{"slug":"dsc-510","id":"syriac:dsc:dsc-510","title":"Cause of all Causes: Book 5","title_source":"Cause of all Causes: Book 5","author":"Anonymous","genre":"other","date":"10th-12th century CE","tradition":"syriac","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation is known: a language model asked twice could name none, and the source corpus records none. That is not proof — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T07:08:47Z","cost_usd":0.040498},"source":{"registry_id":"syriac:dsc:dsc-510","work_id":"dsc-510","edition":"syriac","language":"","license":"CC BY 4.0","url":"https://syriaccorpus.org/510"},"stats":{"passages":68,"english_words":20776,"coptic_letters":0,"source_letters":55162,"commentary_units":374,"commentary_kinds":9,"derived_notes":28,"ambiguities":130,"work_notes":5,"external_links":0,"timeline":4},"summary":{"work":"dsc-510","abstract":"Book 5 of the anonymous Syriac philosophical-theological treatise 'Cause of all Causes' continues a Neoplatonic and Christian synthesis exploring the first principle as the cause of all being. The work is structured into seven chapters and employs allegorical similes, such as a king preparing a wedding feast, to illustrate divine creation and providence. Surviving in a single manuscript tradition with lacunae and marginal corrections, the text is known from a 19th-century copy of a lost earlier witness. It was cited by later Syriac encyclopedists and Bar ʿEbroyo but never entered the liturgical canon, remaining within scholarly circles of the Syriac Orthodox tradition.","historical_context":"The work is dated tentatively between the 10th and 12th centuries CE, though some scholars assign it to the 6th–7th century based on doctrinal parallels. It was composed in Syriac, likely within a Syriac Orthodox monastic or scholarly community in Mesopotamia or Syria. The title 'Cause of all Causes' reflects a Neoplatonic and Christian synthesis, engaging with themes of the first principle and cosmic order. The text survives in a single manuscript tradition, with a 19th-century copy of a lost earlier witness, complicating reconstruction. It was cited by later Syriac encyclopedists and Bar ʿEbroyo, indicating limited circulation among learned circles. The work never entered the liturgical or canonical corpus, and its influence remained confined to scholarly networks within the Syriac Orthodox tradition.","significance":"Book 5 of 'Cause of all Causes' is significant for its synthesis of Neoplatonic philosophy with Syriac Christian theology, offering insights into medieval Syriac intellectual culture. Its allegorical similes, such as the king and wedding feast, echo themes in works like the 'Cave of Treasures', and its citation by Bar ʿEbroyo shows its role in later Syriac encyclopedic traditions. The work provides a rare example of systematic philosophical-theological discourse in Syriac, bridging late antique and medieval Christian thought.","timeline":[{"date":"6th–7th c.","event":"Possible earlier dating based on doctrinal parallels, though uncertain."},{"date":"10th–12th c.","event":"Probable composition period for the work, based on manuscript and citation evidence."},{"date":"13th c.","event":"Cited by Bar ʿEbroyo in his encyclopedic works."},{"date":"19th c.","event":"Copy made of a lost earlier manuscript, forming the basis of the modern edition."}],"relations":[{"work":"Cave of Treasures","relation":"Shares allegorical similes of a king and wedding feast for describing divine creation and providence.","key":"","label":null,"url":null},{"work":"Bar ʿEbroyo's encyclopedias","relation":"Cited by Bar ʿEbroyo, indicating influence on later Syriac scholarly tradition.","key":"","label":null,"url":null},{"work":"Neoplatonic philosophical works","relation":"Engages with Neoplatonic themes of the first principle as cause of all being.","key":"","label":null,"url":null},{"work":"Syriac Christian philosophical treatises","relation":"Part of a broader tradition of Syriac philosophical-theological synthesis.","key":"","label":null,"url":null}],"external_links":[],"cautions":["The dating is uncertain, with proposals ranging from the 6th–7th to the 10th–12th centuries; no firm external evidence anchors it to a specific author or year.","The work is anonymous, and authorship remains unknown.","The Syriac text survives in a single manuscript tradition with lacunae and marginal corrections; the edition relies on a 19th-century copy of a lost earlier witness, complicating reconstruction of the original.","The edition does not provide a critical apparatus for the Syriac text, nor does it collate all known manuscript variants; readers should consult the manuscript facsimile for textual cruces."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000456,"generated":"2026-11-15T07:08:46Z"},"links":[{"kind":"source","label":"Digital Syriac Corpus text","url":"https://syriaccorpus.org/510"},{"kind":"authority","label":"syriaca.org work record","url":"http://syriaca.org/work/8998"}],"checks":{"work":"dsc-510","status":"warn","blocking":[],"warnings":[{"code":"commentary-single-kind","i":"62","kind":"term"}],"stats":{"passages":68,"translated":68,"commentary_passages":68,"commentary_units":374,"english_words":20776,"source_letters":62460,"commentary_kinds":9},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The work is a philosophical-theological treatise in five books, composed in Syriac. Its title, 'Cause of all Causes', signals a Neoplatonic and Christian synthesis, exploring the first principle as the cause of all being.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"caution","text":"The work is anonymous and its dating is uncertain. It is often assigned to the 6th–7th century based on doctrinal parallels, but no firm external evidence anchors it to a specific author or year.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The Syriac text survives in a single manuscript tradition, with lacunae and marginal corrections. The edition relies on a 19th-century copy of a lost earlier witness, complicating reconstruction of the original.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"The work is cited in later Syriac encyclopedias and by Bar ʿEbroyo, but never entered the liturgical or canonical corpus. Its influence remained limited to scholarly circles within the Syriac Orthodox tradition.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The edition does not provide a critical apparatus for the Syriac text, nor does it collate all known manuscript variants. Readers should consult the manuscript facsimile for textual cruces.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation is known: a language model asked twice could name none, and the source corpus records none. That is not proof — 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: 68 narrative."},{"kind":"caution","severity":"caution","text":"28 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":68},"term_index":[],"citations":{"ed:dsc-510":{"label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}},"segments":[{"i":1,"ref":"p1","source":"ܬܘܼܒ ܟܿܬܒܝܼܢܢ ܡܐܡܪܐ ܕܚܿܡܫܐ ܥܠ ܬܘܼܩܢܐ ܕܥܿܠܡܐ ܗܿܢ ܘܡܛܟܣܘܼܬܗ ܘܫܘܼܚܠ̈ܦܐ ܣܿܓܝܼ̈ܐܐ ܕܒܗ܆ ܕܐܝܼܬ ܒܗ ܩܦ̈ܠܐܐ ܫܒܥܐ܆ ܩܦܠܐܘܢ ܩܕܡܝܐ ܥܡ ܐܠܗܐ ܕܡܚܟܡ܆ ܥܠ ܫܘܼܪܝ ܛܘܼܟܣܗܿ ܕܒܪܝܼܬܐ ܗܿܕܐ܆ ܘܥܠܗܿܝ ܕܐܝܿܟܢܐ ܐܬܼܒܪܝܼ ܢܘܼܗܪܐ܆ ܘܡܼܢ ܡܘܿܢ ܐܝܼܬܘܗܝ ܒܐܪܒܥܐ ܡܐܡܪ̈ܐ ܗܿܠܝܢ ܕܥܕܡܐ ܠܗܿܫܐ ܐܬܼܐܡܪܘ. ܐܬܼܡܠܠ ܒܗܘܢ ܥܠ ܟܿܠܗܝܢ ܐܝܠܝܢ ܕܡܬܼܒܥ̈ܝܢ ܠܒܪܢܫܐ ܡܠܝܼܠܐ ܡܒܪܟܒܐ ܠܡܼܕܥ. ܘܒܬܪ ܕܐܬܕܪܫ ܘܐܬܼܚܟܡ ܒܝܼܕܥܬܐ ܕܫܪܪܐ܆ ܘܐܫܼܬܪܪ ܘܗܝܡܢ ܡܼܢ ܟܝܿܢܐ ܘܡܼܢ ܢܣܝܿܢܐ܆ ܕܐܝܼܬ ܡܪܐ ܘܒܪܘܝܐ ܠܗܿܢܐ ܟܿܠ. ܘܗܘܼܝܘܼ ܡܕܒܪܢܐ ܘܝܨܘܼܦܐ ܘܡܿܨܐܼ ܟܿܠ. [ܘܕܐܝܟܢ ܐܬܒܪܝܘ ܘܐܬܬܩܢܘ ܥܠ̈ܡܐ.] ܘܡܛܠܡܢܐ ܐܬܼܒܪܝܼ ܒܪܢܫܐ܆ ܥܡ ܫܪ̈ܒܐ ܣܿܓܝ̈ܐܐ ܕܡܼܢ ܠܥܼܠ܆ ܕܓܡܪܝܢ ܠܐ̱ܢܫܐ ܒܝܼܕܥܬܐ ܘܣܘܼܟܠܐ ܘܒܗܝܡ̄ ܡܐܠܠܘܢ ܘܕܠܐ ܡܼܨܝܐ ܠܡܼܬܦܠܿܓܘ ܥܠ ܫܪܪܐ ܘܠܐ ܢܩܒܠܝܼܘܗܝ. ܘܕܟܿܠܗܝܢ ܗܿܠܝܢ ܡܼܢ ܬܐܘܪܝܐ ܟܝܿܢܝܿܬܐ. ܘܡܢܗ ܕܟܝܿܢܐ ܐܫܼܟܚܢܢ ܘܝܼܠܦܢܢ. ܘܒܗ ܐܝܼܬ ܡܡܠܠܘܼܬ ܐܠܗܘܼܬܐ ܟܡܐ ܕܡܼܨܝܐ ܕܢܕܥ ܘܢܕܪܟ ܥܒܝܼܕܐ ܠܥܒܘܿܕܐ. ܘܥܠ ܟ݀ܠܗܝܢ ܐܠܗ̈ܝܬܐ ܠܡܐܡܪ. ܘܡܼܢܗܘܢ ܝ݀ܠܦ ܐܢܫ ܕܡܘܢ ܐܝܼܬܘܗܝ ܟܝܿܢܢ ܘܡܼܢ ܡܘܢ. ܘܡܛܠ ܐܝܿܕܐ ܥܠܼܬܐ ܐܬܼܒܪܝܼܢܢ. ܘܡܬܼܕܪܫ ܐ̱ܢܫ ܒܐܠܗ̈ܝܬܐ ܘܐ̱ܢܫ̈ܝܬܐ ܘܒܝܕܥܬܐ ܕܪ̈ܘܼܚܢܐ ܘܕܐܝܟܢܝܘܬܗܘܢ ܡܠܝܼܠܐܝܼܬ ܘܚܟܝܼܡܐܝܬ. ܘܟܕ ܒܗܿܠܝܢ ܐܬܼܕܪܫ ܘܐܬܓܡܪ܆ ܘܐܬܼܢܩܦܘ ܪ̈ܓܫܘܗܝ ܪ̈ܘܼܚܢܝܐ܆ ܘܐܬܼܒܝܢ ܒܐܝܼܩܪܗ. ܘܐܣܼܬܿܟܠ ܛܟܼܣܐ ܕܚܐܪܘܼܬܗ ܘܫܠܝܼܛܘܼܬ ܒܝܿܬܗ ܘܡܠܝܼܠܘܼܬܗ. ܡܟܐ ܘܠܗܠ. ܢܫܼܡܥ ܘܢܼܣܬܿܟܠ. ܠܛܘܼܟܣܐ ܕܥܠܡܐ ܗܿܢܐ ܡܼܢ ܫܘܼܪܝܐ. ܕܐܟܢ ܐܬܬܩܢ ܘܐܬܛܟܣ ܡܼܢ ܒܿܪܘܝܐ ܚܟܝܼܡܐ.","english":"Again, the fifth treatise is written concerning the constitution of this world, its ordering, and the many changes within it, which contains seven chapters. The first chapter, together with God who makes wise, concerns the beginning of the constitution of this creation, and concerning it, how light was created, and what it is. In these four treatises that have been spoken up to now, it was discussed concerning all those things that are necessary for a rational being to be equipped for knowledge. And after it was investigated and made wise by the knowledge of truth, and it was confirmed and believed, both by nature and by philosophy, that there is a Lord and Creator of all this. And He is the governor, provider, and almighty. [And how the worlds were created and established.] And why the rational being was created, along with many other things that are always, which are perfected to infinity by knowledge, understanding, and by faith, speaking and which cannot be disputed concerning truth, nor can they accept it. And all these things with natural theory. And from what nature finds and learns. And in it there is the discourse of divinity, as much as the creature can know and comprehend the Creator. And concerning all divine things to speak. And from them a person learns what nature is and what it is. And on account of which cause he was created. And a person is investigated concerning divine and human things, and concerning the knowledge of spirits and their state, rationally and wisely. And when he was investigated and perfected in these things, and his spiritual senses were sharpened, and he was clarified in his dignity. And he understood the order of his freedom and the authority of his house and his rationality. Then and thereafter, he hears and understands the constitution of this world from the beginning, how it was established and ordered by the wise Creator.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܩܦ̈ܠܐܐ ܫܒܥܐ","severity":"info","text":"The opening announces that Book 5 contains seven chapters (ܩܦ̈ܠܐܐ ܫܒܥܐ), providing a clear structural division for the treatise.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܛܘܼܟܣܐ","severity":"info","text":"The Syriac term ܛܘܼܟܣܐ (ṭuksā) is a loan from Greek τάξις, meaning 'order, arrangement, constitution'. It is used here for the constitution of the world, reflecting the work's interest in cosmic order.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܘܐܬܼܚܟܡ ܒܝܼܕܥܬܐ ܕܫܪܪܐ","severity":"info","text":"The phrase 'made wise by the knowledge of truth' echoes a common epistemological theme in Syriac Christian philosophy, where truth (ܫܪܪܐ) is attained through rational inquiry and divine wisdom.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܘܐܬܼܡܠܠ ܒܗܘܢ ܥܠ ܟܿܠܗܝܢ ܐܝܠܝܢ ܕܡܬܼܒܥ̈ܝܢ ܠܒܪܢܫܐ ܡܠܝܼܠܐ","severity":"info","text":"The text positions itself as a continuation of four earlier treatises, indicating that this work is part of a larger corpus (Cause of all Causes) that systematically addresses rational beings and cosmic order.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܕܐܝܟܢ ܐܬܒܪܝܘ ܘܐܬܬܩܢܘ ܥܠ̈ܡܐ","severity":"caution","text":"The bracketed phrase 'And how the worlds were created and established' appears in the Syriac but is absent from the English draft; it may be a later gloss or a textual variant, and its status requires clarification.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܬܐܘܪܝܐ ܟܝܿܢܝܿܬܐ","severity":"info","text":"The phrase 'natural theory' (ܬܐܘܪܝܐ ܟܝܿܢܝܿܬܐ) combines the Greek loan θεωρία with the Syriac adjective for 'natural', indicating a mode of inquiry grounded in nature, a key concept in the work's epistemology.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text includes a bracketed clause about the creation of worlds that is not reflected in the English draft, suggesting possible textual corruption or editorial intervention.","The phrase 'ܘܡܼܢ ܡܘܿܢ ܐܝܼܬܘܗܝ ܒܐܪܒܥܐ ܡܐܡܪ̈ܐ' is ambiguous: it may mean 'what it is in the four treatises' or refer to the content of those treatises."],"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":2,"ref":"p2","source":"ܘܐܝܟܢ ܐܨܛܒܬ ܘܐܬܼܗܕܪ ܒܫܘܼܦܪ̈ܐ ܘܫܘܼܚܠ̈ܦܐ ܣܿܓܝ̈ܐܐ ܘܬܗܝܼܪ̈ܐ.. ܘܗܿܐ ܡܼܢ ܡܼܟܐ ܫܘܼܝܐ ܚܼܕܬܐ ܥ݀ܒܕܝܼܢܢܡܼܢ ܒܪܘܝܘܼܬ ܢܘܼܗܪܐ ܐܝܟ ܕܐܦ ܗܼܘ ܒܪܘܼܝܐ ܡܫܒܚܐ ܘܢܘܼܗܪܐ ܠܐ ܒܪܝܐ ܡܼܢ ܢܘܼܗܪܐ ܒܪܝܐ ܫܪܝ ܒܒܪܘܝܘܼܬܗ ܢܗܝܼܪܬܐ ܘܡܢܗܪܢܝܼܬܐ܆ ܗܿܘ ܡܢܗܪ ܥܿܠܡܐ ܒܢܘܼܗܪܗ ܦܐܝܐ ܘܫܒܝܼܚܐ. ܗܿܘ ܕܣܟ ܠܐ ܡܕܪܟ ܠܗ ܚܫܘܼܟܐ. ܟܕ ܐܡܿܪܝܢܢ ܗܿܟܢܐ. ܐܟܙܢܐ ܗܿܟܝܼܠ ܕܡܠܟܐ ܐ̱ܢܫ ܪܒܐ ܘܥܫܝܼܢܐ܆ ܕܐܝܬ ܠܗ ܒܪܐ ܝܼܚܝܼܕܝܐ ܪܚܝܼܡܐ ܒܪ ܡܠܟܘܼܬܐ. ܘܨܒܿܐ ܕܢܡܼܟܪܝܘ̄ ܘܢܥܼܒܕ ܠܗ ܚܠܘܼܠܐ ܪܒܐ ܘܡܼܫܬܘܼܬܐ. ܘܢܚܼܕܐ ܒܗ ܘܢܼܬܬܢܝܼܚ ܠܒܗ ܘܨܒܝܿܢܗ. ܒܗܿܝ ܕܡܣܟܐ ܕܢܗܼܘܐ ܝ݀ܪܬܐ ܕܡܠܟܘܼܬܗ ܘܕܩܢܝܿܢܗ ܣܿܓܝܼܐܐ. ܘܥܘܼܬܪܗ ܠܐ ܡܘܦܝܢܐ. ܩܕܡܐܝܼܬ ܡܿܢ ܩܕܡ ܡܥܬܕ ܘܡܛܝܒ ܠܗ ܗܿܠܝܢ ܕܚܿܫܚ̈ܢ ܠܚܠܘܼܠܐ ܘܠܡܙܡܢ̈ܢܐ ܘܠܚܬܢܐ ܩܝܛܘܼܢܐ ܫܒܝܼܚܐ. ܘܠܟܠܬܐ ܒܝܬ ܓܢܘܼܢ ܡܨܒܬܐ. ܘܡܬܩܢ ܒܬܐ ܪ̈ܘܝܼܚܐ ܘܛܪ̈ܝܼܩܠܝܼܢܐ ܪ̈ܡܐ ܘܗܕܝܼܪ̈ܐ. ܘܬܠܐ ܒܗܘܢ ܩܢܕ̈ܝܼܠܐ ܘܢܗܝܼܪ̈ܐ ܒܝܬ ܓܢܘܼܢܐ ܡܨܒܬܐ. ܘܡܬܩܢ ܒܬ̈ܐ ܪ̈ܘܝܼܚܐ ܘܛܪ̈ܝܼܩܠܝܼܢܐ ܪ̈ܡܐ ܘܗܕܝܼܪ̈ܐ. ܘܬܠܐ ܒܗܘܢ ܩܢܕ̈ܝܼܠܐ ܘܢܗܝܼܪ̈ܐ ܣܿܓܝ̈ܐܐ ܠܡܚܼܙܐ ܘܠܡܼܬܒܣܡܘ ܒܫܘܼܦܪ̈ܐ ܕܛܪ̈ܝܼܩܠܝܼܢܐ ܒܫܡ̈ܝ ܒܝܬܐ ܡܕܗܒ̈ܬܐ ܡܬܩܢܬ݀ ܒܐܘܼܡܢܘܼܬܐ\nܚܟܝܼܡܬܐ. ܒܨܘܼܪ̈ܬܐ ܫܒܝܼܚ̈ܬܐ ܕܥܠ ܐܣ̈ܐ ܘܥܠ ܬܪ̈ܥܐ ܕܟܿܠ ܓܢܼܣܝܢ ܘܟܿܠ ܓܘܢ̈ܝܢ. ܒܣܬܪ̈ܐ ܘܟܠ̈ܝܼܠܐ ܘܫܝܪ̈ܝܐ ܕܡܬܝܼܚܝܢ ܒܕܪ̈ܬܐ ܘܒܟܠܕܘܟ ܒܦܪ̈ܣܐ ܘܛܦܝܼ̈ܬܐ (ܗ̄ ܥ̈ܠܐ) ܕܡܫ̈ܘܝܢ ܒܐܪ̈ܥܬܐ ܕܒ̈ܬܐ. ܘܒܚܫܚ̈ܬܐ ܕܡܼܐܟܠ̈ܬܐ ܕܟܿܠ ܙܢ̈ܝܢ ܘܕܟܿܠ ܐܕܫ̈ܝܢ. ܒܚܡܪ̈ܢܐ ܡܨܠ̈ܠܐ. ܘܫܪܟܐ ܕܫܩܼ̈ܝܐ ܗܢܝ̈ܐܐ ܘܡܦܨܚ̈ܢܐ. ܒܥܼܛܪ̈ܐ ܘܪ̈ܝܼܚܢܐ ܗܪ̈ܘܼܡܬܢܐ. ܡܒܣ̈ܡܝ ܪܓܼܫܐ ܕܣܘܩܐ.","english":"...and it was adorned and arrayed with many beauties and changes, and behold, from that time a new equality was made, establishing the light, just as that Creator is glorious, and the uncreated light began with the created light in its splendid and illuminating creation; that one illuminates the world with its beautiful and glorious light, that which darkness can never reach. As it is said thus: Consider, then, a great and powerful king, who has an only son, beloved, a prince. And he desired to honor him and to make for him a great wedding feast and banquet, and to rejoice in him and to expand his heart and his will, in that hope that he would be the heir of his kingdom and of his vast acquisitions, and his wealth without end. First, before everything, he prepared and made ready those things necessary for the wedding feast and for the musicians and for the glorious summer house, and for the bride in the bridal chamber, and he set up spacious houses and high and splendid porticoes, and hung in them precious and splendid curtains in the bridal chamber, and he set up spacious houses and high and splendid porticoes, and hung in them many precious and splendid things to see and to delight in the beauty of the porticoes, in the names of the house, golden vessels set with wise craftsmanship, with glorious forms upon walls and upon doors of every kind and every color, with coverings and crowns and curtains spread out in courts and everywhere, with carpets and coverings (or: upper rooms) spread on the floors of the houses, and with provisions of foods of every kind and every sort, with clarified wines, and the rest of pleasant and joyful drinks, with perfumes and aromatic scents, delights of the sense of the market.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the first chapter of Book 5, shifting from a doctrinal summary to an extended allegorical simile of a king preparing a wedding feast for his son.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܫܘܼܝܐ ܚܼܕܬܐ","severity":"info","text":"The phrase 'new equality' (ܫܘܼܝܐ ܚܼܕܬܐ) likely refers to a new order or harmony in creation, not a theological equality between creator and creature.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܒܪܘܼܝܐ","severity":"info","text":"The term 'Creator' (ܒܪܘܼܝܐ) is distinguished from 'created light' (ܢܘܼܗܪܐ ܒܪܝܐ), emphasizing the uncreated nature of the divine source of light.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The simile of a king and his son preparing a wedding feast is a common trope in Syriac literature for describing divine creation and providence, echoing themes in works like the 'Cave of Treasures'.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܐܟܙܢܐ ܗܿܟܝܼܠ ܕܡܠܟܐ","severity":"info","text":"The phrase 'Consider, then, a great and powerful king' may allude to parables in the New Testament, such as the parable of the king and his son (cf. Matthew 22:2-14), though no direct citation is given.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܛܦܝܼ̈ܬܐ (ܗ̄ ܥ̈ܠܐ)","severity":"caution","text":"The Syriac text includes a marginal gloss 'or: upper rooms' (ܗ̄ ܥ̈ܠܐ) after 'coverings' (ܛܦܝܼ̈ܬܐ), indicating a textual variant or scribal uncertainty about the precise meaning.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'new equality' (ܫܘܼܝܐ ܚܼܕܬܐ) could be interpreted as a new order or a new level of creation, but the exact theological nuance is unclear.","The marginal gloss 'or: upper rooms' suggests uncertainty about the reading of ܛܦܝܼ̈ܬܐ, which may mean 'coverings' or 'upper rooms'."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"ܒܙ̈ܢܝ ܙܡܪ̈ܐ ܘܩܝܼܬܪ̈ܐ ܘܟܢܪ̈ܐ ܘܐܒ̈ܘܗܒܐ ܘܦܠ̈ܓܐ ܘܪ̈ܒܝܼܥܐ. ܒܙܗܪ̈ܐ ܘܦܩ̈ܚܐ ܘܗܒ̈ܒܐ ܘܟܿܠ ܓܘܢ̈ܝܢ ܕܘܪ̈ܕܐ ܘܫܘܫ̈ܢܐ. ܒܪ̈ܩܕܐ ܘܡܫܥ̈ܝܢܐ. ܘܫܪܟܐ ܕܡܣܝܡ̈ܣܐ ܘܐܪ̈ܟܝܣܛܐ܆ ܒܐܒܒ̈ܢܐ ܡܫܚܠ̈ܦܐ ܘܣܿܓܝ̈ܐܝܝ ܛܥܡ̈ܬܐ ܘܪ̈ܝܼܚܬܢܐ ܓܘܢ̈ܢܐ. ܒܡܫ̈ܡܫܢܐ ܘܡܕܝܠ̈ܢܐ ܘܢܚ̈ܬܘܡܐ ܘܡܝܓܪ̈ܣܐ ܘܫܪܟܐ ܕܡܢܝܼܚ̈ܢܐ ܒܪ̈ܟܘܼܒܐ ܡܨܒ̈ܬܐ ܘܡܪ̈ܟܒܬܐ ܫܒܝܼܚ̈ܬܐ ܠܛܥܘܼܢܬܐ ܕܚܫܚܬܐ ܘܡܠܝܚܢܘܼܬܐ ܕܪ̈ܟܒܐ ܒܬܫܒܘ̄ ܘܐܝܼܩܪܐ ܘܪܒܘܼܬܐ܆ ܥܡ ܫܪܟܐ ܕܚܫ̈ܚܬܐ ܘܣܘܼܢ̈ܩܢܐ ܕܡܼܬܒܥ̈ܝܢ ܘܚܿܫ̈ܚܢ ܠܚܬܢܐ ܘܠܟܠܬܐ ܘܠܙܡ̈ܝܼܢܐ ܘܩܪ̈ܝܐ. ܩܪ̈ܝܼܒܐ ܘܪ̈ܚܝܼܩܐ. ܘܡܐ ܕܐܬܩܢ ܘܛܝܒ ܗܿܠܝܢ ܟܿܠܗܝܢ܆ ܗܿܝܕܝܢ ܩܪܐ ܠܚܬܢܐ ܘܡܫܪܐ ܠܗ ܒܩܝܛܘܼܢܗ. ܘܠܟܠܬ ܡܥܠ ܠܓܢܘܼܢܗܿ. ܘܡܫܪܐ ܘܡܬܩܢ ܡܐܟ̈ܠܬܐ ܘܒܘܼܣ̈ܡܐ ܘܓܐܘ̈ܬܐ ܠܗܘܢ ܠܡܟܝܼܪ̈ܐ. ܘܐܦ ܠܟܿܠܗܘܿܢ ܚܕ̈ܘܓܐ ܘܡܙܡ̈ܢܢܐ. ܘܡܫܪܝܢ ܠܡܼܐܟܠ ܘܠܡܼܫܐ ܘܠܡܼܬܒܣܡܘܼ ܘܠܡܼܚܕܐ ܒܚܠܘܼܠܐ ܪܒܐ ܘܫܒܝܼܚܬܐ. ܘܡܐ ܕܥܡܼܕ ܝܘܡܐ܆ ܡܢܗܪ ܠܗܘܢ ܢܗܝܼܪ̈ܐ ܘܩܪ̈ܝܘܼܢܐ ܘܩܢܕܝܠ̈ܘܣ ܘܡܨܒܬ ܠܠܠܝܐ ܝܬܝܪ ܡܼܢ ܐܝܼܡܡܐ. ܘܟܕ ܨܒܿܝܢ ܕܢܬܼܦܪܓܘܢ܆ ܡܩܪܒ ܠܗܘܢ ܪ̈ܟܘܼܒܐ ܡܨܒ̈ܬܐ ܘܡܪ̈ܟܒܬܐ ܫܒܝܼܚܬܐ. ܘܡܼܢܗܘܢ ܪܟܒܝܢ ܠܡܙܕܝܚܘܼ ܘܠܡܼܬܦܪܓܝܘܼ. ܘܡܢܼܗܘܢ ܡܛܥܢܝܼܢ ܡܐܟ̈ܠܬܐ ܘܚܫ̈ܚܬܐ ܠܣܘܼܢܩ̈ܢܝܗܘܢ ܘܠܢܝܿܚ̈ܬܗܘܢ. ܗܿܟܢܐ ܗܿܘ ܐܒܐ ܛܒܿܐ ܘܡܠܟܐ ܡܫܒܚܐ ܘܡܪܐ ܒܣܝܼܡܐ. ܟܕ ܨܒܼܐ ܕܢܒܼܝܼܘܗܝ ܠܚܬܢܐ ܫܒܝܼܚܐ ܒܪܐܢܫܐ ܘܠܡܟܝܼܪܬܗ ܟܠܬܐ ܒܪܬ ܙܘܓܗ. ܘܕܢܥܼܒܕ ܠܗ ܚܠܘܼܠܐ ܪܒܐ ܒܥܿܠܡܐ ܗܢܐ ܘܕܢܗܼܘܐ ܝܿܪܘܼܬܐ ܕܡܠܟܘܼܬܗ ܫܡܝܿܢܝܬܐ ܘܕܥܘܼܬܪܗ ܣܿܓܝܼܐܐ ܘܠܐ ܡܘܦܝܢܐ. ܘܗܼ، ܒܪܐܢܫܐ ܢܗܼܘܐ ܠܗ ܠܒܪܐ. ܘܐܠܗܐ ܢܗܼܘܐ ܠܗ ܠܐܒܐ܆ ܩܕܡ ܐܬܩܢ ܘܛܝܒ ܠܗ ܩܝܛܘܢܐ ܘܒܝܬ ܓܢܘܼܢܐ ܡܫܒܚܐ.","english":"...with varieties of songs and citharae and dances and gifts and halves and springs, with splendors and blossoms and loves and all kinds of roses and lilies, with dances and entertainments, and the rest of the musicians and architriclini, with changing and very many tastes and fragrances of kinds, with servants and attendants and seal-bearers and majordomos and the rest of the stewards, with prepared chariots and glorious carriages for the service of the bride and the saltiness of the charioteers, with praise and honor and greatness, along with the rest of the necessities and supplies that are sought and needed for the bridegroom and the bride and for the guests and the invited, both near and far. And when all these were established and prepared, then he called the bridegroom and began to seat him in his bridal chamber, and he brought the bride into his bridal bower, and he began and established feasts and delights and banquets for the groomsmen, and also for all the dancers and musicians, and they began to eat and drink and delight and rejoice in a great and glorious wedding feast. And when the day declined, he prepared for them lamps and torches and candelabra, and he made the night more than the day. And when they wished to take their leave, he prepared for them prepared chariots and glorious carriages, and they mounted to ride and to take their leave, and he provided them with provisions and supplies for their journeys and their roads. Thus was the good father and praiseworthy king and sweet lord, when he wished that his beloved bridegroom be honored at the head and his betrothed bride be his partner, and that he make for him a great wedding feast in this world, and that it be the inheritance of his heavenly kingdom and of his abundant and inexhaustible wealth. And behold, at the head he was a son to him, and God was a father to him; before, he established and prepared for him a bridal chamber and a glorious bridal bower.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܪ̈ܟܝܣܛܐ","severity":"info","text":"The Syriac term ܐܪ̈ܟܝܣܛܐ (arkhīsṭā) is a loan from Greek ἀρχιτρίκλινος, meaning 'master of the banquet' or 'chief steward.' It appears in a list of wedding attendants, reinforcing the banquet setting.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܩܝܛܘܢܐ","severity":"info","text":"The word ܩܝܛܘܢܐ (qayṭōnā) is a Greek loan (κοιτών) meaning 'bridal chamber' or 'bedroom.' It is used here for the bridegroom's chamber, paralleling the bride's ܓܢܘܼܢܐ (gəʿūṯā, 'bridal bower').","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The elaborate description of a wedding feast—with musicians, dancers, chariots, and banquets—draws on the topos of a royal or divine wedding banquet, common in Syriac liturgical and allegorical literature to symbolize the union of Christ and the Church or the soul with God.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage concludes the extended allegory of the created light and its preparation, transitioning from the cosmic wedding feast to the explicit identification of the 'good father' as God and the 'bridegroom' as the Son, establishing a typological framework.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The imagery of a bridal chamber prepared by a father for his son echoes the Song of Songs (4:4–5) and its Syriac exegetical tradition, where the bridegroom is Christ and the bride is the Church or the soul.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܠܝܚܢܘܼܬܐ","severity":"caution","text":"The Syriac ܡܠܝܚܢܘܼܬܐ (məlīḥāʿūṯā) is ambiguous: it can mean 'saltiness' (as in the draft) or 'grace, elegance.' Given the context of wedding service, 'grace' or 'charm' may be intended, but the text's reading is uncertain.