ܘܟܿܠܗܘܢ ܓܢܼܣ̈ܐ ܘܐܕܫ̈ܐ ܕܒܪܝܼܬܐ. ܠܗ ܠܗܿܘ ܚܘܕܬܐ ܪܒܐ ܘܓܘܢܝܐ ܗܿܐ ܩܿܕܡܝܢ ܨ݀ܝܪܝܢ ܘܡܚܘܝܢ. ܗܿܝܕܝܢ ܟܿܠܗܘܿܢ ܗܢܘܢ ܫ݀ܩܠܝܢ ܣܟܐ ܘܫܘܼܠܡܐ. ܘܚܕ ܒܠܚܘܼܕܘܗܝ ܚܘܼܕܬܐ ܗܿܘ ܓܘܢܝܐ ܡܩܘܐ ܠܥܿܠܡ. ܕܠܐ ܬܘܼܒ ܡܼܬܚܒܠ ܐܘܿ ܡܬܼܛܠܩ. ܡܛܠ ܕܡܼܨܛܠܠ ܘܡܼܬܩܛܢ. ܘܗܿܘܐ ܡܕܡ ܫܦܝܐ ܘܢܩܕܐ ܘܪܘܼܚܢܝܐ. ܘܗܼܢܘܢ ܟܕ ܗܼܢܘܢ ܐܣܛܘܼܟ̈ܣܐ ܘܟܝܿܢܐ ܕܫܡܿܝܐ ܘܕܐܪܥܐ. ܡܬܚܕܬܝܢ ܘܩܿܢܝܢ ܫܘܼ̇ܠܦܐ ܡܨܠܠܐ ܘܩܛܝܼܢܐ. ܘܗܿܢܢ ܟܕ ܗܼܢܘܢ ܦܓܪ̈ܐ ܕܒܢܝ̈ܢܫܐ ܡܠ̈ܝܼܠܐ ܩ݀ܝܡܝܢ ܒܫܘܼ̄ ܪܒܐ ܘܦܫܝܼ̈ܛܐ ܘܩܛܝ̈ܢܐ ܘܪ̈ܘܚܢܝܐ. ܡܛܠ ܕܗܿܘ ܡܕܡ ܫܦܝܐ ܘܦܫܝܼܛܐ ܘܩܛܝܼܢܐ ܕܥܿܡܪ ܗܘܼܐ ܒܗܘܢ ܕܐܝܼܬܘ̄ ܦܘܿܣܝܼܣ ܕܢܦܫܐ ܢܛܝܪ ܘܩܝܡ ܕܠܐ ܫܘܼܚܠܦ.","english":"The likenesses of spring are in it, and many changes are seen in it: colors, tastes, and scents, which in many ways exceed the power of speech. Likewise seeds, herbs, flowers, and all greenery are every hour destroyed and perished, and are withered and dried up, and again are renewed, and flourish, and put forth fruit in splendor, adornment, and great glory. And if these things, which are formed and composed, all come to be because of a first principle that made them and their preparations and their arrangements, how much more does that first principle have that it be renewed when its time comes. And when its life-giving air comes, then it flourishes, ascends, is renewed, and puts on splendor, adornment, and great glory that is not again changed nor destroyed. And all the renewals that happen every hour in the world, whether of trees, plants, seeds, and flowers, or of animals, birds, reptiles, and cattle, and all the kinds and species of creation, point to and show that great and essential renewal that is before them. Then all of them take an end and a conclusion, and that essential renewal alone remains forever, which is not again destroyed or perished, because it is filtered and purified, and becomes something clear, simple, and spiritual. And these are the elements and natures of heaven and earth, which are renewed and stand in a purified and filtered state. And these are the bodies of rational beings, which stand in glory, simplicity, purity, and spirituality, because that clear, simple, and pure thing that dwells in them, which is the posis of the soul, is preserved and stands without change.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܦܘܿܣܝܼܣ","severity":"info","text":"The Greek loanword posis (πόσις) here likely means 'essence' or 'substance,' not 'drink.' The Syriac author uses it to denote the core, unchanging nature of the soul, aligning with philosophical usage in Syriac Christian texts.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The passage describes a cyclical renewal in nature (autumn decay, spring rebirth) as a type for a permanent, spiritual renewal. This reflects a common Neoplatonic and Syriac Christian theme of the material world as a shadow of a higher, immutable reality.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The argument moves from natural phenomena (trees, seeds) to a first principle, then to a 'great and essential renewal' that is eternal. The final section contrasts perishable elements with the purified, spiritual state of rational beings, culminating in the unchanging posis of the soul.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܦܘܿܣܝܼܣ","severity":"caution","text":"The term posis is ambiguous; it could also be read as 'quality' or 'condition' in some contexts. The translation 'essence' is adopted here based on the contrast with mutable bodies, but the precise philosophical nuance remains debated.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact meaning of ܦܘܿܣܝܼܣ (posis) is uncertain; it may mean 'essence,' 'substance,' or 'quality.' The reading 'essence' is preferred for consistency with the soul's unchanging nature.","The phrase 'life-giving air' (ܐܐܪ ܡܐܚܝܢܝܬܐ) could be a metaphor for divine spirit or a literal reference to spring air; the text does not clarify."],"confidence":"high","notes":[]},{"i":32,"ref":"p32","source":"ܘܗܼܘ ܟܕ ܗܼܘ ܢ݀ܣܒ ܠܗ ܠܓܦܪܐ ܡܪܟܒܐ ܡܢܼܗܘܢ ܟܕ ܡܢܼܗܘܢ ܕܐܣܛܘܼܟ̈ܣܐ ܐܒ̈ܗܘܗܝ ܡܼܢ ܐܝܟܐ ܕܫܒܩܗ ܗܘܼܐ ܡܼܢ ܕܪܫ ܩܿܐܡ ܘܡܬܼܚܕܬ ܒ ܒܐܣܟܡܐ ܘܕܡܘܼܬܐ ܘܝܘܼܩܢܐ ܘܨܘܼܪܬܐ. ܐܠܐ ܒܪܡ ܫܦܝܐ [ܕܠܐ ܬܘܒ ܡܬܚܒܠ ܘܡܫܬܪܐ ܡܛܠ ܕܗܿܘ ܡܕܡ ܫܦܝܐ] ܘܡܨܠܠܐ ܘܢܩܕܐ ܕܟܝ̈ܢܐ ܫܿܘܚ ܘܩܿܐܡ. ܘܟܿܠܗܿ ܥܒܝܘܼܬܐ ܘܬܐܛܪܢܘܼܬܐ ܡܬܼܩܛܢܐ ܘܡܬܼܕܟܝܐ ܘܡܬܚܕܬܐ ܬܗܝܼܪܐܝܼܬ. ܘܠܒܫ ܗܿܢܐ ܟܝܿܢܐ ܕܡܬܼܚܒܠ ܠܐ ܡܬܼܚܒܠܢܘܼܬܐ. ܘܐܢ ܬܐܡܪ ܕܠܡܐ܆ ܗܿܘ ܚܘܼܕܬܐ ܘܫܘܼܚܠܦܐ ܩܛܝܼܢܐ ܘܡܨܠܠܐ. ܬܘܼܒ ܡܼܬܥܒܐ ܘܝܿܩܪ ܘܡܥܬܩ ܘܡܬܚܒܠ ܐܟܙܢܐ ܕܚܘܼܕܬܐ ܫܢ̱ܬܢܝܐ ܕܐܝܼܠ̈ܢܐ ܘܥܣܼ̈ܒܐ ܘܝܠ̈ܕܐ ܕܚܝ̈ܘܬܐ ܘܕܦܪ̈ܚܬܐ ܕܠܗܘܿܢ ܐܕܟܪܢܢ ܘܡܢܼܗܘܢ ܝܗܼܒܢܢ ܬܚܘܝܬܐ ܘܕܘܡܝܐ ܠܗ ܠܚܘܼܕܬܐ ܓܘܢܝܐ. ܐ݀ܡܪܝܼܢܢ ܠܘܬ݀ ܗܕܐ ܦܠܝܼܓܘܼܬ ܡܚܫܒܬܐ. ܕܐܠܘ ܒܢܝ̈ܢܫܐ ܡܠ̈ܝܼܠܐ ܕܡܬܚܒܠܝܼܢ ܗܘܼܘ ܒܡܘܬܐ܆ ܗܼܢܘܢ ܟܕ ܗܼܢܘܢ ܒܬܪ ܫܢ̱ܬܐ ܐܘܿ ܝܬܝܪ ܐܘܿ ܒܨܝܪ ܡܼܬܚܕܬܝܼܢ ܗܘܼܘ ܘܩܿܝܡܝܢ. ܐܝܼܬ ܗܘܼܐ ܠܡܬܼܥܝܘܼ ܗܕܐ. ܐܠܐ ܠܘ ܗܿܟܢ ܗܼܘ ܫܪܒܐ. ܒܗܿܝ ܕܒܢܝ̈ܢܫܐ ܗܿܐ ܣܿܓܝܢ ܒܡܘܠܕܐ ܘܡܦܪܝܢܘܬܐ. ܘܐܝܠܝܢ ܕܥ݀ܒܪܝܢ ܘܡܬܚܒܠܝܼܢ ܒܡܘܬܐ܆ ܠܐ ܬܘܼܒ ܐܬܚܕܬ ܥܕܟܝܠ. ܐܦܠܐ ܐܬܚܙܝܼ ܚܕ ܡܢܼܗܘܢ ܒܥܿܠܡܐ. ܠܐ ܦܓܪ̈ܝܗܘܢ ܐܬܚܕܬܘ ܘܩܡܼܘ ܘܠܒܫܼܘ ܗܼܘ ܟܕ ܗܼܘ ܐܣܟܡܐ ܐܟܡܐ ܕܙܪ̈ܥܘܢܐ ܐܦܠܐ ܢܦܫܐ ܕܚܕ ܡܢܼܗܘܢ ܠܒܼܫܬ݀ ܦܓܪܐ ܘܐܬܼܚܕܬܬ݀ ܘܐܬܼܚܙܝܬ݀ ܠܒܢܝ̈ܢܫܐ. ܗܿܠܝܢ ܚܘܕ̈ܬܐ ܕܙܪ̈ܥܘܢܐ ܘܐܝܼܠ̈ܢܐ ܘܚܝ̈ܘܬܐ ܘܦܪ̈ܚܬܐ. ܗܿܐ ܓܿܕܫܝܢ ܫܢܼܐ ܒܫܼܢܐ. ܗܿܐ ܡܬܚܒܠܝܼܢ ܟܿܠ ܫܢܼܐ ܘܬܘܼܒ ܡܬܼܚܕܬܝܢ. ܗܿܘ ܚܘܼܕܬܐ ܓܘܢܝܐ ܚܕ ܗܼܘ ܙܒܢܗ ܘܥܕܢܗ.","english":"and it, while it takes the form of the composite element, is produced while the elements, its fathers, are from the place where it left them, and it stands renewed in form, likeness, image, and shape. But the pure [which is no longer corrupted and dissolved because that which is pure] is clear, transparent, and simple, and the natures are pure and stand. And all thickness and turbidity are cut off, purified, and renewed perpetually. And this nature, which is corruptible, puts on incorruptibility. And if you say, \"Why?\"—that renewal and change are cut off and clear. Again, it is made heavy, and it grows old and is corrupted, like the seasonal renewal of trees, grasses, and the young of animals and birds, which are not mentioned and are produced, giving testimony and likeness to the universal renewal. I say to you concerning this division of thought: that if rational animals were corrupted by death, they would, after an hour or more or less, be renewed and stand. This would be possible. But it is not so. For among animals, there is much birth and fruitfulness. And those that pass away and are corrupted by death are not renewed again. Nor has any one of them been seen in the world. Neither their bodies were renewed and stood and put on the same form as seeds, nor did the soul of any one of them put on a body and be renewed and be seen among animals. These renewals of seeds, trees, animals, and birds happen hour by hour. They are corrupted every hour and renewed again. That universal renewal has its own time and season.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܪܟܒܐ","severity":"info","text":"The term ܡܪܟܒܐ (mrakkəḇā) means 'composite' or 'compounded', here describing the element as a mixture of the four elements (ܐܣܛܘܼܟ̈ܣܐ). It is a key concept in Syriac philosophical cosmology, denoting a formed entity derived from simpler components.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܫܦܝܐ","severity":"info","text":"The word ܫܦܝܐ (šəp̄yā) means 'pure' or 'clear', and is contrasted with 'thickness and turbidity' (ܥܒܝܘܼܬܐ ܘܬܐܛܪܢܘܼܬܐ). The bracketed gloss in the Syriac clarifies that the pure is no longer subject to corruption, indicating a technical distinction between material and immaterial natures.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܚܘܼܕܬܐ ܓܘܢܝܐ","severity":"info","text":"The phrase ܚܘܼܕܬܐ ܓܘܢܝܐ (ḥuḏāṯā gawwānāyā) 'universal renewal' likely refers to the eschatological resurrection or cosmic renewal, a theme in Syriac Christian thought. The passage contrasts this with the cyclical renewal of plants and animals, which occurs hourly.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a sustained argument by analogy: the corruption and renewal of natural elements (trees, animals) are used to illustrate a higher, universal renewal. The rhetorical question 'if you say, Why?' introduces a counterargument that is then refuted, a common dialectical structure in Syriac philosophical prose.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܠܐ ܬܘܒ ܡܬܚܒܠ ܘܡܫܬܪܐ ܡܛܠ ܕܗܿܘ ܡܕܡ ܫܦܝܐ","severity":"caution","text":"The bracketed phrase in the Syriac (from ܕܠܐ to ܫܦܝܐ) appears to be a gloss or explanatory insertion, possibly by a later scribe. It disrupts the syntax and may not be original to the author. The English draft treats it as parenthetical, but its authenticity is uncertain.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܡܢܼܗܘܢ ܟܕ ܡܢܼܗܘܢ' (from the place where it left them) is ambiguous: it may refer to the elements as 'fathers' of the composite, or to a spatial origin. The reading taken follows the English draft's interpretation of a source location.","The bracketed gloss (see caution) may be a later addition; its removal would not alter the main argument."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":33,"ref":"p33","source":"ܘܒܗ ܡܬܼܚܕܬܝܢ ܫܡܿܝܐ ܘܐܪܥܐ ܘܡܬܼܩܛܢܝܼܢ ܘܡܨܛܠܠܝܢ ܘܗܿܘܝܢ ܒܢܝ̈ܢܫܐ ܒܗܿܘ ܚܘܼܕܬܐ ܒܫܘܚܠܦܐ ܪܘܼܚܢܝܐ. ܘܠܐ ܣܟ ܡܼܬܚܒܠܢܐ. ܒܕܡܘܼܬܐ ܕܟܝܿܢܐ ܕܪ̈ܘܼܚܢܐ ܡܠ̈ܝܼܠܐ ܗ݀ܢܘܢ ܕܐܬܥܗܕܢܢ ܡܼܢ ܠܥܼܠ. ܐܝܟܢܐ ܕܢ݀ܬܡܨܐ ܕܢ݀ܬܩܪܒ ܒܝܼܕܥܬܢ ܗܿܝܕܝܢ܆ ܟܕ ܡܬܕܟܝܐ ܘܡܬܼܩܛܢܐ ܘܡܨܛܠܠܐ ܡܼܢ ܟܿܠܗܿ ܗܘܼܠܢܝܘܼܬܐ܆ ܠܡܬܥܢܝܘܼ ܥܡ ܡܪܝܢ ܘܥ݀ܒܘܕܢ. ܘܠܡܼܬܒܣܡܘܼ ܥܡܗ ܒܥܠܡܗ ܪܒܐ ܕܠܐ ܡܼܬܚܙܝܢܐ ܕܠܐ ܥ݀ܒܪ ܘܠܐ ܡܫܼܬܪܐ. ܘܐܦ ܗܿܘ ܥ݀ܠܡܐ ܠܐ ܡܬܼܚܙܝܢܐ ܕܪ̈ܘܚܢܐ ܕܐܝܬ ܗܿܫܐ. ܒܗܿܘ ܚܘܼܕܬܐ ܓܘܢܝܐ. ܐܦ ܗܼܘ ܡܼܬܚܕܬ ܘܡܨܛܠܠ ܝܬܝܪ ܡܼܢ ܕܐܝܼܬܘܗܝ ܗܿܫܐ. ܡܛ݀ܠ ܕܟܿܠܗܿ ܒܪܝܼܬܐ ܕܫܡܝ̈ܢܐ ܘܕܐܪ̈ܥܢܐ. ܠܐ ܡܬܚܙܝ̈ܢܐ ܘܡܬܚܙ̈ܝܢܐ. ܡܬܝܕ̈ܥܢܐ ܘܡܬܪ̈ܓܫܢܐ. ܩܿܢܝܢ ܫܘܼܚܠܦܐ ܡܝܬܪܐ ܝܬܝܼܪ ܡܼܢ ܡܐ ܕܩܿܢܝܢ ܗܘܼܘ ܒܗܿܘ ܚܘܕܬܐ ܓܘܢܝܐ. ܘܟܿܠ ܟܝܿܢܐ ܕܡܠ̈ܝܼܠܐ ܝܬܝܪ ܡܬܼܥܠܐ ܘܡܬܪܡܪܡ ܒܝܼܕܥܬܐ ܕܥܠ ܒܿܪܘܝܗ ܒܗܿܘ ܚܘܼܕܬܐ. ܗܿܝܕܝܢ ܟܿܠܗܘܿܢ ܡܠ̈ܝܼܠܐ ܐܟܚܕܐ. ܐ݀ܡܪ ܐܢܼܐ ܕܝܢ ܟܝ̈ܢܐ ܪ̈ܘܚܢܐ ܟܿܠܗܘܿܢ ܘܬܐܓܡ̈ܐ ܘܛܟܣ̈ܐ ܘܓܘܼܕ̈ܐ ܘܠܓܝܘ̈ܢܐ ܕܠܥܼܠ. ܘܟܿܠܗܘܿܢ ܓܢܼܣ̈ܐ ܘܛܘܼܗ̈ܡܐ ܘܠ̈ܫܢ ܕܒܢܝ̈ܢܫܐ. ܕܗܘܼܘ ܘܕܗܿܘܝܢ ܒܟܿܠܗܿ ܬܒܝܠ. ܕܡܫܬܘܕܥܝܢ ܘܝ݀ܕܥܝܢ ܕܕ ܗܼܘ ܡܪܐ ܘܥ݀ܒܘܕܐ ܘܒܪܘܝܐ ܕܟܿܠܗܘܿܢ. ܘܟܿܠܗܘܿܢ ܠܗ ܡܘܕܝܢ ܘܡܙܕܩܝܼܢ ܬܫܒܘܚܬܐ ܘܣܓܕܬܐ. ܘܟܿܠܗܘܿܢ ܡܣܗܕܝܢ ܘܩܿܥܝܢ ܕܚܕ ܗܼܘ ܡܪܝܐ ܡܠܟܐ ܕܬܫܒܘܿܚܬܐ. ܐܠܐ ܟܿܠܚܕ ܠܦܘܼܬ ܕܘܒܪ̈ܘܗܝ ܕܒܥܿܠܡܐ ܗܿܢܐ. ܡܬܼܦܪܥ ܬܡܿܢ. ܐܝܠܝܢ ܕܦܠܚܼܘ ܛܒ̈ܬܐ ܡܬܼܒܣܡܝܢ ܥܡ ܡܪܗܘܢ. ܘܗܿܘܝܢ ܩܪܝܼܒܝܼܢ ܠܗ. ܘܡܫܡܝܢ ܠܘܥܕܐ ܪܒܘܼܬܗ. ܘܐܝܠܝܢ ܕܣܥܼܪܘ ܒܝܼܫ̈ܬܐ ܟܕ ܚܐܝܼܝܼܢ ܗܘܼܘ ܒܥܿܠܡܐ܆ ܠܫܘܼܢܩܐ ܪܒܐ ܗܘܝܐ ܠܗܘܢ ܚܙܬܗ.","english":"and in it the heavens and the earth are renewed, and are cut and shaded, and become in the elements in that renewal by spiritual change. And it is not at all corrupted. In the likeness of the pure of the rational spirits, which are those that were reminded from eternity. How can it be possible that it approach by knowledge then, when it is purified and cut and shaded from the whole economy, to be occupied with the Lord and Maker, and to be delighted with him in his great world, which is invisible, which does not pass away and is not dissolved. And also that invisible world of the spirits which exists now, in that inner renewal, even it is renewed and shaded more than it is now. Because the whole creation of the heavens and the earths, invisible and visible, known and perceived, undergoes a surpassing change more than what it underwent in that inner renewal. And every nature of rational beings is more raised and exalted by the knowledge of their Creator in that renewal. Then all the rational ones together, I say, all the spiritual natures and orders and arrangements and ranks and legions of the upper world, and all the kinds and species and tongues that are in the elements, which were and are in the whole world, who are known and know that he is the Lord and Maker and Creator of all, and all of them confess to him and offer praise and adoration, and all of them testify and cry out that the Lord is one, the King of glory. But each one according to his ways in this world is rewarded there. Those who have done good are delighted with their Lord, and become near to him, and hear the great promise of his greatness. And those who have done evil, while they were living in the world, a great desolation becomes their portion.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܬܼܚܕܬܝܢ","severity":"info","text":"The verb 'are renewed' (mettḥaddatīn) carries the sense of cyclical restoration, not creation ex nihilo, consistent with the work's cosmological framework.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܡܨܛܠܠܝܢ","severity":"info","text":"'Are shaded' (meṣṭallalīn) likely denotes a process of purification or refinement, possibly through divine light, rather than literal shading.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ܥܠܡܐ ܕܠܐ ܡܬܚܙܝܢܐ","severity":"info","text":"The 'invisible world' (ʿālmā d-lā metḥazyānā) reflects a two-tier cosmology common in Syriac Christian Platonism, distinguishing the material from the spiritual realm.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage concludes a section on cosmic renewal, transitioning to an eschatological judgment scene where rational beings are rewarded or punished according to their deeds.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܪܝܐ ܡܠܟܐ ܕܬܫܒܘܿܚܬܐ","severity":"info","text":"The phrase 'Lord, King of glory' echoes Psalm 24:10 (Peshitta) and liturgical acclamations, reinforcing the monotheistic confession central to the passage.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"The description of spiritual natures and legions of the upper world aligns with later Syriac mystical hierarchies, as seen in works attributed to Dionysius the Areopagite.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'cut and shaded' (ܡܬܼܩܛܢܝܼܢ ܘܡܨܛܠܠܝܢ) may be metaphorical for purification, but the exact physical or metaphysical process is not specified.","The identity of 'the rational spirits' (ܪ̈ܘܼܚܢܐ ܡܠ̈ܝܼܠܐ) is ambiguous: they could be angels, souls, or both."],"confidence":"high","notes":[]},{"i":34,"ref":"p34","source":"ܥܠ ܕܛܠܼܡܘ ܢܦܫܗܘܢ ܒܨܒܝܿܢܗܘܢ. ܘܠܐ ܢܛܼܪܘ ܦܘܼܩܕ̈ܢܘܗܝ. ܟܐܢܐܝܼܬ ܡܬܓܠܙܝܢ ܡܢ ܚܕܘܼܬܐ ܕܒܗ. ܘܟܿܠܗܘܿܢ ܓܒ̈ܐ ܕܙܕ̈ܝܩܐ ܘܕܚܛܝ̈ܐ ܩܿܥܝܢ ܘܐ݀ܡܪܝܢ. ܕܙܕܝܼܩ ܗܼܘ ܡܪܐ ܘܛܒܿ ܬܪܝܨܝܢ\nܕܝܼܢ̈ܘܗܝ. ܡܕܝܢ ܫܪܝܪܐܝܼܬ ܩܿܐܡ ܥ݀ܠܡܐ ܐ̱ܚܪܢܐ ܣܛܪ ܡܼܢ ܗܿܘ ܥ݀ܠܡܐ ܕܪ̈ܘܼܚܢܐ ܕܠܐ ܡܬܼ̇ܙܐ ܘܐܝܼܬܘܗܝ ܗܿܫܐ. ܐܝܟܢܐ ܕܚܘܝܬ݀ ܡܠܼܬܐ ܐܝܟ ܕܒܙܥܘܪ̈ܝܬܐ. ܦܪ̈ܘܫܐ ܕܝܢ ܡܼܢ ܙܥܘܪ̈ܝܬܐ ܡܣܼܬܟܠܝܢ ܣܿܓܝ̈ܐܬܐ. ܗܼܒ ܐܦܬܐ ܠܚܟܝܼܡܐ ܘܬܘܼܒ ܡܬܚܟܡ܀ ܘܒܗܿܠܝܢ ܫܠܡ ܩܦܠܐܘܢ ܕܫܒܥܐ ܒܝܕ ܐܠܗܐ ܕܚܝܠ [ܘܥܕܪ]܀ ܩܦܠܐܘܢ ܕܬܡܢܝܐ ܥܡ ܐܠܗܐ ܕܡܚܟܡ. ܥܠܗܿܝ ܕܐܢ ܟܝ ܩܿܐܡ ܥ݀ܠܡܐ ܐܚܪܢܐ܆ ܐܝܟܢ ܐܝܼܬܘܗܝ ܛܟܣܼܗ. ܘܡܢܘܼ ܢܝܼܫܗ܆ ܘܐܝܿܕܐ ܗܿܝ ܬܫܡܼܫܬܗ ܐܘܟܝܼܬ ܕܘܼܒܪܗ܆ ܐܝܟܢ ܡܼܨܝܐ ܠܦܓܪܢܐ ܚܫܘܼܫܐ ܕܟܕܝܢ ܘܡܥܪܙܠ ܥܡ ܚܫ̈ܝ ܒܣܼܪܐ ܝܩܝܼܪܐ ܘܥܒܝܐ ܘܡܬܼܚܒܠܢܐ. ܕܢܡܠܠ ܘܢܚܘܐ ܥܠ ܡܕܡ ܪܘܼܚܢܝܐ ܘܩܛܝܼܢܐ ܘܠܐ ܡܬܼܚܒܠܢܐ. ܘܐܝܿܟܢܐ ܡܫܼ̣ܚ ܗܘܼܠܢܝܐ܆ ܘܡܪܟܒܐ ܘܡܫܼܬܪܝܢܐ. ܕܢܒܕܩ ܥܠ ܠܐ ܗܘܼܠܢܝܐ. ܘܥܠ ܦܫܝܼܛܐ ܘܠܐ ܡܫܼܬܪܝܢܐ. ܘܙܥܘܼܪ̈ܐ ܘܡܣܝܟܐ ܥܠ ܠܐ ܡܬܼܡܫܚܢܐ ܘܠܐ ܡܣܼܬܝܟܢܐ. ܐܝܟܢ ܡܕܪܟ ܣܘܼܟܠܐ ܕܚܒܝܼܫ ܒܓܘ ܛܝܼܢܗ ܕܓܘܼܫܡܐ ܬܐܛܪܢܝܐ ܕܢܠܦ ܘܢܓܠܐ ܣܬܝܪ̈ܬܐ ܕܟܣܝܘܼ̄ ܕܐܪ̈ܙܐ ܕܚܡܝܼܠܝܢ ܒܒܝܬ ܓܙ̈ܐ ܓܢܝܼ̈ܙܐ ܘܐܚܝܼ̈ܕܐ ܕܐܠܗܘܼܬܐ. ܠܐ ܫܠܝܼܛ ܐܦܠܐ ܡܦܼܣ ܠܡܕ̈ܥܐ ܪ̈ܫܦܝ ܒܐܪ̈ܥܢܝܬܐ ܕܢܬܗܓܘܢ ܒܣܼܦܪ̈ܝ ܪܘܼܚܐ ܘܢܬܪܓܡܘܢ ܠܐ ܫܡܝܼܥ̈ܬܐ ܘܢܦܫܩܘܢ ܠܐ ܡܬܡܠ̈ܠܢܝܬܐ. ܡܿܢܘ ܟܝ ܡܿܨܐܼ ܠܡܦܩ ܡܼܢ ܟܝܿܢܗ ܗܘܼܠܢܝܐ ܘܠܡܥܠ ܠܐܬܪܐ ܫܦܝܐ ܕܪܘܼ̇ܢܘܼܬܐ. ܡܢܘܼ ܡܫܼܟܚ ܠܡܼܬܥܠܝܘ ܡܼܢ ܩܩܠܬܗ ܠܪ̈ܘܡܐ ܠܐ ܡܬܡܼܫܚ̈ܢܐ. ܘܠܡܣܼܩ ܠܛܘܼܪܐ ܪܡܐ ܘܩܕܝܼܫܐ܆ ܕܡܕܝܼܩ ܥܠ ܥ݀ܠܡܐ ܚܼܕܬܐ.","english":"concerning the darkening of their souls by their own will. And they did not keep his commandments. They are painfully cut off from the joy that is in him. And all the orders of the righteous and the sinners stand and say that the Lord is just and good, and his judgments are right. Truly, the other world stands apart from that world of the spirits which is invisible and which exists now. As I have shown, the word is like in brief statements. But the distinctions from the brief statements are understood in many ways. Give heed to the wise man and he will become wise again. And with these, the chapters of the seven are completed by the God of power [and help]. The chapters of the eighth with the God who makes wise. Concerning whether the other world exists, what is its order, and what is its essence, and what is its service or its conduct, how can a corporeal being, which is weary, limited, and bound, together with heavy, thick, and corruptible bodily senses, speak and show concerning something spiritual, subtle, and incorruptible? And how can it be measured, composed, and divided, so as to investigate the immaterial, the simple and undivided, and the limited and finite concerning the immeasurable and infinite? How can the understanding that is enclosed within the boundary of a material body learn and reveal the hidden things of the concealed mysteries of the powers that are hidden and sealed in the secret treasuries of the divinity? It is not permitted nor does it allow the intellects that flash in earthly things to be occupied with the spiritual books and to translate the unheard and to interpret the unspeakable. How then can it go out from its material nature and enter the pure region of the spirits? How can it ascend from its lowliness to the immeasurable heights and go up to the high and holy mountain that looks down upon the new world?","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܩܦܠܐܘܢ ܕܫܒܥܐ ... ܩܦܠܐܘܢ ܕܬܡܢܝܐ","severity":"info","text":"The passage marks a transition: the 'chapters of the seven' conclude, and the 'chapters of the eighth' begin, indicating a structural division in the work.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܥܠܡܐ ܐܚܪܢܐ","severity":"info","text":"The phrase 'other world' (ʿālmā ʾaḥrēnā) is a key term in this cosmology, denoting a distinct spiritual realm separate from the visible world of spirits.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܒܝܬ ܓܙ̈ܐ ܓܢܝܼ̈ܙܐ","severity":"info","text":"The 'hidden treasuries' (bēt gazzē gəniyē) of divinity reflect a common Syriac mystical motif, where divine secrets are stored in inaccessible inner chambers.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܥܕܪ","severity":"caution","text":"The Syriac text includes a bracketed 'and help' (w-ʿedar), which may be a scribal addition or gloss; its authenticity is uncertain.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܛܘܪܐ ܪܡܐ ܘܩܕܝܫܐ","severity":"info","text":"The 'high and holy mountain' evokes the ascent motif in Syriac literature, comparable to the 'mountain of the righteous' in the Cave of Treasures or the ascent of the soul in Evagrian thought.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'God of power' and 'God who makes wise' is ambiguous; they may be epithets for the same divine figure or distinct hypostases.","The phrase 'chapters of the seven' and 'chapters of the eighth' could refer to numbered sections of the work or to symbolic numbers (e.g., seven days of creation, eighth day of resurrection)."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":35,"ref":"p35","source":"ܡܿܢܘܼ ܡܿܨܐܼ ܠܡܼܬܩܛܢܘܼ ܘܠܡܼܨܛܠܠܘ ܡܼܢ ܟܿܠܗܿ ܫܥܝܼܢܘܼܬܐ ܐܪܥܢܝܿܬܐ܆ ܕܢܚܼܙܐ ܠܐܬܪܐ ܫܦܝܐ ܘܕܟܝܐ ܕܠܘ [ܐܬܪܐ ܗܼܘ. ܘܠܕܘܟܬܐ ܕܠܘ] ܕܘܼܟܬܐ ܗܿܝ. ܡܢܘܼ ܕܐܬܼܚܪܪ ܡܼܢ ܟܿܠܗܿ ܝܩܝܼܪܘܼܬܐ ܕܢܿܬܦܿܐ ܘܡܢܬܥ ܠܬܚܬ܆ ܘܩܿܢܼܐ ܓܦ̈ܐ ܕܢܘܼܪܐ ܘܐܒܼܪ̈ܐ ܕܪ̈ܘܼܚܐ܆ ܘܦܼܪܚ ܡܼܬܝܕܥܢܐܝܼܬ. ܘܐܪܚܩ ܡܼܢ ܟܿܠܗܿ ܝܩܝܼܪܘܼܬܐ ܘܥܒܝܘܼܬܐ ܗܘܼܠܢܿܝܬܐ. ܘܫܼܪܐ ܘܫܟܢ ܒܣܘܟ̈ܬܗ ܕܐܝܼܠܢ ܚܝ̈ܐ ܚܼܕ̈ܬܐ ܠܥܠܡܝܼܢܝܐ. ܘܛܥܡ ܡܼܢ ܦܐܪ̈ܘܗܝ ܘܡܦܪܢܣ ܠܟܢܘ̈ܬܗ. ܠܐ ܡܼܨܝܐ ܠܡܿܢ ܕܐܣܝܼܪ ܘܡܦܟܪ ܒܣܘܼܛܡ̈ܝ ܦܓܪܐ܆ ܕܢܗܠܟ ܘܢܡܛܼܐ ܠܐܬܪܐ ܕܪܘܚܢܘܼܬܐ. ܠܐ ܡܼܟܚ ܡܿܢ ܕܝܩܝܼܪ ܘܡܢܬܥ ܒܗܘܼܠܢܝܘܬܐ ܕܢܕܝܩ ܘܢܐܨܕ ܡܚܼܙܐ ܠܥܠܡܐ ܕܡܥܠܝ ܡܼܢ ܪܘܼܚܢܘܼܬܐ. ܐܟܡܐ ܕܡܥܠܝ ܥ݀ܠܡܐ ܕܪ̈ܘܼܚܢܐ ܡܼܢ ܥܠܿܡܐ ܕܦܓܪ̈ܢܐ. ܠܐ ܡܕܪܟ ܪܥܝܿܢܐ ܕܚܫܼܘܟ ܘܡܥܡܛ ܡܼܢ ܥܪ̈ܦܠܝ ܥܿܠܡܐ ܕܠܘܼܚܐ܆ ܠܡܼܬܚܫܒܘܼ ܥܠ ܫܦܝܘܼܬܐ ܓܡܝܼܪܬܐ ܘܕܟܝܘܼܬܐ ܙܗܝܼܬܐ ܘܒܗܝܼܠܘܼܬܐ ܡܫܡܠܝܬܐ.. ܟܿܠܢ ܐܚ̈ܝ ܦܪ̈ܘܫܐ ܐܝܠܝܢ ܕܒܛܝܼܠ ܥܠ ܝܕܥܬܐ ܕܫܪܪܐ. ܐܝܠܝܢ\nܕܒܿܥܝܢ ܚܝ̈ܐ ܫܪ̈ܝܪܐ ܕܢܦܫ̈ܬܗܘܢ. ܐܝܠܝܢ ܕܝ݀ܨܦܝܢ ܥܠ ܕܘܼܟܝ ܠܼܒ̈ܘܬܗܘܿܢ ܘܡܬܪܓܪܓܝܢ ܠܡܚܼܙܐ ܠܡܪܗܘܢ. ܐܝܟ ܕܡܼܨܝܐ ܠܒܪܢܫܐ ܥܒܝ:ܕܐ ܠܡܚܼܙܐ ܠܐܠܗܐ ܥ݀ܒܘܕܐ. ܕܨܿܒܝܢ ܠܡܼܬܩܪܒܘ ܠܛܘܪܗ ܩܕܝܫܐ ܘܡܠܣܼܩ ܠܪܘܡܐ ܕܩܘܼܕܫܗ. ܘܠܡܫܼܬܘܙܒܘ ܡܼܢ ܟܿܠܗܝܢ ܚܝ̈ܘܬܐ ܚܒ̈ܠܬܐ ܚܘܼܫ̈ܒܐ ܫܟܝܼܪ̈ܐ ܘܚܫ̈ܐ ܒܝܼܫ̈ܐ. ܐܝܠܝܢ ܕܚܘܝܼܚܝܢ ܘܠܗܝܼܩܝܢ ܘܡܛܝܒܝܼܢ ܠܡܐܙܠ ܠܡܕܝܢܬ ܥܠܝܿܬܐ. ܘܠܡܚܼܙܐ ܠܒܐܪܬ݀ ܩܘܼܕ̈ܫܐ [ܐܝܟܐ ܕܫܪܐ ܡܠܟܘܬܐ ܡܪܢܝܬ. ܘܠܡܫܼܡܥ ܡ̈ܠܐ] ܕܠܐ ܡܬܼܡܠܠܝܢ. ܠ̈ܫܢܐ ܠܐ ܡܬܼܬܪܓܡܝܢ ܐ̱ܪ̈ܙܐ ܠܕܐ ܡܼܬܦܫܩܝܢ. ܫܪ̈ܒܐ ܘܝܘܼܥܪ̈ܢܐ ܘܬܕܡܪ̈ܬܐ ܕܠܐ ܡܬܕܪ̈ܟܢ.","english":"What can be cut off and overshadowed from all this earthly commotion? He who sees the pure and clean place which is not a place, and the location which is not a location. He who is freed from all the heaviness that falls and sinks downward, and stands on the wings of the air and the pinions of the winds, and flies intellectually. And he distances himself from all material heaviness and thickness. And he dwells and rests in the branches of the tree of new life, eternal. And he tastes its fruits and spreads out its branches. He who is bound and enslaved by the fetters of the body cannot walk and arrive at the place of spirituality. He who is heavy and sinks in the materiality that is crushed and squeezed cannot see the world that is higher than spirituality. As much as the world of spirits is higher than the world of bodies. The earthly one who is dark and obscured by the clouds of the world of matter cannot think about perfect clarity and shining purity and complete radiance. All the discerning brothers who are diligent in the knowledge of the truth, who seek the true life of their souls, who are zealous for the purity of their hearts and yearn to see their Lord, as it is possible for a human being to see God the Creator. Who desire to approach his holy mountain and ascend to the height of his holiness. And to be saved from all destructive beasts, drunken thoughts, and evil cares. Who are alive, vigilant, and prepared to go to the high city. And to see the holy land [where the royal dominion dwells. And to hear words] that are not spoken, languages that are not translated, mysteries that are not interpreted, genealogies, instructions, and wonders that are not comprehended.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage contrasts the spiritual realm with the material, describing liberation from bodily fetters to attain a pure, intellectual vision.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܪܘܼܚܢܘܼܬܐ","severity":"info","text":"The Syriac term rūḥānūṯā (spirituality) is used to denote the immaterial realm, distinct from the material world (ʿālmā d-pagrānē).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage employs a series of antithetical parallelisms contrasting the bound and the free, the heavy and the light, the dark and the pure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The imagery of wings, air, and flight reflects a common Syriac ascetic trope for spiritual transcendence, found in works like those of Pseudo-Macarius.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܝܼܠܢ ܚܝ̈ܐ ܚܼܕ̈ܬܐ","severity":"info","text":"The 'tree of new life' echoes the biblical tree of life (Gen 2:9) and the Pauline 'new life' in Christ (Rom 6:4), but is not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains a lacuna indicated by brackets; the English draft supplies conjectural text for the missing portion.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܐܬܪܐ ܕܪܘܚܢܘܼܬܐ' (place of spirituality) may be read as a specific location or a state of being; the translation opts for a spatial metaphor.","The identity of the 'discerning brothers' is not specified; they may refer to a monastic community or a general readership."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":36,"ref":"p36","source":"ܬܘܿ ܟܿܠܢ ܢܿܦܘܿܩ ܡܼܢ ܦܓܪܐ. ܘܢ݀ܫܠܚ ܠܥܒܝܘܼܬܐ ܕܓܘܫܡܐ. ܘܢܪܚܼܩ ܘܢ݀ܣܩ ܘܢܬܼܥܠܐ ܡܼܢ ܟܿܠܗ ܗܘܼܠܢܝܘܼܬܐ ܕܒܣܼܪܐ. ܘܢܕܟܐ ܪ̈ܓܫܝܢ ܘܢܩܕܫ ܗܕ̈ܡܝܢ. ܘܢܿܨܠܠ ܚܘܼܫ̈ܒܝܢ. ܘܢܬܚܕܬ ܒܪܘܼܚܐ. ܘܢܙܕܗܐ ܒܢܦܫܐ. ܘܢ݀ܬܓܡܪ ܒܝܕܥܬܐ. ܘܟܿܠ ܟܘܿܠܢܐܝܬ ܠܐ ܢܿܫܒܘܩ ܒܢ ܡܢܿܬܐ ܡܕܡ ܡܼܢ ܐܪ̈ܥܢܝܬܐ. ܐܠܐ ܕܠܥܼܠ ܢܒܼܥܐ. ܕܠܥܼܠ ܢ݀ܬܪܥܐ. ܠܥܼܠ ܢܿܣܩ. ܘܠܥܼܠ ܡܼܢ ܟܿܠ ܚܘܼܫܒܐ ܘܪܦܼܬܐ ܘܙܘܥܐ ܢܿܗܘܐ. ܐܝܿܟܢ ܕܢ݀ܫܟܚ ܘܢ݀ܬܡܨܐ ܘܢܕܪܟ ܐܦܢ ܩܠܝܼܠ ܘܣܿܓܝܼ ܒܨܝܼܪܐܝܬ ܘܒܗܘܼܪܐܝܼܬ ܕܥܠ ܥ݀ܠܡܐ ܕܥܬܝܕ ܢܡܠܠ. ܘܢܚܘܐ ܘܢ݀ܫܡܥ ܘܢܣܼܬܿܟܠ. ܟܕ ܓܥܿܝܢܢ ܘܡܬܼܟܫܦܝܼܢܢ ܠܡܪܢ ܛܒܿܐ ܘܐܠܗܢ ܒܣܝܼܡܐ ܘܡܪܚܡܢܐ ܘܪܚܿܡ ܒܢܝ̈ܢܫܐ. ܕܢܦܼܬܚ ܥܝ̈ܢܝ ܠܒ̈ܘܬܢ. ܘܢܢܗܪ ܚܘܼܫ̈ܒܝܢ ܘܢܕܟܐ ܪܥܝܢܢ܆ ܐܝܿܟܢܐ ܕܢܿܬܡܨܐ ܠܡܕܪܟܘܼ ܣܘܼܟ̈ܠܐ ܪ̈ܘܼܚܢܐ ܡܒܕ̈ܩܝ ܥܠ ܟܣܝ̈ܬܐ ܘܓܢܝܼܙ̈ܬܐ ܘܐ̱ܪ̈ܙܐ ܫܒ̈ܝܼܚܐ ܕܥܿܠܡܗ ܚܼܕܬܐ ܟܕ ܐܡܿܪܝܢܢ܀ ܡܪܐ ܛܒܿܐ ܘܒܪܘܼܝܐ ܥܬܝܼܪܐ ܘܥܒܘܕܐ ܚܟܝܼ̱ܐ. ܐܝܼܬܝܐ ܡܬܘܡܝܐ ܕܡܼܢ ܥܿܠܡ. ܘܡܠܟ ܡ̈ܠܟܐ ܕܠܥܿܠܡܝܢ. ܐܠܗ ܐ̈ܠܗܝܢ ܘܡܪܐ ܡܪ̈ܘܢ. ܝܿܗܒ ܫܘܼܠܛܢܐ ܘܚܝܠܐ ܘܚܟܼܡܬܐ ܘܝܼܕܥܬܐ ܫܪܝܼܪܬܐ. ܐܢ̱ܬ ܗܼܘ ܕܡܼܢ ܥܿܠܡ ܘܐܡܝܼܢܐܝܬ ܘܠܥܿܠܡܝܢ. ܠܝܬ ܠܥܼܠ ܡܼܢܟ ܘܠܐ ܠܒܪ ܡܢܼܟ. ܘܠܐ ܣܛܪ ܡܢܼܟ. ܡܢܼܟ ܐܝܬܘܗܝ ܟܿܠ. ܘܒܟ ܩܿܐܡ ܟܿܠ. ܘܒܐܝܼܕ̈ܝܟ ܐܝܼܬܘ̄ ܟܿܠ. ܒܢ ܐܝܬܝܟ ܘܚܢܢ ܒܟ. ܘܟܿܣܝܼܬ ܡܼܢܢ ܒܝܕ ܚܫ̈ܝܢ ܠܐ ܟܝ̈ܢܝܐ ܒܢ̈ܬ ܬܪܥܝܬ݀ ܗܘܢ̈ܝܢ ܡܼܢ ܚܙܬܟ ܘܝܕܥܬܟ ܘܬܗܼܪܐ ܕܒܟ. ܐܢܬ ܡܪܢ ܡܪܐ ܟܿܠ ܕܗܼܘ ܐܝܼܬܘܗܝ ܘܗܿܘܐ. ܕܡܼܬܚܙܐ ܘܡܬܝܼܕܥ ܘܐܝܼܬܘܗܝ. ܗܼܒ ܘܫܟܢ ܠܢ ܥܒܼ̈ܕܝܟ ܒܪܝܼܬܟ ܘܥܒܕ ܐܝܼܕ̈ܝܟ܆ ܝܕܥܬܐ ܕܫܪܪܐ ܘܢܘܼܗܪܐ ܕܚܟܡܼܬܐ ܪܘܼܚܢܝܿܬܐ.","english":"He goes out from the body, casts off the thickness of the flesh, withdraws, ascends, and is lifted away from all that material commotion of the flesh. He purifies the senses, sanctifies the members, refines the thoughts, is renewed in spirit, trembles in soul, and is perfected in knowledge. And altogether he leaves behind in himself no remnant of anything earthly, but seeks what is above, what is beyond the door, ascends above, and is above every thought, every tremor, and every motion, as he is able, is empowered, and attains even a little, and much in a small and luminous way, of the world that is to come, and speaks, shows, hears, and understands, while they groan and yearn for the Lord of goodness, the gentle and merciful God, the lover of the righteous, that he might open the eyes of their hearts, illuminate their thoughts, and purify their minds, so that they might be able to attain spiritual understandings that investigate hidden, concealed, and glorious mysteries of his new world, while they say: Lord of goodness, rich Creator, wise Maker, eternal Being who is with the world, King of kings of the worlds, God of gods, Lord of lords, giver of authority, power, wisdom, and true knowledge. You are the one who is with the world, eternally and for all worlds. There is nothing above you, nor outside you, nor apart from you. In you is everything, and by you everything stands, and in your hands everything exists. In you is your being, and life is in you, and it is hidden from you by means of veils that are not natural, within the thoughts of beings that see you, know you, and the light that is in you. You are the Lord, Lord of all that is and becomes, that is seen, known, and exists. Give and grant to your servants, your creation, the work of your hands, the knowledge of truth and the light of spiritual wisdom.