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The term ܡܠܝܚܢܘܼܬܐ may be read as 'saltiness' (literal) or 'grace' (figurative); the draft takes the literal sense, but the allegorical context favors 'grace.'","The phrase ܒܪܐܢܫܐ (bərēšā) is ambiguous: it can mean 'at the head' (as in the draft) or 'in the beginning,' which would align with the creation narrative."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"ܘܒܝܬ ܡܥܡܪܐ ܫܒܝܼܚܐ ܘܫܦܝܼܪܐ ܕܐܝܼܬܘܗܝ ܗܢ ܥܿܠܡܐ ܕܬܕܡܘܼܪܬܐ ܕܡܿܠܐܼ ܟܿܠ ܫܘܼܚܠ̈ܦܝܢ. ܘܡܬܼܚ ܠܗ ܗܕܐ ܝܪܝܥܬܐ ܫܒܝܼܚܬܐ. ܘܒܢܼܐ ܠܗ ܗܕܐ ܩܘܼܒܬܐ ܪܡܿܬܐ ܘܡܠܟܿܝܬܐ. ܘܬܠܼܐ ܒܗܿ ܐܝܟ ܩܢܕ̈ܝܼܠܐ ܠܟܘܟ̈ܒܐ ܡܨܡ̈ܚܝ ܢܘܼܗܪܐ. ܘܣܼܡ ܠܗ ܥܠ ܡܢܪܬ݀ ܡܘܙܠܬܐ ܠܬܪܝܢ ܢܗܝܼܪ̈ܐ ܪܘܪ̈ܒܐ ܫܡܼܫܐ ܘܣܗܪܐ. ܘܐܫܒܼ ܠܗ ܗܿܢܐ ܐܐܪ ܒܣܝܼܡܐ ܠܢܫܡܬ݀ ܣܘܩܗ. ܘܡܼܛܪ̈ܐ ܘܛܐ̈ܠܐ ܘܪ̈ܣܝܼܣܐ ܠܦܘܼܝܓܗ. ܘܠܡܫܩܝܘܿ ܦܪܼܕܝܣܘܗܝ ܘܚܩ̈ܠܬܗ ܘܐܦܼܪܚ ܒܐܐܪ ܠܥܘܦܐ ܘܛܝܪܐ ܘܣܿܓܝܼ ܓܢܼܣ̈ܐ ܘܡܦܼܬܟ ܓܘܢ̈ܢܐ ܠܦܨܝܼܚܘܼܬܗ ܘܕܢܙܡܪ ܘܢܢܿܨܪ ܒܠ̈ܥܼܙܐ\nܘܩܝܼܢ̈ܬܐ ܩܕܡܘ̄ ܠܒܘܼܝܐܗ. ܘܪܩܼܥ ܐܪܥ ܬܚܘܼܬܘܗܝ ܠܢܝܿܚܬܗ. ܘܫܬܼܠ ܒܗܿ ܓܢ̈ܐ ܘܦܪ̈ܕܝܣܐ ܕܟܿܠ ܐܒܒ̈ܢܐ ܘܦܩ̈ܚܐ ܘܘܪ̈ܕܐ ܘܫܘܼܫ̈ܢܐ ܠܒܘܼܣܡܗ. ܘܥܒܼܕ ܠܗ ܪ̈ܟܫܐ ܘܣܘܼܣܘ̈ܬܐ ܪ̈ܡܐ ܘܫܒܝܼܚ̈ܐ ܫܒܝܼܚ̈ܝ ܩܘܡ̈ܬܐ ܠܪܟܘܼܒܗ ܘܠܡܼܙܕܝܚܢܘܼܬܗ. ܘܓܡ̈ܠܐ ܘܟܘܼܕ̈ܢܘܬܐ ܘܚܡܪ̈ܐ ܠܛܥܘܢܬܗ. ܘܥܢ̈ܐ ܕܥܪ̈ܒܐ ܘܐܡܼܪ̈ܐ ܘܓܕ̈ܝܐ ܠܡܦܛܡܘܼܬܗ. ܘܬܘܪ̈ܐ ܘܐܝܙܒܪ̈ܟܐ ܗ̄ ܓܿܡܘܫ̈ܐ ܕܢܼܨܪܘܢ ܘܢܦܼܬܚܘܢ ܐܪܥܐ ܠܦܘܼܠܚܢܗ. ܘܚܝܘܼܬܐ ܕܒܛܘܼܪ̈ܐ ܠܡܪܩܕܘ ܩܕܡܘ̄ ܘܡܕܝܨܘܼܬܗ. ܘܝܡܐ ܐܟܚܕܐ ܘܝܒܫܐ ܠܡܫܬܥܒܕܘ ܠܗ ܠܒܪܢܫܐ. ܘܠܡܩܪܒܘ ܠܗ ܕܫ̈ܢܐ. ܘܠܡܣܩܘܼ ܠܗ ܡܕ̈ܐܬܐ. ܘܗܿܝܕܝܢ ܒܪܐ ܘܐܬܼܩܢܗ ܠܒܪܢܫܐ ܚܝܠܐ ܡܠܝܼܠܐ ܡܪܟܒܐ ܐܣܪܗܐ ܕܡܣܝ̈ܟܢ ܒܗ ܟܿܠܗܝܢ ܒܪ̈ܝܬܐ ܒܨܠܡܗ ܘܒܕܡܘܼܬܗ. ܒܗܿܢܐ ܢܝܼܫܐ ܒܪܝܗܝ ܐܠܗܐ ܩܕܡܐܝܼܬ ܠܥܿܠܡܐ ܘܨܒܬܗ ܘܗܕܪܗ. ܘܡܼܠܐ ܘܐܣܢ ܒܗ ܛܿܠ ܛܘܼܒ̈ܝܢ ܘܟܿܠ ܫܘܼܚܠ̈ܦܝܢ ܘܗܿܝܕܝܢ ܒܪܝܗܝ ܠܒܪܢܫܐ ܒܨܠܡ ܪܒܘܼܬܗ. ܒܚܪܬܐ ܕܟܿܠܗܝܢ ܒܪ̈ܝܬܗ ܐܝܟ ܚܬܼܢܐ ܫܒܝܼܚܬܐ ܘܒܪܐ ܪܚܝܼܡܐ. ܘܒܪ ܡܠܟܘܼـܐ ܡܪܢ݀ܝܬܐ. ܘܝܿܪܬܐ ܕܟܿܠܗܘܿܢ ܓܙ̈ܐ ܘܣܝܼܡ̈ܬܐ.","english":"and the glorious and beautiful dwelling-place which is this world of wonder, which fills all varieties. And it stretched out this glorious curtain. And it erected this high and royal dome. And it hung in it like lamps the stars that radiate light. And it placed upon the path of the two great luminaries, the sun and the moon. And it gave this sweet air for the breathing of its ascent. And rains and dews and sprinklings for its irrigation. And to water its paradise and its fields. And it caused birds and fowl and many species to fly in the air. And it opened the bosoms for its joy and for song and for music with melodies and canticles before its entrance. And it spread the earth beneath it for its walking. And it planted in it gardens and paradises of all fruits and flowers and roses and lilies for its fragrance. And it made for it horses and steeds, tall and glorious, glorious in stature for its riding and for its splendor. And camels and mules and asses for its burden. And flocks of sheep and lambs and kids for its fattening. And oxen and yokes of plowshares that plow and open the earth for its cultivation. And wild beasts of the mountains to dance before it and for its delight. And the sea together with the dry land to be subservient to it for the human being. And to bring it gifts. And to offer it tribute. Then it created and established for the human being a rational power, a composite instrument, by which all creatures are bound in its image and likeness. In this thought God created it first for the world and its desire and its adornment. And he filled and equipped it with all blessings and all varieties. And then he created the human being in the image of his greatness. At the end of all his creatures, like a glorious crown and a beloved son. And a son of the kingdom of dominion. And an heir of all treasures and deposits.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܒܝܬ ܡܥܡܪܐ","severity":"info","text":"The phrase 'bēt maʿmrā' (dwelling-place) is a standard Syriac term for the cosmos as God's abode, echoing the hexaemeral tradition.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܨܠܡܗ ܘܒܕܡܘܼܬܗ","severity":"info","text":"The phrase 'in its image and likeness' (bṣalmēh w-ḇadmūtēh) echoes Genesis 1:26-27, where humanity is created in God's image.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܒܪܢܫܐ","severity":"info","text":"The term 'bar-nāšā' (human being) is used here as the crown of creation, a common theme in Syriac hexaemeral literature, reflecting the idea of humanity as microcosm.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܘܗܿܝܕܝܢ ܒܪܐ ܘܐܬܼܩܢܗ","severity":"info","text":"The passage follows a clear narrative sequence: first the creation of the world (cosmos), then the creation of humanity as its culmination, marked by 'then' (hāydēn).","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܝܟ ܚܬܼܢܐ ܫܒܝܼܚܬܐ","severity":"info","text":"The comparison of humanity to a 'glorious crown' (ʾayk ḥtāʾ šbīḥtā) parallels Ephrem's Hymns on Paradise, where the human is the crowning ornament of creation.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܒܢܼܐ ܠܗ ܗܕܐ ܩܘܼܒܬܐ ܪܡܿܬܐ","severity":"caution","text":"The verb 'bʿā lēh' (it erected) is ambiguous: it could be read as 'it asked for' (from bʿā) or 'it built' (from bnā). The context favors 'erected' (from bnā), but the Syriac spelling is unusual.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The verb 'bʿā lēh' (line 2) is ambiguous between 'it asked for' and 'it erected'; the latter is adopted based on context.","The phrase 'ܘܡܬܼܚ ܠܗ ܗܕܐ ܝܪܝܥܬܐ' could be read as 'it stretched out this curtain' or 'it spread this curtain'; the sense is clear but the exact nuance is uncertain."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"ܘܐܩܝܼܡܗ ܐܝܟ ܡܪܐ ܘܫܠܝܼܛܐ ܘܒܪ ܚܐܪ̈ܐ ܘܡܥܠܝܐ. ܘܐܓܥܼܠ ܒܐܝܼܕ̈ܘܗܝ ܟ݀ܠܗܝܢ ܒܪ̈ܝܬܐ ܡܼܬܚܙܝܢ̈ܝܬܐ ܘܣܼܡ ܒܟܝܿܢܗ ܗܘܢܐ ܘܣܘܼܟܿܠܐ ܘܚܟܼܡܬܐ ܘܝܼܕܥܬܐ ܠܡܼܕܥ ܟܣ̈ܝܬܐ ܘܠܡܼܓܠܐ ܣܬܝܼܪ̈ܬܐ. ܘܠܣܬܿܟܠܘܼ ܪ̈ܘܼܚܢܝܬܐ. ܘܕܒܬܪ ܙܒܢܐ ܢܥܒܼܕ ܠܗ ܚܘܼܕܬܐ. ܘܬܘܼܒ ܢܘܣܦ ܠܗ ܟܿܠܡܐ ܪܒܐ ܫܒܝܼܚܐ܆ ܘܡܩܘܝܢܐ ܘܠܐ ܥܒܘܪܐ. ܘܢܗܼܘܐ ܝܪܘܼܬܐ ܕܡܠܟܘܼܬܐ ܥ݀ܠܡܝܼܢ݀ܝܬܐ܀ ܘܟܕ ܪܿܡܐܼ ܗܘܼܐ ܫܠܝܼܐ ܪܒܐ ܘܫܬܼܩܐ ܥܠ ܚܝܠ̈ܘܬܐ ܟܿܠܗܘܿܢ ܕܫܡ̈ܝܢܐ. ܘܐܝܼܬܝܗܘܢ ܒܩܢܼܛܐ ܘܕܚܠܼܛܐ ܪܒܬܐ ܡܼܢ ܥܕܢ ܡܦܘܼܠܬܗ ܪܒܬܐ ܕܣܛܢܐ. ܘܟܕ ܫܿܠܝܢܼ ܗܘܼܘ ܬܘܼܒ ܐܦ ܫܟܘܼܬܝܢ ܐܣܛܘܼܟ̈ܣܐ ܒܚܒܝܼܟܘܬܗܘܢ. ܟܕ ܝܿܬܗܿ ܕܐܪܥܐ ܐܝܼܬܝܗܿ ܗܘܼܬ݀ ܬܘܗ ܘܒܘܗ. ܘܚܫܘܼܟܐ ܥܠ ܐܦ̈ܝ ܬܗܘܼܡܐ ܕܗܘܿܠܐ ܠܐ ܡܬܩܢܬܐ܆ ܟܕ ܪܘܼܚܗ ܚܝܬܐ ܘܡܚܝܢܝܼܬܐ ܕܐܠܗܐ ܡܪܚܦܐ ܗܘܼܬ݀ ܥܠ ܐܦ̈ܝ ܡܝ̈ܐ. ܘܗܿܐ ܡܼܢܫܝܠ ܢܦܼܩ ܦܘܼܩܕܢܐ ܘܪܡܼܙܐ ܡܪܐܝܢܝܐ ܡܼܢ ܐܝܼܬܘܼܬܐ. ܘܐܡܼܪ ܐܠܗܐ ܢܗܼܘܐ ܢܘܼܗܪܐ. ܘܥܡܗ ܕܪܡܼܙܐ ܐܝܟ ܒܪܩܐ ܩܠܝܼܠܐ ܗܘܼܐ ܢܘܼܗܪܐ. ܘܢܗܪܼܬܐ ܗܘܿܠܐ ܗܿܝ ܚܒܝܼܟܬ݀ ܐܣܛܘܼܟ̈ܣܐ ܘܬܘܗ ܘܒܘܗ ܣܝܼܡܬ݀ ܒܟܝܿܢܐ ܚܼܫܘܼܟܐ. ܗܿܟܢܐܐܕܫܐ ܩܕܡܝܐ ܕܐܘܣܝܐ ܕܒܪܝܼܬܐ ܘܫܘܼܪܝ ܬܘܼܩܢܐ ܕܒܪܝܼܬܐ. ܘܫܦܝܼܪ ܗܘܼܐ ܠܗ ܠܗܿܘ ܢܘܼܗܪܐ ܡܬܘܼܡܝܐ ܘܐܣܝܝܐ܆ ܕܡܼܢ ܢܘܼܗܪܐ ܢܫܪܐ ܒܬܘܼܩܢ ܒܪ̈ܝܬܐ. ܚܫܘܼܟܐ ܕܝܢ ܒܫܪܪܐ ܕܩܕܝܼܡ ܗܘܼܐ ܠܒܪܝܼܬܗ ܕܢܘܼܗܪܐ. ܐܠܐ ܒܪܡ ܗܿܘ ܚܫܘܼܟܐ ܠܘ ܡܕܡ ܗܘܼܐ. ܢܘܼܗܪܐ ܕܝܢ ܡܕܡ ܐܝܼܬܘ̄ ܘܐܬܼܒܪܝܼ ܒܡܼܠܬ݀ ܐܠܗܐ. ܚܫܘܼܟܐ ܕܝܢ ܠܐ ܡܕܡ ܐܝܼܬܘܗܝ. ܐܦܠܐ ܒܪܝܼܬܐ. ܐܦܠܐ ܐܝܼܬܘܼܬܐ. ܐܠܐ ܓܠܝܼܙܘܼܬܐ. ܐܝܟ ܕܘܼܟܬܐ ܣܦܝܼܩܬܐ ܕܠܝܬ ܒܗܿ ܡܕܡ ܣܟ. ܗܿܝ ܣܦܝܼܩܘܼܬܐ ܓܠܝܼܙܘܼܬܐ ܐܝܼܬܝܗܿ ܘܠܘ ܡܕܡ.","english":"and set him up as lord and ruler, and as a free and exalted one. And he turned in his hands all the visible creatures, and placed in his mind wind and intelligence and wisdom and knowledge, to know hidden things and to reveal secrets, and to comprehend spiritual things. And after a time he made for him a renewal, and again added to him a great and glorious word, enduring and imperishable, and it became the inheritance of the eternal kingdom. And when there was a great silence and stillness over all the powers of the heavens, and they were in great fear and trembling until the great fall of Satan. And when also the elements were still in their mixture, while the earth was in confusion and disorder, and darkness was on the face of the abyss of the unformed chaos, while the living and life-giving spirit of God was hovering over the face of the waters. And behold, immediately a command and a lordly sign went forth from the essence. And God said, \"Let there be light.\" And with the sign, like a swift flash, there was light. And that light was the illumination of the mixed elements, and the confusion and disorder were placed in the dark mind. Thus was the first beginning of the substance of creation and the commencement of the order of creation. And that light was fitting, perfect and healing, that with light it might dwell in the order of creation. But darkness truly existed before the creation of light. However, that darkness was nothing. But light is something and was created by the word of God. But darkness is nothing. It is not a creation. It is not an essence. But it is a privation, like an empty place in which there is nothing at all. That emptiness is privation, and nothing else.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܣܛܢܐ","severity":"info","text":"The term ܣܛܢܐ (Satan) appears in the context of the 'great fall of Satan,' a reference to the rebellion and expulsion of Satan, a common theme in Syriac Christian cosmology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܘܐܡܼܪ ܐܠܗܐ ܢܗܼܘܐ ܢܘܼܗܪܐ","severity":"info","text":"The phrase 'And God said, Let there be light' directly echoes Genesis 1:3 (Peshitta: ܘܐܡܪ ܐܠܗܐ ܢܗܘܐ ܢܘܗܪܐ). The passage expands on the creation of light as a divine act.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܚܫܘܼܟܐ","severity":"info","text":"The discussion of darkness as 'privation' (ܓܠܝܼܙܘܼܬܐ) rather than a substance reflects a Neoplatonic or Christian philosophical tradition, possibly mediated through Syriac authors like Ephrem or Narsai.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage transitions from a description of the created order and the fall of Satan to a re-narration of the Genesis creation account, emphasizing the moment of light's creation and the nature of darkness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܐܣܛܘܼܟ̈ܣܐ","severity":"info","text":"The term ܐܣܛܘܼܟ̈ܣܐ (elements) is a Greek loanword (στοιχεῖα) used in Syriac to denote the basic components of the physical world, here described as 'mixed' before the advent of light.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܘܐܩܝܼܡܗ ܐܝܟ ܡܪܐ ܘܫܠܝܼܛܐ' (and set him up as lord and ruler) could refer to Adam or to a cosmic figure; the context suggests a human or angelic ruler, but the antecedent is unclear from the preceding passage."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"ܡܕܝܢ ܐܝܠܝܢ ܕܡܩܕܡܝܢ ܠܚܫܘܼܟܐ ܡܼܢ ܢܘܼܗܪܐ. ܢܣܼܬܟܠܘܢ ܘܢܬܼܒܝܢܘܢ܆ ܒܐܝܿܢܐ ܙܢܐ ܘܢܝܼܫܐ ܢܕܥܘܼܢܝܗܝ. ܘܠܘ ܚܒܪ̈ܐ\nܘܫܘ̈ܝܼܝܼ ܒܡܠܼـܐ ܘܟܝܿܢܐ ܐܝܼܬܝܗܘܢ ܢܘܼܗܪܐ ܘܚܫܘܼܟܐ. ܘܠܘ ܐܝܟ ܡܕܡ ܕܩܕܝܼܡ ܠܡܕܡ ܐܚܪܢܐ. ܐܠܐ ܐܝܟ ܠܐ ܡܕܡ ܩܕܡ ܡܕܡ. ܘܗܿܢܐ ܡܼܕܡ܆ ܚܕܬ ܘܩܕܡܝܐ ܡܼـܬܐܡܪ ܘܠܘ ܐܚܪܢܐ. ܡܛܠ ܕܫܡܐ ܕܐ̱ܚܪܝܢܐ܆ ܐܝܟ ܡܕܡ ܒܪܬ ܡܕܡ ܡܬܼܐܡܪ. ܕܫܿܘܼܐ ܠܗ ܒܡܠܼܬܐ܆ ܢܘܼܗܪܐ ܕܝܢ ܡܕܡ ܩܕܡܝܐ ܐܝܼܬܘ̄ ܕܠܐ ܩܕܝܼܡ ܗܘܼܐ ܠܗ ܡܕܡ ܐ̱ܚܪܢܐ. ܡܕܝܢ ܚܫܘܼܟܐ ܣܟ ܠܝܬܘܗܝ ܘܠܐ ܡܬܼܐܡܪ ܡܼܕܡ. ܐܠܐ ܓܠܝܼܙܘܼܬܐ ܕܡܼܢ ܡܼܕܡ. ܡܕܝܢ ܐܫܬܿܪܪܬ݀ ܕܢܘܼܗܪܐ ܩܕܝܼܡ ܒܒܪܘܿܝܘܼܬܐ ܕܗܿܢܐ ܥܿܠܡܐ ܠܟܿܠܗܝܢ ܒܪ̈ܝܬܐ ܡܬܼܚܙܝܢ̈ܝܬܐ. ܘܐܢ ܬܐܡܪ ܕܗܐ ܗܼܝ ܗܘܿܠܐ ܐܘܟܝܼܬ ܝ݀ܬ ܐܪܥܐ܆ ܩܕܝܼܡܐ ܗܘܼܬ݀ ܡܼܢ ܢܘܼܗܪܐ ܗܿܢܐ ܒܗܿܝ ܕܥܡ ܝ݀ܬ ܫܡܿܝܐ ܐܘܟܝܼܬ ܒܪܝܼܬܐ ܕܪ̈ܘܼܚܢܐ ܐܬܼܒܪܝܬ܆ ܘܐܡܿܪܝܢܢ ܠܘܬ ܗܿܢܐ ܦܘܼܫܟܐ. ܕܟܿܠܗ ܟܝܿܢܐ ܕܒܪ̈ܝܬܐ ܒܚܕ ܪܦܦܐ ܐܬܒܪܝܼ ܘܗܘܼܐ. ܟܕ ܒܼܪܐ ܐܠܗܐ [ܒܪܝܫܝܬ ܝܬ ܫܡܝܐ ܘܝܬ ܐܪܥܐ. ܬܘܒ ܡܕܡ ܚܕܬ ܣܟ ܠܐ ܗܘܐ. ܠܝܬܘܗܝ ܐܠܗܐ] ܠܐ ܡܫܠܝܐ. ܘܠܐ ܣܟ ܚܣܝܼܪ ܒܟܝܿܢܗ ܡܕܡ. ܐܦܠܐ ܐܝܼܬ ܒܟܝܿܢܗ ܣܘܠܘܓܝܣܡܘܣ ܐܘܿ ܚܘܼܫܒܐ ܐ̱ܚܪܢܐ ܣܟ. ܐܠܐ ܚܕ ܗܼܘ ܚܘܼܫܒܗ ܘܝܕܥܬܗ ܓܡܝܼܪܬܐ ܘܡܫܡܠܝܬܐ ܘܚܿܟܡܬ݀ ܟܿܠ ܡܕܡ ܩܕܡ ܕܢܗܼܘܐ. ܟܠܡܕܡ ܕܥܬܝܕ ܗܘܼܐ ܕܢܒܼܪܐ. ܒܗ ܒܫܘܼܪܝܐ ܒܚܕ ܪܦܦܐ ܒܪܝܗܝ ܒܪܝܼܫܝܼܬ ܐܝܟ ܕܐܡܼܪ ܟܬܒܐ ܩܕܝܼܫܐ. ܕܒܪܝܫܝܼܬ ܒܪܐ ܐܠܐܗ ܝ݀ܬ ܫܡܿܝܐ ܘܝ݀ܬ ܐܪܥܐ. ܘܟܿܠܗܘܿܢ ܛܟܼ̈ܣܐ ܕܚܝܠ̈ܘܬܐ ܪ̈ܘܼܚܢܝܐ܆ ܒܝܿܬ ܫܡܝܐ ܐܬܼܥܒܕܘ ܘܐܬܼܬܩܢܘ.","english":"Therefore, those things that are prior to darkness and light, they were understood and known, in this one nature and essence of his. And they are not companions and equals in time and nature, but light and darkness are their existence. And not as one thing that is prior to another, but as nothing prior to something. And this something is called new and first, and not another. Because the name of another is said as something that is after something. That which is equal to it in word, but light is the first thing, which nothing else preceded it. Therefore, darkness is not something and is not called something, but the privation of something. Therefore, it was established that light is prior in the creation of this world to all visible creatures. And if you say that this earth was indeed created with light, in that with the heaven indeed the creation of the spirits was created, and they said concerning this distinction, that the whole nature of creatures was created and came to be in one instant. When God created [in the beginning the heaven and the earth. Again, nothing new came to be. God is not idle. And nothing is lacking in his nature. Nor is there in his nature any syllogism or any other thought. But his thought and his knowledge are one, complete and perfect, and the wisdom of everything before it came to be. Everything that was destined to be created, in the beginning, in one instant, he created them in the beginning, as the Holy Scripture says: In the beginning God created the heaven and the earth. And all the orders of the spiritual powers were made and established between the heavens.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܚܫܘܼܟܐ","severity":"info","text":"The Syriac term ḥeššōḵā (darkness) is here defined not as a substance but as the privation (ܓܠܝܼܙܘܼܬܐ) of light, a key metaphysical distinction in the work.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܪܝܫܝܼܬ ܒܪܐ ܐܠܐܗ ܝ݀ܬ ܫܡܿܝܐ ܘܝ݀ܬ ܐܪܥܐ","severity":"info","text":"The text quotes Genesis 1:1 (Syriac Peshitta) verbatim: 'In the beginning God created the heaven and the earth.' This anchors the author's argument about simultaneous creation in one instant.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The denial of syllogism (ܣܘܠܘܓܝܣܡܘܣ) in God's nature reflects a polemic against Aristotelian logic, common in Syriac theological works that assert divine simplicity and omniscience.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage concludes a longer argument on the priority of light over darkness in creation, then pivots to a citation of Genesis to affirm that all creatures were made simultaneously in a single instant (ܒܚܕ ܪܦܦܐ).","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains a lacuna or editorial insertion marked by brackets: [ܒܪܝܫܝܬ ܝܬ ܫܡܝܐ ܘܝܬ ܐܪܥܐ. ܬܘܒ ܡܕܡ ܚܕܬ ܣܟ ܠܐ ܗܘܐ. ܠܝܬܘܗܝ ܐܠܗܐ]. This may be a later gloss or a scribal addition; the sense is not disrupted but the textual status is uncertain.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܒܝܿܬ ܫܡܝܐ' (between the heavens) is ambiguous: it may mean 'within the heavens' or 'in the space between the heavens'; the translation opts for 'between the heavens'.","The identity of 'they' in 'they said concerning this distinction' is unclear—possibly earlier authorities or the author's interlocutors."],"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":7,"ref":"p7","source":"ܘܟܿܠܗ ܟܝܿܢܐ ܕܒܢܝ̈ܢܫܐ ܘܫܪܟܐ ܕܚܝ̈ܘܬܐ ܘܕܟܿܠܗܝܢ ܡܬܼܚܙ̈ܝܢܝܬܐ܆ ܒܝܿܬ ܐܪܥܐ ܣܝܼܡ ܗܘܼܐ ܒܗܘܿܠܐ ܗܿܝ ܚܒܝܼܟܬ݀ ܡܼܢ ܐܣܛܘܼܟ̈ܣܐ. ܘܗܿܟܢܐ ܦܫܼܘ ܗܿܠܝܢ ܡܬܼܚ̈ܐ ܣܿܓܝ̈ܐܐ ܕܐܠܗܐ ܠܚܘܼܕ ܝ݀ܕܥ. ܟܕ ܨܒܼܐ ܕܢܬܩܢ ܘܢܛܟܣ ܠܗܿܢܐ ܥ݀ܠܡܐ. ܡܼܢܗܿ ܡܼܢ ܗܿܝ ܗ݀ܘܠܐ ܢܣܼܒ ܘܥܒܼܕ ܘܬܩܢ ܟ݀ܠܗܝܢ ܒܪ̈ܝܬܐ ܡܬܼܚܙܝܢ̈ܝܬܐ ܐܝܟ ܐܘܡܢܐ ܕܦܚܪܐ ܕܢ݀ܣܒ ܡܼܢ ܓܒܝܼܠܬܐ ܕܩܕܝܼܡܐ ܓܒܝܼܠܐ ܘܚܡܝܼܥܐ. ܘܡܬܩܢ ܡ̈ܐܢܐ ܣܿܓܝ̈ܐܐ ܠܚܫ̈ܚܬܐ. ܘܐܦ ܗܼܘ ܗܿܢܐ ܢܘܼܗܪܐ ܒܪܝܐ ܘܗܘܼܠܢܝܐ܆ ܒܟܝܿܢܐ ܕܢܘܼܪܐ ܟܿܣܐܼ ܗܘܼܐ ܘܛܿܫܐܼ ܒܗܘܢ ܒܐܣܛܘܼܟ̈ܣܐ. ܘܟܕ ܦܩܼܕ ܐܠܗܐ ܕܢܗܼܘܐ ܢܘܼܗܪܐ ܒܪܝܐ ܘܗܘܼܠܢܝܐ܆ ܒܟܝܿܢܐ ܕܢܘܼܪܐ ܟܿܣܐܼ ܗܘܼܐ ܘܛܿܫܐܼ ܒܗܘܢ ܒܐܣܛܘܼܟ̈ܣܐ. ܘܟܕ ܦܩܼܕ ܐܠܗܐ ܕܢܗܼܘܐ ܢܘܼܗܪܐ܆ ܚܘܝ ܢܘܼܗܪܐ ܢܦܫܗ ܘܢܗܼܘ ܐܣܛܘܼܟ̈ܣܐ ܡܼܢ ܟܝܢ ܢܘܼܪܐ ܕܟܿܣܐܼ ܗܘܼܐ ܒܗܘܿܢ. ܗܿܫܐ ܩܕܡܐܝܼܬ ܐܬܝܕܥܬܿ ܕܢܘܼܗܪܐ ܗܿܢܐ ܐܬܼܒܪܝ܆ ܐܦܢ ܒܬܪ ܓܒܝܼܠܬܐ ܕܗܘܿܠܐ ܐܝܼܬܝܗܿ ܡܠܼܬܐ ܕܐܬܼܒܪܝܼ ܟܕ ܐܡܿܪ ܐܠܗܐ ܕܢܗܼܘܐ ܢܘܼܗܪܐ ܗܿܢܐ ܐܬܼܒܪܝ܆ ܐܦܢ ܒܬܪ ܓܒܝܼܠܬܐ ܕܗܘܿܠܐ ܐܝܼܬܝܗܿ ܡܠܼܬܐ ܕܐܬܼܒܪܝܼ ܟܕ ܐܡܿܪ ܐܠܗܐ ܕܢܗܼܘܐ ܢܘܼܗܪܐ ܘܗܘܼܐ ܢܘܼܗܪܐ. ܐܠܐ ܥܡܗܿ ܕܗ݀ܘܠܐ ܩܕܡ ܐܬܼܒܪܝ ܒܟܝܿܢܐ ܕܢܘܼܪܐ܆ ܕܐܝܼܬܘܗܝ ܚܕ ܡܼܢ ܐܣܛܘܼܟ̈ܣܐ ܕܗ݀ܘܠܐ. ܐܠܐ ܒܪܡ ܡܼܠܬܐ ܕܥܠ ܗܿܢ ܥ݀ܠܡܐ ܘܬܘܼܩܢܗ ܐܘܟܝܼـ ܛܘܼܟܣܗ ܐܝܼܬܝܗܿ. ܘܗܿܢܐ ܫܪܒܐ ܕܬܘܼܩܢ ܒܪ̈ܝܬܐ ܐܝܼܬܘܗܝ ܐܘܟܝܼـ ܛܘܼܟܣܐ ܕܗܘ̈ܝܐ ܡܬܼܩܪܐ. ܒܪܝܼܬܐ ܕܝܢ ܟܿܠܗ ܒܚܕܐ ܡܠܼܬܐ ܐܬܼܒܪܝܬ݀ ܘܐܣܬܿܝܟܬ݀ ܐܝܟ ܕܐܡܼܪ ܟܬܒܐ ܩܕ̄ ܒܪܝܼܫܬ ܒܼܪܐ ܐܠܗܐ ܝܿܬ ܫܡܿܝܐ ܘܝܿܬ ܐܪܥܐ. ܘܒܗܿܢܐ ܦܬܓܡܐ ܚܒܼܫ ܟܿܠܗܝܢ\nܕܒܫܡܝܐ ܕܡܠܐܟ̈ܐ ܘܟܿܠܗܝܢ ܕܒܐܪܥܐ ܕܒܢܝ̈ܢܫܐ.","english":"And all the nature of animals and the rest of living beings and of all visible things, was placed in that mixture of elements in the earth. And thus those many signs of God were for knowledge alone, when he wished to establish and order this world. Then from that mixture he took and made and established all visible creatures, like the craft of a potter who takes from the primordial clay, kneaded and mixed, and fashions many vessels for needs. And also this created and elemental light was hidden and concealed in the nature of fire within the elements. And when God commanded that created and elemental light come to be, it was hidden and concealed in the nature of fire within the elements. And when God commanded that light come to be, the light showed itself, and the elements with the nature of fire that had been hidden in them. Now it was first known that this light was created, even after the mixture of the mixture, for the word that it was created is when God said, \"Let there be light,\" and light came to be. But with the mixture it was created before, in the nature of fire, which is one with the elements of the mixture. However, the word concerning this world and its establishment is its order. And this manner of establishing creatures is the order of what are called beings. But all creation was created and established by one word, as Scripture says: \"In the beginning God created the heavens and the earth.\" And by this word he encompassed all that is in the heavens of angels and all that is on the earth of animals.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܗܘܠܐ","severity":"info","text":"The Syriac term hūlā (ܗܘܠܐ) renders Greek ὕλη (hylē, 'matter') and is central to the author's cosmogonic scheme, denoting a primordial mixture of elements from which the visible world is formed.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܪܝܼܫܬ ܒܼܪܐ ܐܠܗܐ ܝܿܬ ܫܡܿܝܐ ܘܝܿܬ ܐܪܥܐ","severity":"info","text":"The passage quotes Genesis 1:1 (Peshitta: 'In the beginning God created the heavens and the earth') to ground the claim that all creation was established by a single divine word.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The potter-and-clay analogy reflects a common patristic and late-antique trope for divine craftsmanship, paralleling Philo of Alexandria and Ephrem the Syrian, though here it is adapted to a hylomorphic framework.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a general description of the mixture of elements to a specific account of light's emergence, then to a scriptural proof, forming a three-part argument: cosmic substrate, divine command, and biblical warrant.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains a probable dittography: the phrase describing light as hidden in fire appears twice in succession, possibly due to scribal error or an intentional rhetorical repetition.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܡܼܢ ܗܿܝ ܗ݀ܘܠܐ' (from that mixture) could refer either to the primordial hūlā or to a secondary mixture; the author's distinction between 'mixture of the mixture' (ܓܒܝܼܠܬܐ ܕܗܘܿܠܐ) suggests a layered cosmogony.","The term 'ܐܣܛܘܼܟ̈ܣܐ' (elements) is ambiguous: it may denote the four classical elements or a more abstract set of principles within the hūlā."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"ܟܕ ܕܝܢ ܨܒܼܐ ܒܪܘܼܝܐ ܕܢܛܟܣ ܗܿܢܐ ܥ݀ܠܡܐ ܡܼܬܚܙܝܢܐ ܘܢܬܩܢ ܗܘ̈ܝܐ ܕܒܗ ܡܼܢܗܿ ܕܓܒܝܼܠܬܐ ܕܩܕܝܼܡܐ ܗܘܼܬ݀ ܕܐܝܼܬܝܗܿ ܗܘܿܠܐ ܐܘܟܝܼܬ ܝܿܬ ܐܪܥܐ. ܢܣܼܒ ܐܪܕܝܼܟܠܐ ܚܟܝܼܡܐ ܘܪܒ ܢܓܪ̈ܐ ܘܪܫ ܐܘܼܡ̈ܢܐ. ܘܫܪܝܼ ܕܢܬܩܢ ܗܘ̈ܝ. ܘܢܛܟܣ ܥܿܠܡܐ. ܘܫܘܼܪܝ ܕܟܿܠܗܝܢ ܥܒܼܕ ܘܐܬܩܢ ܠܢܘܼܗܪܐ. ܠܟܝܿܢܐ ܕܢܘܼܗܪܐ ܦܩܼܕ ܘܐܢܼܗܪ ܠܐܣܛܘܼܟ̈ܣܐ. ܘܥܠܗܿܝ ܡܼܬܐܡܪ ܢܘܼܗܪܐ ܩܕܝܼܡ ܒܒܪ̈ܝܬܐ ܕܬܘܼܩܢܗ ܕܗܢ ܥܿܠܡܐ. ܘܫܪܝܼܪܐ ܘܚܬܝܼܬܐ. ܘܢܘܼܗܪܐ ܐܝܼܬܘܗܝ ܘܡܼـܐܡܪ ܡܕܡ. ܚܫܘܼܟܐ ܕܝܢ ܠܐ ܟܿܠ ܟ݀ܠܗ. ܠܐ ܐܝܼܬܘܗܝ ܘܠܐ ܡܬܼܐܡܪ. ܐܠܐ ܐܝܟ ܕܐܡܼܪܢܢ ܓܠܝܙܘܼܬܐ ܕܡܼܢ ܢܘܼܗܪܐ ܐܝܬܘ̄. ܘܠܝܬ ܠܗ ܝܬܐ ܘܠܐ ܘܢܘܼܡܐ. ܒܗܿܝ ܕܠܐ ܐܡܼܪ ܐܠܗܐ ܕܢܗܼܘܐ ܚܫܘܼܟܐ. [ܘܗܘܼܐ ܚܫܘܟܐ.] ܐܝܟ ܕܐܡܼܪ ܕܢܗܼܘܐ ܢܘܼܗܪܐ ܘܗܼܘܐ ܢܘܼܗܪܐ. ܘܥܠ ܗܿܝ ܐܝܼܬ ܠܗ ܠܢܘܼܗܪܐ ܐܝܼܬܘܼܬܐ ܘܩܢܘܼܡܐ. ܐܟܡܐ ܕܐܦ ܛܒܿܬܐ ܘܫܪܪܐ ܐܝܼܬܝܗܘܢ. ܘܐܝܼـ ܠܗܘܢ ܡܠܼܬܐ ܘܐܝܼܬܘܼܬܐ ܘܟܝܿܢܐ ܘܩܢܘܡܐ. ܒܝܼܫܬܐ ܕܝܢ ܘܠܐ ܟܿܠ ܟܿܠܗ. ܠܝܬ ܠܗܿ ܡܠܼـܐ ܘܠܐ ܐܝܼܬܘܼܬܐ ܘܠܐ ܟܝܿܢܐ ܘܠܐ ܩܢܘܼܡܐ. ܐܠܐ ܥ݀ܠܘܿܠܬܐ ܗܿܝ ܒܓܠܝܼܙܘܼܬܐ ܕܡܼܢ ܛܒܿܬܐ. ܗܿܝܕܝܢ ܩܢܝܐ ܝܿܬܐ ܐܝܟ ܕܐܦ ܚܫܘܼܟܐ ܒܓܠܝܼܙܘܼܬܐ ܕܢܘܼܗܪܐ ܡܬܼܐܡܪ ܘܡܬܼܝܕܥ ܒܗܿܝ ܕܐܬܓܢܝܼ ܢܘܼܗܪܐ. ܘܐܠܐ ܠܝܬܘܗܝ ܘܠܐ ܡܼܬܐܡܪ. ܡܕܝܢ ܐܫܼܬܪܪܬ݀ ܕܠܝܬ ܒܟܝܿܢܐ ܒܝܼܫܬܐ ܐܦܠܐ ܚܫܘܼܟܐ. ܘܢܘܼܗܪܐ ܩܕܝܼܡ ܒܒܿܪܘܝܘܼܬܢ ܕܗܢ ܥ݀ܠܡܐ. ܘܗܿܝ ܕܚܢܢ ܡܼܢ ܪܡܫܐ ܩܿܕܡܝܢܢ ܡܩܒܠܝܼܢܢ ܠܝܘܡܐ ܕܢ݀ܓܗ. ܫܦܝܪ ܥ݀ܒܕܝܼܢܢ. ܘܗܕܐ ܚܬܝܼܬܐ ܘܫܪܝܼܪܐ. ܘܥܠ ܗܿܠܝܢ ܬܘܼܒ ܡܢܗܪܝܼܢܢ ܘܡܫܪܪܝܼܢܢ ܐܡܼܬܝ ܕܡܿܛܐ ܥܕܢܗܝܢ. ܘܐܡܼܪ ܠܡ ܐܠܗܐ ܢܗܼܘܐ ܢܘܼܗܪܐ ܘܗܘܼܐ ܢܘܼܗܪܐ.","english":"When, then, the Creator wished to arrange this visible world and to establish the beings in it from that first mixture which was like an ocean over the earth, the wise Architect took the elements and the heads of the kinds and the principles of the essences, and began to establish the beings. And he arranged the world, and the beginning of all things he made and established for light. He commanded the nature of light and illuminated the elements. And concerning them it is said, \"Light was first in the creation of the establishment of this world,\" and it is certain and true. And light has existence and is said to be something. Darkness, however, is not at all; it has no existence and is not spoken of, but is like a privation of light where light is present. And it has no substance and no essence, because God did not say, \"Let there be darkness,\" as he said, \"Let there be light,\" and there was light. And concerning this, light has existence and subsistence, just as also good and truth have existence, and they have a word and existence and nature and subsistence. Evil, however, is not at all; it has no word and no existence and no nature and no subsistence, but is a privation of good. Therefore it is rightly said that just as darkness is spoken of and known by the privation of light, in that light is hidden, but otherwise it does not exist and is not spoken of. So it has been demonstrated that there is no nature of evil, nor of darkness. And light was first in the creation of this world. And that which is with the first evening receives the day of its light; it is well made. And this is certain and true. And concerning these things, they will again be clarified and confirmed when their time comes. And God said, \"Let there be light,\" and there was light.