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܘܢܕܟܐ ܪ̈ܓܫܝܢ","severity":"info","text":"The phrase 'purifies the senses' (w-dakkē regšē) reflects a technical ascetical usage: the 'senses' (regšē) are the five physical senses that must be cleansed for spiritual perception.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܘܢܬܚܕܬ ܒܪܘܼܚܐ","severity":"info","text":"'Is renewed in spirit' (w-etḥaddat b-rūḥā) uses the Ethpaal of ḥdt, a key term for spiritual regeneration, distinct from mere moral reform.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܪܐ ܛܒܿܐ ܘܒܪܘܼܝܐ ܥܬܝܼܪܐ","severity":"info","text":"The epithets 'Lord of goodness, rich Creator' echo the Syriac liturgical tradition of divine attributes, reminiscent of the Anaphora of Addai and Mari, but no direct biblical citation is present.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܘܢܙܕܗܐ ܒܢܦܫܐ","severity":"info","text":"'Trembles in soul' (w-ezdhē b-nafšē) evokes the Syriac mystical concept of trembling (zdhā) as a sign of awe before the divine, common in Evagrian and later Syriac ascetical literature.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"passage","severity":"info","text":"The passage moves from an ascetical description of detachment (lines 1–6) to a prayerful address to God (lines 7–14), marking a shift from third-person narration to second-person invocation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܢܬܡܨܐ ܘܢܕܪܟ ܐܦܢ ܩܠܝܼܠ","severity":"caution","text":"The phrase 'is able, is empowered, and attains even a little' is textually uncertain: the Syriac ܘܢܬܡܨܐ may be a scribal error for ܘܡܬܡܨܐ (and is empowered) or a conflation; the sense of gradual attainment is clear but the exact verbal form is ambiguous.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܘܢܬܡܨܐ' could be read as a separate verb or as part of a compound; the translation 'is empowered' follows the context of spiritual ascent.","The identity of 'they' in 'while they groan and yearn' is ambiguous: it may refer to the purified souls or to the readers/hearers of the text."],"confidence":"high","notes":[]},{"i":37,"ref":"p37","source":"ܘܠܒܐ ܕܟܝܐ ܘܡܕܥܐ ܙܗܝܐ ܘܩܕܝܼܫܐ. ܐܝܟܢܐ ܕܢܿܕܥ ܘܢܿܪܓܫ ܒܥܿܠܡܟ ܚܼܕܬܐ. ܕܥܬܝܼܕ ܐܢܬ ܕܬܘܪܬ ܠܟܿܠܗܘܿܢ ܢ݀ܛܪ̈ܝ ܦܘܼܩܕ̈ܢܝܟ. ܘܥܿܒܕ̈ܝ ܨܒܝܿܢܟ. ܘܓܿܡܪ̈ܝ ܢܿܡܘܼܣ̈ܝܟ. ܐܝܟܐ ܕܒܿܛܠ ܟܿܠ ܪܝܼܫ ܘܫܘܼܠܛܢ. ܘܥܒܕ ܟܿܠ ܐܘܚܕܢ. ܘܚܕ ܗܼܘ ܒܠܚܘܼܕܘܗܝ ܡܪܐ ܕܫܡܝ̈ܢܐ ܘܕܐܪ̈ܥܢܝܐ. ܐܝܟܐ ܕܫܿܪܝܐ ܫܟܝܼܢܬܐ ܡܪܢܝܿܝܬܐ. ܐܝܟܐ ܕܡܡܠܟܐ ܡܠܟܘܬܐ ܐܠܗܿܝܬܐ. ܐܝܟܐ ܕܡܬܓܠܝܐ ܟܐܢܘܼܬܐ ܥܙܝܼܙܬܐ. ܐܝܟܐ ܕܗܼܝ ܒܠܚܘܼܕܝܗܿ ܡܣܬܓܕܐ ܘܡܫܼܬܒܚܐ ܘܡܬܼܪܡܪܡܐ ܐܝܼܬܘܼܬܐ\nܡܬܘܼܡܝܬܐ ܘܥܠܡܝܼܢܝܿܬܐ. ܡܼܢ ܟܿܠܗܘܿܢ ܒܪ̈ܝܐ ܘܥܒܝܼܕ̈ܐ ܡܼܬܝܕܥ̈ܢܐ ܘܡܬܪ̈ܓܫܢܐ ܘܒܪ̈ܝܬܐ ܟܿܠܗܝܢ. ܛܒܿ ܣܿܓܝܼ ܘܠܥܼܠ ܡܼܢ ܡܠܼܬܐ ܐܥܬܪܗ ܠܓܢܼܣܐ ܐ̱ܢܫܝܐ ܒܫܘܼܟ̈ܢܐ ܘܡܘܗܒ̈ܬܐ ܪ̈ܘܪܒܬܐ ܥܕܡܐ ܠܐܝܟܐ ܕܥܒܼܕܗ ܒܨܠܡܗ ܘܒܕܡܘܼܬܗ. ܐܘ̃ ܠܬܼܗܪܐ ܪܒܐ ܕܠܐ ܡܼܬܡܠܠ. ܐ̱ܪܙܐ ܬܗܝܼܪܐ ܕܠܐ ܡܼܬܦܫܩ. ܕܢܗܼܘܐ ܥܒܼܕܐ ܥܒܝܼܕܐ ܒܪܝܐ ܓܒܝܼܠ ܡܼܢ ܛܝܼܢܐ܆ ܒܕܡܘܼܬ ܡܪܐ ܘܥܒܘܕܐ ܘܒܪܘܝܐ ܘܡܬܩܢܢܐ. ܐܝܼܬܘ̄ ܕܝܢ ܒܨܠܡܗ ܕܒܪܘܝܐ ܘܥܒܘܕܐ ܗܼܘ ܒܪܝܐ ܘܥܒܝܼܕܐ. ܒܝܕ ܗܘܢܐ ܗܿܢܐ ܪܒܐ ܘܬܗܝܼܪܐ ܕܣܼܡ ܒܗ ܡܪܐ ܛܒܿܐ ܚܟܝܼܡܐ. ܕܒܕܡܘܼܬ ܡܪܗ ܘܒܪܘܝܗ ܠܐ ܡܬܼܦܫܩ ܘܠܐ ܡܣܼܬܝܟ ܘܠܐ ܡܬܕܪܟ ܘܠܐ ܡܬܼܡܫܚ. ܪܘܝܼܚ ܡܼܢ ܥܿܠܡܐ. ܪܒ ܡܼܢ ܝܡܐ. ܪܡ ܡܼܢ ܟܿܠܗܘܿܢ ܫܡ̈ܝܐ. ܥܡܝܼܩ ܠܬܚܬ ܡܼܢ ܥܘܼܡ̈ܩܐ ܬܚ̈ܬܝܐ. ܢܗܝܪ ܡܼܢ ܫܡܼܫܐ. ܩܠܝܼܠ ܡܼܢ ܥܠܥܠܐ. ܪܗܝܼܒ ܡܼܢ ܪܘܼܚܐ. ܡܣܪܗܒ ܡܼܢ ܒܪܩܐ. ܠܐ ܡܣܝܟܐ ܠܗ ܟܿܠܗܿ ܒܪܝܬܐ. ܠܐ ܥ݀ܪܐ ܠܗ ܟܿܠܗ ܥܿܠܡܐ. ܠܐ ܡܬܬܚܕ ܠܐ ܡܬܠܒܟ ܠܐ ܡܬܐܣܪ ܠܐ ܡܼܬܡܫܚ. ܠܐ ܡܬܼܦܚ ܐܠܐ ܒܒܿܪܘܝܗ ܒܠܚܘܕ. ܕܐܝܬܘ̄ ܒܨܠܡܗ ܘܠܗ ܕ݀ܡܐ ܒܗܿܢܐ ܟܝܿܢܐ ܬܗܝܼܪܐ ܘܪܘܼܚܢܐ ܘܕܡܿܐ ܠܐܠܗܐ.","english":"and a pure heart, and a radiant and holy mind, so that you may know and perceive in your new world, which is prepared for you to fulfill all the orders of your commands, the works of your will, and the completions of your laws, where every beginning and authority ceases, and every bond is undone, and he alone is the Lord of the heavens and the earth, where the lordly dwelling abides, where the divine kingdom reigns, where the mighty priesthood is revealed, where that alone is worshipped, praised, and exalted: the eternal and everlasting essence, with all creatures and works, known and perceived, and all creation. Very much and above, with the word, he enriched the human race with gifts and great endowments, even to the point where he made him in his image and likeness. Or to the great wonder that cannot be spoken, the hidden mystery that cannot be interpreted, that a created work, a creature, a formed being, with a seal, in the likeness of the Lord and maker and creator and establisher, exists in the image of the creator and maker, yet is a creature and a work. Through this great and hidden wonder, which the good and wise Lord placed in him, that in the likeness of his Lord and creator, it cannot be interpreted, nor limited, nor comprehended, nor measured. It is wider than the world, greater than the sea, higher than all the heavens, deeper than the lower depths, brighter than the sun, swifter than the wind, more powerful than the spirit, more rapid than lightning. All creation cannot contain it, the entire world cannot encompass it. It is not grasped, not confused, not bound, not measured, not expanded except by its creator alone, who exists in his image and resembles him in this hidden and spiritual nature, and is like God.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܝܼܬܘܼܬܐ ܡܬܘܼܡܝܬܐ ܘܥܠܡܝܼܢܝܿܬܐ","severity":"info","text":"The phrase 'eternal and everlasting essence' (ܐܝܼܬܘܼܬܐ ܡܬܘܼܡܝܬܐ ܘܥܠܡܝܼܢܝܿܬܐ) is a key theological term in Syriac, denoting the divine substance as timeless and perpetual, distinct from created being.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܨܠܡܗ ܘܒܕܡܘܼܬܗ","severity":"info","text":"The phrase 'in his image and likeness' (ܒܨܠܡܗ ܘܒܕܡܘܼܬܗ) echoes Genesis 1:26 (Peshitta), where humanity is created in God's image, a foundational motif for the anthropology of this passage.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܟܐܢܘܼܬܐ ܥܙܝܼܙܬܐ","severity":"info","text":"The 'mighty priesthood' (ܟܐܢܘܼܬܐ ܥܙܝܼܙܬܐ) reflects Syriac Christian emphasis on Christ's priestly role and the liturgical hierarchy, possibly alluding to the heavenly liturgy tradition in works like the Liturgy of St. James.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܐܝܟܐ ܕ... ܐܝܟܐ ܕ... ܐܝܟܐ ܕ...","severity":"info","text":"The passage uses an anaphoric series of 'where' clauses (ܐܝܟܐ ܕ) to build a rhetorical ascent from the cessation of earthly authority to the revelation of the divine essence, a common homiletic device in Syriac literature.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܪܘܝܼܚ ܡܼܢ ܥܿܠܡܐ... ܪܗܝܼܒ ܡܼܢ ܪܘܼܚܐ","severity":"info","text":"The series of comparative adjectives (wider than the world, etc.) parallels the 'via negativa' descriptions of God in Pseudo-Dionysius the Areopagite, though here applied to the human soul's divine likeness, not God directly.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܨܠܡܗ ܕܒܪܘܝܐ ܘܥܒܘܕܐ","severity":"caution","text":"The phrase 'in the image of the creator and maker' (ܒܨܠܡܗ ܕܒܪܘܝܐ ܘܥܒܘܕܐ) is textually ambiguous: the Syriac could be read as the human existing in the image of the creator, or the creator's image being the creator himself; the translation opts for the former, but the syntax allows the latter.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'it' in the final comparisons (wider than the world, etc.) is ambiguous: it could be the human soul in its divine likeness, or the hidden mystery itself; the translation takes it as the soul, but the Syriac allows both.","The phrase 'ܒܨܠܡܗ ܕܒܪܘܝܐ ܘܥܒܘܕܐ' may be read as 'in the image of the creator and maker' (objective genitive) or 'in the image that is the creator and maker' (apposition); the translation adopts the former."],"confidence":"high","notes":[]},{"i":38,"ref":"p38","source":"ܕܣܡ ܒܢ ܒܪܘܝܐ ܕܥܒܕܢ ܒܨܠܡܗ. ܒܗ ܗܿܐ ܣܿܠܩܝܼܢܢ ܘܡܡܪܚܝܼܢܢ ܠܡܥܩܒܘܼ ܘܠܡܒܼܥܐ ܘܠܡܬܪܥܝܘܼ ܗܿܠܝܢ ܕܠܥܼܠ ܡܼܢܢ. ܘܗܿܠܝܢ ܕܟܣ̈ܝܢ ܘܓܢܝܼܙܢ ܘܣܬܝܪ̈ܢ. ܡܼܢ ܡܕ̈ܥܝܢ ܘܚܘܼܫ̈ܒܝܢ ܘܡܛ݀ܠ ܕܥܒܝܼܕ ܒܨܠܼܡ ܡܪܝܗ. ܘܡܙܝܢ ܘܡܚܙܩ ܒܗܿܢ ܫܡܐ ܡܪܢܝܐ ܘܕܡܘܬܐ ܐܠܗܝܬܐ ܕܐܝܼܬܘܼܬܐ ܡܬܘܡܝܬܐ. ܗܿܐ ܛ݀ܐܣ ܘܡܬܬܪܝܼܡ. ܦܿܪܚ ܘܡܬܟܪܟ ܒܟܿܠܦܢܝ̈ܢ ܘܒܟܿܠ ܥܡܡ̈ܝܢ. ܣܿܠܩ ܘܡܬܼܥܠܐ ܠܥܼܠ ܡܼܢ ܟܿܠ ܪ̈ܘܡܝܼܢ ܘܡܼܬܡܛܐ ܠܟܿܠ ܥܿܠܡܝܢ ܘܡܐܨܕ ܒܟܿܠ ܣܘܦ̈ܝܢ. ܡܬܼܥܢܐ ܘܕܪܫ ܥܡ ܟܿܠ ܡܠܟܘ̈ܢ ܘܫܘܼܠܛܢ ܘܡܪ̈ܘܢ. ܡܛ݀ܠ ܕܨܠܡܗܿ ܗܼܘ ܪܒܐ ܕܐܝܼܬܘܼܬܐ. ܡܡܪܚ ܘܠܐ ܡܼܬܬܟܼܣ. ܣܿܠܩ ܘܡܼܬܥܠܐ ܘܠܐ ܡܼܬܟܠܐ. ܡܥܩܒ ܘܡܒܚܢ ܘܠܐ ܡܬܼܥܨܐ. ܒܿܥܐ ܘܡܫܼܟܚ ܫܿܐܠ ܘܢ݀ܣܒ. ܘܥܒܪ ܒܚܐܦܗ ܠܐ ܡܬܥܘܟܢܐ. ܘܒܪܗܛܗ ܩܠܝܼܠ ܡܼܢ ܒܪܩܐ ܥܕܡܐ ܕܡܼܬܡܢܥ ܠܘܥܕܡܐ ܕܫܟܝܼܢܬܐ ܡܪܢܝܬܐ ܕܐܝܼܬܘܼܬܐ ܡܬܘܼܡܝܬܐ ܕܒܪܬܗ ܒܨܠܡܗܿ ܘܕܡܘܼܬܗܿ. ܘܫܟܢܬ݀ ܠܗ ܗܿܢܐ ܫܘܼܠܛܢܐ ܪܒܐ ܘܠܒܝܼܒܘܬܐ ܡܬܗܪܬ݀ ܥܠ̈ܡܐ. ܘܡܩܝܼܡܬ݀ ܒܒܘܼܠܗܝܐ ܠܚܝܠ̈ܘܬܐ ܕܠܐ ܓܫܘܼܡ ܕܫܡܝ̈ܢܐ ܟܕ ܚܿܙܝܢ ܠܥܒܼܕܐ ܥܒܝܼܕܐ ܫܿܪܐܼ ܒܩܘܼܠܥܐ ܕܫܘܼܪ ܘܣܠܼܩ ܠܥܼܠ ܡܼܢ ܪ̈ܘܡܝܗܘܢ. ܘܥܒܼܪ ܥܠ ܟܿܠܗܘܢ [ܬܓܡ̈ܝܗܘܢ ܘܐܬܥܠܝ ܠܥܠ ܡܼܢ ܟܠܗܘܢ] ܛܟܼܣ̈ܝܗܘܢ. ܘܠܐ ܢܚ ܘܠܐ ܫܟܢ ܘܠܐ ܐܬܼܟܠܝܼ ܡܼܢ ܚܐܦܐ ܕܪܗܛܗ. ܩܠܝܼܠ ܡܼܢ ܒܪܩܐ ܥܕܡܐ ܕܡܢܥ ܠܘܥܕܐ ܕܣܟܐ ܡܣܝܟ ܟܿܠ ܒܠܐ ܡܣܝܟܘܼܬܗ. ܬܡܿܢ ܐܬܼܩܦܝܬ݀ ܐܠܼܦܗ ܕܗܘܢܐ ܨܿܠܡ ܡܪܗ. ܒܠܡܐܢܗܿ ܡܫܝܢܐ ܕܡܪܘܬܐ. ܡܪܬ݀ ܟܿܠܥܿܠܡܝܢ. ܥܠ ܠܡܕܝܢܬ݀ ܡܠܟܘܼܬܐ ܡܪܐܢܿܝܬܐ. ܡܼܛܐ ܠܒܐܪܬ݀ ܥܿܠܡ ܐܚܝܼܕܬ݀ ܟ݀ܠܥ̈ܠܡܝܢ. ܐܬܓܘܝܼ ܠܒܝܬ ܓܙ̈ܐ ܡ̈ܠܟܝܐ\nܕܡܒܘܥ ܟܝܿܢܗ. ܐܫܼܬܘܝܼ ܠܡܥܼܠ ܠܩܝܛܘܢ ܡܠܟܐ ܕܡܼܢ ܥܿܠܡ.","english":"who placed in the creator who made him in his image. In him, he ascends and expands to pursue and seek and contemplate those things that are above the world, and those that are hidden, concealed, and secret. With intellects and thoughts, because he is made in the image of his Lord. And he is adorned and strengthened by that divine name and likeness of the eternal substance. He flies and is raised up. He soars and revolves in all regions and among all peoples. He ascends and is exalted above all heights and reaches all worlds and touches all ends. He converses and disputes with all kingdoms, authorities, and rulers. Because his image is the great one of substance. He expands and is not confined. He ascends and is exalted and is not hindered. He pursues and investigates and is not obstructed. He seeks and finds, asks and receives. And he passes with his step unhindered, and his running is swifter than lightning until he reaches the limit of the eternal dwelling of the lordly substance of the eternal being, which is his daughter in her image and likeness. And she found this great authority and heroic power, astonishing the worlds. And she established in astonishment the incorporeal powers of the heavens, when they saw the work accomplished. He began at the rampart of the wall and ascended above their heights. And he passed over all their orders and was exalted above all their arrangements. And he did not rest, nor stop, nor was he hindered from the swiftness of his running. Swifter than lightning until he reached the limit of the end that ends all without end. There, the creator of the one who became the image of his Lord was fixed. In her fullness, the Messiah of lordship. The Lord of all worlds. He entered the city of the lordly kingdom. He reached the eternal world that holds all worlds. He entered the royal treasury of the source of his being. He was given to enter the inner chamber of the king who is above the world.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܐܝܼܬܘܼܬܐ ܡܬܘܡܝܬܐ","severity":"info","text":"The phrase 'eternal substance' (or 'eternal being') is a key ontological term in this work, denoting the highest divine reality from which all else emanates.