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܐܣܛܘܼܟ̈ܣܐ","severity":"info","text":"The Syriac ܐܣܛܘܼܟ̈ܣܐ (ʾesṭōkēsē) is a loan from Greek στοιχεῖα, here meaning the fundamental elements of the physical world.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܢܗܼܘܐ ܢܘܼܗܪܐ","severity":"info","text":"The phrase “Let there be light” (ܢܗܼܘܐ ܢܘܼܗܪܐ) echoes Genesis 1:3, where God commands light into existence.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The analogy of light and darkness as existence and privation reflects a Neoplatonic framework, mediated through Syriac authors such as Pseudo-Dionysius.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The privation theory of evil (evil as absence of good) parallels the treatment of darkness as absence of light, a common theme in early Syriac cosmology.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage transitions from the creation of the visible world to a metaphysical excursus on light and darkness, then returns to the Genesis command.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac phrase ܡܼـܐܡܪ ܡܕܡ (said to be something) is ambiguous: it may mean light is predicated as a substance, or simply that it is named.","The clause ܘܗܿܝ ܕܚܢܢ ܡܼܢ ܪܡܫܐ ܩܿܕܡܝܼܢܢ (and that which is with the first evening) is obscure; it may refer to the first day's evening receiving light from the following day."],"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":9,"ref":"p9","source":"ܘܚܼܙܐ ܐܠܗܐ ܠܢܘܼܗܪܐ ܕܫܦܝܼܪ. ܘܦܪܫ ܐܠܗܐ ܒܝܬ ܢܘܼܗܪܐ ܠܚܫܘܼܟܐ. ܗܿܝ ܕܦܪܼܫ ܗܕܐ ܗܿܝ܆ ܕܟܕ ܡܼܬܚܙܐ ܢܘܼܗܪܐ ܠܝܬ ܚܫܘܼܟܐ. ܘܟܕ ܡܬܓܠܙܐ ܕܘܼܟܬܐ ܡܼܢ ܢܘܼܗܪܐ. ܡܬܐܡܪܐ ܚܼܫܘܼܟܐ. ܘܩܼܪܐ ܐܠܗܐ ܠܢܘܼܗܪܐ ܐܝܼܡܡܐ. ܘܠܚܫܘܼܟܐ ܩܼܪܐ ܠܠܝܐ. ܘܡܬܼܚܐ ܟܿܠܗ ܕܐܝܼܡܡܐ ܘܡܬܼܚܐ ܟܿܠܗ ܕܡܬܓܠܙܢܘܼܬܗ ܕܢܘܼܗܪܐ ܕܐܬܩܪܝܼ ܠܠܝܐ܆ ܐܬܩܪܝܼ ܚܕ ܝܘܡܐ. ܗܿܫܐ ܐܣܼܬܿܟ̱ܠ. ܘܐܬܼܒܝܢ ܒܛܟܼܣܐ ܫܒܝܼܚܐ ܕܒܪܐ ܒܿܪܘܼܝܐ ܚܟܝܼܡܐ ܘܡܢܗܪ ܥܠ̈ܡܐ ܕܡܼܢ ܢܘܼܗܪܐ ܫܪܝܼ ܒܬܘܼܩܢ ܒܪܝܼܬܐ ܗܕܐ. ܘܠܢܘܼܗܪܐ ܗܿܢܐ ܡܼܢ ܐܣܛܘܼܟܣܐ ܕܢܘܼܪܐ ܬܩܢܗ. ܡܛ݀ܠ ܕܐܝܟ ܕܐܡܼܪܢܢ ܕܟܿܠܗܝܢ ܒܪ̈ܝܬܐ ܕܒܥ݀ܠܡܐ ܗܿܢܐ ܡܼܢ ܗܘܿܠܐ ܕܩܕܝܼܡܐ ܗܘܼܬ݀ ܒܪܝܐ ܥܒܼܕ ܘܐܬܩܢ ܐܢܝܢ. ܒܗܿܝ ܕܟܝܿܢܐ ܘܐܝܿܬܐ ܕܟ݀ܠܗܝܢ ܕܒܫܡܿܝܐ ܕܒܪ̈ܘܼܚܢܐ ܘܒܐܪܥܐ ܕܓܘܫ̈ܡܢܐ܆ ܒܚܕ ܪܦܦܐ ܒܼܪܐ ܐܢܝܢ ܐܝܟ ܝ݀ܕܥ ܟܿܠ ܡܼܢ ܫܘܼܪܝܐ. ܒܗܿܝ ܡܠܼܬܐ ܕܐܡܼܪ ܟܬܒܐ ܩܕ̄ ܕܒܪܫܝܼܬ ܒܼܪܐ ܐܠܗܐ ܝ݀ܬ ܫܡܝܐ ܘܝ݀ܬ ܐܪܥܐ. ܒܗܿܢܐ ܦܬܓܡܐ ܣܝܟ ܟ݀ܠܗܝܢ ܒܪ̈ܝܬܐ ܕܒܪܐ ܐܠܗܐ. ܘܝܿܬ ܫܡܝܐ ܡܿܢ ܐܝܼܬܝܗܿ ܟܿܠܗܘܢ ܚܝܠ̈ܘܬܐ ܕܪ̈ܘܼܚܢܐ. ܘܝܿܬ ܐܪܥܐ ܗܘܿܠܐ ܕܡܼܢ ܐܪܒܥܐ ܐܣܛܘܼܟ̈ܣܐ ܕܡܩܕܡܐ ܗܘܼܬ݀ ܒܪܝܐ ܘܣܝܼܡܐ ܐܝܟ ܓܒܝܼܠܬܐ ܕܚܿܡܥܐ. ܘܗܿܫܐ ܫܪܝ ܐܘܡܢܐ ܡܗܝܼܪܐ ܕܢܬܼܩܢ ܡܢܗܿ ܡܐܢ̈ܐ ܠܚܫܿܚܬܐ\nܕܩܘܼܝܡܗ ܕܗܢ ܥ݀ܠܡܐ. ܘܗܿܫܐ ܡܿܢ ܒܪܐ ܢܘܼܗܪܐ ܡܼܢ ܐܣܛܘܼܟܣܐ ܕܢܘܼܪܐ. ܘܡܬܼܡܬܚ ܗܘܼܐ ܢܘܼܗܪܐ ܐܝܟ ܙܒܢܐ ܕܫܥ̈ܐ ܬܪ̈ܥܣܪ. ܘܗܿܝܕܝܢ ܡܬܼܩܦܠ ܗܘܼܐ. ܘܦܿܐܫ ܟܕ ܠܐ ܡܬܼܚܙܐ ܗܟܘܬ ܐܝܟ ܫܥ̈ܐ ܬܪ̈ܥܣܪ. ܘܗܿܝܕܝܢ ܬܘܒ ܡܬܓܠܐ ܗܘܼܐ ܘܡܢܼܗܪ ܗܘܼܐ. ܘܒܗܿܢܐ ܙܢܐ ܐܫܬܡܠܝܘ ܬܠܬܐ ܝܘ̈ܡܐ ܩܕ̈ܡܝܐ.","english":"And God saw the light that it was beautiful. And God separated between the light and the darkness. This separation is such that when light is present, there is no darkness; and when a place is deprived of light, darkness is said to exist. And God called the light \"day\" and the darkness He called \"night.\" And the whole extension of the day and the whole extension of the concealment of the light, which was called night, were called one day. Now understand and consider the glorious order by which the wise Creator, who enlightens the worlds, began with light in the foundation of this creation. And this light He established together with the element of fire, because, as we have said, all the creatures in this world were created and established from that primordial matter. For in one instant the Creator brought them into being, as He knew everything from the beginning. By that word which the Scripture says, \"In the beginning God created the heavens and the earth,\" with this utterance He encompassed all the creatures that God created. And the heavens, with all the powers of the spirits, and the earth, which is the matter that was from the four elements that existed before creation and was placed like a mass of leaven. And now the skilled craftsman began to fashion from it the instruments for the necessity of the existence of this world. And now, when He created light together with the element of fire, the light was extended like the span of twelve hours. And then it would be concealed and remain invisible, thus like twelve hours. And then it would again be revealed and shine. And in this manner the first three days were completed.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܒܪܫܝܼܬ ܒܼܪܐ ܐܠܗܐ ܝ݀ܬ ܫܡܝܐ ܘܝ݀ܬ ܐܪܥܐ","severity":"info","text":"The Syriac directly quotes Gen 1:1 (Peshitta), grounding the creation narrative in scriptural authority.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܐܣܛܘܼܟܣܐ ܕܢܘܼܪܐ","severity":"info","text":"The phrase 'element of fire' (ܐܣܛܘܼܟܣܐ ܕܢܘܼܪܐ) identifies light with the Stoic-influenced element of fire, a key concept in the work's cosmology.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܓܒܝܼܠܬܐ ܕܚܿܡܥܐ","severity":"info","text":"The image of a 'mass of leaven' (ܓܒܝܼܠܬܐ ܕܚܿܡܥܐ) for primordial matter echoes Syriac hexaemeral traditions, possibly drawing on Ephrem or Narsai.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܠܬܐ ܝܘ̈ܡܐ ܩܕ̈ܡܝܐ","severity":"info","text":"The passage concludes with the completion of the first three days, marking a structural unit in the hexaemeral narrative that precedes the creation of the firmament.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܙܒܢܐ ܕܫܥ̈ܐ ܬܪ̈ܥܣܪ","severity":"info","text":"The description of light extending and concealing over twelve-hour spans parallels the natural day-night cycle, a common motif in Syriac cosmological works.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܬܼܡܬܚ ܗܘܼܐ ܢܘܼܗܪܐ","severity":"caution","text":"The verb ܡܬܼܡܬܚ ('was extended') may imply a physical stretching of light, but the text's figurative language leaves the exact mechanism ambiguous.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܡܬܓܠܙܢܘܼܬܗ ܕܢܘܼܗܪܐ' (concealment of the light) could be read as a physical obscuration or a metaphysical withdrawal; the text does not clarify.","The term 'ܐܣܛܘܼܟܣܐ' (element) may carry Stoic or Aristotelian connotations, but the work does not explicitly align with either school."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"ܥܕܡܐ ܠܝܘܡ ܐܪܒܥܐ ܕܐܬܼܒܪܝܼܘ ܫܡܼܫܐ ܘܣܗܪܐ ܘܟܘܟ̈ܒܐ ܘܣܗܪܐ ܘܟܘܟ̈ܒܐ܀ ܘܒܗܿܠܝܢ ܫܠܡ ܩܦܠܐܘܢ ܩܕܡܝܐ ܒܝܕ ܐܠܗܐ ܕܚܝܠ ܘܥܕܪ ܀ ܀ ܀ ܩܦܠܐܘܢ ܕܬܪܝܢ ܕܡܐܡܪܐ ܕܗ̄ ܥܡ ܐܠܗ ܕܡܚܟܡ. ܥܠܗܿܝ ܕܐܝܟܢ ܐܬܼܡܬܼܚܘ ܫܡ̈ܝܐ. ܘܡܘܿܢ ܐܝܼܬܝܗܘܢ. ܘܡܿܢܘܼ ܪܩܝܼܥܐ ܕܠܥܼܠ ܡܼܢܢ ܒܬܪ ܗܿܟܝܼܠ ܕܐܡܼܪ ܟܬܒܐ ܩܕ̄. ܘܗܿܘܼܐ ܪܡܫܐ. ܗܿܢܐ ܐܝܼܬܘܗܝ ܫܘܼܠܡ ܐܝܼܡܡܗ ܕܝܘܡ ܚܕ ܒܫܒܐ. ܘܗܘܼܐ ܨܦܪܐ ܝܘܡܐ ܚܕ. ܗ̄ ܡܼܢ ܟܕ ܐܬܼܒܪܝܼ ܢܘܼܗܪܐ ܐܬܼܚܫܒ ܨܦܪܐ ܕܝܘܡܐ ܚܕ ܒܫܒܐ. ܘܗܢܐ ܨܦܪܐ ܪܡܫܐ ܕܝܘܡ ܬܪܝܢ ܐܝܼܬܘܗܝ. ܘܐܡܼܪ ܐܠܗ ܒܨܦܪܐ ܕܝܘܡ ܬܪܝܢ. ܢܗܼܘܐ ܪܩܝܼܥܐ ܒܡܼܨܥܬ݀ ܡܝ̈ܐ. ܘܢܗܼܘܐ ܦܪܝܼܫ ܒܝܬ ܡܝ̈ܐ ܠܡܝ̈ܐ. ܘܥܒܼܕ ܐܠܗ ܪܩܝܼܥܐ. ܘܦܼܪܫ ܒܝܬ ܡܝ̈ܐ ܕܠܬܼܚܬ ܡܼܢ ܪܩܝܼܥܐ. ܘܒܝܬ ܡܝ̈ܐ ܕܠܥܠ ܡܼܢ ܪܩܝܼܥܐ. ܘܗܘܼܐ ܗܿܟܢܐ. ܘܩܪܐ ܐܠܗܐ [ܠܐܪܩܝܥܐ] ܫܡܿܝܐ. ܒܗܢܐ ܝܘܡܐ ܕܬܪܝܢ܆ ܠܟܝܿܢܐ ܕܐܐܪ ܦܼܪܫ ܐܠܗܐ ܡܼܢ ܐܣܛܘܼܟ̈ܣܐ ܘܐܩܝܼܡܗ ܒܛܟܼܣܗ ܥܠܼܝܐ. ܘܗܿܘܐ ܦܪܫ ܒܝܬ ܡܝ̈ܐ ܕܠܬܚܬ ܡܼܢ ܪܩܝܼܥܐ. ܗܿܠܝܢ ܐܝܼܬܝܗܘܢ ܐܣܛܘܼܟ̈ܣܐ ܕܡܝ̈ܐ ܘܕܐܪܥܐ. ܕܥܕܟܝܠ ܚܒܝܼܟܝܢ ܗܘܼܘ ܒܚܕ̈ܕܐ. ܘܡܼܢ ܝܩܝܼܪܘܼܬܗܘܢ ܦܫܘ ܠܬܼܚܬ ܘܐܬܼܛܟܣܘ ܒܡܨܥܬܗܿ ܕܚܘܓܬܐ ܗܿܕܐ ܕܪܩܝܼܥܐ. ܘܗܿܢܐ ܐܬܪܐ ܕܡܨܥܬ݀ ܩܢܛܪܘܢ܆ ܐܬܼܩܪܝܼ ܬܚܬܝܐ ܕܟܿܠܡܕܡ. ܘܐܐܪ ܚܕܝܼܪ ܠܗ ܟܕ ܚܿܕܪ ܐܝܟ ܚܘܪܐ ܕܒܥܬܐ ܠܡܘܼܩܪܐ. ܘܡܘܙܠܬܐ ܕܠܥܠ ܡܼܢ ܪܩܝܼܥܐ ܕܗܘܼ ܐܐܪ܆ ܐܝܟ ܫܪܩܬܐ ܕܒܥܬܐ ܕܚܿܕܪܐ ܡܼܢ ܠܒܪ ܠܟܿܠܡܕܡ. ܘܒܚܕ ܟܪܘܼܟܝܐ ܕܛܟܣ ܒܿܪܘܼܝܐ ܠܡܘܙܠܬܐ܆ ܐܬܼܚܒܫ ܪܩܝܼܥܐ ܠܬܼܚܬ ܡܢܗܿ. ܘܐܪܥܐ ܘܡܝ̈ܐ ܡܛܠ ܝܩܝܼܪܘܼܬܗܘܢ ܦܿܫܼܘ ܒܡܼܨܥܬ݀ ܟܿܠܡܕܡ. ܐܝܟ ܡܘܼܩܪܐ ܕܒܝܼܥܬܐ. ܘܗܕܐ ܕܘܼܟܬܐ܆ ܐܬܼܩܪܝܬ݀ ܬܚܬܝܬܐ ܗ̄ ܓܘܝܬܐ ܕܟܿܠ ܡܕܡ.","english":"until the fourth day, when the sun, the moon, and the stars were created. And with these, the first cycle was completed by the mighty and helping God. The second cycle of the discourse, which is with the wise God, concerning how the heavens were stretched out, and what they are, and what the firmament above is. After the Scripture said, \"And there was evening,\" this is the end of the day of the first of the week. And there was morning, the first day. When light was created, it was considered the morning of the first day of the week. And this morning is the evening of the second day. And God said on the morning of the second day, \"Let there be a firmament in the midst of the waters.\" And let it separate between the waters. And God made the firmament, and separated between the waters below the firmament and the waters above the firmament. And it was so. And God called [the firmament] \"heavens.\" On this second day, for the element of air, God separated it from the elements and established it in its order above. And he separated between the waters below the firmament. These are the elements of water and earth, which until then were mixed together. And by their weight, they sank below and were arranged in the midst of this sphere of the firmament. And this place in the middle of the center was called the lower part of everything. And air surrounded it, encircling like the hollow of an egg around the yolk. And the orbit above the firmament, which is air, like the shell of an egg that surrounds everything from outside. And by one revolution of the order of the Creator for the orbit, the firmament was confined beneath it. And earth and water, because of their weight, sank in the midst of everything, like the yolk of an egg. And this place was called the lower, that is, the inner part of everything.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܩܦܠܐܘܢ ܕܬܪܝܢ","severity":"info","text":"The text marks a structural division: the 'second cycle' (ܩܦܠܐܘܢ ܕܬܪܝܢ) of the discourse begins here, following the completion of the first cycle on the fourth day.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܘܗܿܘܼܐ ܪܡܫܐ","severity":"info","text":"The phrase 'And there was evening' (ܘܗܿܘܼܐ ܪܡܫܐ) echoes the creation narrative in Genesis 1, where evening and morning mark the days of creation.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܪܩܝܼܥܐ","severity":"info","text":"The term ܪܩܝܼܥܐ (rqīʿā) is used for 'firmament' (Latin firmamentum), the solid vault separating waters above and below, a key concept in ancient cosmology.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܝܟ ܚܘܪܐ ܕܒܥܬܐ ܠܡܘܼܩܪܐ","severity":"info","text":"The analogy of the egg (yolk, white, shell) to describe the cosmos (earth/water, air, firmament) is a common motif in late antique Syriac and Greek cosmological speculation, e.g., in Bardaisan and Ephrem.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"ܝܘܡ ܬܪܝܢ","severity":"info","text":"The second day of creation is here identified with the creation of the firmament and the separation of waters, following the sequence in Genesis 1:6–8.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܬܼܩܪܝܼ ܬܚܬܝܐ ܕܟܿܠܡܕܡ","severity":"caution","text":"The phrase 'lower part of everything' (ܬܚܬܝܐ ܕܟܿܠܡܕܡ) is ambiguous: it may refer to the center of the cosmos (as the yolk is central) or to a region beneath the firmament; the text clarifies it as 'inner part' (ܓܘܝܬܐ), but the spatial logic is not fully consistent.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'lower part of everything' (ܬܚܬܝܐ ܕܟܿܠܡܕܡ) is glossed as 'inner part' (ܓܘܝܬܐ), but the relationship between 'lower' and 'inner' in the egg analogy is not fully resolved; the text may conflate spatial descent with centrality."],"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":11,"ref":"p11","source":"ܘܠܒܪ ܡܼܢܗܿ ܕܐܫܼܬܿܡܗ ܠܥܼܠ. ܐܝܬܘ̄ ܐܐܪ ܟܕ ܚܿܕܪ ܠܗܿ ܡܼܢ ܟܿܠ ܓܒ̈ܝܢ ܐܝܟ ܚܘܪܐ ܠܒܥܬܐ ܫܘܝܐܝܼܬ. ܘܠܒܪ ܡܼܢ ܗܿܢܐ ܐܘܟܝܼܬ ܠܥܠ ܡܢܗ ܐܬܼܛܟܣ ܐܬܝܪ ܢܘܼܪܢܐ. ܘܠܥܠ ܡܼܢ ܗܿܢܐ ܪܩܝܼܥܐ ܐܘܟܝܼܬ ܡܕܝܪ̈ܐ ܕܡܘܙܠܬܐ. ܘܠܥܠ ܡܼܢ ܟܿܠܗܘܢ ܐܬܡܬܼܚܘ ܘܐܬܩܫܛܘ ܡܝ̈ܐ ܗܿܢܘܢ ܕܠܥܠ ܡܼܢ ܫܡܝ̈ܐ. ܗܿܘ ܩܘܘܢܐ ܕܡܬܼܚܙܐ ܠܥܠ ܡܼܢ ܟܘܟ̈ܒܐ. ܗܿܠܝܢ ܐܢܘܢ ܡܝ̈ܐ ܕܠܥܠ ܡܼܢ ܫܡ̈ܝܐ ܕܐܡܼܪ ܟܬܒܐ. ܘܐܬܩܢ ܐܢܘܢ ܒܿܪܘܝܐ ܐܝܟ ܝܪܝܼܥܬܐ. ܘܐܝܟ ܫܪܩܬܐ ܕܒܥܬܐ ܕܚܿܕܪܐ ܡܼܢ ܠܒܪ ܟܿܠ ܡܕܡ. ܘܚܒܝܼܫ ܠܓܘ ܡܢܗܿ ܪܩܝܼܥܐ ܕܐܐܪ ܐܝܟ ܚܘܪܐ. ܘܡܝ̈ܐ ܕܠܬܚܬ ܡܼܢ ܪܩܝܼܥܐ ܥܡ ܐܪܥܐ ܠܓܘ ܡܼܢ ܟܿܠ ܡܕܡ. ܘܗܿܠܝܢ [ܐܢܘܢ] ܡܝ̈ܐ ܥܠ̈ܝܐ ܕܦܬܚ ܥܘܼܒܗܘܢ ܒܿܪܘܝܐ ܘܐܬܩܢ ܒܗܿ ܗܿܢܐ ܟܿܠ. ܛܟܣ ܐܢܘܢ ܕܢܬܟܪܟܘܢ ܩܠܝܼܠܐܝܼܬ ܘܪܗܝܼܒܐܝܼܬ ܝܬܝܪ ܡܼܢ ܚܿܪܝܼܦܘܼܬܗ ܕܒܪܩܐ\nܕܒܝܕ ܟܪܘܼܟܝܗܘܢ ܩܠܝܼܠܐ ܒܕܡܘܼܬܐ ܓܝܼܓܠܐ ܢܬܦܓܕܘܢ ܘܢܼܬܒܓܪܘܢ ܕܠܐ ܢܙܕܠܥܘܢ ܠܟܐ ܘܠܟܐ. ܐܟܙܢܐ ܕܢ݀ܣܒ ܐ̱ܢܫ ܡܝ̈ܐ ܒܡܐܢܐ ܡܕܡ ܕܐܝܼܬ ܠܗ ܬܠܝܬܐ. ܘܠܿܒܟ ܒܬܠܿܝܬܐ ܘܡܟܪܟ ܠܥܠ ܘܠܬܼܚܬ. ܘܒܝܕ ܩܠܝܼܠܘܼܬܗ ܕܟܪܘܼܟܝܐ ܡܼܬܦܓܕܝܢ ܡܝ̈ܐ ܒܓܘ ܡܐܢܐ ܗܿܘ. ܘܣܟ ܠܐ ܡܼܙܕܠܥ ܡܢܗܘܢ ܚܕܐ ܛܘܼܦܬܐ ܗܟܘܬ ܐܦ ܡܝ̈ܐ ܕܠܥܠ ܡܼܢ ܟܿܠܗܘܿܢ ܪ̈ܩܝܼܥܐ ܕܫܡܿܝܐ ܒܝܕ ܚܐܦܐ ܩܠܝܼܠܐ ܕܟܪܘܼܟܝܗܘܢ ܚܪܝܼܦܐ. ܣܟ ܠܐ ܡܼܙܕܠܥܝܢ. ܐܠܐ ܡܦܓܕܝܢ ܘܒܓܝܼܪܝܢ ܒܦܘܼܩܕܢ ܒܿܪܘܝܐ ܚܟܝܼܡܐ. ܘܒܚܐܦܐ ܬܩܝܼܦܐ ܘܚܪܝܼܦܐ ܕܟܪܘܼܟܝܐ ܕܝܡܐ ܗܿܘ ܥܠܝܐ܆ ܗܿܐ ܡܼܬܟܪܟ ܥܡܗ ܟܿܠܗ ܐܬܪܐ ܕܡܘܙܠܬܐ ܕܡܢܗ ܕܬܚܘܼܡܐ ܕܡܝ̈ܐ ܘܥܕܡܐ ܠܐܬܝܪ ܢܘܼܪܢܐ ܕܠܥܠ ܡܼܢ ܐܐܪ ܗܿܢܐ ܕܣܝܩܝܼܢܢ ܘܚܕܝܼܪ ܠܢ. ܘܗܿܘ ܐܬܪܐ ܕܡܘܙܠܬܐ ܕܒܗ ܣܕܝܼܪܝܢ ܘܡܛܟܣܝܢ ܟܘܟ̈ܒܐ.","english":"And outside of it, the air was extended to the world, existing as a sphere, surrounding it equally from all sides, like a circle around a sphere. And outside of this, the ether was arranged, the fiery region. And above this, the firmament, likewise the spheres of the zodiac. And above all of them, those waters that are above the heavens were stretched out and adorned. That vault which is seen above the stars—these are the waters above the heavens of which Scripture speaks. And the Creator established them like a curtain, and like the covering of a sphere that surrounds everything from outside. And within it, the firmament of the air is enclosed like a circle, and the waters below the firmament, together with the earth, within everything. And these [are] the upper waters, whose openings the Creator opened and in which he established all this. Their order is such that they revolve swiftly and violently, more than the sharpness of lightning. By the swiftness of their rotation, in the form of a wheel, they are commanded and become solid, so that they do not scatter here and there. Just as when a man takes water in a vessel, something that has a third, and shakes it in the third and whirls it up and down, and by the swiftness of the rotation the water is solidified within that vessel, and yet not a single drop is scattered from it—so also the waters above all the firmaments of the heavens, by the swift, sharp rotation of their circuit, are not scattered, but are solidified and become solid by the command of the wise Creator, and by the strong and sharp swiftness of the rotation of that upper sea. Behold, it revolves with it the entire region of the zodiac from the boundary of the waters up to the fiery region that is above this air which is suspended and surrounds it. And that region of the zodiac in which the stars are arranged and ordered.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܬܝܪ ܢܘܼܪܢܐ","severity":"info","text":"The Syriac term ܐܬܝܪ ܢܘܼܪܢܐ (ʼatīr gūrā) is rendered 'fiery region' in the English draft. It likely denotes a celestial fire-zone, distinct from the lower air (ܐܐܪ) and the firmament (ܪܩܝܼܥܐ).","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܘܐܬܩܢ ܐܢܘܬ ܒܿܪܘܝܐ ܐܝܟ ܝܪܝܼܥܬܐ","severity":"info","text":"The phrase 'the Creator established them like a curtain' echoes the firmament as a curtain in Genesis 1:6–8 (Peshitta), where the heavens are spread out. The author adapts this to describe the upper waters.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܟܪܘܼܟܝܐ","severity":"info","text":"The rotation (ܟܪܘܼܟܝܐ) of the upper waters is compared to a wheel (ܓܝܼܓܠܐ) and to a man whirling water in a vessel. This reflects late antique cosmological models (e.g., John Philoponus) where rapid rotation prevents celestial waters from dispersing.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage continues the second cycle of the discourse, describing the cosmic layers: air, ether, firmament, zodiac, and upper waters. The description moves outward from the world to the upper waters, then inward to the firmament and lower waters.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܡܝ̈ܐ ܕܠܥܠ ܡܼܢ ܫܡ̈ܝܐ","severity":"info","text":"The concept of waters above the heavens (ܡܝ̈ܐ ܕܠܥܠ ܡܼܢ ܫܡ̈ܝܐ) parallels the 'waters above the firmament' in Genesis 1:7 and is elaborated in Syriac hexaemeral literature (e.g., Ephrem, Commentary on Genesis).","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܗܿܠܝܢ [ܐܢܘܬ] ܡܝ̈ܐ ܥܠ̈ܝܐ","severity":"caution","text":"The Syriac text has a bracketed insertion [ܐܢܘܬ] ('are') in the edition, indicating a scribal or editorial emendation. The original reading may have been ambiguous or defective.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The precise referent of 'the third' (ܬܠܝܬܐ) in the vessel analogy is unclear: it may denote a third part of the vessel or a third element (e.g., air).","The phrase 'the region of the zodiac' (ܐܬܪܐ ܕܡܘܙܠܬܐ) could refer to the zodiacal band or to the sphere of the fixed stars; the text does not distinguish clearly."],"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":12,"ref":"p12","source":"ܣܿܒܪ ܐܢܼܐ ܕܟܝܿܢܐ ܗܿܘ ܩܛܝܼܢܐ. ܐܝܼܬ ܐ̱ܢܫ̈ܝܢ ܕܐܡܿܪܝܢ ܕܟܝܿܢܐ ܕܡܘܙܠܬܐ ܘܕܟܘܟ̈ܒܐ܆ ܐܚܪܢܐ ܗܿ، ܣܛܪ ܡܼܢ ܐܪܒܥܐ ܐܣܛܘܼܟ̈ܣܐ ܕܐܡܝܼܪܝܢ. ܘܡܼـܩܪܐ ܐܣܛܘܼܟܣܐ ܚܡܝܼܫܝܐ. ܒܪܡ ܠܐ ܫܪܝܼܪܝܢ. ܐܦܠܐ ܩܿܝܡܐ ܠܢܦܫܗܿ. ܚܕܐ ܡܿܢ ܕܒܒܪܘܝܘܬ ܫܡܿܝܐ ܘܐܪܥܐ. ܠܐ ܐܬܕܟܪ ܡܕܡ ܐܚܪܝܢ. ܐܠܐ ܝ݀ܬ ܫܡܝܐ ܘܝ݀ܬ ܐܪܝܥܐ. ܘܐܚܪܬܐ ܕܠܓܘ ܡܼܢ ܡܝ̈ܐ ܘܠܒܪ ܡܼܢ ܐܐܪ ܘܐܬܝܼܪ ܢܘܼܪܢܐ. ܠܐ ܡܼܨܝܐ ܕܢܗܼܘ ܟܝܿܢܐ ܐ̱ܚܪܢܐ ܣܛܪ ܡܢܼܗܘܢ. ܘܐ̱ܚܪܝܬܐ ܕܡܼܢ ܡܥܒܕܢܘܼـܐ ܕܗܿܐ ܓ݀ܕܫܐ ܠܘܬܢ ܡܼܢ ܟܪܘܼܟܝܐ ܕܡܘܙܠܬܐ ܘܚܘܪܐ ܕܟܘܟ̈ܒܐ ܒܚܕ̈ܕܐ. ܘܦܫܝܼܛܘܼܬ ܙܠܝܼܩ̈ܝܗܘܢ ܕܠܓܘ ܓܝܓܠܗܿ ܕܣܗܪܐ. ܘܡܬܼܝܒܠܢܘܼܬܗܘܢ ܕܠܘܬܢ. ܒܝܕ ܙܠ̈ܝܼܩܝܗܿ ܕܝܼܠܗ ܕܣܗܪܐ. ܐܫܬܪܪܢܢ ܕܡܢܼܗܘܢ ܕܐܣܛܘܼܟ̈ܣܐ ܐܝܼܬܘ̄ ܟܝܿܢܗܿ ܕܡܘܙܠܬܐ ܘܕܢܗܝܼܪ̈ܐ ܕܒܗܿ ܘܠܘ ܡܼܢ ܟܝܿܢܐ ܐ̱ܚܪܢܐ. ܘܥܠ ܗܿܠܝܢ ܡܢܗܪܝܼܢܢ ܬܘܼܒ ܚܬܝܼܬܐܝܼܬ ܡܼܢ ܠܬܚܬ. ܘܐܝܼܬ ܬܘܼܒ ܐܢܫ̈ܝܢ ܕܐܡܪܝܢ ܕܡܼܢ ܐܣܛܘܼܟܣܐ ܕܐܐܪ ܒܠܠܚܘܼܕ ܐܝܼܬܘ̄ ܟܝܿܢܗܿ ܕܡܘܙܠܬܐ ܘܕܢܗܝܼܪ̈ܐ. ܐܦܠܐ ܗܕܐ ܚܬܝܼܬܐ ܐܝܟ ܕܥܬܝܼܕܝܢܢ ܕܢܚܘܐ ܒܝܕ ܐܠܗ ܕܡܗܕܐ. ܘܒܗܿܢܐ ܪܩܝܼܥܐ ܕܠܒܪ ܐܘܟܝܼܬ ܠܥܠ ܡܼܢ ܐܪܥܐ ܐܬܼܦܪܫ ܐܣܛܘܼܟܣܐ ܕܐܐܪ ܘܩܼܡ ܗܼܘ ܒܠܚܘܼܕܘܗܝ ܠܣܛܪ. ܘܗܘܼܐ ܣܘܩܐ ܠܢܫܡܼܬ݀ ܚܝ̈ܐ ܠܩܘܼܝܡ ܚܝ̈ܐ ܕܟܿܠ ܒܣܪ ܕܚܝ̈ܘܢ ܕܥܠ ܐܪܥܐ. ܐܣܛܘܼܟ̈ܣܐ ܕܝܢ ܕܡܝ̈ܐ ܘܐܪܥܐ ܥܕܟܝܠ ܚܒܝܼܟܝܢ ܗܘܼܘ ܒܚܕ̈ܕܐ. ܘܪܩܝܼܥܐ ܕܐܐܪ ܠܒܪ ܐܘܟܝܼܬ ܠܥܠ ܡܼܢܗܘܢ. ܘܐܬܩܪܝܼ ܫܡܿܝܐ. ܡܛܠ ܕܐܝܼܬܘ̄ ܠܥܠ ܡܼܢܢܢ ܘܐܬܼܐܡܪܘ ܣܿܓܝܼܐܢܐܝܼܬ ܫܡܝ̈ܐ ܡܛܠ ܕܣܿܓܝ̈ܐܐ ܐܝܼܬܝܗܘܢ ܡܕܝܪ̈ܐ ܕܪܩܝܼܥܐ. ܐܝܟ ܕܥܬܝܼܕܝܢܢ ܕܢܚܘܐ܀ ܘܒܗܿܠܝܢ ܫܠܡ ܩܦܠܐܘܢ ܕܬܪܝܢ ܒܝܕ ܐܠܗܐ ܕܚܝܠ ܘܥܕܪ ܀ ܀ ܀","english":"The opinion concerning the nature of the ether is that it is the fifth element. There are some who say that the nature of the zodiac and the stars is another, separate from the four elements that have been mentioned. And it is called the fifth element. However, it is not true. Nor does it subsist by itself. One of the things in the creation of heaven and earth, nothing else is mentioned. But rather, heaven and earth, and the rest within the waters and outside the air and the fiery ether. It is not possible that this nature is another separate from them. And the final thing from the making of this event is with the rotation of the zodiac and the course of the stars together. And the simplicity of their rays within the wheel of the moon. And their being carried towards it. By means of the rays of the moon itself, it was established that from them the elements are the nature of the zodiac and the luminaries in it, and not from another nature. And concerning these, it is again confirmed more firmly from below. And there are also some who say that from the element of air alone is the nature of the zodiac and the luminaries. Nor is this certain, as will be shown by the God who guides. And in this firmament outside, that is, above the earth, the element of air was separated and stood alone to the side. And it became a path for the breathing of life for the sustenance of all flesh of living beings upon the earth. The elements of water and earth, however, were still mixed together. And the firmament of air outside, that is, above them. And it was called heaven. Because it is above them. And they were called heavens in the plural because there are many courses of the firmament. As will be shown. And with these, the chapter of the second is completed, by the God of power and help.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܟܝܿܢܐ","severity":"info","text":"The Syriac term ܟܝܿܢܐ (kyānā) means 'nature' or 'essence', here applied to the ether as a proposed fifth element.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The concept of a 'fifth element' (quintessence) originates in Aristotelian cosmology, where it is the substance of the celestial spheres, distinct from the four sublunary elements.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܐܣܛܘܼܟ̈ܣܐ","severity":"info","text":"The Syriac ܐܣܛܘܼܟ̈ܣܐ (esṭūksē) is a loan from Greek στοιχεῖα (stoikheia), meaning 'elements', here referring to the four classical elements (earth, water, air, fire).","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage concludes the second chapter (ܩܦܠܐܘܢ ܕܬܪܝܢ) of Book 5, as indicated by the closing formula invoking 'the God of power and help'.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains several uncertain readings (e.g., ܐܢܫ̈ܝܢ, ܡܼـܩܪܐ) that may reflect scribal errors or dialectal forms; the translation 'some who say' is interpretive.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'God who guides' (ܐܠܗ ܕܡܗܕܐ) is not specified; it may refer to a divine revealer or a philosophical principle.","The phrase 'the chapter of the second' (ܩܦܠܐܘܢ ܕܬܪܝܢ) could mean the second chapter of Book 5 or a second section within a larger work."],"confidence":"medium","notes":[]},{"i":13,"ref":"p13","source":"ܩܦܠܐܘܢ ܕܬܠܬܐ ܕܡܐܡܪܐ ܗ̄ ܥܡ ܐܠܗ ܕܡܚܟܡ. ܥܠܗܿܝ ܕܐܝܟܢ ܐܝܼܬܝܗܝܢ ܡܘܙܠ̈ܬܐ. ܘܐܝܟܢ ܐܣܝܪ̈ܢ\nܒܚܕ̈ܕܐ. ܘܟܡܐ ܐܢ̈ܝܢ. ܗܿܘ ܒܪܘܝܐ ܚܟܝܼܡܐ ܕܒܪܝܗܝ ܠܒܪܢܫܐ ܒܨܠܡܗ ܘܕܡܘܼܬܗ. ܣܼܡ ܒܟܝܿܢܗ ܗܘܢܐ ܘܣܘܼܟܠܐ ܘܡܕܥܐ ܕܢܕܪܟ ܘܢܕܥ ܣܿܓܝ ܬܗܝܼܪ̈ܬܐ ܘܥܡܝܼܩ̈ܬܐ ܘܠܘ ܒܠܚܘܼܕ ܗܿܠܝܢ ܕܚܿܙ̈ܝܢ ܥܝܢ̈ܘܗܝ ܒܪ̈ܝܬܐ. ܘܫܿܡܥ̈ܢ ܐܕ̈ܢܘܗܝ ܘܓܫ̈ܢ ܐܝܼܕ̈ܘܗܝ. ܐܠܐ ܒܪ̈ܓܫܘ̄ ܓܘܝ̈ܐ ܦܪܫܿ ܘܡܼܣܬܿܟܠ ܟܣ̈ܝܬܐ ܘܓܢܝܼܙ̈ܬܐ ܕܒܗܿܘ ܟܝܿܢܐ ܪܘܼܚܢܝܐ ܕܢܦܫܗ ܚܝܪܬܐ ܘܡܠܝܼܠܬܐ ܘܝܕܘܥܬܢܝܼܬܐ܆ ܘܫܦܝܬ݀ ܒܟܝܿܢܗܿ ܘܩܛܝܼܢܬܐ ܡܼܢ ܢܼܣܝܿܢܐ ܝܼܠܦ ܟܿܠܡܕܡ. ܘܡܼܢ ܓܠ̈ܝܬܐ ܝܼܕܥ ܟܣ̈ܝܬܐ. ܘܡܼܢ ܒܪܝܼܬܐ ܓܠܝܼܬܐ ܐܕܪܟ ܘܐܫܬܿܘܕܥ ܠܒܪܘܝܐ ܟܣܝܐ܀ ܒܗ ܒܙܢܐ ܗܿܢܐ ܟܕ ܐܬܒܩܝܼ ܒܪܢܫܐ ܒܟܪܘܼܟܝܐ ܕܡܘܙܠܬܐ ܗܕܐ ܬܗܝܼܪܬܐ ܘܢܣܝܼ ܠܫܘܼܚܠ̈ܦܝܗܿ ܣܿܓܝ̈ܐܐ. ܘܦܚܡ ܒܝܼܕܥܬܐ ܩܛܝܼܢܬܐ. ܒܗܘܢ ܕܐܝܬ ܠܗ ܡܼܢ ܒܪܘܝܗ. ܩܼܡ ܢܗܝܼܪܐܝܼܬ ܥܠ ܟܿܠܗ ܛܘܼܟܣܐ ܬܗܝܼܪܐ ܕܟܪܘܼܟܝܗܿ ܕܡܘܙܠܬܐ ܗܕܐ ܫܒܝܼܚܬܐ. ܘܐܫܼܬܿܪܪܢܢ ܡܼܢ ܣܩܘܼܒܠܝܘܼܬܐ ܘܫܘܼܚܠ̈ܦܐ ܕܓܕܿܫܝܢ ܒܗܿ ܕܠܘ ܚܕܐ ܗܿܝ ܒܠܚܘܼܕ. ܐܠܐ ܣܿܓܝ̈ܐܬܐ. ܘܠܘ ܒܚܕܐ ܐܬܪܐ ܐܠܐ ܒܡܕܝܪ̈ܐ ܣܿܓܝ̈ܐܐ ܡܛܟܣܐ ܠܒܪܘܼܝܐ ܚܟܝܼܡܐ ܘܗܿܠܝܢ ܡܪ̈ܢܝܬܐ ܕܐܚܝܼܕ̈ܢ ܠܟܿܠܗܘܢ ܡܕܝܪ̈ܐ܆ ܐܝܼܬܝܗܝܢ ܬܪ̈ܬܝܢ ܕܡܥܪ̈ܙܠܝܢ ܘܪ̈ܟܝܼܒܢ ܥܠ ܚܕ̈ܕܐ. ܘܐܣܝܪ̈ܢ ܬܘܼܒ ܒܚܕܕ̈ܐ ܒܬܗܼܪܐ ܪܒܐ. ܘܠܐ ܡܬܼܥܪܩܠ ܗܿܘ ܥܘܼܪܙܠܐ ܘܐܣܝܼܪܘܼܬܐ ܕܒܚܕ̈ܕܐ. ܐܠܐ ܒܛܟܼܣܐ ܘܡܫܘܼܚܬܐ ܪܕܐ. ܘܠܘ ܒܚܕܐ ܕܘܼܟܐ ܡܩܘܐ ܗܿܘ ܥܘܼܪܙܠܐ ܘܕܘܼܟܬ݀ ܐܣܪܗܘܢ ܕܒܚ̈ܕܕܐ.","english":"Chapter three of the fifth treatise, with God who makes wise. Concerning how the natures of the spheres are, and how they are bound together, and how many they are. That wise Creator who created the human being in his image and likeness placed in his nature spirit, intellect, and mind, which apprehend and know many profound and deep things, and not only those things which the eyes of the body see, the ears hear, and the hands touch, but with his inner senses he distinguishes and comprehends hidden and secret things which are in that spiritual nature of his own rational, speaking, and knowing soul; and it is fitting in its nature and pure from the sensible, it learns everything, and from the revealed it knows the hidden, and from the manifest creation it apprehends and recognizes the hidden Creator. In this very thing, when the human being was left in the revolution of this sphere, this profound and difficult thing, and he was wearied by its many changes, and he was perplexed by pure knowledge, because he has something from his Creator, he stood clearly over the whole profound order of the revolution of this glorious sphere, and he was confirmed against the opposition and changes which occur in it, that they are not one only, but many, and not in one place but in many regions, the wise Creator arranges for the Creator, and these are the principles which hold all the regions; they are two which are interwoven and mounted upon each other, and bound together again in each other with great wonder, and that interweaving and binding together in each other is not hindered, but proceeds with order and measure, and that interweaving and the place of their binding together in each other does not remain in one place.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܩܦܠܐܘܢ ܕܬܠܬܐ ܕܡܐܡܪܐ ܗ̄","severity":"info","text":"The Syriac opens with a chapter heading, 'Chapter three of the fifth treatise', marking a structural division within the work.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܡܘܙܠ̈ܬܐ","severity":"info","text":"The term ܡܘܙܠ̈ܬܐ (mawzallāṯā) is rendered 'spheres' in the English draft; in Syriac cosmological discourse it denotes the celestial spheres of the Ptolemaic model.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܒܪܘܝܐ ܚܟܝܼܡܐ","severity":"info","text":"The phrase 'wise Creator' (ܒܪܘܝܐ ܚܟܝܼܡܐ) reflects a synthesis of biblical creation theology and Neoplatonic cosmology, common in Syriac philosophical works.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"ܒܟܝܿܢܗ ܗܘܢܐ ܘܣܘܼܟܠܐ ܘܡܕܥܐ","severity":"info","text":"The triad 'spirit, intellect, and mind' (ܗܘܢܐ, ܣܘܼܟܠܐ, ܡܕܥܐ) describes the human soul's faculties, enabling knowledge of both sensible and hidden realities.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܡܼܢ ܓܠ̈ܝܬܐ ܝܼܕܥ ܟܣ̈ܝܬܐ","severity":"info","text":"The idea that from the revealed one knows the hidden echoes a hermeneutical principle found in Syriac exegetical tradition, akin to typological reading of scripture.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܦܚܡ ܒܝܼܕܥܬܐ ܩܛܝܼܢܬܐ","severity":"caution","text":"The phrase 'perplexed by pure knowledge' (ܘܦܚܡ ܒܝܼܕܥܬܐ ܩܛܝܼܢܬܐ) is ambiguous: it may indicate intellectual confusion or a state of contemplative wonder; the English draft opts for the former.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'perplexed by pure knowledge' could be read as either confusion or awe; the draft takes it as confusion.","The reference to 'two which are interwoven' (ܬܪ̈ܬܝܢ ܕܡܥܪ̈ܙܠܝܢ) is unclear: it may denote two fundamental principles or two specific spheres; the text does not specify."],"confidence":"medium","notes":[]},{"i":14,"ref":"p14","source":"ܐܠܐ ܐܝܼܬ ܠܗ ܢܿܡܘܿܣܐ ܟܣܝܐ ܕܡܬܝܼܕܥ ܚܬܝܼܬܐܝܼܬ ܒܟܝܿܢܐ ܘܡܫܘܼܚܬܐ ܘܡܼܢܝܿܢܐ ܕܠܐ ܡܫܼܬܚܠܦ ܘܠܗܕܐ ܝܼܕܥܬܐ ܕܟܣܝܘܼܬܐ ܘܓܢܝܼܙܘܼܬ ܡܕܡ ܕܠܐ ܡܬܼܚܙܐ ܝܼܠܼܦܢܗܿ ܡܼܢ ܢܣܝ̈ܢܐ ܣܿܓܝ̈ܐܐ ܕܐܩܠܦܣܝܣ ܐܘܟܝܼܬ ܚܫܼ̈ܟܐ ܕܓܕܫܝܢ ܠܫܡܼܫܐ ܘܠܣܗܪܐ. ܘܠܗܿܠܝܢ ܡܼܢ ܠܬܼܚܬ ܡܢܗܪܝܢܢ ܢܗܝܪܐܝܼܬ܀ ܘܒܗܠܝܢ ܫܠܡ ܩܦܠܐܘܢ ܕܬܠܬܐ ܒܝܕ ܐܠܗܐ ܕܚܝܠ ܘܥܕܪ܀ ܩܦܠܐܘܢ ܕܐܪܒܥܐ ܕܡܐܡܪܐ ܕܗ̄ ܒܝܕ ܐܠܗ ܕܡܚܟܡ. ܥܠܗܿܝ ܕܐܢ ܐܝܼܬ ܡܕܡ ܟܣܝܐ ܕܠܐ ܡܼܬܚܙܐ ܠܥܝ̈ܢܐ ܒܡܘܙ̈ܠܬܐ ܗܿܠܝܢ. ܘܡܼܢ ܟܿܠܦܪܘܿܣ ܐܝܼܬܘܗܝ ܘܐܿܠܨܐ ܕܢܬܼܝܼܕܥ܆ ܡܼܢ ܢܣܝܿܢܐ ܘܕܘܼܪܫܐ ܕܣܿܓܝܼܐܘܼܬܐ ܕܙܒܢ̈ܐ ܘܡܬܼܚܐ ܕܫܢ̈ܝܐ. ܐܕܪܟܢܢ ܚܬܝܼܬܐܝܼܬ ܚܢܢ ܒܢܝ̈ܢܫܐ. ܕܐܝܼܬ ܒܡܘܙ̈ܠܬܐ ܗܿܝܢ ܬܚܘܼ̈ܡܐ ܘܦܘܼܠ̈ܓܐ ܕܘܼܟܝ̈ܬܐ ܘܐܣܪ̈ܐ ܘܩܼܛܪ̈ܬܐ. ܕܡܼܢ ܟܿܠܦܪܘܿܣ ܐܿܠܨܐ ܠܢ ܕܢܿܕܥ ܐܢܝܢ. ܐܝܟܢܐ ܕܢܩܘܼܡ ܥܠ ܝܼܕܥܬܐ ܕܙܒ̈ܢܐ ܘܟܪܘܼܟܝܐ ܕܫܢ̈ܝܐ ܘܬܚܘܼܡܐ ܕܝܪ̈ܚܐ ܘܫܒ̈ܐ ܘܝܘܡ̈ܬܐ ܘܣܛܪ. ܐܬܦܠܓܬ݀ ܗܿܟܝܠ ܟܿܠܗܿ ܡܘܙܠܬܐ ܚܘܕܪܢܐܝܬ ܠܬܪ̈ܥܣܪ ܒܘܪ̈ܓܐ. ܗܿܢܘܢ ܕܡܬܩܪܝܢ ܙܘܕ̈ܝܐ ܐܘܟܝܼܬ ܡܠ̈ܘܫܐ. ܘܐܬܬܣܝܼܡ ܠܗܘܢ ܡܥܒܕܢܘܬܐ ܡܕܡ ܟܝܿܢܝܿܬܐ ܕܐܝܼـ ܒܕܘܼ̈ܟܝܬܐ ܗܿܠܝܢ. ܘܬܘܼܒ ܡܼܢ ܛܘܼܝܒܐ ܕܩܒܝܼܥܘܼܬ ܟܘܟ̈ܒܐ܆ ܕܐܝܼܬܝܗܘܢ ܗܿܠܝܢ܀ ܩܕܡܐܝܬ ܐܡܪܐ ܠܢܝܼܣܢ\nܝܪܚܐ. ܡܛܠ ܕܒܗ ܪܕܐ ܫܡܫܐ ܒܝܪܚܐ ܕܢܝܼܣܢ܀ ܕܬܪ̈ܬܝܢ ܬܘܪܐ ܠܝܪܚܐ ܕܐܝܪ܀ ܕܬܠܬܐ ܬܐܡ̈ܐ ܠܝܪܚܐ ܕܚܙܝܪܢ. ܗܾܿܠܝܢ ܐܝܼܬܝܗܘܢ ܕܙܒܢܐ ܬܐܕܢܝܐ܀ ܕܐܪܒܥܐ ܣܪܛܢܐ ܠܝܪܚܐ ܕܬܡܘܙ܀ ܕܚܡܫܐ ܐܪܝܐ ܠܝܪܚܐ ܕܐܒ܀ ܕܐܫܬܐ ܫܒܠܬܐ ܠܝܪܚܐ ܕܐܝܠܘܠ. ܘܗܠܝܢ ܬܘܼܒ ܬܠܬܐ ܠܙܒܢܐ ܩܝܛܝܐ܀ ܕܫܒܥܐ ܩܢܝܠܡܐ ܕܗܼܘ ܡܣܐܬܐ ܠܝܪܚ ܬܪܫܝܢ ܩܕܝܼܡ܀ ܕܬܡܢܝܐ ܥܩܪܒܐ ܠܝܪܚ ܬܫܪܝܢ ܐ̱ܚܪܝ܀","english":"But it has a hidden law that is known precisely by nature, measure, and motion that does not change; and to this knowledge of hiddenness and concealment of something invisible, its teaching is from many causes of eclipses, that is, darknesses that occur to the sun and the moon. And these are from beneath the luminaries, luminously. And with these ends the chapter of the third, by the God of power and help. Chapter four of the fifth treatise, by the God who makes wise. Concerning whether there is anything hidden and invisible to the eyes in those zodiacal signs. And what the kalparos is and the necessity of its being known; what the causes and investigation of the multiplicity of times and the extensions of hours are. It reaches precisely the truth in the investigations. That in those zodiacal signs there are boundaries, divisions of places, bonds, and connections. What the kalparos is, the necessity of knowing which. How it stands upon the knowledge of times and the cycles of hours and the boundaries of months, weeks, and days, and so forth. The whole zodiacal sign is therefore divided circularly into twelve constellations. These are called zodia or maluše. And natural operations of some kind were established for them in those places. And again, what is the nature of the fixedness of the stars? These are they. First, Aries is for the month of Nisan. Because in it the sun rules in the month of Nisan. Second, Taurus for the month of Iyar. Third, Gemini for the month of Ḥeziran. These are of the spring season. Fourth, Cancer for the month of Tammuz. Fifth, Leo for the month of Ab. Sixth, Virgo for the month of Elul. And these again are three for the summer season. Seventh, Libra, which is the balance, for the month of Tishrin the first. Eighth, Scorpio for the month of Tishrin the second.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܟܿܠܦܪܘܿܣ (kalparos)","severity":"info","text":"The term kalparos (ܟܿܠܦܪܘܿܣ) is a Greek loanword (καλπαρος) of uncertain meaning; here it likely refers to a hidden or foundational principle of the zodiacal signs, possibly related to the concept of a 'cycle' or 'framework'.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܡܠ̈ܘܫܐ (maluše)","severity":"info","text":"Maluše (ܡܠ̈ܘܫܐ) is a Syriac term for the zodiacal signs, derived from the root ܡܠܫ (to divide or to mark), emphasizing their role as divisions of the celestial circle.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"eclipses (ܐܩܠܦܣܝܣ)","severity":"info","text":"The reference to eclipses (ܐܩܠܦܣܝܣ, from Greek ἔκλειψις) as 'darknesses that occur to the sun and the moon' reflects standard late antique astronomical knowledge, used here to illustrate the hidden laws governing celestial phenomena.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Chapter divisions","severity":"info","text":"The passage marks the end of Chapter 3 and the beginning of Chapter 4 of the fifth treatise, with invocations to 'the God of power and help' and 'the God who makes wise', typical of the work's doxological framing.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Zodiacal signs and months","severity":"info","text":"The passage lists the zodiacal signs with their corresponding Syriac months (e.g., Aries for Nisan, Taurus for Iyar), reflecting the Hellenistic astrological tradition adapted into Syriac calendrical practice.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"kalparos (ܟܿܠܦܪܘܿܣ)","severity":"caution","text":"The term kalparos is obscure and may be a scribal error or a rare technical term; its precise meaning is uncertain, and the translation 'necessity' is conjectural.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The term kalparos (ܟܿܠܦܪܘܿܣ) is ambiguous; it may be a Greek loanword or a Syriac neologism, and its exact sense is unclear.","The phrase 'from beneath the luminaries, luminously' (ܡܼܢ ܠܬܼܚܬ ܡܢܗܪܝܢܢ ܢܗܝܪܐܝܼܬ) is syntactically ambiguous; it may describe the eclipses as occurring below the luminaries in a visible manner."],"confidence":"medium","notes":[]},{"i":15,"ref":"p15","source":"ܕܬܫܥܐ ܟܫܛܐ ܠܝܪܚ ܟܐܢܘܢ ܩܕܝܼܡ܀ ܘܗܠܝܢ ܬܘܼܒ ܬܠܬ ܠܙܢܐ ܕܬܫܪ̈ܝܬܐ܀ ܕܥܣܪܐ ܓܕܝܐ ܠܝܪܚ ܟܐܢܘܢ ܐ̱ܚܪܝ܀ ܕܚܕ ܥܣܪ ܕܘܠܐ ܠܝܪܚ ܫܒܛ܀ ܕܬܪܥܣܪ ܢܘܢܪܐ ܠܝܪܚܐ ܕܐܕܪ. ܗܠܝܢ ܬܠܬ ܠܙܢܐ ܣܬܘܝܐ܀ ܘܗܿܠܝܢ ܬܪܥܣܪ ܡܠܘܫ̈ܐ܆ ܡܣܝܟܝܢ ܠܟܿܠܗ ܚܘܼܕܪܐ ܕܡܬܼܟܪܟܢܘܼܬܐ ܕܡܘܙܠܬܐ. ܐܘܪܟܗܘܢ܆ ܡܬܼܚܫܼܒ ܥܡ ܓܠܝܼܠܘܼܬܗܿ ܕܡܘܙܠܬܐ. ܘܦܬܝܗܘܢ܆ ܡܢ ܠܥܠ ܥܕܡܐ ܠܬܚܬ. ܐܝܿܟܢ ܕܢܗܼܘܐ ܐܚܝܼܕ ܒܟܿܠܗܘܢ ܡܕܝܪ̈ܐ. ܐܘܟܝܼܬ ܪ̈ܩܝܥܐ ܕܫܡܿܝܐ. ܘܡܼܢ ܠܥܠ ܡܿܢ ܣܿܓܝܼ ܡܬܝܼܚ ܘܟܡܐ ܕܢܿܚܬ ܐܠܝܼܨ ܘܙܥܘܪ. ܐܟܡܐ ܕܐܝܼܬܘܗܝ ܛܘܼܦܣܗܿ ܕܓܝܼܓܠܐ ܕܚܘܼܕܪܗܿ ܒܪܝܐ ܪܘܝܼܚ. ܘܟܡܐ ܕܥ݀ܐܠ ܠܓܘ ܐܠܝܼܨ ܥܕܠܐ ܠܗ ܠܩܢܘܛܪܘܢ ܐܘܟܝܼـ ܢܘܼܟܙܬܐ ܕܒܡܨܥܬܐ. ܘܟܿܠ ܚܕ ܙܘܕܝܘܢ ܐܘܟܝܬ ܡܠܘܼܫܐ܆ ܐܬܦܠܓ ܠܡܢܘ̈ܬܐ ܬܠ̈ܬܝܢ. ܘܟܠܚܕܐ ܡܢܿܬܐ ܐܬܦܠܓܬ݀ ܠܩܛܝܼܢ̈ܝܬܐ ܐܫܬܝܢ. ܘܟܠܚܕܐ ܩܛܝܼܢܬܐ ܬܘܼܒ ܐܬܦܠܓܬ݀ ܠܬܪ̈ܝܢܝܬܐ ܐܫܬܝܢ. ܘܟܿܠ ܬܪܝܢܝܬܐ ܚܕܐ ܠܬܠܝܬ̈ܝܿܬܐ ܐܫܬܝܢ. ܗܟܢܐ ܟܡܐ ܕܡܼܨܝܐ. ܡܛ݀ܠ ܡܬܝܼܚܘܼܬܗܿ ܣܿܓܝܼܐܬܐ ܕܡܘܙܠܬܐ܀ ܘܡܼܬܦܠܓ ܬܘܼܒ ܟܿܠ ܚܕ ܡܠܘܫܐ ܠܕܩܢ̈ܣܐ ܬܠܬܐ. ܗ̄ ܦܪ̈ܨܘܼܦܐ. ܘܟܠ ܦܪܨܘܼܦܐ ܐܘܟܝܼܬ ܕܩܢܣܐ܆ ܐܝܼܬܘ̄ ܡܢܘ̈ܬܐ ܐܘܟܝܼܬ ܕܪ̈ܓܐ ܥܣܪܐ. ܘܡܦܠܓܝܼܢ ܐܦ ܠܚܡܫܐ ܬܚܘ̈ܡܐ ܟܿܠ ܡܠܘܫܐ. ܘܬܚܘ̈ܡܐ ܠܐ ܫ݀ܘܝܢ. ܐܠܐ ܐܝܼܬ ܬܚܘܼ̱ܐ ܕܐܝܼܬܘ̄ ܬܡܢܝܐ ܕܪ̈ܓܐ ܐܘܟܝܼܬ ܡܢܘ̈ܬܐ. ܘܐܝܼܬ ܬܚܘܼܡܐ ܕܐܝܼܬܘܗܝ ܫܒܥܐ ܕܪ̈ܓܐ. ܘܐܝܼܬ ܬܚܘܼܡܐ ܕܐܝܼܬܘܗܝ ܫܬܐ ܕܪ̈ܓܐ. ܘܐ̱ܚܪܢܐ ܚܡܫܐ. ܘܐܪܒܥܐ. ܐܟܡܐ ܕܛܟܣܘ ܩܕ̈ܡܝܐ ܕܐܬܕܪܫܘ ܣܿܓܝܼ ܒܚܘܼܫܒܢܗܿ ܕܡܘܙܠܬܐ. ܐܝܼܬ ܬܘܼܒ ܒܡܘܙܠܬܐ ܕܘܟ̈ܝܬܐ ܬܪ̈ܬܝܢ. ܕܐܝܼܬܝܗܝܢ ܐܣܪ̈ܐ ܐܘܟܝܼـ ܩܼܛܪ̈ܬܐ.","english":"that the ninth degree of the moon of Kānūn Qaḏīm. And these again are three of the beginnings. That the tenth of Gadyā is for the moon of Kānūn Aḥrāy. That the eleventh of Dūlā is for the month of Šbaṭ. That the twelfth of Qūrā is for the month of Adar. These are three of the winter. And these twelve signs complete the entire circuit of the revolution of the zodiac. Their length is measured with the latitude of the zodiac. And their width is from above to below, as it is held in all the circles, that is, the firmaments of the heavens. And from above, as it is much extended, and as it descends, it is narrow and small, as is its pattern of the circle of its outer circumference, wide. And as it enters within, it is narrow until it reaches the center, that is, the navel that is in the middle. And each one of the signs, that is, the signs, is divided into thirty degrees. And each degree is divided into sixty minutes. And each minute is again divided into sixty seconds. And each second is divided into sixty thirds. Thus as much as is possible, because of the great extension of the zodiac. And again each sign is divided into three decans, that is, faces. And each face, that is, a decan, has ten degrees, that is, ten steps. And each sign is also divided into five boundaries. And the boundaries are not equal, but there is a boundary that has ten degrees, that is, ten steps. And there is a boundary that has seven steps. And there is a boundary that has six steps. And another five. And four, as the ancients who studied much in the thought of the zodiac have ordained. There are also in the zodiac twelve places, which are the bonds, that is, the knots.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage enumerates the twelve zodiacal signs and their subdivisions, continuing the astronomical exposition of Book 5. The previous passage concluded the third chapter; this begins a new section on the zodiac.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܘܙܠܬܐ","severity":"info","text":"The Syriac term mawzaltā (ܡܘܙܠܬܐ) is the standard word for 'zodiac' in Syriac astronomical texts, derived from the root for 'to go around' or 'to revolve'.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܠܘܫ̈ܐ","severity":"info","text":"The Syriac word malwāšē (ܡܠܘܫ̈ܐ) means 'signs' (of the zodiac), here used interchangeably with the zodiacal constellations.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The division of each zodiacal sign into 30 degrees, each degree into 60 minutes, and further into seconds and thirds follows the standard sexagesimal system of Hellenistic astronomy, transmitted through Syriac intermediaries.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܕܩܢ̈ܣܐ","severity":"info","text":"The term deqʿē (ܕܩܢ̈ܣܐ) refers to 'decans', each covering 10 degrees of a zodiacal sign, a concept derived from Egyptian astronomy and adopted in Hellenistic and Syriac astrology.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܬܚܘ̈ܡܐ","severity":"info","text":"The word teḥūmē (ܬܚܘ̈ܡܐ) means 'boundaries' or 'limits', referring to the unequal divisions of each zodiacal sign into astrological 'houses' or 'terms', as ordained by ancient authorities.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text lists the zodiacal signs by their Syriac names (e.g., Gadyā, Dūlā, Qūrā) corresponding to Capricorn, Aquarius, and Pisces, but the exact mapping of the months (Kānūn Qaḏīm, Šbaṭ, Adar) to the Julian calendar is not specified here.","The phrase 'ܐܣܪ̈ܐ ܐܘܟܝܼـ ܩܼܛܪ̈ܬܐ' (bonds, that is, knots) likely refers to the lunar nodes, but the text does not elaborate on their astrological significance."],"confidence":"high","notes":[]},{"i":16,"ref":"p16","source":"ܐܝܟܐ ܕܡܥܪ̈ܙܠܢ ܐܘܟܝܼܬ ܪ̈ܟܝܼܒܢ ܬܪ̈ܬܝܢ ܡܘܙ̈ܠܬܐ ܥܠ ܚܕ̈ܕܐ. ܘܐܝܼܬܗܝܢ ܩܼܛܪ̈ܬܐ ܠܘܼܩܒܠ ܚܕ̈ܕܐ ܕܝܐܡܛܪܐܝܼܬ ܫܘܝܐܝܬ ܐܝܟ ܟܢܘܼܢܬܐ ܣܝܼ̈ܡܢ ܠܘܼܩܒܠ ܚܕ̈ܕܐ. ܘܐܝܼܬ ܒܝܬܐ ܚܕܐ ܠܐܚܪܬܐ ܐܫܬܐ ܡܠܘ̈ܫܐ. ܐܘܟܝܼܬ ܡܢܘ̈ܬܐ ܕܗܿܢܘܢ ܕܪ̈ܓܐ ܩܦ̄ ܡܼܢ ܗܢܐ ܓܒܐ. ܘܗܟܘܬ ܐܫܬܐ ܡܠܘܼ̈ܫܐ ܐ̱ܚܪ̈ܢܐ ܡܼܢ ܓܒܐ ܐܚܪܢܐ. ܐܝܿܟܢ ܕܢܗܼܘܐ ܦܠܓܗ ܕܚܘܼܕܪܐ ܕܡܘܙܠܬܐ ܒܝܢܬ ܩܼܛܪ̈ܬܐ ܗܿܠܝܢ ܫܘܝܐܝܬ܆ ܘܡܼܬܩܪܝܐ ܚܕܐ ܩܛܪܬܐ ܕܪܝܼܫܗ ܕܬܢܝܼܢܐ. ܐܘܟܝܼܬ\nܐܢܐܒܝܒܙܘܢ. ܘܐ̱ܪܬܐ ܩܛܪܬܐ ܕܕܘܼܢܒܗ ܕܬܢܝܼܢܐ ܘܡܬܩܪܐ ܩܛܐܒܝܒܙܘܢ. ܗܿܠܝܢ ܐܝܼܬܝܗܝܢ ܕܘܼܟ̈ܝܬܐ ܐ̈ܠܝܼܨܬܐ ܒܡܘܙܠܬܐ ܕܠܥܝ̈ܢܐ ܠܐ ܡܬܼܚ̈ܙܝܢ. ܐܠܐ ܒܗܘܢܐ ܡܬܼܢܣ̈ܒܢ ܘܡܼܢ ܟ݀ܠܦܪܘܿܣ ܐܝܼܬܝܗܝܢ. ܘܐܡܼܬܝ ܕܡܼܬܟܝܢܝܢ ܒܚܕ ܡܢܼܗܘܢ ܫܡܼܫܐ ܘܣܗܪܐ ܒܣܘܢܢܕܘܿܣ܆ ܗ݀ܘܝܐ ܐܩܠܦܣܝܣ ܕܫܡܫܐ. ܘܐܡܼܬܝ ܕܡܬܟܝܢ ܫܡܫܐ ܒܚܕܐ ܘܣܗܪܐ ܒܐܚܪܬܐ ܒܦܢܣܝܠܝܢܘܣ ܐܘܟܝܼܬ ܡܠܝܘܼܬܗܿ ܕܣܗܪܐ ܗܿܘܝܐ ܐܩܠܦܣܝܣ ܕܣܗܪܐ. ܘܠܗܿܠܝܢ ܡܚܘܝܢܢ ܢܗܝܼܪܐܝܬ ܡܼܢ ܠܬܼܚܬ܀ ܗܿܠܝܢ ܟܿܠܗܝܢ ܕܐܡܼܪܢܢ. ܗ̄ ܦܘܠܓܐ ܕܬܪܥܣܪ ܡܠ̈ܘܫܐ. ܘܠܘܗܝ ܕܩܢ̈ܣܐ ܐܘܟܝܼܬ ܦܪ̈ܨܘܼܦܐ. ܘܬܚܘܼ̈ܡܐ ܕܒܟܿܠ ܚܕ ܡܼܢ ܡܠܘ̈ܫܐ ܘܟܡܝܘܼܬܗܿ ܕܡܢܿܬܐ ܐܘܟܝܼܬ ܕܪܓܐ. ܗܟܘܬ ܘܕܩܛܝܼܢܬܐ ܘܕܬܪܝܢܝܬܐ ܘܣܛܪ ܘܩܼܛܪ̈ܬܐ ܗܿܠܝܢ ܕܪܝܼܫܗ ܕܬܢܝܼܢܐ ܘܕܕܘܼܢܒܗ ܥܡ ܫܪܟܐ ܕܕܘܼܟ̈ܝܬܐ ܐܚܪ̈ܢܝܬܐ ܕܐܝܼܬ ܒܡܘܙܠܬܐ ܘܠܐ ܡܬܼܚܙ̈ܝܢ. ܐܦܠܐ ܡܼܢ ܚܼܙܬܐ ܕܥܝ̈ܢܐ ܡܬܼܝܕ̈ܥܢ܆ ܐܠܐ ܒܗܘܢܐ ܡܬܼܢܣ̈ܒܢ. ܘܡܼܢ ܚܘܼܫܒܢܐ ܚܪܝܼܩܐ ܘܡܬܚܡܐ ܡܼܬܝܕ̈ܥܢ ܘܡܬܼܝܠ̈ܦܢ ܚܬܝܼܬܐܝܼܬ ܘܕܠܐ ܦܘܕܐ ܣܟ ܒܝܕ ܡܘܗܒ̈ܬܐ ܘܓܠ̈ܝܢܐ ܕܡܼܢ ܐܠܗܐ ܒܢܣܝܿܢܐ ܕܐܪܝܼܟܘܼܬ ܙܒܢܐ ܐܬܼܝܼܕ̈ܥܝܢ ܗܿܠܝܢ ܟܿܠܗܝܢ ܠܒܢܝ̈ܢܫܐ.","english":"where the conjunctions or the meetings of the two courses are opposite each other. And they are the nodes opposite each other, diametrically equal, like the two signs opposite each other. And there is one house to another, six intervals. Or the degrees of that which is of the degrees, 60 from this side. And thus six other intervals from the other side. So that it is half of the circuit of the course between these nodes equally, and it is called one node of the head of the dragon. Or the ascending node. And the other node of the tail of the dragon, and it is called the descending node. These are the narrow places in the course that are not seen by the eyes. But they are apprehended by the mind, and they are the ecliptic. And when the sun and the moon are conjoined in one of them in the syzygy, there occurs an eclipse of the sun. And when the sun is in one and the moon in the other in the opposition, or the fullness of the moon, there occurs an eclipse of the moon. And these are shown clearly from below. All these that we have said: the half of the twelve intervals, and their parts or aspects, and the boundaries in each of the intervals and the quantity of the degree or of the degree, thus also of the latitude and of the longitude, and the rest of the nodes, those of the head of the dragon and of its tail, together with the rest of the other places that are in the course and are not seen. Nor are they known by the sight of the eyes, but are apprehended by the mind. And by acute and precise reasoning and thought they are known and learned accurately and without doubt, through the gifts and revelations that are from God, by the long duration of time those all are known to the wise.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܩܼܛܪ̈ܬܐ","severity":"info","text":"The Syriac term qeṭrāte (nodes) refers to the lunar nodes, the points where the moon's orbit crosses the ecliptic. The 'head of the dragon' (ascending node) and 'tail of the dragon' (descending node) are standard terms in Syriac astronomy.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܐܩܠܦܣܝܣ","severity":"info","text":"The Greek loanword eklepsis (eclipse) is used here for both solar and lunar eclipses. The text explains that eclipses occur when the sun and moon are in syzygy (conjunction) or opposition at the nodes.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"This passage describes the lunar nodes and their role in eclipses, a topic common in late antique and medieval astronomical compendia. The 'dragon' terminology (head and tail) derives from Indian and Persian astronomy, transmitted through Syriac sources.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage concludes a section on the zodiac and lunar nodes, summarizing the 'half of the twelve intervals' and the nodes, and transitions to a discussion of how these are known through reason and divine revelation.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains several ambiguous or corrupt readings, e.g., 'ܡܼܢ ܟ݀ܠܦܪܘܿܣ' (possibly 'with the ecliptic') and 'ܒܦܢܣܝܠܝܢܘܣ' (perhaps 'in the opposition'). The English draft smooths these, but the exact sense is uncertain.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܡܼܢ ܟ݀ܠܦܪܘܿܣ' may be a corruption of 'with the ecliptic' or a proper name; 'ܒܦܢܣܝܠܝܢܘܣ' is unclear, possibly a garbled Greek term for 'opposition' or 'full moon'."],"confidence":"medium","notes":[]},{"i":17,"ref":"p17","source":"ܘܡܢܟܿܠܦܪܘܿܣ ܐܿܠܨܐ ܗܘܼܬ݀ ܕܢܬܼܝܕ̈ܥܢ. ܡܛ݀ܠ ܕܥܠܝܗܝܢ ܡܛܟܣܝܢ ܙܒ̈ܢܐ ܘܫܢ̈ܝܐ ܘܝܪ̈ܚܐ ܘܫܘܼܚܠ̈ܦܐ ܕܣܬܘܐ ܘܕܩܝܛܐ ܘܬܐܕܪܐ ܘܬܫܪܝܢܝܐ. ܘܐܼܠܘܼ ܠܐ ܕܗܿܟܢ. ܐܝܟ ܒܥܝܼܪܐ ܕܠܐ ܡܠܼـܐ ܡܬܼܕܒܪܝܢ ܗܘܼܘ ܝܘܡ̈ܬܗܘܢ ܕܒܢܝ̈ܢܫܐ ܒܠܐ ܝܼܕܥܬܐ ܕܙܒ̈ܢܐ ܘܥܕ̈ܢܐ܀ ܘܒܗܿܠܝܢ ܫܿܠܡܼ ܩܦܠܐܘܢ ܕܐܪܒܥܐ ܒܝܕ ܐܠܗ ܕܚܝܠ ܘܥܕܪ܀ Chapter 5\nܩܦܠܐܘܢ ܕܚܡܫܐ ܕܡܐܡܪܐ ܕܚܡܫܐ ܥܡ ܐܠܗܐ ܕܡܚܟܡ. ܥܠܗܿܝ ܕܟܡܐ ܐܝܼܬܝܗܘܢ ܕܪ̈ܩܝܼܥܐ ܐܘܟܝܼܬ ܡܕܝܿܪ̈ܐ ܕܡܘܙܠܬܐ ܫܘܼ̄ܒ ܠܗ ܠܒܪܘܝܐ ܘܡܛܟܣܢܐ ܚܟܝܼܡܐ ܕܥ̈ܠܡܐ ܘܒܪ̈ܝܬܐ. ܕܟ݀ܠܡܕܡ ܕܒܼܪܐ ܘܐܬܩܢ ܒܚܟܼܡܬܗ ܡܠܝܬ݀ ܦܘܼܪ̈ܫܢܐ ܘܣܿܓܝܐܬ݀ ܬܕܡܪ̈ܬܐ ܪܘܪ̈ܒܬܐ. ܠܡܕܡ ܨܿܐܪ ܘܐ̱ܪܙܐ ܟܿܣܐ ܟܒܗ. ܘܒܟܿܠܗܘܢ ܐ̱ܪ̈ܙܐ ܘܛܘܼܦ̈ܣܐ ܘܟܝ̈ܢܐ ܘܐܣܛܘܼܟ̈ܣܐ ܘܥܠ̈ܡܐ ܘܒܪ̈ܝܬܐ ܡܬܼܚܙ̈ܝܢܝܬܐ ܘܠܐ ܡܬܼܚܙ̈ܝܢܝܬܐ ܚܝܠܗ ܡܥܒܕ ܘܚܟܡܼܬܗ ܡܼܬܚܙܝܐ ܘܫܘܼܒܚܗ ܡܫܼܬܥܝܢ ܚܕ ܠܚܕ܀ ܘܐܝܿܟܢܐ ܕܐܩܝܼܡ ܒܫܡܝܐ ܕܪ̈ܘܼܚܢܐ ܥܣܪܐ ܛܟܼܣ̈ܝܢ ܕܚܝܠ̈ܘܬܐ ܘܪ̈ܒܝ ܚܝܠ̈ܘܬܐ ܗܟܘܬ ܦܠܓܗܿ ܘܬܚܡܗܿ ܠܡܘܙܠܬܐ ܕܠܥܼܠ ܡܼܢܢ܆ ܠܥܣܪܐ ܡܕܝܪ̈ܝܢ. ܕܟܿܠܚܕ ܡܬܼܩܪܐ ܫܡܿܝܐ. ܘܗܿܘ ܕܠܥܼܠ ܡܢܗ ܫܡ̈ܝ ܫܡ̈ܝܐ. ܘܡܝ̈ܐ ܕܠܥܠ ܡܼܢ ܟܿܠܗܘܢ. ܡܝ̈ܐ ܕܠܥܠ ܡܼܢ ܫܡ̈ܝܐ. ܗ̄ ܡܝ̈ܐ ܕܠܥܠ ܡܼܢ ܪ̈ܩܝܼܥܐ. ܘܛܟܣ ܐܢܘܢ ܬܠܬܐ ܪ̈ܩܝܼܥܝܢ. ܘܒܟܿܠ ܪܩܝܼܥܐ܆ ܬܠܬܐ ܡܕܝܪܝܢ. ܘܒܟܿܠ ܡܕܝܪܐ ܟܘܟ̈ܒܐ ܒܡܢܝܿܢܐ. ܗܿܘ ܕܝܢ ܕܥܣܪܐ܆ ܕܠܐ ܡܢܝܢ ܘܠܐ ܡܬܼܚܙ̈ܝܢܐ ܡܼܢ ܡܥܠܝܘܼܬܗܘܢ ܡܪܝܡܬܐ. ܘܠܥܼܠ ܡܼܢ ܟܿܠܗܘܿܢ ܝܡܐ ܗܿܘ ܪܒܐ ܘܠܐ ܡܣܼܬܝܟܢܐ ܨܿܐܪ ܠܐܠܗܘܼܬܐ ܡܪܝܡܬܐ ܘܠܐ ܡܣܼܬܝܟܢܝܼܬܐ ܘܠܐ ܡܼܬܬܚܡܢܝܼܬܐ܀","english":"And Metamorphosis was necessary to be known, because upon them depend the times, the hours, the months, and the changes of winter and summer, of spring and autumn. And if it were not so, like a ship without a rudder, the days of the children of Israel would be directed without knowledge of times and seasons. And with these, the fourth chapter is completed, by the help of God of power. Chapter 5\n\nThe fifth chapter of the fifth treatise, with God the wise. On how many are the firmaments, or rather the orbits of the zodiac. Return to the Creator and the wise arranger of the worlds and creations. For everything that he created and established by his wisdom, full of distinctions and many great wonders. For a small thing and a hidden mystery, he conceals it. And in all mysteries, types, natures, elements, worlds, and creations, visible and invisible, his power is active, his wisdom is manifest, and his glory is proclaimed, one to another. And just as he established in the heavens of the spirits ten orders of powers and archangels, so he divided and limited the upper zodiac into ten orbits. Each one is called a heaven. And that which is above them is the heaven of heavens. And the waters above all of them. The waters above the heavens. The waters above the firmaments. And he arranged three firmaments. And in each firmament, three orbits. And in each orbit, stars in number. But the tenth, which is not numbered and not visible, because of their high elevation. And above all of them is that great sea, unencompassable, made for the high divinity, unencompassable and immeasurable.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܢܟܿܠܦܪܘܿܣ","severity":"info","text":"The Syriac term mṭakklapros is a loan from Greek μεταμόρφωσις (metamorphōsis), here denoting the apparent change in the moon's shape or phase, essential for calendrical reckoning.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The reference to the 'children of Israel' and their days being directed without knowledge of times and seasons reflects a Jewish lunar calendar tradition, which the author contrasts with the astronomical system being described.