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܒܨܠܡܗ","severity":"info","text":"The phrase 'in his image' (bṣalmēh) echoes the biblical language of humanity made in God's image (Gen 1:26-27), but here applied to the created being's ascent and divinization.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܨܠܡ ܡܪܝܗ","severity":"info","text":"The phrase 'in the image of his Lord' alludes to Genesis 1:26-27, where humanity is created in God's image, but here it is extended to describe the creature's capacity for divine ascent.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܡܫܝܢܐ ܕܡܪܘܬܐ","severity":"info","text":"The title 'Messiah of lordship' (Mšīḥā d-mārūṯā) is unusual; it may reflect a Christological emphasis within a mystical or theurgical framework, possibly linked to Syriac traditions of the 'Lord of all worlds'.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"passage 38","severity":"info","text":"This passage continues the narrative of the soul's ascent, moving from the created being's expansion and flight to its entry into the divine treasury and inner chamber, marking a climax in the visionary sequence.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܒܪܬܗ ܒܨܠܡܗܿ ܘܕܡܘܼܬܗܿ","severity":"caution","text":"The phrase 'his daughter in her image and likeness' is ambiguous: it may refer to the eternal substance as a feminine hypostasis or to a secondary emanation; the grammar allows either reading.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'his daughter' (brth) is unclear: it could be the eternal substance personified as a feminine principle, or a distinct hypostasis.","The relationship between the 'creator' and the 'one who became the image of his Lord' is syntactically ambiguous; the text may describe a fixed point in the ascent or a final union."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":39,"ref":"p39","source":"ܩܡ ܩܕܡ ܡܘܬܒܐ ܕܐܚܝܼܕ ܟܿܠ ܫܘܼܠܛܢ. ܘܐܬܼܩܪܒ ܟܕ ܣܿܓܝܼ. ܐܨܕ ܟܕ ܪܥܿܐ. ܐܬܼܒܩܝܼ ܒܟܘܼܪܣܝܐ ܡܫܒܚܐ ܕܡܠܟ ܡܠ̈ܟܐ. ܓܢܝܼܙ ܡܼܢ ܟܿܠ ܗܘܢ̈ܝܢ ܕܫܡܝ̈ܢܐ ܘܕܐܪ̈ܥܢܝܐ. ܐܘܕܝܼ ܘܫܒܚ ܩܠܣ ܘܪܡܪܡ. ܒܪܟ ܘܗܠܠ. ܟܕ ܡܝܒܒ ܘܩ݀ܥܐ ܒܦܘܼܡܐ ܠܐ ܓܫܝܼܡܐ. ܘܡܙܥܼܩ ܒܠܫܢܐ ܠܐ ܒܣܼܪܢܐ. ܕܡܐ ܡܫܒܚ ܫܡܟ ܡܪܢ. ܘܬܡܝܼܗܝܢ ܥܒܿܕ̈ܝܟ ܠܐ ܡܬܼܕܪ̈ܟܢܐ. ܫܘܼܒܚܐ ܠܐܝܼܬܘܼܬܟ ܣܓܕܬܐ ܠܡܪܘܬܟ. ܬܘܕܝܼܬܐ ܠܐܠܗܘܼܬܟ. ܕܐܝܿܟܢ ܒܪܝܬܢܝ ܘܬܼܩܢܼܬܢܝ ܒܦܓܪܐ ܙܥܘܿܪܐ ܘܡܣܝܟܐ ܕܬܠܬ ܐܡܝ̈ܝܢ. ܠܝ ܕܠܐ ܣܝܟܢܝ ܥ݀ܠܡܐ ܘܟܿܠܗܝܢ ܒܪ̈ܝܬܐ. ܘܐܝܟܢܐ ܕܠܐ ܚܣܡ ܝܩܪܬܢܝ ܘܐܘܪܒܬܢܝ ܥܕܡܐ ܠܐܝܟܐ ܕܥܒܼܕܬܢܝ ܒܨܠܡܟ ܘܕܡܘܼܬܟ. ܕܐܗܼܘܐ ܫܠܝܼܛ ܒܝܬܝ ܘܡܨܛܒܐ ܐܢܼܐ ܒܚܐܪܘܼܬܝ ܘܕܪܐ ܐܢܼܐ ܠܟܿܠ ܦܢ̈ܝܢ܆ ܘܡܬܟܪܟ ܐܢܼܐ ܒܟܿܠ ܣܘܼܦ̈ܝܢ. ܘܡܬܥܠܐ ܐܢܼܐ ܠܥܼܠ ܡܼܢ ܟܿܠ ܛܟܼܣ̈ܝܢ. ܘܬܐܓܡ̈ܝܢ ܕܚܝ̈ܠܘܬܐ. ܓܢܝܼ̈ܙܐ ܕܠܥܼܠ. ܟܕ ܗܿܝܟܠ ܦܓܪܝ ܫܿܪܐܼ ܘܩܿܐܡ ܥܠ ܩܩܠܬܐ ܐܡܗ. ܘܬܘܼܒ ܬܗܼܪܐ ܕܠܐ ܡܬܼܦܫܩ. ܕܟܕ ܒܟܿܠܗܘܢ ܣܘܦ̈ܐ ܘܦܢܝ̈ܬܐ. ܘܪ̈ܘܡܐ ܘܥܘܼܡ̈ܩܐ ܠܐ ܡܬܡܫܚ̈ܢܐ ܘܐܬܪ̈ܘܬܐ ܓܢܝܼܙ̈ܐ ܘܠܐ ܡܬܕܪ̈ܟܢܐ ܕܪ̈ܘܼܚܢܐ. ܡܬܟܪܟ ܐܢܼܐ ܘܥ݀ܒܪ ܐܢܼܐ ܘܡܬܡܛܢܐ ܘܚܿܙܐ ܐܢܼܐ ܘܡܼܬܒܩܐ ܐܢܼܐ ܒܗ ܟܕ ܒܗ ܒܥܦܪܝ ܫܝܼܛܐ ܫܿܪܐ ܐܢܼܐ ܘܥ݀ܡܪ ܐܢܼܐ ܕܠܐ ܫܘܼܢܝ ܘܕܠܐ ܦܣܩܐ.. ܘܟܡܐ ܐܡܼܪ ܘܐܥܩܒ ܥܠ ܠܐ ܡܬܼܡܠܠܢܐ. ܘܐܝܿܟܢܐ ܕܡܪܗ ܠܐ ܡܬܼܕܪܟ. ܘܠܐ ܣܟ ܡܬܼܥܩܒ܆ ܐܦܠܐ ܗܼܘ ܥܒܝܼܕܐ ܐܝܟ ܨܠܡܗ ܘܕܡܿܐ ܠܒܪܘܼܝܗ ܣܟ ܡܬܼܦܫܩ. ܘܐܢ ܗܿܫܐ ܕܥܕܟܝܠ ܫܿܪܐ ܘܐܝܬܘ̄ ܗܘܢܢ ܗܿܢܐ ܨܠܡ ܐܠܗܐ ܒܦܓܪܐ ܗܿܢܐ ܝܩܝܼܪܐ ܘܡܥܟܪܢܐ ܐܡܝܼܢܐܝܬ ܡܬܬܢܢ ܡܼܢ ܗܘܡܬܚܫܟ. ܒܝܕ ܚܫ̈ܐ ܫܟܝܼܪ̈ܐ ܕܡܒܥ ܘܡܿܨܐܼܐ ܠܕܟܝܘܼܬܗ ܕܨܠܡܐ ܡܠܟܝܐ.","english":"He stood before the throne of the holder of all authority, and drew near while he was great. He pressed on while he was mindful. He sought after the glorious throne of the king of kings. He was hidden from all the doings of the heavenly and earthly ones. He confessed, praised, glorified, and exalted. He blessed and lauded, while murmuring and crying out with an immaterial mouth, and shouting with a tongue not of flesh: \"How shall I glorify your name, Lord? And your wonderful works are incomprehensible. Glory to your essence, worship to your lordship, thanksgiving to your divinity. For as my creation and my constitution in a small and limited body of three cubits, I have no limit of the world and all creatures. And how shall I not diminish my honor and my dignity, until the place where you made me in your image and likeness? So that I might be ruler in my house, and I might be free in my freedom, and I might be master over all actions, and I might move about in all ends, and I might be exalted above all orders and ranks of the powers, hidden above. While the temple of my body is loosed and stands upon its base, again a wonder not to be explained: that in all ends and actions, and heights and depths immeasurable, and hidden and incomprehensible regions of spirits, I move about and pass through and arrive and see and remain in it, while in my scattered dust I am loosed and dwell without change and without cessation.\" And how much did he say and pursue the unspeakable? And as his Lord is not comprehended, nor is his limit pursued, so also is his work made in his image and likeness not to be explained by his creator. And if now, while still this image of God is loosed and exists in this heavy and turbid body, it is moved about in a motherly way with the darkened one, by means of the drunken senses that boil and strain after the purity of the royal image.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܘܬܒܐ ܕܐܚܝܼܕ ܟܿܠ ܫܘܼܠܛܢ","severity":"info","text":"The phrase 'throne of the holder of all authority' (ܡܘܬܒܐ ܕܐܚܝܼܕ ܟܿܠ ܫܘܼܠܛܢ) is a circumlocution for God, typical of Syriac apophatic theology, avoiding direct naming of the divine.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܨܠܡܟ ܘܕܡܘܼܬܟ","severity":"info","text":"The phrase 'in your image and likeness' (ܒܨܠܡܟ ܘܕܡܘܼܬܟ) echoes Genesis 1:26, a key prooftext for Syriac anthropology, here applied to the human soul's ascent.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܬܠܬ ܐܡܝ̈ܝܢ","severity":"info","text":"The reference to a 'body of three cubits' (ܬܠܬ ܐܡܝ̈ܝܢ) reflects a common Syriac trope for the human body's smallness, found in ascetic literature to contrast bodily limitation with spiritual aspiration.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܟܡܐ ܐܡܼܪ ܘܐܥܩܒ","severity":"info","text":"The rhetorical question 'And how much did he say and pursue the unspeakable?' (ܘܟܡܐ ܐܡܼܪ ܘܐܥܩܒ ܥܠ ܠܐ ܡܬܼܡܠܠܢܐ) marks a structural shift from the soul's direct address to a theological reflection on the limits of language.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܡܝܼܢܐܝܬ","severity":"caution","text":"The adverb 'in a motherly way' (ܐܡܝܼܢܐܝܬ) is ambiguous: it may mean 'gently' or 'maternally,' but the context of the body being 'moved about with the darkened one' suggests a possible corruption or rare usage; the English draft's 'motherly way' is tentative.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܐܡܝܼܢܐܝܬ ܡܬܬܢܢ' is ambiguous: it could mean 'moved about in a motherly way' or 'moved about gently,' but the sense of the passage (the body's turbidity) makes the reading uncertain.","The clause 'ܘܡܿܨܐܼܐ ܠܕܟܝܘܼܬܗ ܕܨܠܡܐ ܡܠܟܝܐ' is syntactically difficult; it may mean 'and strains after the purity of the royal image' or 'and is able to reach the purity of the royal image.' The English draft takes the former."],"confidence":"medium","notes":[]},{"i":40,"ref":"p40","source":"ܘܐܡܝܼܢܐܝܬ ܡܬܼܠܙܙ ܡܼܢ ܥܒܝܘܼܬܗ ܘܡܬܼܢܬܥ ܡܼܢ ܝܩܝܼܪܘܼܬܗ. ܗ̣ܿܢ ܩܠܝܼܠ ܘܛ݀ܐܣ ܘܣܿܠܩ ܘܡܬܼܥܠܐ ܟܕ ܠܐ ܫܟܢ ܘܠܐ ܡܬܠܒܟ ܘܠܐ ܡܩܘܐ ܘܠܐ ܡܟܬܪ ܥܕܡܐ ܕܡܬܼܡܛܐ ܠܗ ܠܘܥܕܐ ܕܣܿܟܐ ܕܟܿܠ ܣܟ̈ܝܢ܆ ܘܐܚܝܼܕ ܟܿܠ ܣܘܦ̈ܝܢ. ܡܕܝܢ ܒܬܪ ܚܘܼܕܬܐ ܪܒܐ ܘܡܪܢܝܐ ܕܟܿܠܗ ܓܘܐ ܕܫܡܝ̈ܢܐ ܘܕܐܪ̈ܥܢܝܐ. ܟܕ ܡܫܼܬܩܠܐ ܗܕܐ ܟܿܠܗ ܗܘܼܠܢܝܘܼܬܐ ܘܬܐܛܪܢܘܼܬܐ ܡܼܢ ܡܨܥܬܐ ܘܡܼܬܩܛܢܐ ܗܿܕܐ ܥܒܝܘܼܬܐ ܘܡܨܛܠܠܐ ܗܿܕܐ ܕܠܝܼܚܘܼܬܐ ܕܦܓܪܐ܆ ܘܡܬܼܬܪܝܼܡ ܛܠܼܠܐ ܕܓܘܼܫܡܐ ܝܩܝܼܪܐ. ܘܡܼܬܚܕܬ ܘܗܿܘܐ ܫܦܝܐ ܘܡܨܠܠܐ ܢܩܕܐ ܕܟܝܐ ܩܠܝܼܠܐ ܩܛܝܼܢܐ. ܪܘܚܢܝܐ ܢܗܝܼܪܐ ܟܿܠܗ ܟܝܿܢܐ ܕܒܪܢܫܐ. ܐܝܢܐ ܥ݀ܠܡܐ ܡܕܝܢ ܡܿܨܐܼ ܕܢܣܝܟ ܠܗܘܢܐ ܡܥܠܝܐ ܨܠܡܗܿ ܪܒܐ ܕܐܠܗܘܼܬܐ. ܠܝܬ ܠܡܐܡܪ ܘܠܐ ܠܡܦܫܩܘܼ ܘܠܐ ܠܡܣܝܟܘܼ ܫܪܒܗ ܘܟܝܿܢܗ ܘܒܪܝܼܬܗ ܕܗܿܢܐ ܟܝܿܢܐ ܡܥܠܝܐ ܨܠܡ ܡܪܗ.. ܗܿܫܐ ܢܐܨܕ ܚܟܝܼܡܐܝܼܬ ܘܢܬܒܝܢ ܣܟܘܼܠܬܢܐܝܼܬ ܟܕ ܟܢܝܼܫܢ ܚܘܼܫ̈ܒܝܢ ܡܼܢ ܦܗܼܝܐ ܘܡܪ̈ܢܝܬܐ ܨܠܡ ܡܪܗ.. ܗܿܫܐ ܢܐܨܕ ܚܟܝܼܡܐܝܼܬ ܘܢܬܒܝܢ ܣܟܘܼܠܬܢܐܝܼܬ ܟܕ ܟܢܝܼܫܢ ܚܘܼܫ̈ܒܝܢ ܡܼܢ ܦܗܼܝܐ ܘܡܪ̈ܢܝܬܐ ܘܡܼܢ ܟܠ\nܥܘܼܗܕܢ ܕܒܥܿܠܡܐ.. ܗܿܢܐ ܟܝ ܟܝܿܢܐ ܡܥܠܝܐ ܘܠܐ ܡܣܼܬܝܟܢܐ ܕܗܘܢܐ ܕܒܪܢܫܐ ܕܐܝܬܘ̄ ܨܠܡܗ ܕܒܪܘܝܐ ܚܟܝܼܡܐ. ܘܐܝܟ ܕܡܘܼܬܗ ܠܐ ܡܬܼܦܫܩܢܝܼܬܐ. ܐܝܟܐ ܟܝ ܥܬܝܼܕ ܕܢܥܼܡܪ ܘܢܗܼܘܐ ܢܕܝܪ ܒܬܪ ܚܘܕܬܐ ܓܘܢܝܐ. ܘܓܗܿܝܬܐ ܕܡܼܢ ܝܩܝܼܪܘܼܬܐ ܘܚܫ̈ܐ ܕܦܓܪܐ ܚܫܘܿܫܐ. ܕܗܿܐ ܗܿܫܐ ܟܕ ܥܕܟܝܠ ܒܗ ܫܿܪܐܼ. ܠܐ ܡܣܼܬܝܟ ܘܠܐ ܡܬܥܪܐ. ܡܕܝܢ ܗܿܝܕܝܟ ܐܝܟܐ ܡܣܼܬܝܟ ܘܐܝܟ ܡܬܼܥܪܐ. ܘܐܢ ܢܐܡܪ ܐ̱ܢܫ ܒܥܿܠܡܐ ܠܐ ܡܼܬܚܙܝܢܐ ܕܪ̈ܘܼܚܢܐ܆ ܬܡܿܢ ܥܿܡܪ ܗܘܢܐ ܘܡܕܝܪ. ܗܿܐ ܢܣܝܼܢܢ ܘܝܕܥܝܼܢܢ ܘܡܫܪܪܝܢܢ ܟܿܠܚܕ ܡܢܢ ܒܩܢܘܼ̱ܗ.","english":"And he was pressed mightily with his thickness, and he was troubled with his heaviness. He was light and swift, and he ascended and was exalted, while he did not rest, nor was he confused, nor did he abide, nor did he tarry, until he reached the limit of the end of all ends, and he held all limits. Then, after the great renewal and the dominion of the whole interior of the heavens and the earths, while this entire substance and nature was being mixed with the middle, and this thickness was being cut, and this density of the body was being shaded, and the shadow of the heavy body was being raised, and it became clear and transparent, a pure, light, and fine vapor, a spiritual and luminous nature, all of the nature of the beginning. What world, then, is able to depict the great image of the Divinity? There is no speaking, nor interpreting, nor depicting the lineage, nature, and creation of this exalted nature, the image of its Lord. Now, wisely and intelligently, with thoughts pressed down by the mouth and by reflections, and with all the memory that is in the world, this exalted and unlimited nature, which is of the beginning, whose image is of the wise Creator, and whose likeness is inexplicable, where is it destined to dwell and to reside after the inner renewal? And the place, with the heaviness and the painful sufferings of the body, for behold, now while it is still in it, it is not limited nor defined. Then, how is it limited and how is it defined? And if someone in the world says that the place of the spirits is invisible, there it dwells and resides. Behold, it is helped, known, and confirmed by each one in his own voice.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܟܝܿܢܐ ܡܥܠܝܐ ܨܠܡ ܡܪܗ","severity":"info","text":"The phrase 'exalted nature, the image of its Lord' (ܟܝܿܢܐ ܡܥܠܝܐ ܨܠܡ ܡܪܗ) is a key theological descriptor, distinguishing the created nature from the divine archetype.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܚܘܼܕܬܐ ܪܒܐ","severity":"info","text":"The 'great renewal' (ܚܘܼܕܬܐ ܪܒܐ) likely refers to eschatological transformation or cosmic renewal, a theme common in Syriac mystical and apocryphal literature.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a narrative of ascent and transformation to a rhetorical question about the nature's dwelling place, marking a transition from description to theological inquiry.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܨܠܡ ܡܪܗ","severity":"info","text":"The motif of the 'image of its Lord' (ܨܠܡ ܡܪܗ) echoes the Syriac tradition of the 'image of God' in humanity, as in the works of Ephrem and later mystical writers.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains a repeated phrase (ܗܿܫܐ ܢܐܨܕ ܚܟܝܼܡܐܝܼܬ ... ܘܡܪ̈ܢܝܬܐ ܘܡܼܢ ܟܠ) that may indicate a scribal dittography or textual corruption; the English draft smooths over this repetition.