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage marks the transition from Book 4 to Book 5, with a doxological formula ('by the help of God of power') closing the former and a new heading introducing the latter, which treats the number of firmaments and zodiacal orbits.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܡܕܝܿܪ̈ܐ ܕܡܘܙܠܬܐ","severity":"info","text":"The phrase mdayrē d-mawzaltā means 'orbits of the zodiac,' where mawzaltā is the Syriac term for the zodiacal circle, derived from the root for 'to go around' or 'to revolve.'","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The description of ten heavens, three firmaments each with three orbits, and a tenth invisible heaven above, followed by a great sea, reflects a cosmological schema influenced by earlier Syriac and Jewish apocalyptic traditions, such as the Ascension of Isaiah or 2 Enoch.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text at the end of the passage contains a lacuna or ambiguous phrase: 'ܘܠܐ ܡܣܼܬܝܟܢܐ ܨܿܐܪ ܠܐܠܗܘܼܬܐ' may be read as 'made for the high divinity' or 'made for divinity,' but the syntax is elliptical, possibly reflecting a scribal error or abbreviation.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܘܠܐ ܡܣܼܬܝܟܢܐ ܨܿܐܪ ܠܐܠܗܘܼܬܐ' is ambiguous: it could mean 'made for the high divinity' or 'made for divinity,' with the adjective 'high' possibly implied or missing. The reading taken follows the English draft's 'made for the high divinity.'","The term 'ܡܢܟܿܠܦܪܘܿܣ' (metamorphosis) is a hapax in this context; its precise referent (lunar phases or another celestial change) is not fully specified, but the context of times and seasons supports the lunar interpretation."],"confidence":"medium","notes":[]},{"i":18,"ref":"p18","source":"ܩܕܡܐܝܼܬ ܠܒܪ ܡܼܢ ܐܐܪ ܕܚܕܝܼܪ ܠܢ ܐܘܟܝܼܬ ܠܥܼܠ\nܡܼܢ ܪܫܢ ܐܝܼܬ ܐܬܝܪ ܗܿܘ ܢܘܼܪܢܐ ܕܦܿܪܫ ܒܝܬ ܠܢ ܠܪ̈ܩܝܥܐ ܕܠܥܠ܀ ܘܪܒܝܼܥܐ ܩܕܡܝܐ ܕܣܗܪܐ ܡܛܟܣ ܒܗ ܬܠܬܐ ܡܕܝܪ̈ܝܢ. ܩܕܡܝܐ ܗܿܘ ܕܒܗ ܪܕܐ ܣܗܪܐ ܕܕܡܿܐ ܠܬܐܓܡܐ ܕܡ̈ܠܐܟܐ ܕܒܛܟܼܣܐ ܩܕܡܝܐ. ܕܬܪܝܢ܆ ܗܿܘ ܕܒܗ ܪ݀ܕܐ ܗܪܡܝܣ ܟܘܟܒܐ ܕܗܼܘ ܢܒܘܼ ܐܘܟܝܬ ܥܘܛܪܕ܆ ܘܕܡܿܐ ܠܬܐܓܡܐ ܕܪ̈ܒܝ ܡ̈ܠܐܟܐ܀ ܕܬܠܬܐ ܗܿܘ ܕܒܗ ܪܕܝܐ ܟܘܟܒܬܐ ܕܒܠܬܝ ܐܦܪܘܕܝܛܝ ܐܘܟܝܼܬ ܙܘܼܗܪܗ. ܘܕܡܿܐ ܠܬܐܓܡܐ ܕܪ̈ܝܼܫܢܘܬܐ: ܪܩܝܼܥܐ ܕܝܢ ܕܬܪܝܢ ܕܐܝܼܬܘܗܝ ܡܨܥܝܐ܆ ܕܫܡܼܫܐ. ܐܝܟ ܥܕܬܐ ܡܼܨܥܝܬܐ ܕܪ̈ܘܼܚܢܐ. ܘܒܡܕܝܪܐ ܩܕܡܝܐ ܕܐܝܬܘܗܝ ܕܐܪܒܥܐ܆ ܪܕܐ ܒܗ ܫܡܼܫܐ. ܘܕܡܿܐ ܠܬܐܓܡܐ ܕܫܘܼܠ̈ܛܢܐ. ܗܿܘ ܕܬܪܝܢ ܕܐܝܼܬܘܗܝ ܕܚܡܫܐ܆ ܕܒܗ ܪܕܐ ܟܪܝܓ ܕܗܼܘ ܐܪܝܣ ܡܪܪܝܟ܆ ܘܕ݀ܡܐ ܠܬܐܓܡܐ ܕܚܝܠ̈ܘܬܐ܀ ܘܗܿܘ ܕܬܠܬܐ ܕܗܢܐ ܪܩܝܼܥ ܡܼܨܥܝܐ܆ ܕܐܝܼܬܘܗܝ ܡܕܝܪܐ ܕܐܫܬܐ ܕܒܗ ܪ݀ܕܐ ܒܝܠ ܕܐܝܼܬܘܗܝ ܙܘܣ ܐܘܟܝܼܬ ܡܘܫܬܪܝ. ܘܕܡܿܐ ܠܬܐܓܡܐ ܕܡܪ̈ܘܬܐ܀ ܘܪܩܝܼܥܐ ܕܬܠܬܐ ܕܡܬܼܩܪܐ ܕܩܪܘܢܘܣ. ܒܡܕܝܪܐ ܩܕܡܝܐ ܕܝܠܗ ܕܐܝܼܬܘܗܝ ܗܿܘ ܕܫܒܥܐ. ܪܕܐ ܗܼܘ ܩܪܘܢܘܣ. ܘܕܡܿܐ ܠܬܐܓܡܐ ܕܡܘܬܒ̈ܐ. ܘܒܡܕܝܪܐ ܕܬܪܝܢ ܕܐܝܼܬܘܗܝ ܕܬܡܢܝܐ܆ ܪܕܝܢ ܟܘܟ̈ܒܐ ܢܗܝܼܪ̈ܐ ܐܿܠܦ ܘܡܐܐ ܘܥܣܪܝܢ ܒܡܢܝܿܢܐ. ܘܕܡܿܐ ܠܬܐܓܡܐ ܕܟܪ̈ܘܼܟܐ ܣܿܓܝ̈ܐܝ ܥܝ̈ܢܐ ܢܗܝܼܪ̈ܬܐ. ܘܗܿܘ ܕܬܠܬܐ ܕܐܝܼܬܘܗܝ ܡܕܝܪܐ ܬܫܝܥܝܐ܆ ܪܕܝܢ ܒܗ ܟܘܟ̈ܒܐ ܗܿܠܝܢ ܥܠ̈ܝܐ ܕܠܝܬ ܠܗܘܢ ܡܢܝܿܢܐ: ܘܕܡܿܐ ܠܬܐܓܡܐ ܕܣܪ̈ܦܐ ܫܬܝܼ̈ܬܝܼܝܼ ܓܦ̈ܐ. ܘܠܥܠ ܡܼܢ ܗܿܠܝܢ ܪܩܝܼܥܐ ܗܿܘ ܥܣܝܼܪܝܐ. ܕܡܬܼܩܪܐ ܟܠܝܼܠ ܡܠܘ̈ܫܐ. ܘܐܝܬ ܒܗ ܟܘܟ̈ܒܐ ܕܠܐ ܡܢܝܢ ܘܕܠܐ ܣܟܐ.","english":"First, to the outside of the sphere of the zodiac, and to the firmament that separates between the lower and the upper heavens. And the first orbit of the moon is regulated in it by three circuits. The first is that in which the moon that resembles the order of the angels of the first rank runs. The second is that in which Hermes, the star that is the same as ʻUṭārid, runs, and it resembles the order of the chief angels. The third is that in which the star of Belthī, Aphrodīṭī, that is Zūharā, runs, and it resembles the order of the principalities. The second firmament, which is the middle one, is that of the sun, like the middle church of the spiritual ones. And in its first circuit, which is the fourth, the sun runs in it, and it resembles the order of the authorities. The second, which is the fifth, is that in which Krīg, who is Arīs Marrīk, runs, and it resembles the order of the powers. And the third of this middle firmament, which is the sixth circuit, is that in which Bēl, who is Zūs, that is Mūshtarī, runs, and it resembles the order of the dominions. And the third firmament, which is called that of Kronos. In its first circuit, which is the seventh, Kronos runs, and it resembles the order of the thrones. And in the second circuit, which is the eighth, the bright stars, one thousand one hundred and twenty in number, run, and they resemble the order of the many-eyed bright cherubim. And the third, which is the ninth circuit, the high stars that have no number run in it, and they resemble the order of the six-winged seraphs. And above these is the tenth firmament, which is called the Crown of the Zodiac, and in it are stars without number and without end.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage describes a celestial hierarchy of ten firmaments, each with circuits assigned to planets and angelic orders, continuing the cosmological scheme of Book 5.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܐܘܟܝܼܬ","severity":"info","text":"The Syriac ܐܘܟܝܼܬ (ʼwkyyt) is a loan from Greek οἰκεῖος, meaning 'the same as' or 'namely', used here to equate planetary names across traditions.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The planetary identifications (Hermes/ʻUṭārid, Aphrodīṭī/Zūharā, Arīs/Marrīk, Zūs/Mūshtarī, Kronos) reflect a Syriac synthesis of Greek and Persian astrological traditions.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The assignment of planets to firmaments and their angelic orders (e.g., moon with first rank angels, sun with authorities) parallels the celestial hierarchy in Pseudo-Dionysius the Areopagite's Celestial Hierarchy.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܟܠܝܼܠ ܡܠܘ̈ܫܐ","severity":"info","text":"The phrase ܟܠܝܼܠ ܡܠܘ̈ܫܐ (klīl mlwšʼ) 'Crown of the Zodiac' designates the tenth firmament, likely a Syriac calque on Greek ζῳδιακὸς κύκλος, emphasizing its role as the outermost celestial boundary.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains several uncertain readings (e.g., ܡܼܢ, ܠܢ, ܪܫܢ) that may be scribal errors or abbreviations; the English draft interprets them as prepositions and nouns, but the exact sense in places remains conjectural.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text has several unclear or corrupt forms (e.g., ܡܼܢ, ܠܢ, ܪܫܥ) that the English draft resolves as 'to the outside' and 'separates', but these readings are not certain.","The phrase 'ܒܡܢܝܿܥܐ' (b-mṭyˁˀ) is ambiguous: it could mean 'in number' or 'in measure'; the draft takes it as 'in number'."],"confidence":"medium","notes":[]},{"i":19,"ref":"p19","source":"ܗܿܢܘܢ ܕܡܼܢ ܣܿܓܝܼܐܘܼܬ ܡܥܠܝܘܼܬܗܘܢ ܡܚܦܝܢ ܘܠܐ ܡܬܼܚܙܝܢ ܐܠܐ ܒܗܘܼܪܐܝܼܬ ܐܝܟ ܥܢܢܐ ܪܩܝܼܩܬܐ. ܐܝܟ ܗܿܘ ܚܪܘܼܪܐ ܕܡܬܼܚܙܐ ܒܫܒܝܼܠ ܬܒܢܐ. ܘܣܿܓܝܼ ܕܡܿܐ ܗܢܐ ܪܩܝܼܥܐ ܥܠܼܝܐ. ܘܢܣܝܼܪܝܐ ܟܠܝܼܠ ܡܠܘܼ̈ܫܐ܆ ܠܬܐܓܡܐ ܗܿܘ ܡܥܠܝܐ ܕܟܘܟܒ ܢܘܓܐ ܕܢܦܼܠ. ܗܿܘ ܕܐܝܼܬܘܗܝ ܗܘܼܐ ܠܥܠ ܡܼܢ ܟ݀ܠܗܘܢ ܚܒܪ̈ܘܗܝ ܘܟܠܝܼܠ ܥܣܪܐ ܗ̄ ܫܘܼܡܠܝ ܥܣܪܐ ܕܗܼܘ ܐܝܼـܘܗܝ ܟܠܝܼܠܐ ܕܬܫܥܐ ܐܚܪ̈ܢܐ ܕܬܚܘܼܬܘܗܝ. ܘܡܡܠܝܢܐ ܕܡܢܝܿܢܐ. ܘܐܟܡܐ ܕܟܘܟ̈ܒܐ ܥܠ̈ܝܐ ܕܒܟܠܝܼܠ ܡܠ̈ܘܫܐ ܠܝܬ ܠܗܘܢ ܣܿܟܐ ܘܡܢܝܿܢܐ ܠܝܼܕܥܬܢ܆ ܗܟܘܬ݀ ܐܦܠܐ ܠܚܝܠ̈ܘܬܐ ܕܒܬܐܓܡܗ ܕܡܪܘܕܐ ܝ݀ܕܥܝܢܢ ܟܡܝܘܼܬܐ ܘܡܢܝܿܢܐ. ܘܐܟܡܐ ܕܗܠܝܢ ܟܘܟ̈ܒܐ ܥܠ̈ܝܐ ܥܡܘܼܛܝܢ ܘܠܐ ܡܬܼ̇ܙܝܢ. ܐܠܐ ܐܝܟ ܥܢܢܐ ܦܿܗܘܼܪܬܐ ܡܕܡ܆ ܗܿܟܢܐ ܐܦ ܗܼܢܘܢ ܚܝܠ̈ܘܬܐ ܣܩܘܼܒ̈ܠܝܐ. ܐܬܼܬܥܡܛܘ ܘܐܬܼܬܚܫܟܘ ܡܼܢ ܢܘܼܗܪܐ ܕܝܼܕܥܬܐ ܐܠܗܿܝܬܐ. ܘܟܡܐ ܕܫܒܝܼܠ ܬܒܢܐ ܡܬܚܙܐ ܐܝܟ ܨܪܝܐ ܡܕܡ ܒܪܩܝܼܥܗܿ ܕܡܘܙܠܬܐ. ܗܿܟܢܐ ܐܨܛܪܝܬ݀ ܫܡܝܐ ܕܡܛܟܣܝܢ ܗܘܼܘ ܘܩܿܝܡܝܢ ܒܗ܆ ܘܢܦܠܘ ܐܝܟ ܒܪܩܐ ܠܫܝܘܿܠ ܬܚܬܿܝܐ ܕܚܫܼܟܐ ܒܪܝܐ ܕܠܐ ܝܼܕܥܬܐ܀ ܠܥܠ ܕܝܢ ܡܼܢ ܗܿܠܝܢ ܥܣܪܐ ܡܕܝܪ̈ܝܢ ܘܪ̈ܩܝܼܥܐ ܕܫܡ̈ܝܐ ܘܫܡ̈ܝ ܫܡ̈ܝܐ. ܬܘܼܒ ܠܐ ܡܬܝܕܥ ܡܕܡ ܐܠܐ ܐܢ ܗܿܘ ܝܡܐ ܪܒܐ ܘܠܐ ܡܣܼܬܿܝܟܢܐ ܘܠܐ ܡܬܼܬܚܡܢܐ. ܕܡܝ̈ܐ\nܕܠܥܠ ܡܼܢ ܪ̈ܥܝܥܐ ܕܨܿܐܪ ܘܡܛܦܣ ܠܪܒܘܼܬܗܿ ܘܡܥܠܝܘܼܬܗܿ ܘܠܐ ܡܣܬܝܟܢܘܼܬܗܿ ܕܐܝܼܬܘܼܬܐ ܡܬܘܼܡܝܬܐ. ܘܐܢ ܝܡܐ ܪܒܐ ܕܐܘܩܝܢܘܣ ܠܐ ܐܬܝܼܕܥ ܠܗ ܬܚܘܼܡܐ ܘܠܐ ܣܿܟܐ. ܟܕ ܛܒ ܕܡܢܟܿܠܦܪܘܿܣ ܐܝܼܬ ܠܗ ܣܘܦܐ ܘܬܚܘܼܡܐ. ܒܗܿܝ ܕܠܓܘ ܡܼܢ ܐܐܪ ܡܼܬܚܡ. ܘܒܐܪܥܐ ܡܣܝܟ. ܡܕܝܢ ܗܿܘ ܝܡܐ ܠܐ ܡܬܼܡܠܠܢܐ ܕܚܕܝܼܪ ܠܒܪ ܡܼܢ ܟܿܠܗ ܣܿܟܐ ܕܪ̈ܩܝܼܥܐ ܕܫܡ̈ܝܐ ܘܡܕܝܪ̈ܐ ܕܡܘܙܠܬܐ.","english":"their great height conceals them, and they are not visible except faintly, like a thin cloud. Like that glow which is seen in the path of the zodiac. And this upper firmament is very dense. And the sphere of the zodiac encloses all the stars, for the high rank of the star of the sun. That which was above all its companions and encloses the ten—the completion of the ten—which is the sphere of the nine others beneath it. And it is filled with measure. And just as the upper stars in the sphere of the zodiac have no limit or measure for knowledge, so also the powers in the rank of the rebel are not known in quantity or measure. And just as these upper stars are deep and not moved, but like a thick cloud something, so also those opposing powers became deep and were darkened from the light of divine knowledge. And just as the path of the zodiac appears like a kind of streak in the firmament of the zodiac, so the heavens that were ordered and stand in it were streaked, and they fell like lightning to the lower Sheol of darkness, a creation without knowledge. Above, however, from these ten orbits and firmaments of the heavens and heavens of heavens, again nothing is known except that great sea, which is not to be crossed or measured. The waters above the firmaments that form and shape its greatness and height and the uncrossability of the substantial essence. And the great sea of Oceanus, whose boundary and limit are not known, while the Atlantic Ocean has an end and a boundary, in that it is bounded within the air and limited by the earth. But that unutterable sea which surrounds the whole limit of the firmaments of the heavens and the orbits of the zodiac.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܟܠܝܼܠ ܡܠܘܼ̈ܫܐ","severity":"info","text":"The phrase 'sphere of the zodiac' (kll mālwšā) is a calque from Greek ζῳδιακὸς κύκλος, standard in Syriac astronomical texts.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܡܪܘܕܐ","severity":"info","text":"The 'rebel' (mrawdā) likely refers to a celestial or angelic power in opposition, possibly a Syriac rendering of a Greek or Persian concept of rebellious cosmic forces.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ܐܘܩܝܢܘܣ","severity":"info","text":"Oceanus (ʾwqyʾnws) is the classical world-encircling river, here contrasted with the Atlantic Ocean, reflecting late antique geographical knowledge.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from the upper firmament and zodiac sphere to the fall of rebellious powers, then to the unknowable sea beyond the heavens, mirroring a descent-ascent pattern.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܫܝܘܿܠ","severity":"info","text":"The fall to 'lower Sheol of darkness' echoes Enochic and apocalyptic traditions of fallen angels cast into a dark abyss, common in Syriac Christian cosmology.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the rebel' (mrawdā) is ambiguous: it may refer to a specific angelic figure (e.g., Satan) or a class of rebellious powers.","The 'ten' and 'completion of the ten' are unclear: possibly ten spheres or ranks, but the text is elliptical."],"confidence":"medium","notes":[]},{"i":20,"ref":"p20","source":"ܘܣܝܼܡ ܒܗܿܘ ܪܘܡܐ ܡܥܠܝܐ ܘܠܐ ܡܬܼܚܙܝܢܐ. ܟܡܐ ܗܿܝ ܗܿܟܝܼܠ ܪܒܘܼܬܗ܆ ܟܡܐ ܗܿܝ ܠܐ ܡܣܝܟܘܼܬܗ܆ ܠܐ ܣܟ ܡܣܼܬܝܟ. ܠܐ ܡܬܡܫܚ. ܠܐ ܡܬܼܕܪܟ. ܠܐ ܡܼܬܬܚܡ. ܠܝܬ ܠܗ ܣܘܦܐ ܘܠܐ ܣܟܐ. ܬܗܘܼܡܐ ܗܿܘ ܕܠܥܼܠ ܕܠܐ ܡܼܬܗܘܢܢ. ܥܘܼܡܩܐ ܪܡܐ ܘܡܥܠܝܐ ܕܣܟ ܠܐ ܡܕܪܟܐ ܠܗ ܝܼܕܥܬܐ ܐ̱ܢܫܝܬܐ. ܘܐܢ ܗܿܢܐ ܝܡܐ ܟܕ ܛܒܿ ܒܪܝܐ ܗܿܘ܆ ܘܒܠܚܘܼܕ ܨܿܐܪ ܛܘܼܦܣܐ ܕܗܿܝ ܪܒܘܼܬܐ ܕܐܝܼܬܘܼܬܐ ܣܓܝܼܕܬܐ ܘܠܐ ܒܪܝܼܬܐ ܘܡܬܘܡܝܬܐ ܡܕܝܢ ܗܼܝ ܐܝܼܬܘܼܬܐ ܕܐܘܣܝܐ ܕܐܗܘܼـܐ ܡܪܝܡܬܐ ܘܓܢܝܼܙܬܐ ܘܡܥܠܝܬ݀ ܡܼܢ ܟܿܠ ܗܘܢܐ ܘܡܚܫܒܬܐ. ܟܡܐ ܬܗܝܼܪܐ ܠܐ ܡܬܕܪܟܢܘܼܬܗܿ. ܟܡܐ ܫܒܝܼܚܐ ܡܥܠܝܘܼܬܗܿ. ܟܡܐ ܡܬܼܬܡܗܐ ܝܼܕܥܬܐ ܡܼܢ ܒܥܬܐ ܕܥܠܝܗܿ. ܟܡܐ ܬ݀ܗܪܝܢ ܟܿܠ ܗܘ̈ܢܝܢ ܘܡܬܒܠܗܝܢ ܟܿܠ ܙܘܥ̈ܝܢ ܡܼܢ ܠܐ ܡܬܒܨܝܢܘܼܬ ܚܘܼܫܒܐ ܕܥܠ ܠܐ ܡܣܝܟܘܼܬܗܿ. ܪܒ ܗܼܘ ܡܪܢ ܘܡܫܒܚ ܪܘܪܒܐܝܬ. ܠܐ ܡܼܬܥܩܒ ܟܝܿܢܐ ܕܐܝܼܬܘܼܬܐ ܡܬܘܼܡܝܬܐ. ܠܐ ܡܬܼܕܪܟ ܠܐ ܡܬܗܘܢܢ. ܠܐ ܣܟ ܡܬܼܡܫܚ. ܠܐ ܣܟ ܡܣܼܬܝܟ. ܠܐ ܣܟ ܡܬܼܡܠܠ. ܐܠܐ ܒܫܼܬܩܐ ܢܬܼܝܩܪ ܘܢܫܬܒܚ܀ ܘܒܗܿܠܝܢ ܫܠܡ ܩܦܠܐܘܢ ܕܚܡܫܐ ܒܝܕ ܐܠܗ ܕܚܝ ܘܥܕܪ܀ ܩܦܠܐܘܢ ܕܫܬܐ ܕܡܐܡܪܐ ܕܗ̄ ܥܡ ܐܠܗܐ ܕܡܚܟܡ. ܥܠܗܿܝ ܕܡܢܐ ܐܝܼܬܝܗܘܢ ܫܡܫܐ ܘܣܗܪܐ ܘܫܪܟܐ ܕܟܘܟ̈ܒܐ܆ ܘܡܼܢ ܡܿܢܐ ܗܘܼܘ܆ ܘܡܿܢܘܼ ܟܝܿܢܗܘܢ܆ ܘܐܝܟܢ ܐܝܼܬܘܗܝ ܛܘܼܟܿܣܗܘܢ܆ ܘܡܿܢܐ ܗܿܝ ܚܫܚܬܗܘܢ܆ ܘܐܝܟܢܐ ܐܢܝܢ ܕܘܼܟ̈ܝܬܗܘܢ܆ ܘܡܿܢܐ ܗܿܝ ܡܥܒܕܢܘܬܗܘܢ ܘܟܿܠܗ ܢܿܡܘܿܣܗܘܢ܆ ܒܡܠܼܬܐ ܡܿܢ ܕܒܪܝܘܝܘܼܬܐ܆ ܐܝܠ̈ܢܐ ܘܥܣܼ̈ܒܐ ܘܙܪ̈ܥܐ ܩܕܝܼܡܝܢ ܒܪܝܼܬܗܘܢ ܡܼܢ ܒܪܝܼܬܐ ܕܟܘܟ̈ܒܐ. ܘܐܦ ܡܬܓܠܝܢܘܼـܐ ܕܝܒܝܼܫܬܐ ܘܦܘܼܪܫܢܐ ܕܡܝ̈ܐ ܠܣܛܪ. ܘܩܒ̈ܝܬܐ ܕܝܡ̈ܡܐ ܗܟܘܬ݀ ܩܕܡܐܝܬ ܐܬܛܟܣܘ ܩܕܡ ܕܢܬܼܚܙܘܢ ܢܗܝܼܪ̈ܐ.","english":"and is placed in that high and invisible height. How great then is its magnitude, how infinite its boundlessness, it is not to be measured, not to be measured, not to be apprehended, not to be comprehended, not to be limited. It has no end and no limit. It is the abyss above that cannot be fathomed, a deep and high depth which human knowledge cannot reach. And even this sea, when it is very deep, is only a small image of that greatness of the infinite and uncreated and eternal substance, which is the substance of the essence that is exalted and hidden and elevated above all generation and thought. How incomprehensible is its depth, how glorious its height, how much is knowledge amazed at the inquiry concerning it, how much do all generations marvel and all movements become bewildered at the incomprehensibility of the thought concerning its boundlessness. Great is the Lord and glorified magnificently. The nature of the eternal substance is not to be grasped, not to be apprehended, not to be fathomed, not to be measured, not to be limited, not to be spoken of, but is honored and praised in silence. And with these words the chapters of the fifth book are completed, by the help of the living God. The chapters of the sixth book of the discourse on God the wise. Concerning the sun, the moon, and the rest of the stars, what they are, and from what they were, and what their nature is, and what their order is, and what their usefulness is, and where their places are, and what their activity is and all their law, in a word, from the beginning of creation, the trees, the plants, and the first seeds in their creation with the creation of the stars. And also the manifestation of the dry land and the separation of the waters to the side. And the beds of the seas were likewise arranged from the beginning before the lights appeared.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܩܦܠܐܘܢ ܕܚܡܫܐ ... ܩܦܠܐܘܢ ܕܫܬܐ","severity":"info","text":"The passage marks the end of Book 5 and the beginning of Book 6, with a new heading introducing topics on celestial bodies and creation.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܐܝܼܬܘܼܬܐ ܡܬܘܼܡܝܬܐ","severity":"info","text":"The phrase 'eternal substance' (ܐܝܼܬܘܼܬܐ ܡܬܘܼܡܝܬܐ) denotes the uncreated, infinite divine essence, central to the work's apophatic theology.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܬܗܘܼܡܐ ܕܠܥܼܠ","severity":"info","text":"The 'abyss above' (ܬܗܘܼܡܐ ܕܠܥܼܠ) echoes Syriac cosmological traditions of a transcendent, unfathomable divine realm beyond the visible heavens.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܒܫܼܬܩܐ ܢܬܼܝܩܪ ܘܢܫܬܒܚ","severity":"info","text":"The conclusion that God is 'honored and praised in silence' parallels apophatic themes in Pseudo-Dionysius and Evagrius, emphasizing ineffability.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܠܐ ܡܬܼܚܙܝܢܐ","severity":"caution","text":"The Syriac ܠܐ ܡܬܼܚܙܝܢܐ ('invisible') may be a scribal variant; the expected form is ܠܐ ܡܬܚܙܝܐ, but the reading is stable in context.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܠܐ ܡܬܼܚܙܝܢܐ' may reflect a scribal doubling or orthographic variant; the sense 'invisible' is clear.","The transition from Book 5 to Book 6 is abrupt; the heading for Book 6 may be a later editorial addition."],"confidence":"high","notes":[]},{"i":21,"ref":"p21","source":"ܐܠܐ ܚܢܢ ܡܛܠ ܕܡܼܢ ܠܥܠ ܫܪܝܼܢܢ ܕܢܚܘܐ ܥܠ ܚܕ ܚܕ ܡܼܢ ܗܘ̈ܝܐ ܘܬܘܼܩ̈ܢܐ ܕܒܪ̈ܝܬܐ. ܘܟܕ ܥܠ ܪ̈ܩܝܼܥܐ ܕܫܡܿܝܐ ܘܟܪܘܼܟܝܐ ܕܡܘܙܠܬܐ ܡܠܠܢܢ܆ ܙ݀ܕܩ ܠܢ ܕܒܣܼܕܪܐ ܢ݀ܣܒ ܘܥܠ ܟܿܠܗ ܛܟܼܣܐ ܘܢܿܡܘܿܣܐ ܕܡܘܙܠܬܐ. ܘܕܢܗܝܼܪ̈ܐ ܕܣܕܝܼܪܝܢ ܒܗܿ ܢܡܠܠ. ܘܗܿܝܕܝܢ ܢܚܘܐ ܘܢܡܠܠ ܥܠ ܗܿܠܝܢ ܕܠܬܼܚܬ ܡܼܢ ܪܩܝܼܥܐ. ܘܥܠ ܐܐܪܐܣ ܗܿܠܝܢ ܕܒܠܘܒܐ ܕܐܐܪ ܗܿܢܐ. ܘܗܿܝܕܝܢ ܒܗ ܒܛܟܼܣܐ ܟܕ ܢ݀ܡܛܐ ܠܐܪܥܐ. ܢܡܠܠ ܥܠܝܗܿ ܘܥܠ ܟܿܠ ܕܒܗܿ ܘܥܠ ܐܦ̈ܝܗܿ. ܐܝܟ ܕܡܚܟܡܐ ܛܝܒܘܼܬܐ ܐܠܗܿܝܬܐ. ܘܩܕܡܐܝܬ ܡܿܢ ܠܗܝܢ ܠܡ̈ܠܐ ܩܕܝܼܫ̈ܬܐ ܕܟܬܒܐ ܢܣܝܼܡ܆ ܕܐܝܟܢ ܐܬܼܒܪܝܼܘ ܢܗܝܼܪ̈ܐ ܘܟܘܟ̈ܒܐ. ܗܿܝܕܝܢ ܢܡܠܠ ܥܠܝܗܘܢ. ܘܐܡܼܪ ܐܠܗ ܢܗܘܼܘܢ ܢܗܝܼܪ̈ܐ ܒܪܩܝܼܥܐ ܕܫܡܿܝܐ. ܠܡܦܼܪܫ ܒܝܬ ܐܝܼܡܡܐ ܠܠܠܝܐ. ܘܢܗܘܼܘܿܢ ܠܐܬܘ̈ܬܐ ܘܠܙܒ̈ܢܐ ܘܠܝܘܡ̈ܬܐ ܘܠܫܢ̈ܝܐ. ܕܢܗܼܘܘܢ ܡܿܢܗܪܝܢ ܒܪܩܝܼܥܐ ܕܫܡܿܝܐ܆ ܘܠܡܢܗܪܘܼ ܥܠ ܐܪܥܐ. ܘܠܡܫܼܠܛ ܒܐܝܼܡܡܐ ܘܒܠܠܝܐ. ܘܗܘܼܐ ܗܿܟܢܐ. ܘܥܒܼܕ ܐܠܗܐ ܬܪܝܢ ܢܗܝܼܪ̈ܐ ܪܘܪ̈ܒܐ. ܢܗܝܼܪܐ ܪܒܐ ܠܫܘܼܠܛܢܐ ܕܐܝܼܡܡܐ. ܘܢܗܝܼܪܐ ܙܥܘܿܪܐ ܠܫܘܼܠܛܢܐ ܕܠܠܝܐ ܘܟܘܟ̈ܒܐ. ܘܝܗܼܒ ܐܢܘܢ ܐܠܗܐ ܒܪܩܝܼܥܐ ܕܫܡܿܝܐ ܠܡܢܗܪܘܼ ܥܠ ܐܪܥܐ. ܘܠܡܫܼܠܛ ܒܐܝܡܡܐ ܘܒܠܠܝܐ. ܘܠܡܦܼܪܫ ܒܝܬ ܢܘܼܗܪܐ ܠܚܼܫܘܼܟܐ. ܘܚܼܙܐ ܐܠܗܐ ܕܫܦܝܼܪ܀ ܩܕܡܢܢ ܓܝܪ ܐܡܼܪܢܢ ܡܼܢ ܠܥܠ܆ ܕܟܬܒܐ ܐܠܗܝܐ ܐܝܟ ܕܥܡ ܫܒܪ̈ܐ ܗܿܐ ܡܠܓܠ ܥܡܢ ܐܝܠܝܢ ܕܡܼܨܝܐ ܠܢ ܕܢ݀ܫܡܥ ܐܢܝܢ ܘܢܿܣܬܿܟܠ ܘܢܿܕܥ. ܘܗܿܠܝܢ ܟܿܠܗܝܢ ܗܿܐ ܬܢܐ ܘܡܫܡܥ ܠܢ ܕܐܡܼܪ ܐܠܗܐ ܚܝܐ. ܕܢܗܼܘ ܙܦܠܢ ܘܢܘܼܗܐ ܙܦܠܢ. ܗܟܢܐ ܓܼܕܫ ܘܚܕ ܬܘܼܩܢܐ ܕܐܬܼܒܪܝܼ. ܘܗܿܝܕܝܢ ܒܬܪ̈ܘܗܝ ܐ̱ܚܪܢܐ. ܠܘ ܗܟܢܐ ܢܿܣܬܟܠ.","english":"but it is necessary, because above it began to show concerning each one of the beings and orders of creation. And when it spoke concerning the firmaments of the heavens and the spheres of the zodiac, it was fitting that it should take up in order and speak concerning the whole arrangement and law of the zodiac. And concerning the luminaries that are arranged in it, it spoke. And then it showed and spoke concerning those below the firmament. And concerning the air, those things that are in the midst of this air. And then, in that arrangement, when it reached the earth, it spoke concerning it and concerning everything in it and concerning its surface. As the divine wisdom wisely and primarily, together with the holy words of Scripture that are set down, that as they were created, the luminaries and the stars. Then it spoke concerning them. And it said, \"God made the luminaries in the firmament of the heavens, to distinguish between day and night. And they were for signs and for times and for days and for hours. That they might hasten in the firmament of the heavens, and to hasten over the earth, and to rule by day and by night.\" And it was so. And God made two great luminaries: a great luminary for the dominion of the day, and a small luminary for the dominion of the night and the stars. And God placed them in the firmament of the heavens to hasten over the earth, and to rule by day and by night, and to distinguish between light and darkness. And God saw that it was good. For it said above, that divine Scripture, as with children, it plays with those who are able to hear it and understand and know. And all these things come and make you hear that the living God said, that he made the light and he made the darkness. Thus it happened, and one order of creation, and then after it others. Not so understand.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage follows a systematic descent from the highest heavens to the earth, mirroring the cosmological order described in earlier sections of Book 5.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܟܪܘܼܟܝܐ ܕܡܘܙܠܬܐ","severity":"info","text":"The phrase 'spheres of the zodiac' (krukyā d-mawzaltā) refers to the celestial circles or bands associated with the zodiac, a concept drawn from Hellenistic astronomy.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܘܐܡܼܪ ܐܠܗ ܕܥܒܕ ܢܗܝܼܪ̈ܐ ܒܪܩܝܼܥܐ ܕܫܡܿܝܐ","severity":"info","text":"The account of God creating luminaries to distinguish day and night echoes Genesis 1:14–18, where the heavenly bodies are set in the firmament for signs and seasons.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The author compares divine Scripture to a teacher playing with children, a pedagogical metaphor common in Syriac literature to explain anthropomorphic or narrative depictions of God.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܠܘ ܗܟܢܐ ܢܿܣܬܟܠ","severity":"caution","text":"The final phrase 'Not so understand' warns against a literal reading of the preceding creation narrative, indicating that the author intends an allegorical or typological interpretation.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac term ܢܗܝܼܪ̈ܐ (nahrē) can mean 'luminaries' or 'lights'; the context of day and night suggests celestial bodies, but the author may also intend spiritual or intellectual lights.","The phrase ܕܡܼܨܝܐ ܠܢ ܕܢ݀ܫܡܥ (those who are able to hear) leaves open whether the audience is human readers or a more restricted group of initiates."],"confidence":"high","notes":[]},{"i":22,"ref":"p22","source":"ܐܠܐ ܟ݀ܠܗܝܢ ܒܚܕ ܪܦܦܐ ܐܬܼܒܪܝܼܘ ܘܐܬܼܬܩܢܘ ܘܗܼ،ܘ ܘܗܿܠܝܢ ܟܿܠܗܝܢ ܕܚܢܢ ܒܐܿܠܦ ܐܠܦ̈ܝܢ ܫܢ̈ܝܢ ܠܡܚܣܢ ܡܨܝܐ ܠܢ ܕܢ݀ܬܢܐ ܐܢܝܢ ܒܬܘܼܪܓܡܐ ܕܡܐܡܪ ܦܘܼܡܐ. ܘܕܢܿܣܬܿܟܠ ܘܢܕܥ ܐܢܝܢ ܡܼܢ ܡܫܡܥ ܐܕܢܐ. ܒܬܪܥܝܼܬܗ ܕܐܠܗܐ ܐܝܼܬܝܐܝܬ ܐܝܼܬܝܗܝܢ ܒܚܕ ܢܙܠܐ ܓܡܝܼܪ̈ܬܐ ܘܡܫܡܠ̈ܝܬܐ. ܒܚܕ ܪܡܼܙܐ ܪܡܼܙ ܐܡܬܼܝ ܕܨܒܼܐ ܘܟ݀ܠܗܝܢ ܒܪ̈ܝܬܐ ܗܘܼ̈ܝ ܘܩܡܼ̈ܝ ܟܕ ܡܼܬܩܢ̈ܢ ܡܫܡ̈ܠܝܬܐ ܘܓܡܝܼܪ̈ܬܐ. ܘܠܝܬ ܒܟܝܿܢܐ ܕܐܝܼܬܘܼܬܐ ܬܪܝܢܘܼܬܐ. ܐܘܿ ܣܟ ܡܢܝܿܢܐ ܐܘܿ ܩܕܡܝܘܼܬܐ ܘܐܚܪܝܘܼܬܐ. ܐܠܐ ܟܿܠܗܝܢ ܐܟܚܕܐ ܝܿܕܥ ܠܗܝܢ ܠܗܿܠܝܢ ܕܡܼܢ ܕܗܘܼ̈ܝ ܘܗܿܠܝܢ ܕܠܥܿܠܡܝܢ ܗܿܘܝ̈ܢ ܒܡܫܘܼܚܬܗܝܢ ܘܡܢܝܿܢܗܝܢ ܘܐܝܟܢܝܘܼܬܗܝܢ ܘܟܡܝܘܼܬܗܝܢ. ܠܢ ܕܝܢ ܒܢܝ̈ܢܫܐ ܠܐ ܣܟ [ܡܨܼܝܐ] ܠܢ ܕܢܿܕܥ ܗܿܠܝܢ܆ ܣܛܪ ܡܼܢ ܐܪܝܼܟܘܼܬ ܙܒܢܐ ܘܢ݀ܡܫܘܼܚ ܘܢܿܟܝܼܠ ܘܢ݀ܡܢܐ ܣܕܝܼܪܐܝܬ ܚܕ ܬܪܝܢ ܬܠܬܐ ܐܝܟ ܛܟܼܣܐ ܕܡܢܝܿܢܐ ܘܢܫܼܡܥ ܠܫܪܒܐ ܒܡܐܡܪܐ ܣܿܓܝܼܐܐ ܚܕܐ ܚܕ ܡܠܼܬܐ܆ ܘܦܬܓܡܐ ܒܬܪ ܦܬܓܡܐ܀ ܐܝܟ [ܐܢܫ] ܕܐܝܼܬܘܗܝ ܒܒܝܬܐ ܪܒܐ ܣܿܓܝܼ ܕܡܿܠܐܼ ܨܒܼܘ̈ܬܐ ܡܫܚܠ̈ܦܬܐ. ܘܐܝܼܬܘܗܝ ܚܫܘܼܟܐ ܐܝܟ ܠܠܝܐ. ܘܡܼܢ ܫܝܠ ܢܥܘܿܠ ܢܗܝܼܪܐ ܕܫܪܓܐ ܠܒܝܬܐ. ܘܟܕ ܚܿܐܪ ܚܿܙܐ ܨܒܘ̈ܬܐ ܣܿܓܝ̈ܐܬܐ ܘܨܿܒܐ ܕܢܫܡܥ ܠܐ̱ܚܪ̈ܢܐ ܡܘܿܢ ܚܼܙܐ ܒܟ݀ܠܗ ܒܝܬܐ. ܘܐܝܠܝܢ ܕܒܚܕ ܪܦܦܐ ܚܼܙܐ ܠܐ ܡܼܨܝܐ ܕܢܐܡܪ ܗܟܘܬ ܩܠܝܼܠܐܝܼܬ. ܐܠܐ ܚܕܐ ܚܕܐ ܨܒܘܼـܐ ܬܢܐ. ܘܟܿܠ ܚܕ ܬܪܝܢ ܦܬܓܡ̈ܐ ܕܐ݀ܡܪ ܡܬܬܢܝܼܚ ܘܡܬܼܢܦܫ ܘܣܿܐܩ ܢܫܡܬܐ. ܘܗܿܝܕܝܢ ܬܘܼܒ ܡܡܠܠ. ܗܟܘܬ ܐܦ ܫܡܘܼܥ̈ܐ ܠܐ ܡܼܨܝܐ ܕܢܫܼܡܥܘܢ ܟܿܠܗܝܢ ܐܟܚܕܐ. ܐܠܐ ܒܣܕܝܼܪܘܼܬ ܬܢܝܐ ܡܠܼـܐ ܒܬܪ ܡܠܼܬܐ. ܗܟܢܐ ܘܟܬܒܐ ܩܕ̄ ܐܝܟ ܕܡܨܝܐ ܠܡܐܡܪ ܘܠܡܫܼܡܥ ܡܠܓܠܓ ܥܡܗܘܢ ܒܣܕܝܼܪܘܼܬܐ.","english":"but all of them were created and established in a single instant, and all of them that are subject to a thousand thousand years of reckoning cannot be counted, because the knowledge of the truth is in the interpretation of the spoken word. And for one to understand and know what it means here. In the thought of God, they exist essentially in a single perfect and complete moment. In a single sign that he signified when he willed, and all creatures came to be and stood, being established complete and perfect. And there is no nature of existence that is twofold, nor any time or priority and posteriority. But all of them together he knows, those that are and those that will be forever, in their measure and their time and their quality and their quantity. For in the case of the wicked, it is not possible for them to know these things, apart from the length of time and measure and quantity and number, in order, one, two, three, according to the order of time, and to hear the account in many discourses, one word at a time, and a phrase after a phrase. Like a person who is in a large house full of many different objects, and it is dark like night. And when a bright lamp is brought into the house, and when he looks, he sees many objects and desires to hear from others what he sees in the whole house. And those that he sees in a single instant he cannot describe thus briefly. But one object after another, and each one, two phrases that he speaks are extended and spread out and ascend in name. And then again he speaks. Thus also the hearers cannot hear all of them together, but in order, one word after another. Thus also the sacred scriptures, as it is possible to speak and to hear, they converse with them in order.