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'exalted nature' (whether a cosmic entity, a soul, or a divine hypostasis) is not specified; the reading takes it as a created spiritual nature.","The phrase 'place of the spirits is invisible' (ܕܪ̈ܘܼܚܢܐ ܬܡܿܢ ܥܿܡܪ) could refer to a specific celestial location or a general principle; the translation assumes a generic invisible realm."],"confidence":"medium","notes":[]},{"i":41,"ref":"p41","source":"ܕܐܦܠܐ ܗܿܫܐ ܟܕ ܥܕܟܝܠ ܡܥܪܙܠ ܥܡ ܦܓܪܐ ܡܣܝܟܐ ܘܝܩܝܼܪܐ ܡܨܝܐ ܕܢܣܼܬܝܟ ܘܢܼܬܥܪܐ ܒܥܿܠܡܐ ܠܐ ܡܬܼܚܙܝܢܐ ܕܪ̈ܘܼܚܢܐ. ܘܟܕ ܦܿܪܚ ܒܩܠܝܼܠܘܼܬܗ ܘܡܬܡܛܐ ܠܬܡܿܢ܆ ܠܐ ܢ݀ܐܚ ܘܠܐ ܫܿܛܢ ܘܠܐ ܡܬܟܠܐ ܘܠܐ ܡܬܠܒܟ ܐܠܐ ܩ݀ܠܛ ܘܫܘܪ ܘܥ݀ܒܪ ܟܕ ܣܿܠܩ ܘܡܬܼܥܠܐ ܥܕܡܐ ܕܡܿܛܐ ܠܗܿܘ ܬܚܘܼܡܐ ܠܐ ܡܬܼܥܒܪܢܐ. ܕܐܝܼܬܘܼܬܐ ܠܐ ܡܬܕܪܟܢܝܬܐ ܬܡܿܢ ܡܬܼܦܓܕ ܘܡܬܼܟܠܐ ܚܐܦܐ ܩܠܝܼܠܐ ܘܠܐ ܡܬܼܠܒܟܢܐ. ܘܐܟܙܢܐ ܕܝܡܐ ܡܬܼܡܚܫܠ ܘܡܼܬܥܪܡ ܘܡܬܬܪܝܼܡܝܢ ܓܠ̈ܠܘܗܝ ܘܠܐ ܡܨܝܐ ܕܢܬܼܟܠܘܢ ܐܘܿ ܢܬܼܠܒܟܘܢ. ܟܕ ܕܝܢ ܡܬܼܡܛܝܢ ܠܣܘܦܐ ܕܐܝܼܬܘ̄ ܚܠܐ ܕܥܠ ܣܦܼܬܗ ܕܝܡܐ ܕܣܝܼܡ ܐܝܟ ܬܚܘܼܡܐ ܠܐ ܡܼܬܥܒܪܢܐ. ܬܡܿܢ ܡܬܦܓܕܝܢ ܘܡܬܟܠܝܢ ܓܠ̈ܠܐ ܬܩܝܼܦ̈ܐ ܘܗܿܦܟܝܢ ܠܒܣܼܬܪܗܘܢ. ܗܟܘܬ ܐܦ ܗܘܢܐ ܩܠܝܼܠܐ ܨܠܡ ܪܒܘܼܬܐ ܟܕ ܡܼܬܡܚܫܠ ܘܡܬܼܥܪܡ ܒܟܿܗܘܿܢ ܓܠ̈ܠܝ ܥܠ݀ܡܐ ܕܡܬܚܙܝ̈ܢܐ. ܘܛܟܣ̈ܝ ܥ݀ܠܡܐ ܕܪ̈ܘܼܚܢܐ. ܥܠ ܟܿܠܗܘܿܢ ܛ݀ܐܣ ܘܥܿܒܪ ܘܠܐ ܡܩܘܐ ܘܠܐ ܡܬܟܠܐ ܥܕܡܐ ܕܦܿܓܥ ܘܡܬܼܡܛܐ ܠܬܚܘܼܡܐ ܪܒܐ܆ ܕܐܝܼܬܘ̄ ܚܘܼܫܒܐ ܕܥܠ ܐܝܼܬܘܼܬܐ ܡܬܘܼܡܝܬܐ. ܬܡܿܢ ܡܬܦܓܕ ܘܡܬܒܠ ܘܡܬܬܟܣ. ܘܬܘܼܒ ܠܐ ܫܠܝܼܛ ܠܡܦܼܣܥ. ܗܿܫܐ ܕܝܢ ܐܫܼܬܪܪܢܢ ܟܿܠܢ ܡܼܢ ܗܿܠܝܢ ܟ݀ܠܗܝܢ ܬܚܘܝ̈ܬܐ ܡܦܝܼܣܢܝ̈ܬܐ ܕܟܿܠܚܕ ܡܼܢܢ ܒܩܢܘܼܡܗ ܢܣܒ ܢܣܝܢܗܝܢ ܘܝ݀ܕܥ ܠܗܝܢ ܚܬܝܼܬܐܝܬ. ܕܠܘ ܥ݀ܠܡܐ ܠܐ ܡܼܬܚܙܝܢܐ ܕܪ̈ܘܼܚܢܐ ܕܐܝܼܬܘ̄ ܗܿܫܐ. ܐܝܼܬܘ̄ ܥ݀ܠܡܐ ܚܼܕܬܐ ܕܥܬܝܼܕܝܢ ܠܡܐܪܬ݀ ܙܕܝܼܩ̈ܐ ܕܐܚܼܒܘ ܠܡܪܗܘܢ ܘܢܼܛܪܘ ܦܘܼܩܕ̈ܢܘܗܝ. ܘܥܠܗܿܝ ܡܬܼܩܪܐ ܚܼܕܬܐ ܕܠܘ ܥܬܝܼܩܐ [ܗܘ ܐܝܟ ܗܢܐ ܕܝܠܢ. ܘܐܝܟ ܥ݀ܠܡܐ ܕܪ̈ܘܚܢܐ. ܘܐܦ ܠܘ ܥܬܝܩܐ] ܡܬܼܩܪܐ. ܐܠܐ ܐܝܬܘ̄ ܫܪܝܪܐܝܼܬ ܒܪܡ ܥܕܟܝܠ ܠܐ ܐܬܝܼܕܥ. ܐܘܿ ܐܬܓܠܼ ܛܟܣܼܗ ܠܒܪ̈ܝܐ.","english":"Nor even now, while it is still bound with the thick and heavy body, is it able to stand still and be tranquil in the world, on account of the invisible motions of the spirits. And when it flies with its lightness and reaches a place, it does not rest, nor does it settle, nor is it hindered, nor is it confused, but it leaps and springs and passes over, while it ascends and is exalted until it reaches that impassable boundary. There, the incomprehensible essence is encountered and hindered, a light and unconfused boundary. And like the sea, its waves are agitated and stirred and raised up, and it is not able to be hindered or confused. But when they reach the end of the existence of the sand that is placed on the shore of the sea like an impassable boundary, there the mighty waves are encountered and hindered and turn back. Thus also that light likeness of greatness, while being agitated and stirred in those visible waves of the world and the orders of the spirits, flies over all of them and passes, and does not abide nor is hindered until it strikes and reaches the great boundary, which is the thought of the essential existence. There it is encountered and consumed and ordered, and again it is not permitted to proceed. Now, however, each one of these persuasive demonstrations has been confirmed, each in its own place taking its own proofs and knowing them certainly. For the invisible world of the spirits that now exists, there is a new world that is prepared for the inheritance of the righteous who loved their Lord and kept his commandments. And it is called new, not old [as this one is, and like the world of the spirits, and it is also not called old], but it truly exists, although it is not yet known or has its order revealed to creatures.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܐܝܼܬܘܼܬܐ ܠܐ ܡܬܕܪܟܢܝܬܐ","severity":"info","text":"The phrase 'incomprehensible essence' (Syriac: ܐܝܼܬܘܼܬܐ ܠܐ ܡܬܕܪܟܢܝܬܐ) denotes the divine substance beyond human cognition, a key concept in the work's apophatic theology.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܬܚܘܼܡܐ ܠܐ ܡܬܼܥܒܪܢܐ","severity":"info","text":"The 'impassable boundary' (Syriac: ܬܚܘܼܡܐ ܠܐ ܡܬܼܥܒܪܢܐ) marks the limit of spiritual ascent, beyond which the soul cannot proceed, paralleling the 'great boundary' of essential existence.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܥ݀ܠܡܐ ܚܼܕܬܐ","severity":"info","text":"The 'new world' (Syriac: ܥ݀ܠܡܐ ܚܼܕܬܐ) prepared for the righteous reflects eschatological themes common in Syriac Christian literature, such as the world to come for those who kept God's commandments.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܗܿܫܐ ܕܝܢ ܐܫܼܬܪܪܢܢ ܟܿܠܢ ܡܼܢ ܗܿܠܝܢ ܟ݀ܠܗܝܢ ܬܚܘܝ̈ܬܐ ܡܦܝܼܣܢܝ̈ܬܐ","severity":"info","text":"This sentence concludes the preceding analogies (sea waves, light likeness) as 'persuasive demonstrations' (Syriac: ܬܚܘܝ̈ܬܐ ܡܦܝܼܣܢܝ̈ܬܐ), marking a structural transition from illustrative narrative to doctrinal summary.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܐܦ ܠܘ ܥܬܝܩܐ","severity":"caution","text":"The bracketed phrase in the Syriac (lines 18–19) is a likely scribal gloss or interpolation, repeating earlier material; the English draft marks it with brackets, indicating textual uncertainty.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܘܐܟܙܢܐ ܕܝܡܐ","severity":"info","text":"The simile of the sea's waves being 'agitated and stirred' (Syriac: ܡܬܼܡܚܫܠ ܘܡܼܬܥܪܡ) and then 'encountered and hindered' at the shore parallels the soul's journey to the impassable boundary, a common trope in Syriac mystical literature.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'light likeness of greatness' (Syriac: ܩܠܝܼܠܐ ܨܠܡ ܪܒܘܼܬܐ) is ambiguous: it may refer to the soul, a spiritual entity, or an aspect of the divine; the text treats it as an analogue to the sea waves.","The phrase 'invisible world of the spirits' (Syriac: ܥ݀ܠܡܐ ܠܐ ܡܼܬܚܙܝܢܐ ܕܪ̈ܘܼܚܢܐ) could denote either the angelic realm or a pre-existent spiritual order; the context suggests the latter."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":42,"ref":"p42","source":"ܒܗܼܿܝ ܕܥܝܢܐ ܠܐ ܚܙܬܗ ܘܐܕܢܐ ܠܐ ܫܡܥܼܬܗ. ܘܒܚܘܼܫܒܐ ܠܐ ܐܬܬܙܝܼܥ ܘܣܠܼܩ ܥܠ ܠܒܐ. ܒܚܘܕܬܐ ܕܝܢ ܕܟܿܠ ܡܬܓܠܐ ܘܡܼܬܝܕܥ ܘܡܬܦܬܼܚ ܬܪܥܗ. ܘܥܠܗܿܝ ܡܬܼܩܪܐ ܥ݀ܠܡܐ ܚܼܕܬܐ ܕܚܼܕܬܐܝܬ ܡܬܝܼܕܥ ܘܡܩܒܿܠ ܥ݀ܡܘܼܪ̈ܐ. ܘܐܢ ܬܘܼܒ ܢܐܡܪ ܐܢܫ. ܕܚܝܠ̈ܘܬܐ ܪ̈ܘܚܢܐ ܕܒܫܡܿܝܐ ܐܘܟܝܼܬ ܒܥܿܠܡܐ ܠܐ ܡܬܼܚܙܝܢܐ܆ ܐܪܐ܆ ܠܘ ܗܘ̈ܢܐ ܐܢܘܢ ܩܛܝܼܢ̈ܐ ܘܫܦ̈ܝܐ ܘܢܗܝܼܪ̈ܐ܆ ܘܒܗܿܝ ܕܠܐ ܡܥܪܙܠܝܢ ܥܡ ܓܘܼܫ̈ܡܐ ܥܒ̈ܝܐ ܝܬܝܪ ܢܨܝܼܚܝܢ\nܒܪܘܼܚܢܘܬܐ ܘܢܩܕܘܼܬܐ ܘܒܟܝܿܢܗܘܢ ܟܬܪ ܕܟܝ̈ܐ ܘܡܨ̈ܠܠܐ܆ ܘܐܪܐ ܡܬܦܼܫܛ ܗܘܢܗܘܿܢ ܐܝܟ ܗܿܢܐ ܕܝܼܠܢ ܘܬܘܼܒ ܝܬܝܪ ܣܓܝ. ܒܗܿܝ ܕܠܐ ܐܬܬܚܫܟ ܡܼܢ ܦܓܪܐ. ܐܝܢܘ ܟܝ ܡܕܝܢ ܐܬܪܐ ܕܗܿܠܝܢ܀ ܥ݀ܠܡܐ ܗܿܢܐ. ܚܕܐ ܗܿܝ ܡܠܟܘܼܬܐ. ܐܠܐ ܐܝܬ ܒܗܿ ܪ̈ܒܝ ܚܝ̈ܠܘܬܐ ܘܕܝܿ̈ܢܐ ܘܡܕܒܪ̈ܢܐ ܕܠܥܼܠ ܠܘܬ ܕܡܠܟܐ ܩܿܝܡܝܢ. ܘܥܡܗ ܐܡܝܼܢܐܝܼܬ ܡܬܼܐܪܙܝܢ. ܘܐܚܪ̈ܢܐ ܪ̈ܫܢܐ ܘܪܘܪ̈ܒܢܐ ܕܡܐܟܝܢ ܡܼܢ ܗܿܢܘܢ. ܐܠܐ ܘܩܪܝܼܒܝܢ ܠܘܥܕܗ ܕܡܠܟܐ. ܒܪܡ ܠܘ ܐܝܟ ܩܕܡ̈ܝܐܘܐܚܪ̈ܢܐ܆ ܪ̈ܫܝ ܐ̈ܠܦܐ ܘܪ̈ܫܝ ܓܘܼܕ̈ܐ. ܒܿܬܪ ܗܿܠܝܢ. ܘܚܝ̈ܠܘܬܐ ܘܦ̈ܠܚܐ. ܬܘܼܒ ܠܬܼܚܬ. ܘܡܫܡ̈ܫܢܐ ܘܥܒܼ̈ܕܐ. ܬܘܼܒ ܠܟܐ. ܘܐܝܠܝܢ ܕܐܝܼܬ ܠܗܘܿܢ ܣܘܼܥܪ̈ܢܐ ܘܡܼܬܩܪܒܝܢ ܠܕܝܿܢ̈ܐ. ܬܘܼܒ ܠܗܠ܆ ܘܐܚܪ̈ܢܐ ܣܿܓܝ̈ܐܐ ܕܡܛܟܣܝܢ ܥܠ ܬܫܡܫ̈ܬܐ ܘܣܘܥܪ̈ܢܐ ܣܿܓܝ̈ܐܐ. ܒܝܬ ܢܚܬܘܡ̈ܐ ܘܡܝܓܝܪ̈ܣܐ ܥܠ ܐܘܨܪ̈ܐ ܘܒܝܬ ܠܚܡܐ ܘܚܡܪܐ. ܐ̱ܚܪ̈ܢܐ ܡܗܝܡܢܝܼܢ ܥܠ ܒܝܬ ܓܙ̈ܐ ܕܡܠܟܘܼܬܐ. ܐܚܪ̈ܢܐ ܥܠ ܒܝܬ ܪ̈ܟܫܐ. ܐܚܪ̈ܢܐ ܥܠ ܪ̈ܡܟܐ ܘܒܩܪ̈ܐ ܘܥܢ̈ܬܐ. ܘܐܚܪ̈ܢܐ ܣܿܓܝ̈ܐܐ ܒܣܘܼܥܪ̈ܢܐ ܣܿܓܝ̈ܐܐ ܕܐܝܼܬ ܠܡ̈ܠܟܐ ܘܫܠ̈ܝܼܛܢܐ. ܘܟܿܠܗܘܢ ܒܒܝܬ ܡܠܟܘܬܐ ܐܝܼܬܝܗܘܢ. ܘܐܡܝܼܢܐܝܬ ܐܦ̈ܝ ܡܠܟܐ ܚܙܿܝܢ. ܘܡܼܢܗ ܚܐܝܼܝܼܢ. ܘܡܬܼܩܝܡܝܢ ܘܡܬܼܦܪܢܣܝܼܢ.","english":"that which the eye did not see and the ear did not hear, and by thought was not stirred and did not ascend upon the heart. By the newness, however, of everything it is revealed and known and its door is opened. And it is called a new world which is newly known and receives inhabitants. And if again someone says: Are not the spiritual powers which are in heaven also visible in the world? But are they not pure, simple, and luminous? And in that they are not mixed with thick bodies, they are more refined in spirituality and holiness, and by their nature they are pure and shining, and their substance is spread out like that which is their own and again much more. In that it is not darkened with the body. What then is the place of these? This world. It is one kingdom, but there are in it many powers, judges, and governors who are above near the king. And with him they are intimately initiated. And others are heads and magnates who are with them. But they are also near the presence of the king. However, not like the first and the others, the heads of thousands and the heads of companies. After these, there are powers and soldiers. Again below, there are servants and slaves. Again to you. And those who have occupations and approach the judges. Again further on, and many others who are arranged over many services and occupations. Among the sealers and treasurers over the storehouses and the house of bread and wine. Others are entrusted over the treasuries of the kingdom. Others over the house of horses. Others over the mules, cattle, and flocks. And many others in the many occupations which kings and rulers have. And all of them are in the house of the kingdom. And they intimately see the face of the king. And with him they live. And they are established and dispersed.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܥ݀ܠܡܐ ܚܼܕܬܐ","severity":"info","text":"The phrase 'new world' (ʿālmā ḥadtā) designates the spiritual realm that becomes accessible after sensory and intellectual limitations are overcome. It is not a separate cosmos but a transformed perception of the existing order.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܠܟܘܼܬܐ","severity":"info","text":"The extended analogy of a royal court (malkūṯā) with ranks of officials, from intimate counsellors to servants, reflects late antique Syriac administrative and courtly hierarchies. This imagery is used to illustrate the graded order of spiritual beings.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܬܼܐܪܙܝܢ","severity":"info","text":"The verb 'are initiated' (mettarzīn) derives from the root ܐܪܙ (rāzā, 'mystery'). It implies esoteric or liturgical initiation, not merely acquaintance, and reinforces the text's mystical epistemology.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a negative theology of ineffability (eye, ear, thought) to a positive revelation of a 'new world', then to a detailed court hierarchy. This movement mirrors the work's broader argument from apophatic to kataphatic description.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܡܠܟܘܼܬܐ","severity":"info","text":"The image of a single kingdom with multiple ranks of spiritual beings parallels the celestial hierarchy in Pseudo-Dionysius the Areopagite (early 6th cent.), though the Syriac text predates or is independent of that Greek tradition.","cites":[],"named_sources":["Pseudo-Dionysius the Areopagite, Celestial Hierarchy"],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܐܢ ܬܘܼܒ ܢܐܡܪ ܐܢܫ","severity":"caution","text":"The phrase 'if again someone says' introduces a hypothetical objection. The following rhetorical question about spiritual powers being visible is not fully resolved in the surviving text; the answer may be implied by the subsequent kingdom analogy.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the king' in the court analogy is not explicitly named; it may refer to God or to a cosmic Intellect. The phrase 'intimately see the face of the king' could be literal or metaphorical for contemplative union."],"confidence":"high","notes":[]},{"i":43,"ref":"p43","source":"ܗܿܟܢܐ ܣܒܼܪ ܥܠ ܥ݀ܠܡܐ ܚܼܕܬܐ. ܕܐܝܼܬ ܒܗ ܕܪ̈ܓܐ ܘܡܘܼܫܚ̈ܬܐ ܘܐܬܪ̈ܘܬܐ ܘܐܘܘ̈ܢܐ ܣܿܓܝ̈ܐܐ. ܘܟܿܠܚܕ ܡܼܢ ܛܟܼܣ̈ܐ ܕܡ̈ܠܝܼܠܐ. ܐܢ ܪ̈ܘܼܚܢܝܐ ܘܐܢ ܦܓܪ̈ܢܝܐ܆ ܐܝܼܬ ܠܗ ܕܘܼܟܬܐ ܝܼܕܝܼܥܬܐ ܕܫܘܿܐ ܠܗܿ. ܟܕ ܛܒܿ ܚܕ ܗܼܘ ܐܬܪܐ ܘܚܕܐ ܗܿܝ ܡܠܟܘܼܬܐ. ܐܠܐ ܐܝܼܬ ܒܗܿ ܕܪ̈ܓܐ ܘܡܘܼܫܚ̈ܬܐ ܕܠܐ ܡܢ̈ܝܢ. ܐܝܟܢܐ ܕܚܕ ܗܼܘ ܫܡܼܫܐ ܒܢܘܼܗܪܗ ܘܟܝܿܢܗ. ܐܠܐ ܟ݀ܠܚܕ ܡܼܢܢ ܠܦܘܬ݀ ܚܠܝܼܡܘܼܬܐ ܕܪܓܫܐ ܕܚܼܙܬܗ ܡܬܒܣܡ ܒܚܙܬܗ. ܘܐܝܠܝܢ ܕܓܠܝܼܙܝܢ ܡܼܢ ܚܙܼܬܐ. ܒܚܫܼܟܐ ܡܫܼܬܢܩܝܢ. ܗܟܘܬ ܘܐܝܠܝܢ ܕܓܠܝܼܙܝܢ ܡܼܢ ܚܙܼܬܐ ܪܘܼܚܢܿܝܬܐ ܕܐܝܼܬܝܗܿ ܬܐܘܪܝܐ ܕܥܠ ܐܝܬܘܬܐ ܡܪܢܝܿܬܐ. ܗܿܝ ܕܡܬܼܩܢܝܐ ܡܼܢ ܕܘܼܒܪ̈ܐ ܡܩ̈ܠܣܐ ܕܡܝܬܪܘܼܬܐ܆ ܡܫܼܬܢܩܝܢ ܒܚܫܼܟܐ ܕܠܐ ܝܕܥܬܐ. ܒܗܿܝ ܕܪܚܝܩܝܢ ܡܼܢ ܐܬܪܐ ܫܒܝܼܚܐ ܕܡܠܟܘܼܬܐ. ܘܐܚܝܼܕ ܬܪܥܐ ܕܚܝ̈ܐ ܒܐܦ̈ܝܗܘܢ. ܘܓܠܝܼܙܝܢ ܡܼܢ ܒܘܼܣܡܐ ܕܚܙܼܬܗ ܕܐܝܼܠܢܐ ܡܐܚܝܿܢܐ. ܘܡܼܢ ܗܢܝܼܐܘܼܬܐ ܕܦܐܪ̈ܘܗܝ ܪ̈ܓܝܓܐ ܘܠܐ ܡܣܼܬܒܥ̈ܢܐ.. ܗܿܫܐ ܕܝܢ ܕܐܫܼܬܪܪܢܢ ܕܡܼܢ ܟܿܠܦܪܘܣ ܥ݀ܠܡܐ ܐ̱ܚܪܢܐ ܚܼܕܬܐ ܣܼܛܪ ܡܼܢ ܗܿܘ ܠܐ ܡܼܬܚܙܝܢܐ ܕܪ̈ܘܼܚܢܐ. ܥܬܝܼܕܝܢ ܠܡܐܪܬ݀ ܙܕ̈ܝܩܐ. ܙ݀ܕܩ ܠܢ ܕܢܥܩܒ ܘܢܒܥܐ ܕܡܢܐ ܟܝ ܛܟܼܣܐ ܐܝܼܬ ܠܗ. ܘܐܝܿܢܘ ܢܝܼܫܗ ܘܐܝܿܕܐ ܗܿܝ ܬܫܡܫܬܗ. ܐܦܢ ܥܝܢܐ ܠܐ ܚܙܬܗ. ܘܠܐ ܥܕܢܐ ܫܡܼܥܬܗ. ܐܦܠܐ ܥܠ ܠܒܐ ܣܠܼܩ ܚܘܼܫܒܐ ܕܐܝܟܢܝܘܬܗ. ܐܠܐ ܘܿܠܐ ܠܢ ܕܢܥܩܒ ܘܢܕܥ ܐܝܠܝܢ ܕܡܨܝܐ ܠܟܝܿܢܢ ܕܢܕܪܟ ܘܢܕܥ ܡܼܢ ܐܝܠܝܢ ܕܒܥܿܠܡܐ ܚܼܕܬܐ ܗܘܝ̈ܢ ܘܡܫܼܬܡܫ̈ܢ. ܡܛ݀ܠ ܕܗܿܢܐ ܟܝܿܢܐ ܕܗܘܢܐ ܡܥܠܝܐ ܕܐܝܼܬ ܒܢ. ܕܐܝܼܬܘ̄ ܨܠܡܗܿ ܪܒܐ ܕܐܠܗܘܼܬܐ. ܗܘܼ\nܡܡܪܚ ܘܒܿܨܐ ܘܡܥܩܒ ܘܡܫܼܟܚ ܗܿܠܝܢ.","english":"Thus he thought concerning the new world, that in it there are degrees, measures, regions, and many signs. And each one, according to the orders of rational beings—whether spiritual or corporeal—has a known place that is fitting for it. For although that region is one and that kingdom is one, yet in it there are degrees and measures that are not confused. Just as the same sun, in its light and nature, yet each one according to the strength of the sense of its sight is delighted by its vision, and those that are hidden from sight are silenced in darkness. So also those that are hidden from the spiritual vision, which is the contemplation of the divine essence, that which is established by the praiseworthy practices of virtue, are silenced in the darkness of ignorance, because they are far from the glorious region of the kingdom, and the door of life is shut in their faces, and they are hidden from the delight of the vision of the life-giving tree and from the sweetness of its fruits, which are desirable and insatiable. Now, since it has been established that besides this visible world there is another new world, separate from that invisible one of the spirits, which is prepared for the dwelling of the righteous, it is fitting for us to investigate and seek what kind of order it has, and what its essence is, and what its service is. For the eye has not seen it, nor the ear heard it, nor has any thought of its nature arisen in the heart. But it is necessary for us to investigate and know those things that can be known by the nature that is able to apprehend and know those things that are and are served in the new world, because this nature that is in us is a superior nature, which is the great image of divinity. It is expansive and comprehensive, and it investigates and finds those things.