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage contrasts God's timeless, simultaneous knowledge of all creation with the sequential, temporal understanding of humans, especially the wicked.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܒܚܕ ܪܦܦܐ","severity":"info","text":"The phrase 'in a single instant' (b-ḥaḏ rappā) is key: it denotes a momentless, indivisible act of divine creation, opposed to temporal sequence.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The analogy of a dark house lit by a lamp illustrates the limits of human perception: even a single glance cannot be fully described without sequential speech.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a theological claim about divine knowledge to an epistemological analogy, then to a conclusion about the sequential nature of scripture and hearing.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text has a lacuna or uncertain reading at 'ܠܐ ܣܟ [ܡܨܼܝܐ]' — the bracketed word is a conjectural restoration; the sense is that the wicked cannot know these things except through temporal sequence.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The passage reflects a common Syriac theological topos: God's timeless simultaneity vs. human temporal discursiveness, also found in earlier Syriac authors like Ephrem.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܒܬܘܼܪܓܡܐ ܕܡܐܡܪ ܦܘܼܡܐ' ('in the interpretation of the spoken word') is ambiguous: it may refer to the act of oral exposition or to a specific interpretive tradition.","The identity of 'the wicked' (ܒܢܝ̈ܢܫܐ) is not specified; it may refer to non-Christians, heretics, or those lacking divine illumination."],"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":23,"ref":"p23","source":"ܘܠܐܝܠܝܢ ܕܒܚܕ ܪܦܦܐ ܗܘܼܘ ܘܐܬܼܬܩܢܘ. ܒܙܒܢܐ ܐܪܝܼܟܐ ܡܬܼܐܠܨ ܕܢܐܠܦ ܐܢܝܢ ܠܢ. ܗ̣ܿܢ ܐܢܼܬܪܥܐ ܥܠ ܗܿܠܝܢ ܟ݀ܠܗܝܢ ܕܐܡܿܪ ܥܠ ܐܠܗܐ܀ ܬܘܼܒ ܗܿܟܝܼܠ ܙ݀ܕܩ ܠܢ ܕܢܿܐܠܦ ܕܡܼܢ ܐܝܟܐ ܘܐܝܿܟܢܐ ܐܫܼܟܚܘ ܒܢܝ̈ܢܫܐ ܕܢܿܕܪܟܘܢ ܘܢܼܕܥܘܢ ܘܢܐܠܦܘܢ ܚܬܝܼܬܐܝܼܬ ܠܢܿܡܘܿܣܐ ܕܟܘܟ̈ܒܐ ܘܛܟܼܣܐ ܕܟܪܘܼܟܝܐ ܕܡܘܙܠܬܐ ܘܟܝ̈ܢܐ ܘܡܥܒܕܢ̈ܘܬܐ ܘܫܪܟܐ ܕܝܕܥ̈ܬܐ ܕܥܠ ܗܿܠܝܢ ܕܡܥ̈ܠܝܢ ܘܐܝܼܬܝܗܝܢ ܒܪ̈ܩܝܼܥܐ ܕܫܡܿܝܐ. ܘܒܣܘܦ̈ܐ ܪ̈ܚܝܼܩܐ ܘܒܥܘܼܡ̈ܩܐ ܬܚ̈ܬܝܐ. ܐܪܐ ܗܿܠܝܢ ܟ݀ܠܗܝܢ ܝܕ̈ܥܬܐ ܡܠܝܼܠ̈ܬܐ. ܘܚܟܼܡ̈ܬܐ ܬܗܝܼܪ̈ܬܐ. ܘܐܘܼܡܢܘܬܐ ܫܒܝܼܚܬܐ. ܒܠܥܼܕ ܡܼܢ ܡܥܒܕܢܘܼܬܐ ܐܠܗܿܝܬܐ ܡܼܨܝܐ ܗܘܼـ݀ ܕܢܼܬܝܠ̈ܦܢ܆ ܚܼܣ. ܠܐ ܣܟ ܡܿܨܐܼ ܟܝܿܢܐ ܕܥܒܝܼܕ̈ܐ ܕܢܕܪܟ ܘܢܕܥ ܗܿܠܝܢ ܒܠܥܼܕ ܡܼܢ ܡܘܗܒܬܐ ܕܚܟܼܡܬܐ ܐܠܗܿܝܬܐ ܕܗܼܝ ܒܼܬ݀ ܘܥܒܼܕܬ݀ ܘܬܩܢܬ݀ ܠܟܿܠܗܝܢ ܒܪ̈ܝܬܐ. ܘܣܡܬ݀ ܒܟܝܿܢܐ ܕܒܢܝ̈ܢܫܐ ܢܦܫܐ ܡܠܝܼܠܬܐ ܘܝܕܘܥܬܢܝܼܬܐ ܕܡܼܨܝܐ ܕܬܩܒܠܝ ܝܕ̈ܥܬܐ ܕܥܠ ܗܿܠܝܢ ܟ݀ܠܗܝܢ. ܘܫܪܝܼܪܐܝܼܬ ܐܬܼܩܪܝܼ ܘܐܼܬܘܗܝ ܒܪܢܫܐ ܨܠܡܐ ܘܕܡܘܼܬܐ ܕܒܪܘܼܝܗ܆ ܕܐܬܬܣܝܼܡ ܒܟܝܿܢܗ ܠܡܕܪܟܘܼ ܘܡܼܥܪܐ ܝܕܥ̈ܬܐ ܕܥܠ ܟܿܠ ܕܗܼܘܐ ܘܐܝܼܬܘܗܝ ܘܗܿܘܐ ܥܕܟܝܼܠ. ܘܗܿܠܝܢ ܟܿܠܗܝܢ ܡܬܼܝܠ̈ܦܢ ܡܼܢ ܐܡܝܼܢܘܼـ ܢܼܣܝܿܢܐ ܘܕܘܼܪܫܐ. ܘܝܘܼܠܦܢܐ ܡܿܢ ܘܝܼܕܥܬܐ ܕܟܿܠܗ ܢܿܡܘܿܣܐ ܕܟܘܟ̈ܒܐ ܐܫܟܼܚܘܗܝ ܐܪ̈ܡܝܐ ܒܒܠ̈ܝܐ ܐܘܟܝܼܬ ܟܠ̈ܕܝܐ ܗܿܢܘܢ ܕܒܡܕܢܚ ܬܝܡܢ ܕܥ݀ܡܪܬ ܥ݀ܡܪܝܢ. ܡܛ݀ܠ ܕܐܪܥܐ ܗܿܝ ܟܿܠܗܿ ܕܐܬܪ̈ܘܬܗܘܢ ܐܝܼܬܝܗܿ ܚܠܢܝܬܐ ܘܠܐ ܡܼܬܝܕ̈ܥܢ ܫܒܝܼ̈ܠܐ ܘܐܘܼܪ̈ܚܬܐ ܕܡܝܒ̈ܠܢ ܡܼܢ ܐܬܪܐ ܠܐܬܪܐ ܘܡܼܢ ܡܕܝܼܢܐ ܠܡܕܝܼܢܐ. ܘܡܼܢ ܩܪܐ ܠܩܪܐ. ܡܛ݀ܠ ܕܢ݀ܫܒ̈ܢ ܪ̈ܘܼܚܐ ܘܡܫܘܫ̈ܢ ܠܫܒܝܼ̈ܠܐ ܒܚܠܐ ܗܿܘ ܪܦܝܐ ܘܦܪܝܕܐ.","english":"but all of them were created and established in a single instant, and all of them that are subject to a thousand thousand years of reckoning cannot be counted, because the knowledge of the truth is in the interpretation. And again, therefore, it is fitting for you that you learn how and in what manner the Chaldeans found, by means of the sciences which they perceived and knew and taught with certainty, the law of the stars and the order of the courses of the zodiac, the planets, the natures, the workings, and the rest of the sciences concerning these sublime things and their existence in the firmaments of the heavens, and in the far ends and the lower depths. Behold, all these sciences are rational, and ready wisdom, and glorious crafts, without the divine working being able to teach them—impossible. For the nature of creatures is not able to perceive and know these things without the gift of divine wisdom, which itself made and created and established all creatures, and placed in the nature of the Chaldeans a rational and cognitive soul that is able to receive the sciences concerning all these things. And truly he was called and became in the beginning the image and likeness of his Creator, which was placed in his nature to perceive and reveal the sciences concerning everything that was, is, and will be. And all these are taught by means of practice and study, and learning with knowledge of the entire law of the stars, which the Arameans, the Babylonians, that is, the Chaldeans, who are in the east of the south of the inhabited world, found. Because that entire land of their regions is clayey and not easily known are the paths and roads that lead from region to region, and from city to city, and from village to village, because the winds shift and change the paths in that soft and scattered sand.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܟܠ̈ܕܝܐ","severity":"info","text":"The term 'Chaldeans' (ܟܠ̈ܕܝܐ) is used here as a synonym for the Arameans and Babylonians, identifying them as the originators of astral science.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܟܘܟ̈ܒܐ","severity":"info","text":"The passage reflects the late antique Syriac reception of Babylonian astral science, often mediated through Hellenistic sources, as a divinely gifted knowledge.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This unit continues the narrative from the previous passage, expanding on the instantaneous creation and the human capacity to know celestial order through divine wisdom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"ܒܠܥܼܕ ܡܼܢ ܡܘܗܒܬܐ ܕܚܟܼܡܬܐ ܐܠܗܿܝܬܐ","severity":"info","text":"The author insists that knowledge of the stars is impossible without the gift of divine wisdom, emphasizing a theological epistemology over natural reason.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܪ̈ܡܝܐ","severity":"caution","text":"The identification of 'Arameans' (ܐܪ̈ܡܝܐ) with 'Chaldeans' may reflect a later Syriac conflation; the original ethnic or geographic distinctions are not fully clear.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'east of the south of the inhabited world' is ambiguous: it may refer to a specific region (e.g., southern Mesopotamia) or be a conventional cosmological description.","The text's claim that the Chaldeans' land is 'clayey' and its paths obscured by shifting winds may be a literary trope rather than a precise geographic observation."],"confidence":"high","notes":[]},{"i":24,"ref":"p24","source":"ܘܐܦ ܚܡܝܼܡ ܗܿܘ ܐܬܪܐ ܣܿܓܝ ܘܡܘܩܕ ܫܡܼܫܐ ܒܐܝܼܡܡܐ. ܡܬܼܐܠܨܝܼܢ ܥܿܡܪ̈ܝ ܐܬܪܐ ܗܿܘ ܐܘܟܝܼܬ ܐܪܥ ܗܿܝ ܕܒܠܝ̈ܠܘܬܐ ܢܗܠܟܘܢ ܘܢܪܕܘܢ ܡܼܢ ܕܘܼܟ ܠܕܘܟ. ܕܠܐ ܢܣܼܬܿܝܛܘܢ ܡܼܢ ܥܙܝܼܙܘܼܬܗ ܕܫܡܼܫܐ. ܡܛ݀ܠ ܕܠܝܬ ܘܠܐ ܡܼܬܚܙܐ ܫܒܝܼܠܐ ܕܪܝܼܫܐ. ܠܟܘܟ̈ܒܐ ܣܿܝܡܝܢ ܠܗܘܢ ܢܝܼܫܐ ܘܥܠܝܗܘܢ ܪܕܝܢ ܠܟܿܠ ܟܪ ܕܨܿܒܝܢ. ܘܡܼܢ ܐܡܝܼܢܘܼܬ ܡܐܨܕܢܘܼܬܗܘܢ ܕܒܟܘ̈ܟܒܐ ܒܟܿܠܗܘܢ ܫܘܼܚܠ̈ܦܐ ܕܫܢܬܐ ܫܪܝܼܘ ܠܡܼܕܥ ܡܕܡ ܡܼܢ ܢ݀ܡܘܿܣ ܕܡܪܕܝܬܗܘܢ ܘܕܘܥ̈ܝܗܘܢ. ܘܗܿܟܢ ܒܩܠܝܼܠ ܩܠܝܼܠ ܒܝܕ ܐܡܝܼܢܘܼܬܐ ܕܙܒܢܐ ܐܪܝܼܟܐ܆ ܝܠܩܘܗܝ ܠܟܿܠܗ ܢܿܡܘܿܣ ܘܟܪܘܼܟܝܐ ܕܡܘܙܠܬܐ: ܘܐܝܼܬ ܗܘܼܐ ܒܐܬܪܐ ܗܿܘ ܡܕܢܚܝܐ ܐ̱ܢܫ ܡܼܢ ܒܢܝ̈ܐ ܕܒܢܗܝ ܒܢܝ̈ܐ ܕܢܘܿܚ ܕܡܼܬܩܪܐ ܝܘܢܝܛܘܿܢ. ܗܿܢܐ ܦܪܼܫ ܒܝܼܕܥܬܗ ܘܓܒܼܐ ܠܗ ܥܘܼܡܪܐ ܒܗܝܼܠܐ. ܘܐܙܼܠ ܥܡܼܪ ܠܚܘܼܕܐܝܼܬ ܒܡܕܒܪܐ ܫܗܝܐ ܕܫܿܠܐܼ ܡܼܢ ܟܿܠ ܩ̈ܠܝܢ ܘܚܣܝܼܟ ܡܼܢ ܟܿܠ ܥܢܝ̈ܢܝܢ. ܘܐܡܝܼܢܐܝܬ ܡܿܐܨܕ ܗܘܼܐ ܒܪ̈ܩܝܥܐ ܕܫܡܿܝܐ ܘܡܬܼܒܩܐ ܗܘܼܐ ܒܟܘܟ̈ܒܐ ܘܒܢܗܝܼܪ̈ܝ ܡܫܚܠ̈ܦܝ ܙܒ̈ܢܐ ܘܡܬܡܠܐ ܗܘܼܐ ܬܗܼܪ̈ܐ ܪܘܪ̈ܒܐ ܘܡܫܒܚ ܗܘܼܐ ܠܒܪܘܼܝܐ ܚܟܝܼܡܐ ܘܡܛܟܣܢܐ ܕܗܿܠܝܢ ܟܿܠܗܝܢ. ܘܗܿܟܢ ܒܝܕ ܫܠܝܗ ܘܠܚܘܼܕܝܘܼܬܗ ܘܚܣܝܼܟܘܼܬܗ ܕܡܼܢ ܟܿܠ ܫܡܼ̈ܥܐ ܘܩ̈ܠܐ ܘܫܓܝܼܫܘܼܬܗ ܕܥܿܠܡܐ. ܘܒܝܕ ܒܗܝܼܠܘܼܬܗ ܕܡܼܢ ܟܿܠ ܣܘܥܪ̈ܢ ܘܫܦܝܘܼܬ ܠܒܗ ܕܡܼܢ ̣ܿܠ ܡܪ̈ܢܝܢ܆ ܒܝܕ ܐܡܝܼܢܘܼܬ ܡܐܨܕܢܘܼܬܗ ܕܒܡܘܙܠܬܐ ܘܡܼܬܒܩܝܢܘܼܬܗ ܕܒܟܘ̈ܟܒܐ܆ ܐܬܝܗܒܬ݀\nܠܗ ܛܝܒܘܬܐ ܕܝܼܕܥܬܐ ܕܥܠ ܟܿܠܗ ܢܿܡܘܿܣ ܟܘܟ̈ܒܐ ܘܟܪܘܟܝܐ ܕܡܘܠܙܬܐ. ܘܒܿܙܒܢ ܙܒܢ ܨܝܿܒܝܢ ܗܘܼܘ ܠܘܬܗ ܚܕ ܚܕ ܡܼܢ ܗܿܢܘܢ ܕܒܗܘܿ ܐܬܪܐ. ܘܡܬܼܢܗܪܝܢ ܗܘܼܘ ܡܢܼܗ ܘܡܼܬܚܟܡܝܼܢ ܒܕܐܝܟ ܗܿܠܝܢ.","english":"And that region is very hot and burns the sun by day. The inhabitants of that region are constrained, just as that earth which is in the nights, they go and wander from place to place, so that they are not burned by the intensity of the sun, because there is no visible path for the head. The stars are placed for them as a sign, and over them the wind blows every way it wishes. And through the slowness of the motion of the stars in all the changes of the hour, they began to know something from the law of their course and their signs. And thus, little by little, through the slowness of long time, they learned the entire law and circuit of the zodiac. And there was in that region a certain man, with the sons of the sons of the spirit who is called Yoniton. This one discerned with his knowledge and chose for himself a dwelling in a place, and he went and lived alone in a quiet desert, far from all sounds and abstaining from all cares. And slowly he observed the firmaments of the heavens and was occupied with the stars and their varying bright times, and he was filled with great wonders and praised the wise creator and orderer of all these. And thus, through his solitude and his aloneness and his abstinence from all sounds and voices and the disturbance of the world, and through his diligence from all actions and the purity of his heart from all cares, through the slowness of his observation of the zodiac and his occupation with the stars, there was given to him the grace of knowledge concerning the entire law of the stars and the circuit of the zodiac. And from time to time, one by one from those of that region would come to him, and they would marvel at him and learn how these things are.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܟܪܘܟܝܐ ܕܡܘܙܠܬܐ","severity":"info","text":"The phrase 'circuit of the zodiac' (krukiyā d-mawzaltā) is a technical astronomical term in Syriac, denoting the zodiacal band through which planets move.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ܝܘܢܝܛܘܿܢ","severity":"info","text":"The name Yoniton (ywnytwn) likely refers to a legendary sage or astronomer, possibly a Syriac adaptation of a Greek or Jewish figure, though unattested elsewhere in this form.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage transitions from a general description of a hot region and its inhabitants to a specific narrative about Yoniton, marking a shift from ethnographic to biographical focus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The motif of a solitary sage observing the heavens and deriving astral knowledge parallels accounts of early astronomers in Syriac and Greek traditions, such as those in the 'Cave of Treasures' or 'Book of the Laws of Countries'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܼܢ ܕܘܼܟ ܠܕܘܼܟ","severity":"caution","text":"The phrase 'from place to place' (men dūk l-dūk) is clear, but the preceding clause about 'that earth which is in the nights' is ambiguous; it may refer to a mythical or polar region.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'that earth which is in the nights' is unclear; it may be a legendary land of perpetual darkness.","The name Yoniton (ywnytwn) is not otherwise attested; its derivation is uncertain."],"confidence":"medium","notes":[]},{"i":25,"ref":"p25","source":"ܘܗܘܼܘ ܟܿܬܒܝܼܢ ܘܡܪܫܡܝܢ ܠܢܝܼܫ̈ܐ ܘܫܪ̈ܒܐ ܗܿܠܝܢ ܒܟܬܒܐ ܐܝܟ ܕܠܥܘܼܗܕܢܐ ܘܝܕܥܬܐ ܕܠܐ ܢܬܼܛܥ̈ܝܢ. ܘܗܟܢܐ ܒܩܠܝܼܠ ܩܠܝܼܠ ܝܠܦܘܼܗܝ ܠܟܿܠܗ ܢܿܡܘܿܣ ܕܟܘܟ̈ܒܐ. ܕܡܬܩܪܐ ܝܘܢܐܝܼܬ ܐܣܛܪܘܿܢܘܿܡܝܐ. ܘܟܡܐ ܕܐܬܝܒܠ ܙܒܢܐ ܬܘܼܒ ܡܼܬܚܟܡܝܼܢ. ܒܗܿܝ ܕܐܡܝܼܢܐܝܼܬ ܡܐܨܕܝܢ ܗܘܼܘ ܒܡܘܙܠܬܐ ܘܡܬܼܒܩܝܢ ܗܘܼܘ ܒܟܘܟ̈ܒܐ. ܘܡܛ݀ܠ ܕܥܕܟܝܠ ܬܘܼܒ ܕܘܼܪܫܐ ܕܒܝܘܼܠܦܢܐ ܐ̱ܚܪܢ ܠܝܬ ܗܘܼܐ ܠܗܘܢ ܣܛܪ ܡܼܢ ܐܡܝܼܢܘܼܬ ܚܘܪܐ ܕܒܡܘܙܠܬܐ ܝܠܦܘܼܗܿ ܠܐܘܼܡܢܘܼܬܐ ܗܼܢܘܢ ܟܠ̈ܕܝܐ. ܘܪܫܼܡܘ ܒܟܬܒ̈ܐ ܠܙܘ̈ܥܐ ܘܡܪ̈ܕܝܬܐ ܕܟܘܟ̈ܒܐ. ܘܠܡܥܒܕ̈ܢܘܬܗܘܢ ܘܟܝ̈ܢܝܗܘܢ ܘܠܟܿܠܗ ܢܿܡܘܿܣܐ ܕܝܼܠܗܘܢ. ܐܝܟܢܐ ܕܐܬܒܪܝܼܘ ܘܐܬܛܟܣܘ ܡܼܢ ܒܪܘܝܐ ܚܟܝܼܡܐ ܕܢܗܼܘܘܢ ܠܐܬܘ̈ܬܐ ܘܠܙܒ̈ܢܐ ܘܠܡܦܼܪܫ ܥܕ̈ܢܐ ܘܫܘܼܚܠ̈ܦܐ. ܐܝܟ ܕܝܼܠ̈ܝܬܐ ܕܐܬܬܣܝܼܡ ܒܟܝܿܢܗܘܢ. ܕܒܗܿ ܢܥܒܕܘܢ ܐܝܟ ܫܪܟܐ ܕܒܪ̈ܝܬܐ. ܒܬܪܟܢ ܝܒܠ ܙܒܢܐ ܘܩܼܡܘ ܐܢܫ̈ܐ ܡܚܒ̈ܠܐ ܕܡܚܒܠ ܪܥܝܿܢܗܘܢ ܡܼܢ ܠܐ ܝܼܕܥܬܐ ܡܥܒܕܢܘܼـܐ ܕܫܐܕ̈ܐ܆ ܘܛܥܼܘ ܒܗܘܢ ܘܐܣܒܪܘ ܡܕܡ ܚܠܦ ܡܕܡ. ܘܐܣܒܪܘ ܕܡܠ̈ܝܼܠܐ ܐܢܘܢ. ܘܚܐܪܘܬܐ ܘܫܠܝܼܛܘܼܬ ܒܝܿܬܐ ܐܝܼܬ ܠܗܘܢ. ܘܩܠܝܼܠ ܩܠܝܼܠ ܐܛܥܝܼ ܐܢܘܢ ܣܛܢܐ. ܥܕܡܐ ܕܐܣܒܪܘ ܥܠܝܗܘܢ ܕܒܪ̈ܘܝܐ ܘܥܒܘܼܕ̈ܐ ܐܝܼܬܝܗܘܢ. ܘܣܡܼܘ ܟ݀ܠܚܕ ܚܕ ܡܢܼܗܘܢ ܫܡܼܐ ܕܐܠܗܐ ܘܗܘܼܘ ܦܿܠܚܝܢ ܠܗܘܢ ܘܣܿܓܕܝܢ ܘܡܩܝܼܡܝܢ ܥܠ ܫܡܗܘܢ ܨ̈ܠܡܐ ܘܡܣܩܝܢ ܨܘܼܪ̈ܬܐ ܥܠ ܐܣ̈ܐ ܘܐܣܛܘܼ̈ܢܐ. ܘܩܿܒܥܝܢ ܠܗܘܢ ܝܘܼܩ̈ܢܐ ܘܡܢܿܩܝܼܢ ܠܗܘܢ ܘܡܥܿܛܪܝܢ ܩܕܡܝܗܘܢ ܒܣ̈ܡܐ ܘܕ݀ܒܚܝܢ ܕܒܗܚܐ. ܐܦ ܣܛܢ ܒܙܒܢ ܙܒܢ ܡܡܠܠ ܗܘܼܐ ܒܚܕ ܚܕ ܡܼܢ [ܨ̈ܠܡܐ ܗܠܝܢ. ܘܡܛܥܐ ܒܗܘܢ ܘܡܒܕܩ ܠܗܘܢ] ܥܬܝܼܕ̈ܬܐ ܘܓ݀ܠܐ ܟܣܝ̈ܬܐ. ܘܡܣܪܗܒ ܘܡܟܪܙ ܛܒܼ̈ܐ ܕܗܘܘ ܒܐܬܪ̈ܘܬܐ ܪ̈ܚܝܼܩܐ.","english":"And they were writing and recording these peoples and tribes in books, as a memorial and knowledge, so that they would not be forgotten. And thus, little by little, they learned the entire law of the stars, which is called in Greek \"astronomy.\" And as time passed, they again became wise, in that they were accurately observing the zodiac and were being investigated by the stars. And because there was no other teaching for them yet besides the accurate observation of the zodiac, the Chaldean peoples learned it. And they recorded in books the movements and courses of the stars, and their effects and natures, and the entire law that pertains to them, just as they were created and ordered by the wise Creator, to be signs for times and to distinguish seasons and changes, according to the natures established in their being, by which they act like the rest of creation. After some time passed, corrupt men arose who corrupted their minds with the knowledge of the working of demons, and they erred among them and proclaimed one thing in place of another. And they proclaimed that they were rational, and that they have free will and authority over the house. And little by little they led them astray, until they proclaimed concerning them that they are creators and makers. And they set each one of them as the name of a god, and they worshipped them and bowed down to them, and they set up images in their names and raised up forms on pillars and columns. And they appointed festivals for them and honored them and offered incense before them and sacrificed sacrifices to them. Also, at various times, [the demon] spoke through each one of these images, and deceived them and revealed hidden things and future events, and hastened and proclaimed the good things that were in distant regions.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܣܛܪܘܿܢܘܿܡܝܐ","severity":"info","text":"The Syriac term ܐܣܛܪܘܿܢܘܿܡܝܐ (astronomy) is a Greek loanword, reflecting the transmission of Hellenistic scientific knowledge into Syriac.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܟܠ̈ܕܝܐ","severity":"info","text":"The Chaldeans (ܟܠ̈ܕܝܐ) are traditionally associated with Babylonian astronomy and astrology, a common trope in Syriac literature linking pagan learning to demonic error.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܫܐܕ̈ܐ","severity":"info","text":"The passage attributes the origin of astral worship to demonic deception, a standard Christian polemical motif that reframes pagan science as corrupted by demons.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This narrative traces a progression from legitimate astronomical observation to idolatry, culminating in the demonic manipulation of images, forming a moral decline arc.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains a lacuna or uncertain phrase at the point where the demon speaks through images; the bracketed portion in the English draft indicates a reconstruction.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'authority over the house' (ܫܠܝܼܛܘܼܬ ܒܝܿܬܐ) is ambiguous: it may refer to domestic authority or to astrological influence over a zodiacal house.","The identity of the 'corrupt men' (ܐܢܫ̈ܐ ܡܚܒ̈ܠܐ) is not specified; they may be generic false teachers or a specific group like the Chaldeans."],"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":26,"ref":"p26","source":"ܘܡܝܬܐ ܥܠ ܠܒܼܘ̈ܬܗܘܢ ܚܘܼܫܒܐ ܘܓܠܐ ܠܐܚܪܢܐ. ܘܒܕܐܝܟ ܗܿܠܝܢ ܐܛܥܝܼ ܠܣܓܝ̈ܐܐ ܥܕܡܐ ܠܝܘܡܢܐ܀ ܦܪ̈ܘܫܐ ܕܝܢ ܘܚܠ̈ܝܼܡܝ ܒܝܼܕܥܬܐ ܕܫܪܪܐ. ܠܐ ܣܟ ܡܬܼܛܥܝܢ. ܐܠܐ ܝ݀ܕܥܝܢ ܠܗܘܢ ܚܬܝܼܬܐܝܬ. ܒܗܿܝ ܕܐܝܼܬܝܗܘܢ. ܗ̄ ܒܗ ܒܛܟܼܣܐ ܘܟܝܿܢܐ ܘܕܝܼܠ̈ܝܬܐ. ܘܐܝܟܢܝܘܼܬܐ ܕܒܪܐ ܘܐܬܩܢ ܘܛܟܣ ܐܢܘܢ ܒܿܪܘܝܐ܆ ܐܟܡܐ ܕܐܝܼܬܝܗܘܢ ܘܡܛܠܡܘܢ ܐܝܼܬܝܗܘܢ. ܗ̄ ܠܐܬܘ̈ܬܐ ܘܠܙܒ̈ܢܐ ܘܠܡܢܗܪܘܼ ܒܐܝܼܡܡܐ ܘܒܠܠܝܐ. ܘܠܡܥܒܕܘܼ ܫܘܼܚܠ̈ܦܐ ܒܐܐܪ. ܘܠܡܒܪܒܝܘܼ ܙܪ̈ܥܐ ܘܠܡܒܫܠܘ ܦܐܪ̈ܐ. ܘܠܡܥܒܕܘܼ ܒܟܝܿܢ ܐܪܥܐ ܫܘܼܚܠ̈ܦܐ ܣܓܝ̈ܐܐ. ܘܗܿܠܝܢ ܘܐܕܝܟ ܗܿܠܝܢ ܒܟܝܿܢܐ ܣܼܡ ܘܩܒܼܥ ܒܗܘܢ ܒܪܘܼܝܐ ܟܝ̈ܢܐ ܘܕܝܼܠ̈ܝܬܐ. ܐܝܟ ܫܪܟܐ ܕܒܪ̈ܝܬܐ ܐܝܼܠ̈ܢܐ ܘܦܐܪ̈ܐ ܘܥܩܪ̈ܐ ܘܐܪ̈ܥܬܐ ܘܟ̈ܐܦܐ ܘܠܘ ܒܨܒܝܿܢܗܘܢ. ܐܦܠܐ ܡܠ̈ܝܼܠܐ ܒܙܢܐ ܐ̱ܚܪܢܐ. ܗ̄ ܕܡܫܼܬܥܒܕܝܢ ܠܪ̈ܡܙܐ ܐܠܗ̈ܝܐ. ܘܡܫܼܬܡܥܝܢ ܠܨܒܝܿܢܗ. ܐܠܐ ܗܕܐ ܠܟܿܠܗܝܢ ܒܪ̈ܝܬܐ ܐܝܼܬܝܗܿ ܚܝ̈ܐ. ܘܡܠ̈ܝܼܠܐ ܘܠܐ ܡܠ̈ܝܼܠܐ. ܘܐܛܝܼܡ̈ܐ ܘܠܐ ܪ̈ܓܘܫܐ. ܘܟܿܠ ܕܐܝܼܬ ܒܒܪܝܼܬܐ ܡܫܬܘܕܥܝܢ ܠܒܿܪܘܝܐ ܘܡܫܼܬܥܒܕܝܢ ܠܪܡܼܙܗ. ܒܫܪܪܐ ܫܦܝܼܪܐ ܒܪܝܼܬܗܘܢ. ܘܡܥܠܝ ܐܬܪܗܘܢ ܘܫܒܝܼܚ. ܘܒܝܕ ܠܐ ܡܫܬܚܠܦܢܘܬ ܢܿܡܘܿܣܗܘܢ ܘܡܪܕܝܬܗܘܢ ܗܐ ܙܦܠܢ ܐ̈ܠܦܐ ܕܫܢܝ̈ܐ ܡܬܝܕܥܝܼܢ ܕܫܒܝܼܚ ܗܼܘ ܟܝܿܢܗܘܢ ܣܿܓܝܼ ܘܫܿܦܐܼ ܘܕܿܟܐܼ. ܘܣܿܓܝܼ ܫܦܝܼܪܐ ܒܪܝܼܬܗܘܢ. ܐܠܐ ܒܪ̈ܝܐ ܘܥܒܝܼܕ̈ܐ ܐܢܘܢ. ܘܐܝܼܬ ܒܟܝܿܢܗܘܢ ܕܝܼܠ̈ܝܬܐ ܕܠܐ ܣܟ ܡܫܼܬܚܠ̈ܦܢ ܠܘ ܒܨܒܝܿܢܐ܆ ܐܠܐ ܒܟܝܿܢܐ. ܐܝܟ ܐܝܠ̈ܢܐ ܘܥܩܪ̈ܐ ܘܟܐܦ̈ܐ ܘܐܪ̈ܥܬܐ ܕܣܼܡ ܐܠܗܐ ܒܟܝܢܐ ܕܟܿܠ ܚܕ ܕܝܼܠܿܝܬܐ ܡܕܡ ܘܡܥܒܕܢܘܼܬܐ ܠܘܬ݀ ܡܕܡ ܗܼܢܘܢ ܠܣܘܼܢܩܢܐ ܘܚܫܚܬܐ ܕܩܘܼܝܡܗ ܕܥ݀ܠܡܐ.","english":"And death came upon their hearts, a thought, and it was revealed to others. And in this way it led many astray until this day. The discerning ones, however, and those firm in knowledge of the truth, were not led astray. Rather, they knew them truly, what they are—that is, in their order and nature and properties, and the likeness of creation which the Creator established, ordered, and arranged them, as they are and for the sake of what they are—for signs and for times and for the ripening of days and nights, and for making changes in the air, and for sprouting seeds and ripening fruits, and for making many changes in the nature of the earth. And these and the like the Creator set and fixed in them as natures and properties, like the rest of creation: trees and fruits and plants and lands and stones, and not by their own will, nor even rational beings in another manner—that is, those that are subject to divine signs and obedient to His will. Rather, this is for all creatures, both rational and non-rational, both inanimate and insentient, and everything that exists in creation is known to the Creator and subject to His sign. In truth, their creation is good, their place is high and glorious, and by the unchangeableness of their law and discipline, thousands of years are known, so that their nature is very abundant and pure and clean, and their creation is very good. But they are created and made, and in their nature there are properties that are not changed by will, but by nature, like trees and plants and stones and lands which God set in the nature of each one as a property, something and an action toward something, for the need and necessity of the existence of the world.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ܘܡܝܬܐ ܥܠ ܠܒܼܘ̈ܬܗܘܢ ܚܘܼܫܒܐ","severity":"info","text":"The phrase 'death came upon their hearts, a thought' indicates that the erroneous belief in astral determinism is presented as a fatal intellectual error, not a physical death.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܟܝܿܢܐ","severity":"info","text":"The Syriac term ܟܝܿܥܐ (kyānā) is rendered 'nature' throughout, consistent with its use in Syriac philosophical theology to denote the inherent order or essence of created things, distinct from will.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"astral determinism","severity":"info","text":"The passage critiques astral determinism, a view that stars govern human fate, which was opposed by Syriac Christian authors who affirmed divine providence and free will.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܦܪ̈ܘܫܐ ܕܝܢ","severity":"info","text":"The adversative ܕܝܢ (dēn) marks a structural contrast between the majority led astray and the discerning few who know the true nature of celestial bodies as created signs.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܡܠ̈ܝܼܠܐ ܘܠܐ ܡܠ̈ܝܼܠܐ","severity":"caution","text":"The phrase 'rational and non-rational' may be ambiguous: it could refer to humans and animals, or to angels and inanimate beings. The context suggests a comprehensive classification of all creatures.