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܬܐܘܪܝܐ","severity":"info","text":"The Syriac term ܬܐܘܪܝܐ (theoria) denotes contemplative vision, here specifically the spiritual sight of the divine essence, distinct from physical sight.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܝܼܠܢܐ ܡܐܚܝܿܥܐ","severity":"info","text":"The 'life-giving tree' evokes the tree of life in the Garden of Eden, a common symbol in Syriac tradition for eschatological paradise and divine sustenance.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the contrast between the visible world and the new world, developing the theme of hiddenness and revelation through the analogy of the sun and spiritual vision.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܨܠܡܗܿ ܪܒܐ ܕܐܠܗܘܼܬܐ","severity":"info","text":"The phrase 'great image of divinity' echoes the concept of humanity as the image of God (Gen 1:26-27), a theme developed in Syriac mystical theology, e.g., by Evagrius.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܐܘܘ̈ܥܐ","severity":"caution","text":"The Syriac ܘܐܘܘ̈ܥܐ (signs) is ambiguous; it could mean 'signs' or 'wonders' (as in the English draft) or 'letters' (as in alphabetic signs). The context of degrees and measures favors 'signs'.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The term ܘܐܘܘ̈ܥܐ may be read as 'signs' or 'letters'; the context of cosmic order supports 'signs'.","The relationship between the 'new world' and the 'invisible world of spirits' is not fully clarified; the text distinguishes them but leaves their precise interaction open."],"confidence":"high","notes":[]},{"i":44,"ref":"p44","source":"ܒܗܿܝ ܕܐܬܝܼܗܒ ܠܗ ܫܘܼܠܛܢܐ ܕܢܐܙܠ ܘܢܬܼܡܛܐ ܘܢܣܼܩ ܘܢܬܼܥܠܐ ܠܟܿܠ ܟܪ ܕܨܿܒܐ. ܘܐܢ ܡܬܼܕܟܐ ܡܢ ܬܐܛܪܢܘܼܬܗ ܕܦܓܪܐ ܕܥܿܡܪ ܒܗ. ܘܡܼܨܛܠܠ ܘܡܼܬܢܗܪ ܘܩܿܐܡ ܒܛܟܼܣܐ ܕܟܝܿܢܗ ܘܡܬܼܒܝܢ ܒܐܝܼܩܪܗ܆ ܠܝܬ ܡܕܡ ܒܫܡܿܝܐ ܘܒܐܪܥܐ ܕܟܿܣܐܼ ܡܢܼܗ. ܘܚܿܙܐ ܠܗ ܠܨܠܡܐ ܕܒܪܘܼܝܐ ܕܨܝܪ ܒܨܠܡܗ ܘܥ݀ܐܠ ܠܒܝܬ ܓܙܐ ܪܒܐ ܕܓܢܝܼܙܘܼܬܐ. ܘܡܦܩ ܣܝܼܡ̈ܬܐ ܪ̈ܘܼܚܢܝܬܐ. ܘܡܦܪܢܣ ܠ̈ܟܢܘܬܗ. ܢܿܣܝܡ ܒܿܠܐ ܘܢܟܢܫ ܚܘܼܫ̈ܒܝܢ ܗܿܪܟܐ. ܡܼܢ ܟܕ ܝܼܕܥܢܢ ܘܐܫܬܪܪܢܢ ܕܗܘܢܐ ܗܿܢܐ ܐܝܬܘܗܝ ܨܠܡܗ ܪܒܐ ܕܐܠܗܘܼܬܐ. ܠܐ ܡܣܼܬܝܟ ܘܠܐ ܡܬܥܪܐ ܒܕܘܼܟ. ܘܠܐ ܡܼܬܟܠܐ ܘܡܬܠܒܟ ܒܟܿܠܗ ܥ݀ܠܡܐ ܕܡܼܬܚܙܐ ܘܒܗܿܘ ܕܠܐ ܡܬܼܚܙܐ. ܒܗܿܝ ܕܣܿܓܝ ܪܒ ܡܼܢ ܥ݀ܠܡܐ. ܘܣܿܓܝܼ ܪܘܝܼܚ ܡܼܢ ܒܪܝܼܬܐ. ܘܪܡ ܘܡܥܠܝ ܡܼܢ ܡܫܘܼܚܬܐ. ܘܐܢ ܗܿܢܐ ܕܐܬܒܪܝ ܡܢܗܿ ܕܐܝܼܬܘܼܬܐ ܡܬܘܼܡܝܬܐ ܕܐܠܗܘܼܬܐ ܡܫܒܚܬܐ ܗܿܟܢ ܪܡ ܘܡܥܠܝ ܘܪܒ ܘܫܒܝܼܚ ܘܠܐ ܡܬܼܥܪܐ ܘܠܐ ܡܣܬܝܟ. ܗܼܝ ܡܪܘܬܐ ܣܓܝܕܬܐ ܟܡܐ ܠܟܡܐ ܪܡܐ ܘܡܥܠܝܐ ܘܪܒܐ ܘܫܒܝܼܚܐ ܘܠܐ ܡܣܝܟܝܼܢ ܠܗܿ ܥ̈ܠܡܐ. ܘܠܐ ܡܼܬܥܪܝܐ ܘܠܐ ܣܟ ܡܬܼܡܫܚܐ ܘܟܠ ܡܿܠܐ ܡܢܗܿ ܕܡܼܬܚܙܐ ܘܠܐ ܡܬܼܚܙܐ. ܕܐܬܝܕܥ ܥܕܡܐ ܠܗܿܫܐ ܘܕܡܬܝܼܕܥ ܗܿܫܐ ܘܥܬܝܕ ܕܢܬܼܝܕܥ ܒܿܬܪ ܚܘܕܬܐ ܐܡܼܬܝ ܕܡܼܬܓܠܝܐ ܓܡܝܼܪܘܬܐ ܕܫܘܼܡܠܝܐ. ܘܠܝܬ ܕܘܼܟܬܐ ܐܘܿ ܐܬܪܐ ܕܡܬܼ̇ܙܐ ܘܡܼܬܝܼܕܥ ܘܥܕܟܝܠ ܡܬܝܼܕܥ. ܕܠܐ ܡܿܠܐܼ ܡܢܼܗܿ ܕܐܠܗܘܼܬܐ ܡܫܒܚܬܐ. ܐܦܢ ܐܝܼܬ ܐܘܿ ܗܿܘܝܢ ܪ̈ܒܘ ܪ̈ܒܘܢ ܥܠ̈ܡܐ ܐܚܪ̈ܢܐ. ܘܟܿܠܚܕ ܚܕ ܡܢܼ̈ܘܢ ܢܗܼܘܐ ܪܒ ܣܿܓܝܼ ܘܪܘܝܼܚ ܡܼܢ ܥ݀ܠܡܐ ܗܿܢܐ ܕܓܘܼܫ̈ܡܐ ܕܡܬܼܚܙܐ ܘܡܼܢ ܥ݀ܠܡܐ ܕܪ̈ܘܼܚܢܐ ܕܠܐ ܡܬܼ̇ܙܐ܆ ܪ̈ܒܘ ܪ̈ܒܘܢ ܙܒ̈ܢܝܢ܆ ܥܕܟܝܠ ܙܥܘܪܝܢ ܘܠܐ ܡܣܝܟܝܢ ܠܐܝܼܬܘܼܬܐ ܡܪܢܝܿܬܐ ܘܠܝܬ ܡܕܡ ܠܥܠ ܡܼܢ ܐܝܬܘܼܬܐ.","english":"assigned to him authority to go and arrive, to ascend and be exalted to every place he wishes. And he is purified from the filth of the body in which he dwells. He prays, is vigilant, and stands in the order of his nature, and is honored in his dignity. There is nothing in heaven and on earth that is hidden from him. And he sees the image of the Creator, which is formed in his own image, and enters the great treasury of mysteries. He brings forth spiritual treasures and spreads out his powers. He sets in place and arranges thoughts here. But when he knows and is certain that this is the great image of divinity, he is not limited and is not circumscribed in place. And he is not hindered and does not waver in the entire visible world and in that which is invisible. For he is much greater than the world, and much more spacious than creation, and higher and more exalted than measure. And if this which was created from the substantial, perfect essence of divinity is so exalted, high, great, glorious, and not circumscribed and not limited, how much more exalted, high, great, and glorious, and not limited by worlds, and not circumscribed, and not measured, is that venerable lordship? And all fullness from it, both visible and invisible, which has been known until now, and which is known now, and which will be known after renewal when the perfection of completion is revealed. And there is no place or region that is seen and known, and yet is known, that is not filled from the glorious divinity. Even if there are myriads of myriads of other worlds, and each one of them is much greater and more spacious than this world of visible bodies and than the world of invisible spirits, myriads of myriads of times, they are still small and do not limit the lordly essence, and there is nothing above the essence.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܒܝܬ ܓܙܐ ܪܒܐ ܕܓܢܝܼܙܘܼܬܐ","severity":"info","text":"The phrase 'great treasury of mysteries' (ܒܝܬ ܓܙܐ ܪܒܐ ܕܓܢܝܼܙܘܼܬܐ) is a technical term in Syriac mystical theology, denoting the hidden divine knowledge accessible to the purified soul.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܠܝܬ ܡܕܡ ܒܫܡܿܝܐ ܘܒܐܪܥܐ ܕܟܿܣܐܼ ܡܢܼܗ","severity":"info","text":"The claim that nothing in heaven or earth is hidden from the purified soul echoes the biblical motif of divine omniscience (cf. Matt 11:27; 1 Cor 8:3), adapted here to the human soul's participation in divine knowledge.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܡܪܘܬܐ ܣܓܝܕܬܐ","severity":"info","text":"The phrase 'venerable lordship' (ܡܪܘܬܐ ܣܓܝܕܬܐ) reflects the Syriac tradition's emphasis on divine transcendence and the apophatic approach, where God's essence is beyond all worldly measure and limitation.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܐܢ ܗܿܢܐ ܕܐܬܒܪܝ ܡܢܗܿ ܕܐܝܼܬܘܼܬܐ ܡܬܘܼܡܝܬܐ","severity":"info","text":"The passage uses a comparative argument (a minore ad maius): if the created image of divinity is so exalted, then the divine essence itself is infinitely greater. This rhetorical structure is common in Syriac theological treatises.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܪ̈ܒܘ ܪ̈ܒܘܢ ܥܠ̈ܡܐ ܐܚܪ̈ܢܐ","severity":"info","text":"The mention of 'myriads of myriads of other worlds' parallels cosmological speculations in Syriac literature, such as those in the works of Isaac of Nineveh, where multiple worlds are posited to emphasize divine infinity.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܠܐ ܡܬܼܚܙܐ","severity":"caution","text":"The phrase 'and is not seen' (ܘܠܐ ܡܬܼܚܙܐ) may be ambiguous: it could refer to the invisible world of spirits or to the divine essence itself. The context suggests the latter, but the Syriac allows both readings.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'and is not seen' (ܘܠܐ ܡܬܼܚܙܐ) could refer either to the invisible world of spirits or to the divine essence; the context favors the latter.","The identity of 'he' in the first sentence is ambiguous: it may refer to the purified soul or to a specific rational being; the text does not specify."],"confidence":"high","notes":[]},{"i":45,"ref":"p45","source":"ܘܠܐ ܠܒܪ ܡܼܢ ܐܝܼܬܘܼܬܐ. ܘܠܐ ܣܼܛܪ ܡܼܢ ܐܝܼܬܘܼܬܐ. ܡܿܢ ܕܗܿܟܢ ܐܝܼܬܝܗܿ. ܘܠܝܬ ܡܕܡ ܠܒܪ ܡܢ ܐܠܗܐ. ܘܠܐ ܣܟ ܡܨܝܐ ܕܢܗܘܐ. ܠܡܢܐ ܦܿܗܝܢܢ ܣܪܝܼܩܐܝܬ ܘܡܼܬܕܘܕܝܼܢܢ ܒܗܪ̈ܓܐ ܘܚܘܫ̈ܒܐ ܕܠܐ ܩܘܡܐ. ܘܡܼܬܪܢܝܢܢ ܥܠ ܥ݀ܠܡܐ ܚܼܕܬܐ ܘܡܠܟܘܼܬܐ ܫܡܿܝܢܝܬܐ . ܘܐܚܪܝܢ ܡܕܡ ܐܝܼܬܝܗܿ ܣܛܪ ܡܼܢ ܐܠܗܐ. ܗܿܐ ܟܢܼܫ ܗܘܢܐ ܚܘܼܫ̈ܒܐ ܘܐܬܥܨܝܼ ܘܡܪܼܚ ܘܥܒܪ ܡܼܢ ܛܟܼܣܐ ܘܡܫܘܼ̇ܬܐ. ܘܓܼܠܐ ܣܬܝܪ̈ܬܐ ܘܒܕܩ ܟܣ̈ܝܬܐ. ܘܦܫܼܩ ܐ̱ܪܙܐ ܪܒܐ ܓܢܝܼܙܐ ܘܡܫܒܚܐ. ܘܐܫܠܡ ܒܟܬܒܐ ܡܕܡ ܪܒܐ ܕܠܐ ܡܦܼܣ ܘܠܐ ܫܠܝܼܛ ܗܘܼܐ ܠܡܫܠܡܘܼ ܒܟܬܒܐ. ܐܦܠܐ ܫܠܝܼܛ ܠܪܼܫܦܝ ܒܐܪܥܐ ܘܚ̈ܝܼܝܼ ܒܦܓܪ ܕܒܗܿܠܝܢ ܢܓܫܦܘܢ ܐܘܿ ܣܟ ܢܦܓܥܼܘܢ. ܐܠܐ ܘܐܦܢ ܢܚܼܙܘܢ ܘܢܩܼܪܘܢ ܐܝܠܝܢ ܕܕܐܝܟ ܗܿܟܢ ܐܢܘܢ܆ ܚܿܙܝܢ ܘܠܐ ܚܿܙܝܢ. ܩܿܪܝܢ ܘܠܐ\nܡܼܬܒܝܢܝܼܢ. ܫܿܡܥܝܢ ܘܠܐ ܣܟ ܡܣܼܬܟܠܝܢ. ܒܗܿܝ ܕܡܥܒܝ ܠܒܼܗܘܢ. ܘܚܫܘܼܟܐ ܝܼܕܥܬܗܘܢ. ܡܢ ܚܫܘܼܟܘܼܬ ܚܫ̈ܐ ܫܟܝܼܪ̈ܐ ܕܥܠܼܘ ܓܕܫܢܐܝܼܬ ܥܠ ܟܝܿܢܐ ܫܦܝܐ ܘܕܟܝܐ. ܘܕܠܚܘܼܗܝ ܘܐܥܡܛܘܼܗܝ. ܐܝܠܝܢ ܕܝܢ ܕܚܠܝܼܡܝܼܢ ܒܪ̈ܓܫܝܗܘܢ. ܘܢܗܝܼܪܝܢ ܒܚܙܼܬܐ ܟܣܝܼܬܐ ܕܡܕ̈ܥܝܗܘܢ. ܢܐܬܘܢ ܘܢܬܗܓܘܢ ܘܢܬܼܒܣܡܘܢ ܡܼܢ ܦܬܘܼܪܐ ܗܿܢܐ ܪܘܼܚܢܝܐ ܕܐܬܩܢ ܡܙܡܢܢܐ ܫܝܼܛܐ ܘܨܪܝܼܟܐ. ܠܘ ܡܼܢ ܕܝܼܠܗ܆ ܐܠܐ ܡܼܢ ܒܝܬ ܓܙܐ ܥܬܝܼܪܐ ܕܡܪܗ. ܐܡܼܪܚ ܘܢܣܼܒ ܘܣܼܡ ܩܕܡ ܣܡ̈ܝܼܟܐ ܦܪ̈ܘܼܫܐ. ܚܘܼܒܐ ܕܢܫܼܠܐ ܠܐ ܝ݀ܕܥ. ܘܡܛ݀ܠ ܕܡܐܚܒ ܡܡܪܚ ܘܦܣܼܥ ܠܥܼܠ ܡܼܢ ܡܫܘܼ̇ܬܗ. ܐܟܡܐ ܕܐܒܘܒܐ ܕܙܡܪܐ. ܘܡܢܼ̈ܐ ܕܩܝܼܬܪܐ܆ ܡ̈ܐܢܐ ܫܚܝܼ̈ܡܐ ܐܝܼܬܝܗܘܢ. [ܩܘܠܣܐ ܕܝܢ ܘܬܫܒܘܼܚܬܐ ܕܙܡܪܐ ܘܩܝܬܪܘܕܐ ܐܝܬܝܗܘܢ.] ܗܟܘܬ݀ ܡܟܬܒܢܐ ܘܣܝܘܡܐ ܕܡܐܡܪܐ. ܠܘ ܕܝܼܠܗ ܗܼܘ ܩܘܼܠܣܐ. ܡܛܠ ܕܠܘ ܡܼܢ ܟܝܿܢܗ ܡܒܥ ܚܼܕܬ̈ܬܐ ܘܥܒܕ ܦܘܼܫ̈ܩܐ.","english":"and not outside of being, nor apart from being, as it is. And there is nothing outside of God, nor can anything be. For what purpose then does he vainly and idly occupy himself with thoughts and notions that have no substance, and ponder a new world and a heavenly kingdom? For everything that is, is apart from God. Behold, thought became dark, was hindered, grew arrogant, and transgressed the order and measure. It revealed hidden things and examined concealed ones, and interpreted the great, hidden, and glorious mystery. And it committed to writing something great that it was not fitting nor permitted to commit to writing. Nor is it permitted for those who crawl on the earth and live in a body, in which they are corporeal or have any contact, but even those who are like this—they see and do not see, they read and are not answered, they hear and do not understand, because their hearts are darkened and their knowledge is darkness, from the darkening of drunken passions that have befallen the pure and clear nature, and have pressed and oppressed it. But those who are sound in their senses and clear in the hidden vision of their minds, they come and rejoice and delight in this spiritual table that has been set by a wandering and needy minstrel—not from his own, but from the rich treasury of his Lord. He grows bold, takes, and places before distinguished guests. Love that knows no rest, and because he loves, he grows bold and steps beyond his measure, like a flute of song and strings of a lyre—they are harmonious instruments. [But praise and glory of song and lyre-playing are what they are.] Thus the writing and conclusion of the discourse are not its own praise, because it does not seek novelties from its nature and make interpretations.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage describes the failure of human thought to grasp divine realities, leading to arrogance and transgression of proper boundaries.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܫܘܼ̇ܬܐ","severity":"info","text":"The term ܡܫܘܼ̇ܬܐ (mšūṯā) means 'measure' or 'proportion', here indicating the proper order that thought transgresses.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The critique of vain speculation about a 'new world and heavenly kingdom' likely targets contemporary eschatological or cosmological theories, possibly those of Messalian or other ascetic movements.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The image of the spiritual table set by a 'wandering and needy minstrel' echoes the trope of the humble teacher or poet who draws from divine treasure, found in Syriac ascetic and liturgical literature.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a general statement about God's transcendence to a specific critique of intellectual arrogance, then to a contrast between the spiritually blind and the clear-sighted, ending with a self-referential note on the discourse itself.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains several uncertain readings (e.g., ܡܼܬܕܘܕܝܼܢܢ, ܡܼܬܪܢܝܢܢ) that may affect interpretation; the English draft smooths over these ambiguities.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The precise referent of 'new world and heavenly kingdom' is unclear; it may be a specific doctrine or a general warning.","The identity of the 'wandering and needy minstrel' is ambiguous; possibly a self-reference by the author or a generic figure."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":46,"ref":"p46","source":"ܐܠܐ ܡܼܢ ܡܪܗ ܕܟܝܿܢܐ ܡܩܒܠ. ܘܡܼܢ ܡܠܦܢܘ̈ܬܐ ܕܐܚܪ̈ܢܐ ܕܐܥܒܕ ܘܡܠܼܠ ܒܗܘܢ ܫܪܐ. ܡܬܚܝܠ ܘܥ݀ܬܪ ܘܡܦܪܢܣ ܠܐܚܪ̈ܢܐ. ܡܕܝܢ ܫܪܝܼܪܐܝܬ ܕܠܝܬ ܡܕܡ ܠܒܪ ܡܼܢ ܐܠܗܐ. ܘܠܐ ܣܛܪ ܡܼܢ ܐܠܗܐ. ܐܦܠܐ ܒܠܼܥܕ ܡܼܢ ܐܠܗܐ. ܟܿܠ ܡܢܼܗ ܘܟܿܠ ܒܗ. ܘܟܿܠ ܒܐܝܼܕܗ. ܟܿܠ ܡܢܗ ܐܝܼܬܘܗܝ. ܘܟܿܠ ܠܘܬܗ ܗܿܦܟ. ܘܒܗ ܗ݀ܘܐ. ܟܕ ܐܦܠܐ ܚܝܠ̈ܘܬܐ ܣܩܘܼܒܠ̈ܝܐ ܘܡܪ̈ܘܕܐ ܘܒܢܝ̈ܢܫܐ ܒܝܼ̈ܫܐ ܘܥܿܘ̈ܠܐ. ܣܛܪ ܡܢܗ ܡܼܨܝܐ ܕܢܐܚܘܢ. ܡܛ݀ܠ ܕܒܚܝܠܗ ܩܿܝܡܝܢ ܘܐܝܬܝܗܘܢ. ܒܗܿܝ ܕܡܢܗ ܐܬܒܪܝܼܘ ܘܗܘܼܘ ܛܒ̈ܐ ܘܫܦܝܼܪ̈ܐ. ܘܒܨܒܝܿܢܗܘܢ ܒܝܕ ܡܗܡܝܢܘܼܬܗܘܢ ܐܬܓܠܝܼܙܘ ܡܼܢ ܛܒܿܬܐ. ܘܥܠܼܬ݀ ܥܠܝܗܘܢ ܓܕܫܢܐܝܬ ܒܝܼܫܬܐ ܕܠܝܬܝܗܿ ܗܘܼܬ݀ ܐܦܠܐ ܐܝܼܬܝܗܿ. ܐܠܐ ܗܿܘܝܐ ܡܼܢ ܨܒܝܿܢܐ ܪܦܝܐ ܘܡܗܡܢܝܘܼܬܐ. ܘܡܟܝܠ ܕܟܿܠ ܒܐܠܗܐ ܗܿܘ ܘܐܠܗܐ ܒܟܿܠ. ܡܕܝܢ ܗܘܼܝܘܼ ܡܠܟܘܼܬܐ ܫܡܝܢܝܼܬܐ. ܗܘܼܝܘܼ ܥ݀ܠܡܐ ܕܥܬܝܕ. ܗܘܼܘܝܘܼ ܚܝ̈ܐ ܕܠܐ ܥ݀ܒܪܝܢ. ܛܘܼܒ̈ܐ ܕܠܐ ܡܘܦܝܢ. ܒܘܼܣ̈ܡܐ ܕܠܐ ܦܿܛܪܝܢ. ܓܐܘ̈ܬܐ ܕܠܥܿܠܡ. ܚܕܘ̈ܬܐ ܕܠܐ ܫܘܼܠܡ. ܒܗ ܡܡܠܟܝܢ ܙܕܝ̈ܩܐ. ܠܗ ܝܪܬܝܢ ܟ̈ܐܢܐ. ܗܘܼܝܘܼ ܒܝܬ ܡܥܡܪܐ ܕܩܕ̈ܝܼܫܐ. ܕܐܝܬܘܗܝ ܕܝܢ ܗܿܠܝܢ ܟܿܠܗܝܢ ܝܿܕܥܝܼܢܢ. ܕܐܝܟܢ ܕܝܢ ܐܝܼܬܘܗܝ܆ ܘܟܡܐ ܗܿܘ ܛܘܼܒܐ. ܐܝܟܢܝܘܼܬܗ ܕܒܘܼܣܡܐ ܘܟܡܝܘܼܬܗܿ ܕܚܕܘܼܬܐ ܠܐ ܡܼܨܝܐ ܕܢܐܡܪ. ܠܐ ܥܝܢܐ ܚܙܼܬ݀ ܐܦܠܐ ܐܕܢܐ ܫܡܥܬ݀ ܘܠܐ ܥܠ ܠܒܐ ܣܠܼܩ. ܡܕܡ ܕܠܐ ܐܬܓܠܝܼ ܥܕܟܝܠ. ܡܿܢ ܝܿܕܥ ܐܝܟܢܝܘܬܗ. ܐ̱ܪܙܐ ܟܣܝܐ ܘܓܢܝܼܙܐ ܡܢܘܼ ܡܫܼܟܚ ܕܢܦܫܩ ܣܬܝܼܪܘܬܗ. ܬܪܥܐ ܕܐܚܝܼܕ ܘܒܝܬܓܙܐ ܕܚܬܝܼܡ. ܡܢܘܼ ܡܿܨܐ ܕܢܫܬܼܥܐ ܥܠ ܥܘܼܬܪ̈ܐ ܟܣ̈ܝܐ ܘܠܐ ܡܣܼܬܝܟ̈ܢܐ ܕܚܡܝܼܠܝܢ ܒܗ. ܡܿܢ ܕܡܼܬܕܟܐ ܘܡܨܛܠܠ ܒܝܕ ܕܘܼܒܪ̈ܐ ܬܩ̈ܢܐ ܕܢܛܘܼܪܘܼܬ ܦܘܩܕ̈ܢܐ ܡܪ̈ܢܝܐ.","english":"but from the Lord of nature he receives, and from the teachings of others he begins to act and speak. He is sustained, enriched, and extended to others. Truly it is known that there is nothing outside of God, nor apart from God, nor separate from God. All is from him, all is in him, and all is in his hand. All is from him, all is with him, and all turns to him and comes to be in him. Even the opposing, rebellious, evil, and wicked powers cannot exist apart from him, for they stand and have their being by his power, in that they were created from him and were good and beautiful, but by their own will, through their negligence, they were separated from goodness, and evil came upon them accidentally, which has no being, but is a privation of will and negligence. And since all is in God and God is in all, therefore they are the heavenly kingdom, they are the world to come, they are the life that does not pass away, the blessings that do not cease, the joys that do not end, the glories that are eternal, the delights that have no end. In him the righteous reign, to him the chaste are heirs. They are the dwelling place of the saints. And all these are known to be his. But as to what he is and how great that blessedness is, the quality of the joy and the quantity of the delight cannot be spoken. No eye has seen, no ear has heard, nor has it entered the heart, for it has not yet been revealed. Who knows its quality? A hidden and secret mystery—who can unravel its concealment? A door that is shut and a sealed treasury—who can speak of the hidden and inexhaustible riches stored within? Who can be purified and cleansed through the true practices of the lofty commandments of the Lord?","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܗܡܝܢܘܼܬܐ","severity":"info","text":"The Syriac term ܡܗܡܝܢܘܼܬܐ (mhammayānūtā) denotes 'negligence' or 'carelessness', a key concept in the author's explanation of the origin of evil as a privation of will.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܠܐ ܥܝܢܐ ܚܙܼܬ݀ ܐܦܠܐ ܐܕܢܐ ܫܡܥܬ݀","severity":"info","text":"The phrase 'No eye has seen, no ear has heard' echoes biblical language (e.g., 1 Cor 9:4?; cf. Ps 89:8?; see also Eph 3:9?); it is a common topos in Syriac mystical literature for the ineffability of divine realities.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The passage argues that evil is not a substance but a privation (ܗܿܘܝܐ ܡܼܢ ܨܒܝܿܢܐ ܪܦܝܐ ܘܡܗܡܢܝܘܼܬܐ), reflecting a Neoplatonic and Evagrian influence on Syriac ascetic theology.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a negative theology (nothing outside God) to a positive description of the heavenly kingdom as immanent in God, then to an apophatic conclusion on its unknowability.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The description of the heavenly kingdom as 'blessings that do not cease, joys that have no end' parallels Syriac liturgical and homiletic descriptions of the eschatological reward, e.g., in the works of Narsai or Jacob of Serugh.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text at the end (ܕܢܛܘܼܪܘܼܬ ܦܘܩܕ̈ܢܐ ܡܪ̈ܢܝܐ) is ambiguous: ܡܪ̈ܢܝܐ could be read as 'lordly' or 'of the Lord', but the English draft renders 'of the Lord', which is plausible but not certain.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ܡܪ̈ܢܝܐ at the end may be interpreted as 'lordly' (referring to commandments) or 'of the Lord'; the English draft takes the latter. The exact referent of 'the Lord of nature' (ܡܪܗ ܕܟܝܿܢܐ) in the first line is unclear—possibly God or a specific divine attribute."],"confidence":"high","notes":[]},{"i":47,"ref":"p47","source":"ܘܡܟܒܫ ܘܡܕܝܒ ܠܦܓܪܐ ܘܡܫܬܩ ܙܘܥܘ̈ܗܝ. ܘܡܥܫܢ ܘܡܚܝܠ ܠܢܦܫܐ. ܘܡܢܗܪ ܚܘܼܫ̈ܒܝܗܿ ܘܡܩܝܼܡ ܒܛܟܼܣܐ ܕܟܝܿܢܐ ܕܒܪܝܬܗܿ. ܡܕܝܼܩ ܠܓܘ ܡܼܢ\nܬܪ̈ܥܐ ܓܢ̈ܝܼܙܐ. ܠܥܘܼܬܪ̈ܐ ܠܐ ܡܣܬܝܟ̈ܢܐ. ܘܚܿܕܐ ܘܪܘܿܙ ܒܣܒܪܗ ܘܡܫܼܬܪܪ ܥܠ ܛܘܼܒ̈ܐ ܕܠܐ ܡܘܦܝܢ ܕܥܬܝܕܝܢ ܠܗ. ܘܟܕ ܒܗܿܠܝܢ ܡܪܓܫ ܠܐ ܪܘܡܐ ܘܠܐ ܥܘܼܡܩܐ ܘܠܐ ܡܠܟܘܼܬܐ ܕܥ݀ܠܡܐ. ܘܠܐ ܟܿܠܗ ܫܘܼ̄ܗ. ܠܐ ܩܢܝܘܬܐ ܕܟܿܠܗܿ ܬܒܝܠ ܘܪ̈ܓܝܓܬܐ ܕܙܒܢܐ. ܠܐ ܣܝܦܐ ܘܠܐ ܢܘܼܪܐ. ܠܐ ܡܘܬܐ ܘܠܐ ܚ̈ܝܐ ܡܫܟܚܝܼܢ ܬܘܼܒ ܕܢܦܼܪܫܘܼܢܝܗܝ ܡܼܢ ܚܘܼܒܗ ܕܡܪܐ ܛܒܿܐ ܕܛܝܒ ܘܥܬܕ ܠܗ ܗܿܠܝܢ ܫܒܝܼܚ̈ܬܐ ܘܠܐ ܡܣܼܬܝܟܢ̈ܝܬܐ. ܘܟܿܠܗ ܫܘܼܠܛܢܐ ܘܫܘܼܒܚܐ ܘܩܢܝܘܼܬܐ ܘܫܘܼܦܪܐ ܕܟܿܠܗ ܥ݀ܠܡܐ܆ ܐܝܟ ܙܒܼܠܐ ܫܝܼܛܐ ܡܬܚܫܒ ܠܗ ܨܝܕ ܗܿܘ ܫܘܼܒ̄ ܪܒܐ ܘܛܘܼܒܐ ܕܠܐ ܡܘܦܐ ܕܐܪܓܫ ܒܢܦܫܗ ܕܥܬܝܼܕ ܕܢܩܒܠ ܒܚܘܼܕܬܐ ܕܓܘܐ ܐܡܼܬܝ ܕܡܼܬܩܦܠܐ ܬܚܦܝܼܬܐ ܓܘܼܫܡܢ݀ܝܬܐ. ܘܗܿܠܝܢ ܒܣܒܪܐ ܘܣܘܼܟܝܐ ܡܪܓܫ ܒܗܝܢ ܟܕ ܠܘ ܥܕܟܝܠ ܩܒܼܠ ܐܢܝܢ ܘܝܼܬ ܐܢܝܢ. ܡܕܝܢ ܟܕ ܢܗܼܘܐ ܒܢܼܣܝܢܗܝܢ ܘܢܼܬܓܡܪ ܘܢܫܼܬܡܠܐ ܒܗܿܠܝܢ. ܟܡܐ ܗܿܘ ܛܘܼܒܗ ܘܐܝܿܟܢܐ ܗܿܝ ܚܕܘܼܬܗ. ܘܟܡܐ ܗܿܝ ܪܒܘܼܬܗ. ܕܠܗܿܒܠܝܢ ܢ݀ܫܬܘܐ ܟ݀ܠܢ ܒܛܝܒܘܼܬܗ ܕܡܪܢ ܐܡܝܢ܀ ܗܿܫܐ ܕܝܢ ܕܐܫܬܪܪܢܢ ܕܡܪܢ ܘܐܠܗܢ ܥܒܘܕܢ ܘܒܿܪܘܝܢ ܐܝܼܬܘܗܝ ܥܿܠܡܐ ܕܥܬܝܼܕ. ܘܡܠܟܘܼܬܐ ܕܝܿܪܬܝܢ ܙܕ̈ܝܼܩܐ. ܘܒܘܼܣܡܐ ܘܚܕܘܼܬܐ ܕܓܡܝܼܪ̈ܐ܆ ܙ݀ܕܩ ܗܘܼܐ ܠܢ ܐܢ ܡܨܝܐ. ܘܟܡܐ ܕܡܨܝܐ ܕܢܿܕܥ ܘܢܐܠܦ ܕܡܢܘܼ ܛܟܣܐ ܕܗܿܘ ܫܘܼܚܠܦܐ. ܘܐܝܢܘ ܢܝܼܫܐ ܕܕܘܼܒܪܐ ܕܥܾܡܐ ܚܼܕܬܐ ܘܐܝܿܕܐ ܗܿܝ ܬܫܡܫܬܗ. ܒܥܠܡܗ ܕܝܢ ܚܕܬܐ ܕܐܠܗܐ ܒܬܪ ܚܘܼܕܬܐ ܕܝܢ ܕܓܘܐ. ܐܡܼܬܝ ܕܡܫܼܬܩܠܐ ܘܡܼܬܬܪܝܼܡܐ ܟܿܠܗܿ ܗܘܼܠܢܝܘܼܬܐ ܘܥܒܝܘܼܬܐ ܘܡܼܨܛܠܠ ܟܿܠܗ ܟܝܿܢܐ.","english":"and subdues and tames the body and silences its movements. And strengthens and empowers the soul. And purifies its thoughts and establishes them in the order of the nature of its creation. He presses inward the hidden gates to inexhaustible riches. And he rejoices and exults in his hope and is established upon the blessings that are without end that are prepared for him. And while he is in these things, he perceives neither height nor depth nor the kingdom of the world. Nor the whole of it. Not the stability of the entire world nor the tremors of time. Not the end nor the beginning. Not death nor life are able again to separate him from the love of the Lord of goodness who has prepared and destined for him these glorious and inexhaustible things. And all the dominion and glory and stability and beauty of the whole world are considered like a fleeting shadow in comparison to that great glory and endless blessedness which he perceives in himself, which he is destined to receive in the renewal of the inner self when the corporeal coverings are cast off. And these things he perceives in hope and expectation while he has not yet received them in actuality nor in possession. How great then is his blessedness and how great his joy when he is in their midst and is completed and filled with them. And how great is his greatness, that it is not fitting to compare all things to the goodness of the Lord of truth. Now then, since it has been established that the Lord and God, the maker and creator, is himself the world that is to come, and the kingdom of the inheritance of the righteous, and the delight and joy of the perfect, it is fitting for you to know and to learn what is the order of that change, and what is the manner of conduct of the new people, and what is its service. In his new world, however, which is of God after the renewal of the inner self, when all materiality and thickness are cast off and set aside, and all nature is overshadowed.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܛܘܼܒ̈ܐ","severity":"info","text":"The term ṭūbē (blessings) is a plural of intensity, denoting the state of blessedness that the soul anticipates in the eschaton. It recurs in Syriac ascetical and mystical literature as a technical term for the rewards of the righteous.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܠܟܘܼܬܐ ܕܝܿܪܬܝܢ ܙܕ̈ܝܼܩܐ","severity":"info","text":"The phrase 'kingdom of the inheritance of the righteous' echoes the Syriac tradition of Matthew 5:3 and the broader apocalyptic theme of the righteous inheriting the kingdom. The language is reminiscent of the Peshitta version of the Beatitudes.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܚܘܼܕܬܐ ܕܓܘܐ","severity":"info","text":"The 'renewal of the inner self' (ḥuddātā d-gawwā) is a key concept in Syriac mystical theology, denoting the interior transformation that prepares the soul for the eschatological state. It is closely related to the idea of 'spiritual resurrection' found in authors such as Isaac of Nineveh.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܗܿܫܐ ܕܝܢ","severity":"info","text":"The phrase 'Now then' (hāšā dēn) marks a structural transition from the description of the soul's present experience of blessedness to a doctrinal exposition of the nature of the world to come. This shift is typical of the work's alternation between exhortation and teaching.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܝܟ ܙܒܼܠܐ ܫܝܼܛܐ","severity":"info","text":"The comparison of worldly glory to a 'fleeting shadow' (ʾayk zablā šīṭā) is a common ascetical topos in Syriac literature, paralleling passages in Ephrem and John of Dalyatha that contrast temporal vanity with eternal reality.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܡܥܫܢ ܘܡܚܝܠ ܠܢܦܫܐ","severity":"caution","text":"The Syriac verb mʿaššan (strengthens) is partially obscured by a scribal correction or damage; the reading is secure from context but the exact form is uncertain. The translation 'strengthens and empowers' follows the likely intended sense.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܘܡܥܫܢ ܘܡܚܝܠ ܠܢܦܫܐ' contains a possible scribal error or correction in the first verb; the reading adopted is 'strengthens and empowers' based on parallel usage.","The reference to 'the world that is to come' being identified with God himself is ambiguous: it may be a metaphorical identification of the eschatological state with the divine presence, or a more literal claim about the nature of the afterlife."],"confidence":"high","notes":[]},{"i":48,"ref":"p48","source":"ܘܡܫܼܬܿܦܐ ܘܡܬܓܡܪ ܒܫܘܼܡܠܝܐ ܬܘܼܒ ܠܝܬ ܣܢܝܼܩܘܼܬܐ ܘܠܐ ܚܣܝܼܪܘܼܬܐ. ܠܐ ܥܩܬܐ ܘܠܐ ܟܡܝܼܪܘܼܬܐ. ܠܐ ܨܦܬܐ ܘܠܐ ܡܪܢܝܼܬܐ ܠܐ ܕܚܠܼܬܐ ܘܠܐ ܟܪܝܘܼܬܐ. ܘܠܐ ܟܫܼܠܐ ܘܠܐ ܦܠܝܓܘܬܐ. ܠܐ ܒܠܝܼܠܘܼܬܐ ܘܠܐ ܫܓܝܼܫܘܼܬܐ. ܠܐ ܫܚ̈ܩܐ ܘܠܐ ܛܘܼܪ̈ܦܐ. ܠܐ ܟܐܒ̈ܐ ܘܠܐ ܟܘܼܪ̈ܗܢܐ. ܠܐ ܕܘܘܕ̈ܐ ܘܠܐ ܬܐܢܚ̈ܬܐ ܐܠܐ ܗܿܢܘ ܛܟܣܐ ܕܥ݀ܠܡܗ ܚܼܕܬܐ ܕܐܠܗܐ. ܫܝܢܐ ܘܫܠܡܐ. ܚܕܘܼܬܐ ܘܪܘܙܐ. ܒܗܝܼܠܘܼܬܐ ܘܢܝܼܚܘܼܬܐ. ܦܨܝܼܚܘܼܬܐ ܘܒܘܼܝܐܐ ܛܘܒܬܢܘܼܬܐ ܓܡܝܼܪܬܐ. ܪܒܘܼܬܐ ܡܫܡܠܝܬܐ. ܚܓܐ ܕܠܐ ܥܿܒܪ. ܒܘܼܣܡܐ ܕܠܐ ܦܬܪ. ܥܕܥܐܕܐ ܕܠܐ ܡܫܬܪܐ. ܥܘܼܬܪܐ ܕܠܐ ܡܘܦܐ. ܚܝ̈ܐ ܕܠܐ ܫܿܠܡܝܢ. ܡܠܟܘܼܬܐ ܕܠܝܬ ܠܗܿ ܣܩܘܼܒܠܐ. ܝܪܬܘܼܬܐ ܫܡܿܝܢܝܬܐ. ܫܘܼܡܠܝ ܣܒܪܐ ܘܣܘܼܟܝܐ ܕܩܕܝܼܫ̈ܐ ܕܢܛܼܪܘ ܦܘܼܩܕ̈ܢܐ ܡܪ̈ܢܝܐ. ܘܐܬܕܒܪܘ ܬܩܢܐܝܼܬ ܒܙܒܢܐ ܗܿܢܐ ܙܥܘܿܪܐ ܕܐܬܬܘܬܒܘ ܒܥܿܠܡܐ ܗܿܢܐ ܥܒܘܪܐ. ܢܝܼܫܗ ܕܝܢ ܕܥ݀ܠܡܗ ܚܼܕܬܐ ܕܐܠܗܐ. ܐܝܼܬܘ̄ ܚܘܼܕܬܐ ܕܟܝ̈ܢܐ. ܗ̄ ܕܢܗܦܘܼܟ ܟܿܡܠܕܡ ܠܟܝܿܢܗ. ܐܘ̃ ܟܡܐ ܪܒ ܘܫܒܝܼܚ ܐ̱ܪܙܐ ܗܿܢܐ ܬܗܝܼܪܐ. ܗ̄ ܕܢܗܦܘܟ ܟܿܡܕܡ ܘܢܗܼܘܐ ܐܝܟ ܕܐܝܼܬܘ̄ ܗܘܼܐ. ܕܐܬܚܝܕ̈ܝ ܒܪ̈ܝܬܐ ܠܒܪܘܼܝܐ. ܕܢܬܼܚܠܛܘܢ ܥܒܝܼܕ̈ܐ ܒܥܒܘܕܐ. ܕܢܗܼܘܐ ܟܿܠܡܕܡ ܚܕ ܕܬܒܛܠܝ ܟܿܠ ܬܪܝܢܘܬܐ ܘܡܢܝܿܢܐ. ܕܢܬܓܡܪ\nܟܿܠܗ ܟܝܿܢܐ ܘܢܨܛܠܠ ܘܢܗܼܦܘܟ ܢܼܬܚܝܕ ܠܪܫܝܬܐ. ܕܬܫܬܡܥܝ ܡܠܼܬܐ ܡܪܬ݀ ܥ̈ܠܡܐ ܡܠܒܒܢܝܼܬܐ ܕܡܠ̈ܝܼܠܐ ܡܚܝܕܬ݀ ܥܒܼ̈ܕܐ ܠܡܪܐ. ܚܠܦ ܗܿܝ ܕܥܦܪܐ ܐܢܬ ܘܡܼܢ ܥܦܪܐ ܘܠܗ ܠܥܦܪܐ ܬܗܦܼܘܟ. ܗܿܝ ܕܡܼܢ ܐܠܗܐ ܗܘܼܝܬ ܘܒܐܠܗܐ ܘܠܘܬ݀ ܐܠܗܐ ܬܗܼܦܘܟ ܘܐܟܚܕܐ ܠܡܐܡܪ ܡܪܚܐܝܬ ܐܠܗܐ ܬܗܼܘܐ ܒܐܠܗܐ. ܗܿܝܕܝܢ ܬܫܼܬܡܠܐ ܡܠܼܬܐ ܕܚܕ ܡܼܢ ܓܡܝܼܪ̈ܝ ܒܐܠܗܐ܆ ܕܗܿܝܕܝܢ ܠܢ ܢܗܼܘܐ ܐܠܗܐ ܟܿܠ ܒܟܿܠ.","english":"and is completed in perfection. Again, there is no need and no deficiency, no distress and no bitterness, no anxiety and no sickness, no fear and no sorrow, no stumbling and no division, no confusion and no disturbance, no clouds and no storms, no pains and no diseases, no passions and no sighs, but that order of the new world of God: praise and peace, joy and gladness, serenity and tranquility, cheerfulness and good pleasure, perfect blessedness, abundant fullness, a feast that does not pass, a fragrance that does not cease, a festival that is not dissolved, a wealth that does not fail, a life that does not end, a kingdom that has no opposite, a heavenly inheritance, the completion of the hope and expectation of the saints who kept the divine commandments and were guided rightly in this small time in which they sojourned in this transitory world. The thought, then, of the new world of God: what is it but the renewal of nature, that which turns everything to its nature? Or how great and glorious is this wondrous mystery, that which turns everything and becomes as it was from the beginning, that creatures might be united with the Creator, that the made might be mingled with the Maker, that everything might become one, so that all duality and division might cease, that the whole nature might be completed and be purified and be turned and be united with the beginning, that the Word, the Lord of the worlds, might be heard from the innermost hearts of rational beings, united in their works to the Lord, instead of that which was from dust and with dust and to dust returns, that which was with God and in God and towards God returns, and, to say it boldly, that you might become God in God. Then the word of the one with the perfect in God will be fulfilled, for then all will be God in all.