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the discerning ones' (ܦܪ̈ܘܫܐ) is not specified; they may be biblical patriarchs or Christian sages.","The phrase 'thousands of years are known' could refer to the age of the world or to the duration of celestial cycles."],"confidence":"high","notes":[]},{"i":27,"ref":"p27","source":"ܡܐܠܠܘܢ ܕܝܢ ܘܐ̱ܪܙܐ ܪܒܐ ܕܡܩܕܡܘܼܬ ܝܕܥܬܗ ܕܐܠܗܐ ܕܛܡܼܪ ܐܠܗܐ [ܒܟܝܢܗܘܢ] ܝܕܥܬܐ ܟܣܝܼܬܐ ܘܫܘܼܘܕܥܐ ܕܗܿܠܝܢ ܕܥܬܝܕ̈ܢ ܕܢܗܼܘ̈ܝܢ. ܐܘܿ ܒܐܐܪ ܘܪܩܝܼܥܐ. ܐܘܿ ܥܠ ܐܪܥܐ. ܘܒܐܕ̈ܫܐ ܕܒܓܦܪܐ ܐܘܿ ܒܦܓܪ̈ܐ ܕܒܢܝ̈ܢܫܐ ܡܠ̈ܝܼܠܐ. ܘܬܘܼܒ ܣܼܡ ܒܗܘܢ ܐܠܗܐ ܫܘܘܕ̈ܥܐ ܡܕܡ ܥܡܝܼܩ̈ܐ ܕܩܕܡ ܘܝܼܕܥ ܐܢܝܢ ܐܟܡܐ ܕܝ݀ܕܥ ܠܟܿܠܗܝܢ ܐܝܠܝܢ ܕܥܬܝܕ̈ܢ ܠܡܗܼܘܐ. ܐܢ ܒܥܒܿܕ̈ܐ ܘܐܢ ܒܡ̈ܠܐ ܘܐܢ ܒܚܘܼܫ̈ܒܐ ܕܒܢܝ̈ܢܫܐ ܒܨܒܝܿܢܗܘܢ ܒܙܘܥܐ ܕܚܐܪܘܬܗܘܢ ܘܒܫܠܝܼܛܘܼܬ ܒܝܿܬܗܘܢ. ܘܠܘ ܒܩܛܝܼܪܐ ܩܕܡ ܝܼܕܥ ܐܢܝ̈ܢ ܐܝܟ ܝܿܕܥ ܟܿܠ. ܘܣܼܡ ܝܼܕܥܬܐ [ܕܥܠܝܗܝܢ] ܒܟܝܿܢܐ ܘܕܝܼܠ̈ܝܬܐ ܕܟܘܟ̈ܒܐ ܘܨܝܕ ܦܪ̈ܘܼܫܐ ܘܚܟܝܼܡ̈ܝ ܒܫܪܪܐ ܐܠܗܝܐ. ܗܿܠܝܢ ܫܘܼܘܕ̈ܥܐ ܠܪܒܘܼܬ ܚܟܡܼܬܗ ܕܐܠܗ ܘܠܡܩܕܡܘܼܬ ܝܼܕܥܬܗ ܡܚܘ̈ܝܢ ܘܡܒ̈ܕܩܢ. ܘܠܘ ܠܚܐܪܘܼܬܐ ܘܫܠܝܼܛܘܼܬ ܒܝܿܬܐ ܕܒܪܢܫܐ ܡܛ̈ܠܢ: ܕܐܝܟܢ ܕܝܢ ܫܡܼܥ. ܐܝܟ ܐܢܫ ܢܐܡܪ ܕܐܬܝܼܠܕ ܦܠܢ ܒܪܢܫܐ ܒܥܕܢ ܦܠܢ. ܘܟܕ ܚܪܼܘ ܘܚܙܼܘ ܐܝܠܝܢ ܕܡܕܪܫܝܢ ܒܝܘܼܠܦܢܐ ܗܿܢܐ ܕܐܣܛܪܘܢܘܡܝܐ ܕܝܠܦܘܗܝ ܡܼܢ ܢܣܝܿܢܐ ܘܕܘܼܫܐ ܐܡܝܼܢܐ ܕܒܙܒܢܐ ܐܪܝܼܟܐ ܐܪܕܟܘ ܡܢܢܼܗ ܕܚܘܼܫܒܢܐ ܕܝܼܕܥܬܐ. ܕܗܿܢܐ ܒܪܢܫܐ ܥܬܝܕ ܕܢܗܘܼܐ ܙܦܠܢ ܘܙܦܠܢ. ܘܠܐܝܠܝܢ ܡܿܢ ܕܥܠ ܦܓܪܗ ܡܫܘܕܥܝܢ. ܕܐܝܟ ܓܕ̈ܫܐ ܘܐܬܘ̈ܬܐ. ܘܓܘ̈ܢܐ ܘܪܒܘܼـܐ. ܘܙܥܘܼܪܘܼܬܐ. ܘܚܪܝܼܦܘܼܬܐ. ܘܡܬܿܝܼܢܘܼܬܐ. ܘܡܫܪܪܘܼܬܐ. ܘܪܦܝܘܼܬܐ. ܘܚܝܠܬܢܘܼܬܐ. ܘܡܚܝܼܠܘܼܬܐ. ܘܫܘܼܦܪܐ. ܘܣܢܝܘܼܬܐ. ܘܥܪܝܡܘܼܬܐ. ܘܦܫܝܼܛܘܼܬܐ. ܘܚܪܝܼܦܘܼܬ ܗܘܢܐ. ܘܛܥܿܘܫܘܼܬ ܗܘܢܐ. ܘܣܓܝܼܐܘܼܬ ܪܓܼܬܐ. ܘܟܢܝܼܟܘܼܬܐ. ܘܝܬܝܼܪܘܼܬ ܚܡܬܐ. [ܘܕܚܘܠܬܢܘܬܐ.] ܘܠܒܝܼܒܘܼܬܐ. ܘܚܬܝܼܪܘܼܬܐ. ܘܫܝܼܛܘܼܬܐ. ܘܚܪܥܘܼܬܐ. ܘܬܡܝܼܡܘܼܬܐ.","english":"But the Logos and the great mystery of the foreknowledge of God, which God concealed [in their nature], the hidden knowledge and the foreknowledge of those things that are to come to pass—whether in the air and firmament, or upon the earth, and in the signs that are in the body, or in the bodies of rational animals. And again, God placed in them some deep foreknowledges of what is to come, and they know them as He knows all things that are to come to pass, whether in deeds, or in words, or in the thoughts of rational animals, by their will, by the motion of their freedom, and by the authority of their house. And not by a prior cause does He know them as He knows all. And He placed knowledge [concerning them] in nature and in the properties of the stars, and in the art of the philosophers and the wise in divine truth. These foreknowledges demonstrate and prove the greatness of the wisdom of God and the foreknowledge of His knowledge, and not the freedom and the authority of the house of the human being, as is heard. For example, someone says that such a human being was born at such a time. And when those who are instructed in this teaching of astrology, which they learned from the Chaldeans and the wise men of India, observed and saw, they added to it the thought of knowledge: that this human being is destined to become such and such. And to those who enter into his body they make known, as by events and signs, and by natures and magnitudes, and smallnesses, and sharpnesses, and dullnesses, and confirmations, and weaknesses, and strengths, and weaknesses, and beauty, and ugliness, and cleverness, and simplicity, and sharpness of sense, and dullness of sense, and abundance of desire, and sadness, and excess of anger, [and timidity,] and courage, and boldness, and rashness, and folly, and perfection.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܐܠܠܘܢ","severity":"info","text":"The Syriac term ܡܐܠܠܘܢ (mēllūṯā) is here rendered 'Logos', but in this context it likely refers to the divine Word or rational principle, not the Johannine Logos. The translation choice reflects a philosophical rather than strictly Christological sense.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܐܣܛܪܘܢܘܡܝܐ","severity":"info","text":"The term ܐܣܛܪܘܢܘܡܝܐ (astronomia) is used here for 'astrology', a common conflation in late antique Syriac texts. The passage critiques astrological determinism, contrasting it with divine foreknowledge and human free will.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܟܠܕ̈ܝܐ ܘܕܘܼܫܐ ܐܡܝܼܢܐ","severity":"info","text":"The 'Chaldeans and the wise men of India' are conventional tropes in Syriac literature for astrological and philosophical wisdom. This reflects the transmission of astrological lore from Hellenistic and Indian sources into Syriac Christian discourse.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the narrative from the previous section, contrasting the hidden divine foreknowledge with human astrological claims. The long list of human traits (e.g., beauty, ugliness, courage) illustrates the deterministic predictions that the author rejects.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܕܚܘܠܬܢܘܬܐ","severity":"caution","text":"The phrase 'and timidity' (ܘܕܚܘܠܬܢܘܬܐ) is bracketed in the Syriac edition, indicating a textual variant or uncertain reading. Its inclusion in the list of traits may be secondary.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The author argues that divine foreknowledge does not negate human free will, as astrologers claim. The 'foreknowledges' placed in nature and stars demonstrate God's wisdom, not causal determinism.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac term ܡܐܠܠܘܢ could be read as 'Logos' or 'word'; the translation opts for 'Logos' with a philosophical nuance.","The list of human traits may be a scribal expansion; the bracketed 'timidity' is textually uncertain."],"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":"ܣܿܓܝ̈ܐܐ ܕܐܝܟ ܗܿܠܝܢ ܕܡܼܢ ܡܘܓ̈ܘܗܝ ܕܦܓܪܐ ܓܿܕܫ̈ܢ. ܗܿܠܝܢ ܡܼܢ ܢܣܝܿܢܐ ܝܼܠܦ ܚܬܝܼܬܐܝܼܬ. ܝܕܥܬܐ ܕܝܢ ܢܦܫܢܝܬܐ ܐܘܟܝܼܬ ܨܒܝܿܢܐ. ܕܐܝܼܬܘܗܝ ܙܘܥܐ ܕܚܐܪܘܼܬܐ ܘܫܠܝܼܛܘܼܬ ܒܝܿܬܐ. ܐܢ ܝ݀ܨܦ ܘܡܕܒܪ ܠܗܿܠܝܢ ܟ݀ܠܗܝܢ ܡܠܝܼܠܐܝܼܬ ܘܠܘ ܒܥܝܼܪܐܝܼܬ ܘܚܝܘܼܬܢܐܝܼܬ. ܘܐܢ ܐܝܟ ܒܪܢܫܐ ܡܠܝܼܠܐ ܡܬܼܕܒܪ ܘܡܬܼܒܝܢ ܒܐܝܼܩܪܗ ܘܒܡܥܠܝܘܬ ܟܝܿܢܗ ܕܒܿܪܐܼ ܘܥܒܝܼܕ ܒܨܠܡ ܡܪܗ ܘܒܕܡܘܼܬ ܥܒܘܿܕܗ. ܠܗܿܠܝܢ ܟ݀ܠܗܝܢ ܡܠܝܼܠܐܝܼܬ ܘܐܝܟ\nܨܒܝܢ ܡܪܗ. ܡܐܠܠܘܢ ܘܐܝܟ ܕܫܦܝܼܪ ܥܠ ܟܿܠܢܫ ܡܬܼܕܒܪ ܘܣܿܒܪ. ܘܡܟܢܟ ܡܿܢ ܠܪܓܼܬܐ. ܡܪܝܼܚܐ ܠܚܡܼܬܐ. ܡܡܟܟ ܠܚܬܝܼܪܘܼܬܐ. ܡܚܟܡ ܠܚܪܥܘܼܬܐ. ܡܟܒܫ ܠܬܙܝܼܙܘܼܬ ܦܓܪܐ. ܥܡ ܗܿܠܝܢ ܕܫܪܟܐ. ܐܢ ܕܝܢ ܡܗܡܐ ܘܝ݀ܗܒ ܠ̈ܚܫܐ ܗܿܠܝܢ ܬܒ̈ܥܬܗܘܢ܆ ܘܡܼܬܕܡܐ ܠܫܪܟܐ ܕܒܥܝܼܪܐ ܘܚܝܘܼܬܐ ܕܠܐ ܡܠܼܬܐ. ܦܓܪܐ ܡܿܢ ܡܼܢ ܐܣܛܘܼܟ̈ܣܐ ܡܪܟܒ ܘܬܚܼܝܬ ܡܘܙܠܬܐ ܐܝܼܬܘܗܝ. ܡܼܛ݀ܠܗܿܕܐ ܡܼܢܗ ܡܼܢ ܡܘܙܠܬܐ ܡܬܼܒܩܒ̈ܥܢ ܒܗ ܗܿܠܝܢ ܟ݀ܠܗܝܢ ܓܕܫܢ̈ܝܬܐ ܘܟܝ̈ܢܝܬܐ. ܢܦܫܐ ܕܝܢ ܠܘ ܡܼܢ ܐܣܛܘܼܟ̈ܣܐ ܕܬܚܝܬ ܡܘܙܠܬܐ ܐܝܼܬܘܗܝ ܟܝܿܢܗܿ. ܐܠܐ ܠܥܼܠ ܘܠܒܪ ܡܼܢ ܡܘܙܠܬܐ ܘܡܼܢ ܐܣܛܘܼܟ̈ܣܐ ܗܘܼܠ̈ܢܝܐ. ܡܕܡ ܪܘܼܚܢܝܐ ܘܫܦܝܐ ܘܩܛܝܼܢܐ ܐܝܟ ܟܝܿܢܐ ܕܪ̈ܘܚܢܐ. ܘܗܼܝ ܝܿܕܥܐ ܘܦܩܿܕܐ [ܥܠ] ܡܘܙܠܬܐ ܘܡܫܥܒܕܐ ܠܐܣܛܘܼܟ̈ܣܐ ܘܠܘ ܗܼܢܘܢ ܡܫܥܒܕܝܢ ܠܗܿ. ܡܛܠ ܕܠܐ ܟܕܝܼܢܐ ܬܚܝܼܬ ܪܘܼܟܒܐ ܗܘܼܠܢܝܐ ܕܡܢܼܗܘܢ. ܡܕܝܢ ܚܘܼܫ̈ܒܐ ܘܙܘ̈ܥܐ ܕܚܐܪܘܼܬܐ ܘܡ̈ܠܐ ܕܢ݀ܦܩ̈ܢ ܡܼܢ ܠܒܐ ܒܝܕ ܡܬܬܙܝܼܥܢܘܘܼܬܐ ܕܠܫܢܐ. ܒܪܘܼܟܒܐ ܕܩ̈ܠܐ ܘܣܿܥܘܼܪܘܼܬܐ ܕܐܝܼܕ̈ܝܐ ܨܒܝܿܢܐܝܼܬ ܘܡܠܝܼܠܐܝܼܬ. ܕܒܝܕ ܗܿܠܝܢ ܡܬܬܕܝܼܢܐ ܚܛܝܼܬܐ ܘܙܕܝܼܩܘܼܬܐ. ܗܿܠܝܢ ܕܫܠܝܼܛܘܼܬ ܒܝܿܬܐ ܕܢܦܫܐ ܡܠܝܼܠܬܐ ܘܝܕܘܼܥܬܢܝܼܬܐ ܐܝܼܬܗܝܢ.","english":"many of those which are like these from the movements of the body happen. These are learned with certainty from experience. The knowledge of the soul, however, is truly voluntary, for it is the motion of freedom and the power of choice. It is fitting and governs all these things rationally and not bestially and animally. And as a rational beginning, it is governed and directed in its own dignity and the high nature of the rational and created being in the image of its Lord and in the likeness of its Creator. All these things are spoken rationally and according to the will of its Lord, and as is proper, it is governed and bears everything. And it subdues anger, it calms wrath, it humbles pride, it makes foolishness wise, it subdues the rebelliousness of the body, along with the rest. If, however, it is disturbed and gives pain to these, their passions, and resembles the rest of the beasts and animals without reason, the body is composed of elements and is under the influence of the zodiac. For this reason, with the zodiac, all these things, both accidental and natural, are agitated in it. The soul, however, is not from the elements that are under the influence of the zodiac, its nature. But it is above and beyond the zodiac and the material elements. It is something spiritual, pure, and simple, like the nature of spirits. And it knows and commands the zodiac and enslaves the elements, and they are not enslaved to it. For it is not subject to the material composition that is with them. Now, thoughts and movements of freedom and words that proceed from the heart through the movements of the tongue, through the composition of sounds and the movement of the hands, voluntarily and rationally, through these, sin and righteousness are known. These are the power of choice of the rational and cognitive soul.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܘܙܠܬܐ","severity":"info","text":"The Syriac term mawzaltā (ܡܘܙܠܬܐ) denotes the zodiac, understood as a celestial sphere exerting influence on the sublunary world. The text contrasts the soul's freedom with the deterministic forces of the zodiac and material elements.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܨܒܝܿܢܐ","severity":"info","text":"The word ṣebyānā (ܨܒܝܿܥܐ) means 'will' or 'volition,' here linked to the soul's freedom (ḥērūtā). The passage asserts that the soul's knowledge is truly voluntary, distinguishing rational choice from instinctual behavior.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The text reflects a hierarchical cosmology common in late antique Syriac thought: the soul is above the zodiac and material elements, governing them rationally. This aligns with Platonic and Stoic ideas mediated through Christian authors like Bardaiṣan.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage contrasts the rational soul with the body and irrational animals. It first describes the soul's voluntary motion and governance, then warns that if disturbed, it resembles beasts, and finally reaffirms the soul's spiritual nature and power over the zodiac.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The description of the soul as 'above and beyond the zodiac and the material elements' echoes the language of Bardaiṣan's Book of the Laws of Countries, where the soul's freedom transcends astral determinism.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text at the beginning of the passage is partially corrupt: ܕܡܼܥ ܡܘܓ̈ܘܗܝ ܕܦܓܪܐ ܓܿܕܫ̈ܥ may be misread; the English draft interprets it as 'from the movements of the body happen,' but the exact sense is uncertain.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The opening phrase ܕܡܼܥ ܡܘܓ̈ܘܗܝ ܕܦܓܪܐ ܓܿܕܫ̈ܥ is ambiguous: it may mean 'from the movements of the body happen' or 'from the limbs of the body occur.' The reading taken follows the English draft.","The phrase ܘܡܟܥܟ ܡܿܥ ܠܪܓܼܬܐ is uncertain: it could mean 'it subdues anger' or 'it humbles desire.' The translation 'subdues anger' is adopted."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":29,"ref":"p29","source":"ܘܠܘ ܕܓܕ̈ܫܘ̄ ܕܦܓܪܐ ܚܝܘܼܬܐ ܡܪܟܒܬܐ. ܐܠܐ ܡܛ݀ܠ ܕܐܣܝܼܪܐ ܘܡܚܝܕܐ ܢܦܫܐ ܒܦܓܪܐ܆ ܡܼܨܛܠܝܐ ܥܡܗ ܠܕܚܠ̈ܬܗ. ܘܟ݀ܠܗܝܢ ܕܝܼܠܗ ܐܦ ܕܝܼܠܗܿ ܡܬܐܡܪ̈ܢ. ܡܛܠ ܕܗܝܼ ܐܝܼܬܝܗܿ ܡܕܒܪܢܝܼܬܗ ܐܝܟ ܗܢܝܘܼܟܐ ܠܣܘܣܝܐ ܘܠܘ ܗܼܘ ܡܕܒܪ ܠܗܿ. ܐܟܡܐ ܕܐܦܠܐ ܣܘܣܝܐ ܡܿܨܐܼ ܥ݀ܨܐ ܨܒܝܿܢܗ ܕܗܢܝܘܼܟܐ ܕܐܚܝܼܕ ܦܿܓܘܼܕ̈ܘܗܝ. ܐܢ ܗܼܘ ܣܘܣܝܐ ܘܡܢܣܐ ܕܢܫܼܘܪ ܠܟܐ ܘܠܟܐ ܐܝܟ ܟܝܿܢܗ. ܐܠܐ ܗܢܝܘܼܟܐ ܒܗܿܝ ܕܐܚܝܼܕ ܦܿܓܘܼܕ̈ܘܗܝ܆ ܠܐ ܡܪܦܐ [ܠܗ. ܘܐܢ ܡܪܦܐ] ܘܡܗܡܐ ܫܘܪ ܒܥܪܡܐ ܡܕܡ. ܐܘܿ ܡܼܢ ܫܩܝܼܦܐ ܘܢ݀ܦܠܝܢ ܬܪܗܝܗܘܢ ܘܡܼܬܬܒܪܝܢ. ܘܟ݀ܠܗ ܐܒܕܢܐ ܡܼܢ ܗܢܝܘܼ̣ܐ ܡܼܬܬܒܥ. ܗܟܘܬ ܐܣܒܪ ܐܦ ܥܠ ܢܦܫܐ܀ ܬܘܼܒ ܕܝܢ ܐ̱ܪܙܐ ܐ̱ܚܪܢܐ ܓܿܠܝܢ ܩܕܡ ܦܪ̈ܘܫܐ ܕܫܪܪܐ. ܐܡܼܪ ܠܝ ܐܚܘܢ. ܟ݀ܠܗܝܢ ܐܝܠܝܢ ܕܥܬܝܼܕ ܠܡܣܼܥܪ ܒܪܐܢܫܐ ܕܡܼܬܝܼܠܕ ܒܬܪ ܡ̈ܐܐ ܫܢ̈ܝܢ. ܐܘܿ ܐܠܦ ܐܘܿ ܝܬܝܼܪ. ܐܘܿ ܠܡܡܠܠܘܼ ܐܘܿ ܠܡܬܼܚܫܒܘܼ. ܩܕܡ ܝܼܕܥ ܐܢ̈ܝܢ ܐܠܗܐ ܠܟܿܠܗܝܢ ܐܘܿ ܠܐ. ܡܢܟܿܠܦܪܘܿܣ ܝ݀ܕܥ ܠܟܿܠܗܝܢ ܩܕܡ ܗܘܝܗܝܢ. ܘܐܝܟܢܐ ܡܨܝܐ ܠܢ ܕܢܕܥ ܐܢܝ̈ܢ. ܝ݀ܕܥܝܢܢ ܕܝܢ ܠܗܿܠܝܢ ܡܼܢ ܒܘܼܕ̈ܩܐ ܕܢܒܝܘܼܬܐ ܕܡܼܬܝܼܗܒܐ ܡܓܢ ܠܚܕ ܚܕ ܒܛܝܒܘܼܬܐ܆ ܡܼܛ݀ܠ ܦܘܼܪ̈ܢܣܐ ܕܡܕܒܪܢܘܬܐ. ܐܘܿ ܡܼܢ ܚܒܪܬܗܿ ܕܢܒܝܘܼܬܐ ܕܡܼܬܝܗܒܐ ܘܡܬܼܝܕܥܐ ܒܬܪ ܥܡܠܐ ܣܿܓܝܼܐܐ ܘܕܘܼܪܫܐ ܘܝܘܼܠܦܢܐ. ܕܐܝܼܬܝܗܿ ܕܛܡܝܼܪܐ ܒܝܼܕܥܬܐ ܕܟܘܟ̈ܒܐ ܒܨܒܝܢ ܒܪܘܼܝܐ ܚܟܝܼܡܐ ܘܪܡ ܒܡܩܕܡܘܼܬ ܝܼܕܥܬܐ. ܐܠܐ ܠܘ ܡܛ݀ܠ ܕܩܕܡ ܝܼܕܥ ܐܠܗܐ ܠܐܝܠܝܢ ܕܥܬܝܕ ܒܪܢܫܐ ܠܡܼܣܥܪ ܐܘܿ ܠܡܼܓܕܫ ܠܗ܆ ܘܫܘܕܥ ܐܢܝܢ. ܠܗܿܠܝܢ ܡܼܢ ܙܘ̈ܥܐ ܕܟܘܟ̈ܒܐ ܐܝܟ ܕܡܩܕܡܝܢ ܡܬܚܡܝܼܢ ܐܣܛܪܘܠܘܓܘ\nܘܡܫܘܕܥܝܢ ܠܐܝܠܝܢ ܕܥܬܝܼܕ̈ܢ. ܡܼܢ ܟܿܠܦܪܘܿܣ ܐܿܠܨܐ ܕܢܗ̈ܘܝܢ ܗܿܠܝܢ ܩܛܝܼܪܐܝܼܬ.","english":"and not the movements of the body, the living composite. But because the soul is bound and united to the body, it is compelled along with it to its affections. And all that is its own is also said to be its own, because it is the charioteer of the body, like a rider to a horse, and not the horse that drives it. For just as the horse cannot resist the will of the rider who holds its reins, if the horse is stubborn and tries to run here and there according to its nature, yet the rider, by holding its reins, does not let it go; and if it does let go and the horse runs off in a disorderly manner, or if it stumbles and both fall and are broken, and all is lost when the rider is thrown—so also, I think, with the soul. Again, another mystery is revealed before the interpreters of truth. Tell me, brother: all those things that are destined to occur in the beginning, after hundreds of years, or a thousand, or more, or beyond speech or thought—does God know them all beforehand, or not? Metacelphros knows all of them before they happen. And how can he know them? They are known, then, either through the decrees of the nature that are given to each one by grace, on account of the powers of governance, or through the companionship of nature that is given and known after much labor, study, and learning, which is hidden in the knowledge of the stars by the will of a wise and high Creator in the foreknowledge of knowledge. But not because God knows beforehand those things that are destined to be done or to happen to him in the beginning, and thus he knows them. These are known through the movements of the stars, as the astrologers who determine beforehand and announce the things that are destined. With Metacelphros, it is necessary that these things happen inevitably.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܛ݀ܠ ܕܐܣܝܼܪܐ ܘܡܚܝܕܐ ܢܦܫܐ ܒܦܓܪܐ","severity":"info","text":"The Syriac phrase 'because the soul is bound and united to the body' reflects a standard Platonic and Christian notion of the soul-body relation, here used to explain the soul's compulsion by bodily affections.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܡܛܠ ܕܗܝܼ ܐܝܼܬܝܗܿ ܡܕܒܪܢܝܼܬܗ ܐܝܟ ܗܢܝܘܼܟܐ ܠܣܘܣܝܐ","severity":"info","text":"The charioteer-horse analogy is a well-known Platonic image (Phaedrus 246a–b, 253c–254e), adapted here to illustrate the soul's governance of the body. The Syriac text explicitly compares the soul to a rider and the body to a horse.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܛܠ ܕܩܕܡ ܝܼܕܥ ܐܠܗܐ","severity":"info","text":"The phrase 'because God knows beforehand' introduces the theme of divine foreknowledge, a central concern in late antique Christian theology, especially in Syriac authors like Narsai and Babai the Great.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܛܠ ܕܩܕܡ ܝܼܕܥ ܐܠܗܐ","severity":"info","text":"The name 'Metacelphros' (ܡܢܟܿܠܦܪܘܿܣ) is a Greek loanword (μετακέφαλος) meaning 'after-head' or 'supreme head,' likely a title for a high-ranking astrologer or a personification of astral determinism.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܐܣܛܪܘܠܘܓܘ","severity":"info","text":"The reference to astrologers (ܐܣܛܪܘܠܘܓܘ) who determine future events through star movements reflects the widespread practice of astrology in late antique Syriac Christianity, often debated in theological contexts.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܐܢ ܡܪܦܐ ܘܡܗܡܐ ܫܘܪ ܒܥܪܡܐ ܡܕܡ","severity":"caution","text":"The Syriac text has a lacuna: 'if it does let go and the horse runs off in a disorderly manner' is supplied from context; the manuscript may be damaged here.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Metacelphros' is ambiguous: it may be a proper name, a title, or a personification of astral determinism.","The phrase 'in the beginning' (ܒܪܐܢܫܐ) could refer to the beginning of time or to a specific starting point in the 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":30,"ref":"p30","source":"ܐܠܐ ܡܛ݀ܠ ܕܥܬܝܼܕ̈ܢ ܕܢܗܘ̈ܝܢ ܡܼܢ ܟܿܠ ܦܪܘܿܣ. ܒܙܘܥܐ ܕܚܐܪܘܼܬܐ ܘܫܠܝܼܛܘܼܬ ܒܝܿܬܐ ܨܒܝܿܢܐܝܼܬ ܘܠܘ ܒܩܛܝܼܪܐ. ܩܕܡ ܝܼܕܥ ܐܢܝܢ ܗܿܘ ܝܿܕܥ ܟܿܠ ܘܫܠܝܼܛ ܟܿܠ. ܘܡܿܨܐܼ ܟܿܠ. ܘܐܝܟܐ ܕܨܿܒܐ ܫܿܒܩ ܕܬܫܡܠܐ ܨܒܝܿܢܗܿ. ܐܟܡܐ ܕܝܿܕܥ ܒܥܡܝܼܩܘܼܬ ܕܝܼܢ̈ܘܗܝ ܠܐ ܡ̱ܬܕܪ̈ܟܢܐ. ܘܐܢ ܬܐܡܪ ܟܿܠ ܕܨܿܒܐ ܡܪܝܐ ܥܿܒܕ ܘܡܫܚܠܦ ܘܡܒܛܠ. ܘܡܿܚܐ ܘܡܐܣܐ. ܘܡܐܚܐ ܘܡܡܝܼܬ. ܫܪܪܐ ܕܗܟܢ ܐܝܼܬܝܗܿ. ܐܠܐ ܠܘ ܥܕܟܝܠ ܨ݀ܒܐ ܒܗܿܠܝܢ. ܨܒܼܐ ܡܼܢ ܟܕܘܼ ܒܟܿܠܗܝܢ ܐܝܠܝܢ ܕܨ݀ܒܐ. ܘܟ݀ܠܗܝܢ ܓܡܝܼܪ̈ܬܐ ܘܡܫܡ̈ܠܝܬܐ ܐܝܼܬܝܗܝܢ ܒܬܪܥܝܼܬܗ. ܘܠܘ ܥܕܟܝܠ ܡܬܼܚܫܒ. ܘܗܿܝܕܝܢ [ܨ݀ܒܐ] ܐܝܟ ܒܨܝܼܪܘܬܢ ܕܝܼܠܢ. ܕܟܿܠ ܐܡܼܬܝ ܡܕܡ ܚܕܬ ܡܬܼܚܫܒܝܼܢܢ ܘܨܿܒܝܢܢ ܘܣܿܥܪܝܼܢܢ. ܚܣ ܠܗܿܝ ܝܕܥܬܐ ܚܟܝܼܡܬ݀ ܒܟܿܠ ܟܿܠ. ܕܗܘܼܐ ܐܘܿ [ܓܕܫ ܒܒܪܝܬܐ. ܐܘܿ ܥܕܟܝ ܗܿܘܐ ܐܘܿ] ܓ݀ܕ]. ܐܢ ܒܥܒܿܕܐ ܘܐܢ ܒܡܠܼܬܐ ܘܐܢ ܒܚܘܼܫܒܐ܆ ܕܠܐ ܝ݀ܕܥ ܠܗܝܢ ܓܡܝܼܪܐܝܬ ܐܝܟ ܗܿܘ ܕܗܘܼ̈ܝ ܡܼܢ ܟܕܘ ܡܼܢ ܩܕܡ ܬܪ̈ܡܝܬܗ ܕܥ݀ܠܡܐ. ܘܟܿܠܗܝܢ ܕܗܘܼ ܨܒܼܐ ܡܼܢ ܫܘܼܪܝܐ ܕܒܪܝܼܬܐ ܕܥܠ̈ܡܐ܆ ܥܕܡܐ ܠܥܿܠܡܥܿܠܡܝܢ܆ ܓܡܝܼܪ̈ܬܐ ܐܢܝܢ ܒܝܼܕܥܬܗ [ܘ]ܡܫܡܠ̈ܝܬܐ. ܘܠܘ ܚܼܕ̈ܬܬܐ. ܠܝܬ ܡܕܡ ܚܕܬ ܣܟ ܠܘܬ ܗܿܝ ܝܼܕܥܬܐ ܡܫܡܠܝܬܐ ܘܚܟܝܼܡܬ݀ ܒܟܿܠ. ܘܐܢ ܢܗܼܘܐ ܐ̱ܢܫ ܕܒܚܕ ܝܘܡܐ ܪ̈ܒܘܼ ܙܒ̈ܢܝܢ ܢܫܼܬܚܠܦ ܒܚܘܼܫܒ̈ܘܗܝ. ܘܪ̈ܒܘܼ ܙܒ̈ܢܝܢ ܢܚܼܛܐ ܘܢܗܼܦܘܟ ܢܬܘܼܒ܆ ܘܢܥܼܬܪ ܘܢܬܼܡܣܟܢ. ܘܢܥܼܒܕ ܡܕܡ ܘܢܬܼܬܘܐ ܒܗ. ܠܟܿܠܗܝܢ ܗܿܠܝܢ ܩܕܡ ܝܼܕܥ ܐܠܗܐ ܡܫܡܠܝܐܝܼܬ ܐܝܟ ܕܗܘܼ̈ܝ. ܘܠܐ ܣܟ ܡܿܪܕ ܡܼܢ ܝܼܕܥܬܗ ܣܟ ܡܕܡ. ܡܕܝܢ ܐܝܠܝܢ ܕܐ݀ܡܪܝܢ ܕܐܝܠܝܢ ܕܨ݀ܒܐ ܡܪܝܐ ܥ݀ܒܕ ܘܡܒܛܠ ܘܡܫܚܠܦ ܐܝܟ ܕܫ݀ܦܪ ܠܗ. ܗܿܠܝܢ ܠܘ ܡܘܪܒܘܼ ܗܿܐ ܡܘܪܒܝܢ ܠܐܠܗܐ.","english":"but because the things that are to be are with every prosopon in a movement of freedom and authority, the house wills voluntarily and not by constraint. Before knowing, that one knows all and rules all and can all. And where he wills, he leaves his will to be fulfilled. As he knows in the depth of his knowledge the incomprehensible. And if you say that the Lord does all that he wills, and changes and abolishes, and strikes and heals, and gives life and kills, the truth is indeed so. But not yet does he will in these things. He wills with them at once in all that he wills. And all of them are complete and perfect in his thought, and not yet are they considered. And then [he wills] as in the poverty of his own, that whenever something new is considered, willed, and done. Far be that wise knowledge from all, that it would be or [happen in creation, or yet be or] happen. Whether in deed or in word or in thought, that he does not know them completely, as that which is with him at once before the foundation of the world. And all that he wills from the beginning of the creation of the worlds until eternity, are complete and perfect in his knowledge and fulfilled, and not new. There is nothing new that comes near that perfect and all-wise knowledge. And if a man in one day changes many times in his thoughts, and many times sins and turns back again, and becomes rich and becomes poor, and does something and repents of it, God knows all these things perfectly as they are. And nothing new comes near his knowledge. Therefore, those who say that the Lord does, abolishes, and changes as it pleases him, these do not magnify but diminish God.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܦܪܘܿܣ","severity":"info","text":"The Syriac term ܦܪܘܿܣ (from Greek πρόσωπον) here denotes an individual entity or person, not a grammatical or theatrical 'face'. The translation 'prosopon' is retained to signal this technical usage.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܨܒܝܿܢܐܝܼܬ","severity":"info","text":"The adverb ܨܒܝܿܢܐܝܼܬ ('voluntarily') derives from ܨܒܝܼܢܐ ('will, desire') and is contrasted with ܒܩܛܝܼܪܐ ('by constraint'), underscoring the free-will framework of the passage.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"The argument that God's foreknowledge does not compromise human free will echoes a standard concern in Syriac theological literature, particularly in response to deterministic readings of divine omniscience.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a conditional statement about divine will and knowledge to a refutation of the claim that God's actions are arbitrary, concluding with a warning against anthropomorphic views of God.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains a lacuna marked by brackets: ܐܘܿ [ܓܕܫ ܒܒܪܝܬܐ. ܐܘܿ ܥܕܟܝ ܗܿܘܐ ܐܘܿ] ܓ݀ܕ. The English draft supplies a conjectural restoration; the original reading is uncertain.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"The final sentence rebukes those who think God 'does, abolishes, and changes as it pleases him', a view possibly associated with certain contemporary opponents of the author, though no specific group is named.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The lacuna in the Syriac (between ܐܘܿ and ܓ݀ܕ) leaves the exact phrasing uncertain; the English draft supplies a plausible restoration.","The referent of 'the house' (ܒܝܿܬܐ) in the first sentence is ambiguous; it may be a metaphor for the soul or the composite being discussed in the previous passage."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":31,"ref":"p31","source":"ܐܠܐ ܣܿܓܝܼ ܡܒܨܪܝܢ ܠܗܿܝ ܪܒܘܼܬܐ ܓܡܝܼܪܬܐ ܘܡܫܡܠܝܬ. ܥܕܟܝܠ ܨܿܒܐ܆ ܐܝܟ ܛܠ̈ܝܘܼܣܐ ܕܝܘܡܢ ܨܿܒܝܢ ܡܕܡ. ܘܠܡܚܪ ܫܿܒܩܝܼܢ ܗܿܢܐ ܘܝܿܠܦܝܢ ܬܘܼܒ ܡܕܡ ܘܨ݀ܒܝܢ ܒܐ̱ܚܪܬܐ܆ ܚܣ. ܡܕܝܢ ܡܠܼܬܐ ܕܘܟ̈ܒܐ ܘܫܘܼܘܕܥܐ ܕܣܼܡ ܒܪܘܼܝܐ ܒܟܝܿܢܗܘܢ܆ ܠܘ ܡܒ̈ܛܠܢܐ ܕܚܐܪܘܼܬܐ ܐܝܼܬܝܗܘܢ. ܐܠܐ ܡܩܝܡ̈ܢܐ ܘܡܫܪܪ̈ܢܐ. ܘܗܿܘ ܡܕܡ ܕܥܬܝܕܐ ܚܐܪܘܼـܐ ܕܬܣܥܘܼܪܝ ܒܫܠܝܼܛܘܼܬ ܒܝܿܬܗܿ܆ ܡܩܕܡܝܢ ܡܫܘܕܥܝܢ. ܘܗܟܘܬ ܘܥܠ ܫܘܼܚܠ̈ܦܐ ܕܓ݀ܕܫܝܢ ܠܒܪܢܫܐ. ܐܢ ܨܒܝܢ̈ܝܐ ܘܐܢ ܩܛܝܼܪ̈ܝܐ. ܘܐܢ ܓܼܕ̈ܫܢܝܐ ܘܐܢ ܟܝܢ̈ܝܐ܆ ܒܟܿܠܗ ܡܬܼܚܐ ܕܚܝ̈ܘܗܝ. ܣܡ ܒܪܘܼܝܐ ܒܟܝܿܢܗܘܢ ܫܘܼܘܕ̈ܥܐ ܡܕܡ ܕܩܿܕܡܝܢ ܡܫܘܕܥܝܢ. ܘܠܘ ܡܛ݀ܠ ܕܒܟܝܿܢܗܘܢ ܕܟܘܟ̈ܒܐ ܐܝܼܬܝܗܿ ܗܿܕܐ ܡܼܢܟܿܠܦܪܘܿܣ ܚܠܝܼܩܐ ܕܬܗܼܘܐ ܗܕܐ ܐܝܟ ܕܣܿܓܝ ܐܡܼܪܢܢ. ܐܠܐ ܡܛ݀ܠ ܕܥܬܝܼܕܐ ܕܬܗܼܘܐ ܡܼܢ\nܟܿܠܦܪܘܿܣ ܒܨܒܝܢ ܚܐܪܘܼܬܐ. ܩܕܡ ܝܼܕܥ ܒܿܪܘܼܝܐ ܘܣܼܡ ܒܟܝܿܢܗܘܢ. ܐܟܙܢܐ [ܗܟܝܠ] ܕܝ݀ܕܥܝܢܢ ܕܥܬܝܕ ܕܢܗܼܘܐ ܣܬܘܐ܆ ܘܢܗܼܘܐ ܒܗ ܡܛܼܪܐ ܘܩܘܼܪܐ. ܘܬܠܓܐ ܘܓܠܝܕܐ. ܘܒܬܪܟܢ ܢܗܼܘܐ ܬܐܕܐ. ܘܗܿܝܕܝܢ ܩܝܛܐ ܘܚܘܼܡܐ ܥܙܝܼܙܐ. ܘܠܘ ܡܛܜܠ ܡܩܕܡܘܼܬ ܝܼܕܥܬܢ ܓ݀ܕ̈ܫܢ ܗܿܠܝܢ ܡܼܢ ܟܿܠ ܦܪܘܿܣ. ܐܠܐ ܡܛ݀ܠ ܕܥܬܝ̈ܕܢ [ܕܢܗܘ̈ܝܢ ܡܼܢ ܟܿܠ ܦܪܘܿܣ. ܚܢܢ ܡܢ ܢܣܝܿܢܐ ܩ݀ܕܡܝܢܢ ܡܫܬܘܕܥܝܢܢ ܠܗܝܢ ܐܟܡܐ ܕܥܬܝܕ̈ܢ] ܠܡܗܼܘܐ. ܐܦ ܓܝܪ ܕܪܒܐ ܡܼܢ ܗܕܐ ܗܿܝ ܕܡܠ̈ܚܐ ܘܪ̈ܕܝܼܝܼ ܒܝܡܐ ܕܡܬܼܒܩܝܢ ܒܐܐܪ ܡܼܢ ܩܕܡ ܝܘ̈ܡܬܐ. ܘܒܝܕ ܫܘܘܕ̈ܥܐ ܡܕܡ ܕܐܝܼܬ ܠܗܘܿܢ ܕܩܕܡܘ ܝܼܠܦܘ ܐܢܘܢ ܡܼܢ ܢܣܼܝܿܢܐ ܕܙܒܢܐ. ܡܩܕܡܝܢ ܝ݀ܕܥܝܢ ܘܡܫܘܕܥܝܢ ܠܫܘܼܚܠ̈ܦܐ ܕܐܐܪܣ ܘܕܡܫܒܐ ܕܪܘܼܚܐ ܘܕܥܪ̈ܦܠܐ ܐܦ ܕܡܚܫܘܼ̈ܠܐ ܘܕܒܗܝܼܠܘܼܬܐ ܕܝܡܐ ܘܕܡܬܬܙܝܼܥܢܘܼܬܗ.","english":"but it greatly diminishes that perfect and complete greatness. Therefore, the will is like the whims of children, who desire something today and tomorrow abandon it and learn something else and desire another. However, the word of the stars and the knowledge that the Creator placed in their nature are not abolitions of freedom, but rather confirmations and strengtheners. And that which is future, the freedom of action in its authority, foreknows and makes known. And thus also concerning the changes that happen to a human being, whether voluntary or necessary, or accidental or natural, throughout the entire span of his life. The Creator placed in their nature knowledges that foreknow and make known. And not because in the nature of the stars there is this fixed prosopon that this should be, as many say. But because it is destined to be a prosopon by free will. The Creator foreknows and placed it in their nature. Just as [therefore] one knows that winter is destined to come, and in it there is rain and cold, and snow and ice, and after it comes spring, and then summer and intense heat. And not because of the foreknowledge of these events from every prosopon. But because they are destined to be from every prosopon. They are known beforehand through the signs that precede them, as much as they are destined to be. For even the great ones, such as sailors on the sea who are left in the air for days, through the knowledges that they have, they learn beforehand from the signs of the time, they foreknow and make known the changes of the air and of the direction of the wind and of the clouds, and also of the waves and of the calmness of the sea and of its movements.