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܡܫܼܬܿܦܐ ܘܡܬܓܡܪ ܒܫܘܼܡܠܝܐ","severity":"info","text":"The passage opens with a series of negations (no need, no deficiency, etc.) that form a rhetorical catalogue of the absence of worldly ills, followed by a positive description of the new world of God.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܛܟܣܐ ܕܥܠܡܗ ܚܕܬܐ ܕܐܠܗܐ","severity":"info","text":"The phrase 'order of the new world of God' (ܛܟܣܐ ܕܥܠܡܗ ܚܕܬܐ ܕܐܠܗܐ) denotes the eschatological restoration of creation, a key concept in Syriac mystical theology.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܕܥܦܪܐ ܐܢܬ ܘܡܼܥ ܥܦܪܐ ܘܠܗ ܠܥܦܪܐ ܬܗܦܼܘܟ","severity":"info","text":"The phrase 'from dust and with dust and to dust returns' echoes Genesis 3:19 (LXX) and the liturgical formula of Ash Wednesday, emphasizing human mortality.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܠܗܐ ܬܗܼܘܐ ܒܐܠܗܐ","severity":"info","text":"The bold statement 'you might become God in God' parallels themes in Evagrius Ponticus and later Syriac authors like Isaac of Nineveh, who speak of deification (theosis) as union with the divine.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܠܼܬܐ ܡܪܬ ܥ̈ܠܡܐ","severity":"info","text":"The 'Word, the Lord of the worlds' (ܡܠܼܬܐ ܡܪܬ ܥ̈ܠܡܐ) reflects a Christological title common in Syriac liturgical and theological texts, identifying the Logos as cosmic ruler.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܢܬܼܚܠܛܘܥ ܥܒܝܼܕ̈ܐ ܒܥܒܘܕܐ","severity":"caution","text":"The phrase 'the made might be mingled with the Maker' could be read as implying a material union, but the context suggests a spiritual or eschatological unity, not a physical blending.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܕܢܬܼܚܠܛܘܥ ܥܒܝܼܕ̈ܐ ܒܥܒܘܕܐ' (the made might be mingled with the Maker) is ambiguous: it may denote a mystical union or a more literal merging, but the eschatological context favors a spiritual interpretation."],"confidence":"high","notes":[]},{"i":49,"ref":"p49","source":"ܘܕܐܚܪܢܐ ܡܼܢ ܒܪ̈ܝܐ. ܕܟܿܠ ܡܢܗ ܢܦܼܩ ܘܠܘܬܗ ܗܿܦܟ. ܗܿܢܘ ܢܝܼܫܗ ܕܥ݀ܠܡܐ ܚܼܕܬܐ. ܡܐܠܠܘܢ ܨܒܝܿܢܗ ܕܡܪܐ ܥܠ̈ܡܐ ܣܓܝܼܕ ܐܝܼܩܪܗ ܘܡܫܒܚ ܫܡܗ: ܬܫܡܫܬܗ ܕܝܢ ܕܥ݀ܠܡܗ ܚܼܕܬܐ ܕܐܠܗܐ ܡܼܢ ܐܝܠܝܢ ܕܐܫܬܘܝܼܘ ܠܗܿ ܐܝܼܬܝܗܿ. ܬܫܼܒܚ̈ܬܐ ܪ̈ܘܼܚܢܝܬܐ. ܙܡܝܼܪ̈ܬܐ ܩܕܝܼܫ̈ܬܐ. ܬܘܕ̈ܝܬܐ ܡܪ̈ܢܝܬܐ. ܗܘܼܠ̈ܠܐ ܕܟ̈ܝܐ. ܝܘܼܒ̈ܒܐ ܙܗ̈ܝܐ. ܩܘܼܕܫ̈ܐ ܡܨܠ̈ܠܐ. ܙܘܼܡܪ̈ܐ ܡܫܒ̈ܚܐ. ܩܘܼܠ̈ܣܐ ܗܕܝܼܪ̈ܐ. ܪ̈ܘܼܡܪܡܐ ܫܒܝܼܚ̈ܐ. ܩܝܼܢ̈ܬܐ ܚܠ̈ܝܬܐ. ܬܗܼܪܐ ܕܒܥ݀ܒܘܼܕܐ. ܬܡܼܗܐ ܕܒܒܿܪܘܝܐ. ܚܙܼܬܐ ܫܒܝܼܚܬܐ ܘܡܪܢܝܬܐ. ܡܠܝܬ݀ ܣܒܪܐ ܘܒܘܼܝܐܐ ܕܒܡܪܐ ܚܘܓܝܐ ܘܡܥܕܥܕܢܘܬܐ ܘܡܟܗܢܢܘܼܬܐ ܕܒܥܕܬܐ ܗܿܝ ܐܘܿܪܫܠܡܝܿܬܐ ܕܒܫܡܿܝܐ. ܗܿܝ ܕܒܢܼܐ ܘܫܟܠܠ ܐܘܼܡܢ ܥܠ̈ܡܐ ܠܪ̈ܚܘܼܡܘܗܝ. ܗܘܼܝܘܼ ܟܘܼܡܪܐ ܘܪܒ ܟܘܼܡܪ̈ܐ. ܗܘܼܝܘ ܕܒܼܚܐ ܘܡܕܒܚܐ. ܗܘܼܝܘܼ ܐܘܼܟܠܐ ܘܬܘܼܪܣܝܐ. ܗܘܼܝܘܼ ܫܩܼܝܐ ܡܦܝܓܢܐ. ܗܘܼܝܘܼ ܡܪܒܝܢܐ ܘܬܪܒܝܼܬܐ. ܗܘܼܝܘ ܒܘܼܣܡܐ ܘܡܒܣܡܢܐ. ܗܘܼܝܘܼ ܓܙܐ ܡܥܬܪܢܐ. ܗܘܼܝܘܼ ܗܝܟܠܐ ܡܩܕܫܐ ܘܡܩܕܫܢܐ. ܗܘܼܝܘܼ ܐܘܘܢܐ ܘܒܝܬ ܡܫܪܝܐ. ܗܘܼܝܘܼ ܓܡܘܿܪܐ ܘܡܫܡܠܝܢܐ. ܗܘܼܝܘܼ ܡܚܕܬܢܐ ܘܡܚܝܕܢܐ. ܗܘܼܝܘܼ ܚܕܘܼܬܐ ܘܡܚܕܝܢܐ. ܗܘܼܝܘܼ ܦܼܨܚܐ ܘܡܦܨܚܢܐ. ܗܘܼܝܘܼ ܩܕܡܝܐ ܘܡܨܥܝܐ ܘܐܚܪܝܐ. ܗܘܼܝܘܼ ܫܘܪܝܐ ܘܫܘܼܠܡܐ. ܗܘܼܝܘܼ ܕܠܐ ܫܘܼܝ ܘܕܠܐ ܫܘܼܠܡ. ܗܘܼܝܘܼ ܕܡܼܢ ܥ݀ܠܡ ܘܠܥܿܠܡܝܢ. ܗܘܼܝܘܼ ܡܫܟܢܐ ܘܒܝܬ ܡܥܡܪܐ ܠܕܪܕܪ̈ܝܢ. ܬܘܼܒ ܠܐ ܫܠܝܼܛ ܘܠܐ ܡܦܼܣ ܠܩܢܝܐ ܘܕܝܘܼܬܐ ܕܢܨܘܼܪܘܢ ܒܟܪܛܝܣܐ. ܬܘܼܒ ܠܐ ܦܩܝܼܕ ܠܡܡܪܚܘܼ ܘܠܡܼܓܠܐ ܣܬܝܼܪ̈ܬܐ. ܬܘܼܒ ܠܐ ܡܼܨܝܐ ܠܡܫܠܡܘܼ ܒܟܬܒܐ. ܬܘܼܒ ܠܐ ܡܼܟܚ ܦܘܼܡܐ ܕܢܡܠܠ. ܬܘܼܒ ܠܐ ܝܿܕܥ ܠܫܢܐ ܕܢܬܪܓܡ.","english":"and returns to the creatures. Everything goes out from him and returns to him. He is the life of the new world. The fulfillment of the will of the Lord of the worlds is praised, his honor is magnified, and his name is glorified. The ministry of the new world of God, with those who have been established for it, is its essence. Spiritual praises, holy hymns, lordly thanksgivings, pure hosannas, resplendent jubilations, praying sanctities, glorifying chants, prepared eulogies, exalted praises, sweet songs, the wonder in the act, the marvel in the creation, the glorious and lordly vision, full of hope and confidence in the Lord of the dance, and the consolation and encouragement and strengthening of that Jerusalemite church in heaven, which seeks and perfects the people of the worlds for his lovers. They were priest and high priest, they were sacrificer and altar, they were food and nourishment, they were drink and refreshment, they were nourisher and nurture, they were fragrance and perfumer, they were treasure and enricher, they were temple, sanctifier and sanctified, they were dwelling and place of abode, they were completer and perfecter, they were renewer and unifier, they were joy and rejoicer, they were Passover and celebrator of Passover, they were first, middle, and last, they were beginning and end, they were without equal and without end, they were with the world and for eternities, they were tabernacle and dwelling place for generations. Again, it is not permitted nor possible for the reader and the ink to be inscribed on paper. Again, it is not commanded to reveal and disclose hidden things. Again, it is not possible to complete in writing. Again, the mouth that speaks is not able. Again, the tongue that translates does not know.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܗܘܼܝܘܼ ܟܘܼܡܪܐ ܘܪܒ ܟܘܼܡܪ̈ܐ","severity":"info","text":"The repeated ܗܘܼܝܘܼ (hwāw) is a third-person masculine plural perfect of ܗܘܼܐ (hwā, 'to be'), here functioning as a copula in a series of predicates. ܟܘܼܡܪܐ (kūmrā) means 'priest' and ܪܒ ܟܘܼܡܪ̈ܐ (rab kūmrē) 'high priest', likely evoking the liturgical hierarchy of the heavenly church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܗܿܝ ܐܘܿܪܫܠܡܝܿܬܐ ܕܒܫܡܿܝܐ","severity":"info","text":"The phrase 'Jerusalemite church in heaven' (ܗܿܝ ܐܘܿܪܫܠܡܝܿܬܐ ܕܒܫܡܿܝܐ) echoes the New Jerusalem of Revelation 21:2 and the Pauline image of the heavenly church (cf. Gal 4:26; Heb 12:22). The Syriac tradition often identifies the heavenly Jerusalem with the eschatological community.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܬܘܼܒ ܠܐ ܫܠܝܼܛ ܘܠܐ ܡܦܼܣ ܠܩܢܝܐ ܘܕܝܘܼܬܐ ܕܢܨܘܼܪܘܢ ܒܟܪܛܝܣܐ","severity":"info","text":"The statement that the vision 'cannot be inscribed on paper' (ܒܟܪܛܝܣܐ) reflects a common apophatic trope in Syriac mystical literature, where the ineffability of the divine realm is emphasized. This aligns with the work's Neoplatonic and Pseudo-Dionysian background, as seen in the Cause of all Causes.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܗܘܼܝܘܼ ... ܗܘܼܝܘܼ ... ܗܘܼܝܘܼ","severity":"info","text":"The passage employs a lengthy anaphoric series of ܗܘܼܝܘܼ (hwāw) clauses, each pairing a noun with its agentive or participial counterpart (e.g., ܟܘܼܡܪܐ ܘܪܒ ܟܘܼܡܪ̈ܐ, 'priest and high priest'). This rhetorical pattern emphasizes the unity and multiplicity of the heavenly liturgy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܬܘܼܒ ܠܐ ܝܿܕܥ ܠܫܢܐ ܕܢܬܪܓܡ","severity":"info","text":"The final clause 'the tongue that translates does not know' (ܠܐ ܝܿܕܥ ܠܫܢܐ ܕܢܬܪܓܡ) may be a self-referential comment by the Syriac translator or author, acknowledging the inadequacy of language to convey the divine reality. This is a common motif in apophatic theology and may reflect the work's reception in Syriac monastic circles.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the repeated 'they' (ܗܘܼܝܘܼ) is ambiguous: it may refer to the 'ministry' (ܬܫܡܫܬܐ) or to the 'those who have been established' (ܐܝܠܝܢ ܕܐܫܬܘܝܼܘ), or to a collective heavenly entity. The reading taken is that it refers to the members of the heavenly church.","The phrase 'Lord of the dance' (ܡܪܐ ܚܘܓܝܐ) is unusual; it may be a liturgical or mystical title, but its precise referent is uncertain."],"confidence":"high","notes":[]},{"i":50,"ref":"p50","source":"ܬܘܼܒ ܠܐ ܣܿܦܩ ܗܘܢܐ ܕܢܕܪܟ ܟܡܐ ܕܚܒܝܼܫ ܠܓܘ ܡܼܢ ܬܚܦܝܼܬܐ ܕܒܣܼܪܐ. ܬܘܼܒ ܠܐ ܡܫܼܟܚܐ ܐܕܢܐ ܕܬܫܡܥܝ ܩ̈ܠܐ ܠܐ ܝܼܠ̈ܝܼܦܐ. ܬܘܼܒ ܠܐ ܡܿܨܐܼ ܠܒܐ ܕܢܩܒܠ ܡ̈ܠܐ ܠܐ ܡܬܡܠܠܢܝ̈ܬܐ ܡܟܐ ܘܠܗܠ ܬܡܼܗܐ ܘܬܗܼܪܐ. ܡܟܐ ܘܠܗܠ ܫܠܼܝܐ ܘܫܬܼܩܐ. ܡܟܐ ܘܠܗܼܠ ܒܘܼܠܗܝܐ ܪܒܐ. ܙܘܥ̈ܐ ܠܐ ܪ̈ܦܘܬܐ. ܠ̈ܥܼܙܐ ܩܛܝܼ̈ܢܐ. ܚܘܼܫ̈ܒܐ ܠܐ ܡܦܬܟ̈ܐ. ܚܝ̈ܐ ܠܐ ܟܡܢܝ̈ܐ. ܗܘܼܦ̈ܟܐ ܠܐ ܐܝܢܝ̈ܐ. ܚܕ ܗܼܘ ܟܠܡܕܡ. ܐܬܚܕܬ ܟܿܠܡܕܡ. ܚܕ ܗܘܼ ܐܠܗܐ ܘܠܝܬ ܐ̱ܚܪܝܢ. ܣܛܼܪ ܡܢܼܗ. ܐܫܬܩܼܠܘ ܓܘܼܫ̈ܡܐ. ܐܬܬܪܝܼܡܘ ܟܫ̈ܠܐ. ܒܛܼܠܘ ܡܢܝ̈ܢܐ. ܠܝܬ ܬܘܼܒ ܡܕܡ ܕܠܝܬܘܗܝ. ܐܠܐ ܐܠܗܐ\nܒܠܚܘܼܕܘܗܝ. ܗܿܘ ܕܐܝܬܘܗܝ. ܗܘܼܐ ܘܐܝܬܘܗܝ. ܘܢܗܼܘܐ ܐܝܬܘܗܝ: ܘܒܗܿܠܝܢ ܫܠܡ ܩܦܠܐܘܢ ܕܬܡܢܝܐ ܒܝܕ ܐܠܗܐ ܕܚܝܠ ܘܥܕܪ. ܘܒܪܝܼܟ ܡܪܢ ܐܡܝܢ. ܫܠܡ ܡܐܡܪܐ ܕܬܪܝܢ ܕܥܠ ܝܕܥܬܐ ܕܫܪܪܐ. ܕܐܣܬܝܟܘ ܒܗ ܩܦ̈ܠܐܐ ܚ̄ ܕܪܘܼܚܢܘܼܬܐ ܘܡܡܠܠܘܼܬ ܐܠܗܘܼܬܐ܀","english":"Again, the sense does not suffice to grasp how it is confined within the covering of flesh. Again, the ear cannot hear sounds that are not learned. Again, the heart cannot receive words that are not spoken. Here and there, wonder and astonishment. Here and there, silence and stillness. Here and there, great ecstasy. Movements that are not slack. Strains that are sharp. Thoughts that are not changeable. Lives that are not dim. Turnings that are not weary. One is everything. Everything is renewed. One is God, and there is no other. A secret from him. Bodies were dissolved. Obstacles were removed. Hindrances ceased. There is no longer anything that is not, except God alone. He who is, was and is, and will be. And here ends the chapter of the Trinity, by the power and help of God. And blessed is the Lord of the faithful. The end of the second treatise on the knowledge of truth, in which are completed the seven chapters on the spiritual and theological discourse.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage describes a state of ineffable divine union, where sensory and intellectual faculties fail, and all multiplicity is resolved into the oneness of God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܬܡܼܗܐ ܘܬܗܼܪܐ","severity":"info","text":"The pair 'wonder and astonishment' (tamhā w-tahārā) is a common Syriac mystical expression for the overwhelming experience of the divine, often associated with apophatic theology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܒܘܼܠܗܝܐ ܪܒܐ","severity":"info","text":"'Great ecstasy' (būlhāyā rabbā) denotes a state of spiritual rapture or being 'out of oneself,' a key concept in Syriac mysticism for union with God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage concludes the second treatise (mēmrā) on the knowledge of truth, marking the end of seven chapters on spiritual and theological discourse, as stated in the final lines.","cites":[{"key":"ed:dsc-507","label":"source edition: Cause of all Causes: Book 2","url":"https://syriaccorpus.org/507"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"The phrase 'chapter of the Trinity' (qap̄lāʾōṯ d-tamīṯā) reflects the work's engagement with Trinitarian theology, a central concern in Syriac Christian thought, though the text emphasizes divine unity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains some ambiguous or possibly corrupt readings, such as 'ܕܢܕܪܟ' and 'ܡܼܢ', which may affect the precise interpretation of the opening lines.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact referent of 'the covering of flesh' (ܬܚܦܝܼܬܐ ܕܒܣܼܪܐ) is ambiguous: it may denote the human body or the material world as an obstacle to divine knowledge.","The phrase 'A secret from him' (ܣܛܼܪ ܡܢܼܗ) is syntactically unclear; it may mean 'a secret from him' or 'he is a secret.'"],"confidence":"medium","notes":[]}]}