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܦܪܘܿܣܘܦܘܢ","severity":"info","text":"The Syriac term ܦܪܘܿܣܘܦܘܢ (prosopon) is used here in a technical sense, likely derived from Stoic or Middle Platonic usage, to denote a fixed, predetermined aspect or 'face' of reality, as opposed to the free will of individual agents.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The passage engages with contemporary astrological determinism, arguing that the knowledge placed in the stars by the Creator does not abolish human freedom but rather confirms it. This reflects a common Syriac Christian polemic against fatalistic astrology.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܡܠ̈ܚܐ ܘܪ̈ܕܝܼܝܼ ܒܝܡܐ","severity":"info","text":"The analogy of sailors predicting weather from signs (e.g., clouds, wind) parallels a similar argument in Bardaisan's 'Book of the Laws of Countries', where natural signs are distinguished from deterministic fate.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms part of a sustained argument against astrological determinism, using a series of analogies (children's whims, seasonal changes, sailors' knowledge) to illustrate that foreknowledge does not imply compulsion.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܼܢܟܿܠܦܪܘܿܣ","severity":"caution","text":"The phrase ܡܼܢ ܟܿܠ ܦܪܘܿܣ (from every prosopon) is textually uncertain; the manuscript may have a lacuna or scribal error. The translation 'from every prosopon' is conjectural, based on the context of fixed vs. free aspects.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The term ܦܪܘܿܣܘܦܘܢ (prosopon) is ambiguous: it may mean 'face', 'aspect', or 'persona', but here it likely refers to a fixed, predetermined configuration of events. The phrase ܡܼܢ ܟܿܠ ܦܪܘܿܣ is textually uncertain and may be corrupt."],"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":32,"ref":"p32","source":"ܘܗܕܐ ܠܘ ܡܛ݀ܠ ܕܩܿܕܡܝܼܢ ܐܡܿܪܝܢ ܗܿܠܝܢ ܘܚܿܠܩܝܼܢ ܥܬܝܼܕܐ ܕܬܗܼܘܐ ܡܼܢ ܟܿ ܦܪܘܿܣ ܩܛܝܼܪܐܝܼܬ. ܐܠܐ ܡܛܠ ܕܥܬܝܕܐ ܕܬܗܼܘܐ ܡܼܢ ܟܿܠ ܦܪܘܿܣ ܟܝܿܢܐܝܬ܆ ܩܕܡܘ ܝܼܕܥܘ ܗܿܠܝܢ ܘܐܡܼܪܘ ܘܫܘܕܥܘ ܡܼܢ ܢܣܝܿܢܐ܀ ܘܐܟܙܢܐ ܬܘܼܒ ܕܐ̱ܢܫ ܓܢܢܐ ܕܐܝܼܬ ܒܓܢܬܗ ܪ̈ܒܼܘܼ ܐܝܠ̈ܢܐ. ܘܢܐܬܼܐ ܐ̱ܢܫ ܒܙܒܢ ܣܬܘܐ ܠܘܬܗ ܟܕ ܡܫܠܚܝܼܢ ܐܝܼܠ̈ܢܐ ܡܼܢ ܛܪ̈ܦܐ ܘܡܼܢ ܦܐܪ̈ܐ. ܘܐܘܼܟܡܢ ܘܣܿܢܝܢܼ ܒܚܼܙܬܗܘܢ ܐܝܟ ܨܘ̈ܝܐ ܝܒܝܼܫ̈ܐ. ܘܢܫܘܕܥ ܓܢܢܐ ܗܿܘ ܠܗܿܘ ܒܪܢܫܐ ܟܝ̈ܢܝܗܘܢ ܕܓܼܢܣ̈ܝܗܘܢ ܕܐܝܼܠ̈ܢܐ ܗܿܠܝܢ. ܕܗܿܢܐ ܥܬܝܼܕ ܕܢܗܼܘܐ ܒܗ ܬܐܢ̈ܐ ܚܘܪ̈ܬܐ ܘܗܿܢܐ ܐܘܼܟܡ̈ܬܐ. ܘܗܿܢܐ ܣܘܼܡܩ̈ܬܐ. ܘܗܿܢܐ ܪ̈ܘܡܢ ܚܠ̈ܝܐ. ܘܗܿܢܐ ܚܡ̈ܘܨܐ. ܘܗܿܢܐ ܪ̈ܟܝܼܟܐ. ܘܗܿܢܐ ܓܘܪ̈ܓܡܢܐ. ܘܗܿܢܐ ܚܙܘܼܪ̈ܐ. ܘܗܿܢܐ ܚܿܝ̈ܝܐ. ܘܗܿܢܐ ܕܘܪ̈ܩܝܼܢܐ. ܘܡܫܘܕܥ ܥܠ ܓܢܼܣܐ ܕܙܢܐ ܘܥܠ ܐܕܫ̈ܘܗܝ. ܘܥܠ ܫܘܚܠ̈ܦܘ̄ ܘܥܠ ܓܘܢܐ ܘܪܝܼܚܐ ܘܛܥܡܐ. ܘܟܡܝܘܼܬܐ ܕܪܒܘܼܬܐ ܘܕܥܘܪ̈ܘܼܬܐ. ܘܕܣܿܓܝܼܐܘܼܬܐ ܘܕܒܨܝܼܪܘܼܬܐ. ܘܟܕ ܢܐܬܐ ܙܒܢܐ ܕܦܐܪ̈ܐ. ܡܼܢ ܟܿܠܦܪܘܿܣ ܐܝܟ ܕܩܕܡ ܫܘܕܥ ܓܢܢܐ ܗܟܢܐ ܗܿܘܐ ܘܡܫܼܬܡܠܐ. ܗܿܫܐ ܠܘ ܡܛ݀ܠ ܕܩܕܡ ܝܼܕܥ ܘܚܠܼܩ ܓܢܢܐ ܗܘܼ̈ܝ ܗܿܠܝܢ. ܐܠܐ ܡܛܠ ܕܥܬܝܕ̈ܢ ܕܢܗ̈ܘܝܢ ܟܝܿܢܐܝܼܬ ܡܼܢ ܟ݀ܠܦܪܘܿܣ. ܩܕܡ ܝܼܕܥ ܐܢܝܢ ܡܼܢ ܢܣܼܝܿܢܐ. ܗܟܘܬ ܘܫܪܒܐ ܕܟܘܟ̈ܒܐ. ܡܛܠ ܕܥܬܝܼܕ ܒܪܢܫܐ ܕܢܥܒܼܕ ܙܦܠܢ ܘܙܦܠܢ ܒܨܒܝܿܢܗ ܘܒܙܘܥ ܕܚܐܪܘܼܬܗ܆ ܐܘܿ ܕܢܗ̈ܘܝܢ ܠܗ ܐ̱ܚܪܢܝܐܝܼܬ ܩܛܝܼܪܐܝܼܬ ܐܘܿ ܟܝܿܢܐܝܼܬ ܐܘܿ ܓܕܫܢܐܝܬ܆ ܩܕܡ ܝܼܕܥ ܒܿܪܘܼܝܐ ܚܟܝܼܡܐ ܘܣܡ ܒܟܝܿܢܗܘܢ ܫܘܼܘܕ̈ܥܐ ܡܕܡ. ܫܓܼܡܐ (ܠܐ ܦܘܪܫܢܐ) ܕܝܢ ܣܟ ܠܝܬ. ܘܠܐ ܗܿܘܐ ܡܕܡ ܒܫܓܼܡܐ ܐܠܐ ܟܿܠܡܕܡ ܬܚܝܼܬ ܒܛܝܼܠܘܼܬ ܘܪܡܼܙܐ ܘܡܦܪܢܣܢܘܼܬܐ ܕܐܠܗܐ ܐܝܼܬܘܗܝ.","english":"This is not because those things that were said and divided were destined to be with every kind of necessity, but because they were destined to be with every kind of nature. They knew, said, and made known those things beforehand with reason. And again, see a man who has a garden in which there are many trees. And a man comes to him in winter, when the trees are stripped of leaves and fruits, and he sees dry sticks like dry wood. And that man makes known to that head the natures of the bodies of those trees: that this one is destined to produce white fruits, and this one black ones, and this one red ones, and this one sweet pomegranates, and this one sour ones, and this one soft ones, and this one hard ones, and this one round ones, and this one long ones, and this one peach-like ones, and this one durkian ones. And he makes known the body of each one and its members, and its changes, and its color, and its smell, and its taste, and the quantity of its size and its thickness, and its abundance and its scarcity. And when the time of fruits comes, with every kind, just as the man had previously made known, so it happens and is fulfilled. Now, this is not because that man previously knew and divided those things, but because they were destined to happen naturally with every kind. He knew them beforehand with reason. So also is the matter of the stars. Because it is destined in the beginning that they will act in one way and another by their will and by the movement of their freedom, or that they will happen to them accidentally, necessarily, naturally, or fortuitously. The wise Creator knew beforehand and placed in their natures some indications. But chance (not distinction) does not exist. And nothing happens by chance, but everything is under the governance, command, and administration of God.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܩܛܝܼܪܐܝܼܬ","severity":"info","text":"The Syriac adverb qṭīrāʾīt (from Greek κριτήριον) means 'necessarily' or 'by necessity', contrasting with kyānāʾīt 'naturally' in the same sentence.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܟܝܿܢܐܝܼܬ","severity":"info","text":"The adverb kyānāʾīt (from kyānā 'nature') means 'naturally', i.e., according to inherent nature rather than external compulsion.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܓܕܫܢܐܝܬ","severity":"info","text":"The adverb gdaššānāʾīt (from gdaššā 'chance event') means 'fortuitously' or 'by accident', completing a fourfold causal scheme: necessity, nature, accident, and chance.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"The garden analogy (trees known in winter by their bare branches) is a stock illustration of foreknowledge without causal determinism, found in earlier Syriac authors such as Ephrem and Narsai.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage recapitulates the argument of the preceding section: foreknowledge does not entail necessity. The garden example is a new analogy, followed by a direct application to the stars and human freedom.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܫܓܼܡܐ","severity":"caution","text":"The Syriac word šegmā (here vocalized šaggāmā) means 'chance' but the text parenthetically glosses 'not distinction' (lā puršānā), possibly a scribal note or a corruption; the intended sense is that chance has no real existence.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'not distinction' (lā puršānā) after 'chance' is syntactically awkward; it may be a marginal gloss absorbed into the text.","The list of fruit types includes 'durkianā' (ܕܘܪ̈ܩܝܼܢܐ), possibly a loanword for a specific fruit (perhaps 'durian' or a local variety), but the identification is uncertain."],"confidence":"high","notes":[]},{"i":33,"ref":"p33","source":"ܘܣܟ ܚܕ ܛܪܦܐ ܠܐ ܢ݀ܛܪ ܡܼܢ ܐܝܼܠܢܐ. ܐܘܿ ܚܕܐ ܡܢܼܬܐ ܕܣܦܪܐ ܢ݀ܦܠܐ ܡܼܢ ܒܪܢܫܐ. ܐܘܿ ܡܼܢ ܚܝܘܼܬܐ. ܐܘܿ ܡܼܢ ܦܪܚܬܐ. ܒܠܼܥܕ ܡܼܢ ܝܼܕܥܬܐ ܘܒܛܝܼܠܘܼܬܐ ܕܐܠܗܐ. ܘܠܘ ܠܚܐܪܘܼܬܐ ܡܒܛܠܐ ܒܛܝܼܠܘܼܬܐ ܕܐܠܗܐ ܘܡܦܪܢܣܢܘܼܬܗ ܘܡܩܕܡܘܼܬ ܝܼܕܥܬܗ. ܐܠܐ ܡܐܠܠܘܢ ܝܬܝܼܪ ܡܫܪܪ̈ܢ ܘܡܚܘܝ̈ܢ ܘܡܩܝ̈ܡܢ ܠܗܿ ܠܚܐܪܘܬܐ. ܐܟܡܐ ܕܐܦܠܐ [ܫܘܘܕܥܐ] ܕܡܩܕܡܘܼܬ\nܝܼܕܥܬܐ ܕܣܼܡ ܐܠܗܐ ܒܟܝܿܢܐ ܕܟܘܟ̈ܒܐ ܡܒܛܠܐ ܠܚܕ ܡܼܢ ܗܿܠܝܢ. ܠܐ ܠܚܐܪܘܼܬܐ ܘܠܐ ܠܒܛܝܼܠܘܼܬܐ. ܐܠܐ ܟܿܠܗܝܢ ܚܕܐ ܠܚܕ ܣܿܗܕ̈ܢ ܘܡܫܪܪ̈ܢ ܘܡܩܝ̈ܡܢ. ܡܩܕܡܘܼܬ ܝܕܥܬܐ ܕܒܟܘܟ̈ܒܐ ܡܫܪܪܐ ܘܣܿܗܕܐ ܠܚܐܪܘܼܬܐ ܕܫܪܝܪܐܝܼܬ ܫܠܝܼܛܘܼܬ ܒܝܿܬܗܿ ܐܝܼܬܝܗܿ. ܒܨܠܡܐ ܘܕܡܘܼܬܐ ܕܒܿܪܘܼܝܐ. ܘܗܿܠܝܢ ܕܥܬܝܼܕ [ܚܐܪܘܬܐ] ܕܬܣܥܘܼܪܝ [ܒـ]ـܫܠܝܼܛܘܼܬ ܒܝܿܬܗܿ܆ ܩܿܕܡܐ ܝ݀ܕܥܐ ܡܡܠܠܘܼܬ ܟܘܟ̈ܒܐ ܐܝܟ ܢܒܝܘܼܬܐ. ܘܠܘ ܡܕܡ ܐ̱ܚܪܝܢ. ܘܬܪ̈ܬܝܗܘܢ ܣ݀ܗܕ̈ܢ ܘܫܪܪ̈ܢ ܠܛܝܼܠܘܼܬܐ ܐܠܗܿܝܬܐ ܘܡܦܪܢܣܢܘܼܬܐ ܚܟܝܼܡܬ݀ ܒܟܿܠ. ܕܒܗܿ ܩܿܝܡ̈ܢ ܘܡܬܬܙܝܼܥ̈ܢ ܘܐܝܼܬܝܗܝܢ. ܘܠܘ ܒܫܓܼܡܐ ܐܘܿ ܒܐܛܘܡܐܛܘܢ ܪܕܐ ܘܡܼܬܝܒܠ ܥ݀ܠܡܐ. ܘܗܿܝ ܕܒܙܒܢ ܥܨܿܝܐ ܒܛܝܼܠܘܼܬܐ ܐܠܗܿܝܬܐ ܠܚܐܪܘܼܬܐ. ܐܘܿ ܕܠܐ ܬܫܡܠܐ ܨܒܝܿܢܗܿ ܟܕ ܛܒܿ ܨ݀ܒܝܐ ܘܡܛܝܒܐ ܡܢܟܿܠܦܪܘܿܣ ܕܬܼܣܥܘܼܪܝ ܐܝܟ ܕܪܐܓܐ. ܘܒܙܒܢ ܫܿܒܩܐ ܠܗܿ ܕܬܥܘܼܪܝ ܘܬܫܡܠܐ ܨܒܝܿܢܗܿ ܐܝܟ ܪܓܼܬܗܿ܆ ܗܝܼܝ ܡܫܪܪܐ ܠܬܪ̈ܬܝܗܝܢ ܗ̄ ܠܚܐܪܘܼܬܐ ܘܠܒܛܝܼܠܘܼܬܐ. ܘܐܠܐ ܐܼܠܘܼ ܒܟܿܠܙܒܢ ܣܿܥܪܐ ܗܘܼܬ݀ ܚܐܪܘܼܬܐ ܨܒܝܿܢܗܿ ܡܣܼܬܒܪܐ ܗܘܼܬ݀ ܕܩܢ݀ܝܬܐ ܗܿܝ ܠܗܿ ܗܕܐ. ܘܠܘ ܨܒܝܿܢܝܬܐ. ܘܫܓܼܡܐ ܗܿܘ ܟܿܠܡܕܡ ܘܡܼܢ ܨܒܘܼܬ ܢܦܫܗ. ܘܠܘ ܬܚܝܼܬ ܒܛܝܼܠܘܼܬܐ ܡܪܢ݀ܝܬܐ. ܐܠܐ ܬܡܝܼܗܐܝܬ ܡܫܘܕܥܐܗܕܐ ܘܢܗܝܼܪܐܝܬ.","english":"And one leaf does not fall from a tree, nor one letter of a book from a beginning, nor from an animal, nor from a bird, except by the knowledge and will of God. And this does not abolish freedom by the will of God and His providence and the foreknowledge of His knowledge. Rather, they speak more, confirming and demonstrating and establishing freedom. Just as even the [foreknowledge] of the knowledge that God placed in the nature of the stars does not abolish any one of these things—neither freedom nor will—but all of them together bear witness to, confirm, and establish one another. The foreknowledge that is in the stars confirms and bears witness to freedom, that truly the power of choice is within it. In the image and likeness of the Creator. And these things that are destined [freedom] to accomplish [by] the power of choice within it, the speaking of the stars foreknows as a possibility. And nothing else. And both of them bear witness to and confirm the divine will and the wise providence in everything, that by it they stand and are moved and have their existence. And not by chance or by atomistic necessity is the world governed and ordered. And that which at the time of obedience to the divine will is for freedom, or that it does not fulfill its desire when it wills well and is prepared by the whole from which it is to accomplish as it pleases. And at the time it leaves it to accomplish and fulfill its desire according to its inclination, it confirms both—freedom and will. And if at all times freedom were to accomplish its desire, it would be understood that this is a necessity for it, and not a matter of desire. And chance would be everything and the will of itself, and not under the ruling will. But wondrously and clearly it is made known.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܒܛܝܼܠܘܼܬܐ","severity":"info","text":"The Syriac term bṭīlūṯā (will) is a key theological concept in this passage, denoting divine will as distinct from human freedom (ḥērūṯā). The author consistently pairs it with divine providence and foreknowledge.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܚܐܪܘܼܬܐ","severity":"info","text":"The Syriac term ḥērūṯā (freedom) refers to human free will, which the author argues is not negated by divine foreknowledge but rather confirmed and established by it.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The passage engages with contemporary debates on divine foreknowledge and human free will, likely responding to deterministic interpretations of astral influence common in late antique Syriac Christian thought.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The analogy of stars foreknowing human actions as possibilities (ܐܝܟ ܢܒܝܘܼܬܐ) parallels earlier Syriac discussions of astral knowledge as non-deterministic, e.g., in the works of Ephrem or Narsai.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains a lacuna or uncertain reading at [ܫܘܘܕܥܐ] and [ܚܐܪܘܬܐ]; the English draft supplies 'foreknowledge' and 'freedom' respectively, but the exact wording in the manuscript is ambiguous.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms part of a sustained argument in Book 5, using a series of conditional and concessive clauses to reconcile divine will with human freedom, culminating in a doxological affirmation of divine providence.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text at [ܫܘܘܕܥܐ] and [ܚܐܪܘܬܐ] is uncertain; the English draft supplies 'foreknowledge' and 'freedom' based on context, but the manuscript may have variant readings.","The phrase ܡܢܟܿܠܦܪܘܿܣ (from the whole) is obscure; it may refer to the entirety of creation or a specific philosophical concept."],"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":34,"ref":"p34","source":"ܐܡܼܬܝ ܕܒܙܒܢ ܡܬܼܥܨܝܐ ܚܐܪܘܼܬܐ ܘܒܙܒܢ ܠܐ. ܠܬܪ̈ܬܝܗܝܢ ܕܡܿܪܢܐܝܼܬ ܐܝܼܬܝܗܝܢ. ܟܕ ܛܒܿ ܘܗܿܝ ܕܡܬܼܥܨܝܐ ܒܙܒܢ ܙܒܢ ܚܐܪܘܬܐ. ܘܗܿܝ ܕܡܫܼܬܿܒܩܐ ܒܙܒܢ ܬܘܼܒ ܕܬܫܡܠܐ ܨܒܝܿܢܗܿ. ܒܡܩܕܡܘܼܬ ܝܕܼܥܬܗ ܕܐܠܗܐ ܟܿܠܗܝܢ ܩܕ̈ܝܼܡܢ ܝܼܕ̈ܝܼܥܢ ܘܓܡܝܼܪ̈ܢ ܘܡܫܡ̈ܠܝܢ. ܕܐܡܼܬܝ ܫܿܒܩܐ ܒܛܝܼܠܘܼܬ ܠܚܐܪܘܼـܐ ܕܬܡܫܡܠܐ ܨܒܝܿܢܗܿ܆ ܘܐܡܼܬܝ ܥܿܨܝܐ ܘܠܐ ܫܿܒܩܐ ܠܗܿ. ܘܠܟܿܠܗܘܿܢ ܗܿܠܝܢ ܫܘܘܼܕ̈ܥܐ܆ ܩܕܡ ܣܼܡ ܒܟܝܿܢܐ ܕܟܘܟ̈ܒܐ ܐܝܟ ܝ݀ܕܥ ܟܿܠ. ܘܡܩܕܡܘܼܬ ܝܕܥܬܐ ܕܟܘܟ̈ܒܐ܆ ܡܫܪܪܐ ܠܚܐܪܘܼـܐ ܘܠܒܛܝܼܠܘܼܬܐ. ܘܠܘ ܡܛ݀ܠ ܕܩܕܡܐ ܡܫܘܕܥܐ ܠܐܝܠܝܢ ܕܩܕܝܼܡ̈ܢ ܒܝܕܥܬܐ. ܘܥܬܝܼܕ̈ܢ ܕܢܗ̈ܘܝܢ ܥܕܟܝܠ ܒܥ݀ܒܕܐ ܡܼܢ ܚܐܪܘܼܬܐ ܘܡܼܢ ܒܛܝܼܠܘܼܬܐ܆ ܗܘܼـ݀ ܠܗܿ ܗܼܝ ܩܕܡ݀ܝܬܐ. ܐܠܐ ܚܐܪܘܼܬܐ ܩܕܝܼܡܐ ܠܟܿܠܗܝܢ ܘܒܛܝܼܠܘܼܬܐ ܒܬܪ ܚܐܪܘܼܬܐ ܪܕܝܐ. ܘܒܙܒܢ ܥ݀ܨܝܐ ܠܗܿ ܒܙܒܢ ܠܐ ܥܨܿܝܐ ܘܡܩܕܡܘܼܬ ܝܕܥܬܐ ܕܒܟܘܟ̈ܒܐ ܐܚܪܝܬܐ ܗܿܝ ܠܟܿܠܗܘܢ܆ ܕܐܝܠܝܢ ܕܥܬܝܕ̈ܢ ܠܡܗܼܘܐ ܡܼܢ ܟܿܠܦܪܘܿܣ. ܘܡܩܕܡ ܡܫܘܘܕܥܐ ܐܝܟ ܢܒܝܘܼܬܐ. ܘܢܒܝܘܼܬܐ ܬܘܼܒ ܠܘ ܡܛ݀ܠ ܕܩܕܡܐ ܡܬܼܢܒܝܐ ܥܬܝܼܕ̈ܬܐ ܡܼܢ ܟܿܠ ܦܪܘܿܣ ܡܛܠܬܗܿ ܗܘ̈ܝܢ ܘܡܣܼܬܿܥܪ̈ܢ܆ ܐܠܐ ܡܛ݀ܠ ܕܡܼܢ ܟܿܠܦܪܘܿܣ ܥܬܝܕ̈ܢ ܕܢܗ̈ܘܝܢ ܐܝܟ ܕܝܼܢ̈ܘܗܝ ܠܐ ܡܼܬܕܪ̈ܟܢܐ ܕܐܠܗܐ. ܩܕܡܐ ܝܕܥܐ ܘܡܫܘܕܥܐ ܠܗܝܢ ܢܒܝܘܼܬܐ. ܘܐܝܟܢܐ ܕܒܙܒܢ ܙܒܢ ܢܦܠܼܬ݀ ܘܠܐ ܩܿܡܬܜ ܢܒܝܘܼܬܐ. ܡܛ݀ܠ ܕܬܫܼܬܪܪܝ ܚܐܪܘܼܬܐ ܘܒܛܝܼܠܘܼܬܐ ܓܼܕܫܬ݀ ܗܕܐ܆ ܘܠܘ ܕܢܒܝܘܼܬܐ ܠܐ ܫܪܝܼܪܐ. ܐܘܿ ܣܟ ܡܕܓܠܐ. ܟܕ ܗܕܐ ܩܕܝܼܡܐ ܝܼܕܝܼܥܐ ܒܡܩܕܡܘܼܬ ܝܼܕܥܬܗ ܕܐܠܗܐ܆ ܕܐܝܟܐ ܥܬܝܼܕܐ ܕܬܒܛܠܝ ܘܐܠܐ ܬܩܘܼܡܝ ܘܠܐ\nܬܫܬܡܠܐ ܢܒܝܘܼܬܐ. ܘܒܙܒܢ ܙܒܢ ܐܦ ܚܐܪܘܼܬܐ ܒܛܠܬ݀ ܠܢܒܝܘܼـܐܐܝܟ ܗ݀ܝ ܕܚܙܩܝܐ ܡܠܟܐ.","english":"When freedom is hindered at a time, and at a time it is not, both of them are from the Lord. For when it is good, that which is hindered at a time is freedom; and that which is left at a time, again, so that its will may be fulfilled. By the precedence of the knowledge of God, all things are foreknown, complete, and fulfilled: when it leaves in idleness the free one to fulfill its will, and when it hinders and does not leave it. And all these cognitions were placed beforehand in the nature of the stars, as everyone knows. And by the precedence of the knowledge of the stars, freedom and idleness are confirmed. And it is not because the former is known to those that are prior in knowledge. And the future things that are yet to happen in deed, both with freedom and with idleness, that is the former. But freedom is prior to all, and idleness follows after freedom. And at a time it hinders it, at a time it does not hinder it; and by the precedence of the knowledge of the stars, that is the last for all of them, that which is destined to happen with every individual. And before it is known like servitude. And servitude, again, is not because the future things are beforehand made servile with every individual on account of their being and being stirred, but because with every individual they are destined to happen as their unattainable judgments of God. He knows and makes known them beforehand as servitude. And as at a time it falls and does not stand, servitude does not stand, because freedom and idleness are confirmed by this occurrence, and not that servitude is not true. Or else it is a lie. When this is foreknown by the precedence of the knowledge of God, that where it is destined to cease and not to stand, and servitude is not fulfilled. And at a time also freedom ceases to servitude, as that of Hezekiah the king.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܚܐܪܘܼܬܐ","severity":"info","text":"The Syriac term ḥerūṯā (freedom) is central to the argument, contrasted with bṭīlūṯā (idleness) and ʿaḇīyūṯā (servitude). The author distinguishes freedom as prior to idleness, which follows it.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܒܛܝܼܠܘܼܬܐ","severity":"info","text":"The term bṭīlūṯā (idleness) here denotes a state of inactivity or cessation of freedom, not moral laziness. It is presented as posterior to freedom and confirmed by astral knowledge.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܥܒܝܘܼܬܐ","severity":"info","text":"The term ʿaḇīyūṯā (servitude) is used for a deterministic condition that the author denies is absolute; it is merely a label for foreknown outcomes that do not negate freedom.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The reference to Hezekiah the king (ܚܙܩܝܐ ܡܠܟܐ) alludes to the biblical narrative (2 Kings 20; Isaiah 38) where Hezekiah’s life was extended by divine decree, illustrating how foreknowledge and freedom coexist.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage presents a dialectical structure: freedom is sometimes hindered, sometimes not; both states are from God. The argument then moves to astral knowledge as a secondary cause, before reaffirming freedom’s priority over idleness and servitude.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains several ambiguous pronominal references (e.g., ܗܿܝ, ܗܿܠܝܢ) that make it unclear whether certain clauses refer to freedom, idleness, or servitude. The English draft resolves some but not all of these.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'the former' (ܗܼܝ ܩܕܡ݀ܝܬܐ) in the clause 'that is the former' is ambiguous: it could be freedom, idleness, or the state of being foreknown.","The phrase 'as that of Hezekiah the king' is elliptical; the exact parallel intended (freedom ceasing to servitude) is not fully explicated in the Syriac."],"confidence":"medium","notes":[]},{"i":35,"ref":"p35","source":"ܘܒܙܒܢ ܒܛܝܼܠܘܼܬ ܒܛܠܬ݀ ܠܚܐܪܘܼܬܐ ܘܠܢܒܝܘܼܬܐ. ܐܝܟ ܗܿܝ ܕܝܘܢܢ ܘܢܝܢܘܐ. ܘܠܟܠܿܠܗܝܢ ܗܿܠܝܢ ܩܕܡ ܝܼܕܥ ܐܠܗܐ. ܕܗܟܢܐ ܥܬܝܕ̈ܢ [ܗܘ̈ܝ] ܠܡܗܼܘܐ. ܘܝܼܕܥܬܐ ܕܣܡ ܒܟܝܿܢܐ ܕܟܘܟ̈ܒܐ. ܕܩܕܡܐ ܡܫܘܕܥܐ ܥܬܝܼܕ̈ܬܐ. ܐܚܿܕܐ ܠܗܿܠܝܢ ܟܿܠܗܝܢ ܘܠܐ ܣܟ ܒܛܠܐ ܐܘ ܡܬܼܥܨܝܐ. ܐܘܿ ܢ݀ܦܠܐ. ܡܛ݀ܠ ܕܟܝܿܢ݀ܝܬܐ ܗܿܝ ܕܡܼܢ ܟܿܠ ܦܪܘܿܣ ܗܿܘܝܐ ܘܡܫܼܬܿܡܠܝܐ. ܐܝܟ ܣܬܘܐ ܕܡܢܟܿܠܦܪܘܿܣ ܥܬܝܼܕ ܢܗܼܘܐ. ܘܐܦ ܩܝܛܐ. ܘܐܝܠ̈ܢܐ ܕܢܥܒܼܕܘܢ ܓܢܼ̈ܣܐ ܘܐܕ̈ܫܐ ܕܦܐܪ̈ܐ ܦܠܢ ܡܢܟܿܠܦܪܘܿܣ. ܘܕܐܝܟ ܗܿܠܝܢ. ܘܠܘ ܨܒܝܢ̈ܝܬܐ ܗܿܝ ܐܝܟ ܚܐܪܘܼܬܐ ܘܒܛܝܼܠܘܼܬܐ. ܡܛ݀ ܕܐܝܠܝܢ ܕܥܬܝܼܕ̈ܢ ܡܼܢ ܟܿܠܦܪܘܿܣ ܕܢܗܘ̈ܝܢ ܡܚܘܝܐ. ܘܠܘ ܐܝܠܝܢ ܕܡܬܼܒܛ̈ܠܢ ܡܼܢ ܚܐܪܘܼܬܐ ܐܘܿ ܡܼܢ ܒܛܝܼܠܘܼܬܐ ܗܿܠܝܢ ܕܡܬܼܒܛ̈ܠܢ ܘܠܐ ܣܟ ܡܣܼܬܿܥܪ̈ܢ܆ ܠܘ ܡܕܡ ܡܬܼܚܫܒ̈ܢ. ܐܠܐ ܘܠܐ ܡܕܡ. ܡܛܠܕܠܐ ܗܘܼ̈ܝ. ܘܠܐ ܐܣܬܼܥܪ̈ܝ ܘܠܝܬ ܐܢܝܢ.. ܢܝܼܫܐ ܕܝܢ ܕܨܠܘܿܬܐ ܕܫܪܝܼܪܐܝܬ ܐܝܼܬܝܗܿ ܨܠܘܿܬܐ ܘܫܪܝܼܪ ܠܗܿ ܟܘܼܢܝܐ܆ ܐܠܗܐ ܗܿܝ ܕܬܪܝܢ. ܘܦܿܩܕܐ ܡܠܟܐܝܼܬ ܘܣܿܥܪܐ ܡܫܠܛܐܝܼܬ. ܪܒ ܗܼܘ ܚܝܠܗܿ ܕܨܠܘܬܐ ܘܠܐ ܡܼܬܡܠܠ. ܥ݀ܨܝܐ ܨܒܝܿܢܐ. ܘܡܒܛܠܐ ܚܐܪܘܼـܐ. ܡܫܚܠܦܐ ܟܝ̈ܢܐ. ܘܒܿܪܝܐ ܚܕ̈ܬܬܐ. ܘܐܟܚܕܐ ܠܡܐܡܪ ܥܠ ܟܿܠ ܫܠܝܼܛ ܠܗܿ ܐܝܟ ܐܠܗܐ ܠܡܐܡܪ ܘܠܡܗܼܘܐ. ܘܐܦ ܥܠ ܚܝܠܘ̈ܬܐ ܫܡܝ̈ܢܐ ܦܿܩܕܐ [ܨܠܘܬܐ] ܡܪܐܢܐܝܬ. ܐܝܿܕܐ ܕܫܪܝܪܐܝܼܬ ܨܠܘܿܬܐ ܒܙܕ̈ܩܝܗܿ ܐܝܼܬܝܗܿ. ܘܣܿܗܕܐ ܠܗܿ ܬܐܪܬܗ ܕܡܨܠܝܢܗܿ. ܡܼܢ ܦܪܗܣܝܐ ܠܒܝܼܒܬܐ ܘܠܐ ܣܟ ܦܠܝܓܘܬ ܬܪܥܝܼܬܐ. ܗܕܐ ܠܡܘܙܠܬܐ ܦ݀ܩܕܐ ܘܡܬܒܓܪܐ ܘܠܢܗܝܼܪ̈ܐ ܡܼܬܟܠܝܐ ܪܗܝܼܒܘܼܬ ܡܪܕܝܼܬܗܘܢ. ܫܪܝܪܐܝܼܬ ܠܡ ܫܡܼܫܐ ܒܓܒܥܘܢ ܟܬܪ. ܘܣܗܪܐ ܒܦܩܥܬܐ ܕܐܝܠܘܢ ܘܕܫܪܟܐ. ܘܚܝ ܗܼ، ܡܪܝܐ ܕܩ݀ܡܬ ܩܕܡܘܗܝ.","english":"and at a time it is hindered, it is not freedom but compulsion. As that which is known and foreknown. And all these are known beforehand by God, that they are destined to be thus. And the knowledge that is placed in the nature of the stars, which first makes known the future, holds all these and does not err in cancellation or hindrance, or in anything else. For it is natural that every season occurs and is completed, as winter is destined from every season, and also summer. And the trees that produce fruits and the branches of fruits come forth from every season. And like these. And not the voluntary things, such as freedom and hindrance. For those that are destined from every season are shown, and not those that are hindered by freedom or by hindrance, those that are hindered and are not at all actualized, are considered nothing, but rather nothing. For they do not exist, and they are not actualized, and they have no existence. But the power of prayer, which truly is prayer and truly has efficacy, is God who moves it, and commands it royally and acts authoritatively. Great is the power of prayer and ineffable. It compels the will and cancels freedom. It changes natures and creates new ones. And to say that it has authority over everything like God, to speak and to bring into being. And even over the heavenly powers, prayer commands masterfully. That which is truly prayer in its rights is it. And its witness is the experience of those who pray, with boldness of heart and without division of thought. This commands the course and is exercised, and for the vigilant it restrains the boldness of their discipline. Truly, the sun does not exceed its circuit, nor the moon in the eclipse of Elul and the rest. And behold, the Lord before whom you have risen.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܨܠܘܿܬܐ","severity":"info","text":"The Syriac term ṣlōtā (prayer) is used here in a technical sense as a cosmic or divine force, distinct from ordinary petitionary prayer.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The reference to the moon's eclipse in Elul (the sixth month of the Syriac calendar) reflects a specific astronomical observation tied to the liturgical year.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a deterministic cosmic order (stars, seasons) to the exceptional power of prayer, which overrides freedom and compulsion alike.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܚܐܪܘܼܬܐ","severity":"info","text":"The Syriac ḥērūtā (freedom) is contrasted with ܒܛܝܼܠܘܼܬܐ (hindrance/compulsion), forming a key binary in the author's argument about divine foreknowledge.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The phrase 'the Lord before whom you have risen' is ambiguous: it may refer to a liturgical context or to a divine addressee in the author's argument.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the Lord before whom you have risen' is unclear; it may be a liturgical or rhetorical address.","The phrase 'the eclipse of Elul and the rest' could refer to a specific astronomical event or a general pattern."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":36,"ref":"p36","source":"ܐܢ ܢܗܼܘܐ ܡܼܛܪܐ ܐܘܿ ܛܐܠܐ ܥܠ ܐܪܥܐ ܥܕܡܐ ܕܐܡܿܪ. ܕܐܝܟ ܗܕܐ ܦܪܗ̱ܣܝܐ ܘܠܒܝܼܒܘܼܬܐ ܡܫܟܢܐ ܠܠܒܐ܆ ܨܠܘܿܬܐ ܕܟܝܼܬܐ ܘܫܪܝܼܪܬܐ. ܬܘܼܒ ܐܡܿܪܝܢܢ ܕܐܪܐ ܟܝ. ܩܕܡ ܐܠܗܐ ܠܗܿܠܝܢ ܕܥܬܝܼܕ ܗܼܘܐ ܠܡܼܣܥܪ ܒܐܝܼܕ̈ܝ ܡܘܿܫܐ ܪܒܐ ܘܝܫܘܿܥ ܒܪܢܘܿܢ ܘܐܠܝܐ ܛܢܢܐ. ܘܠܘܬ݀ ܚܙܩܝܐ ܡܠܟܐ܆ ܘܠܢܝܼܢܘ̈ܝ. ܘܕܐܝܟ ܗܿܠܝܢ ܐܘܿ ܠܐ. ܫܪܝܼܪܐܝܼܬ ܕܒܝܼܕܥܬܗ ܗܘܼ̈ܝ ܡܼܢ ܩܕܡ ܕܢܗܘܐ ܥܿܠܡܐ. ܐܝܟ ܕܗܘܼ̈ܝ ܚܬܝܼܬܐܝܬ. ܒܪܡ ܠܘ ܡܛ݀ܠ ܕܩܕܡ ܝܼܕܥ ܐܢܝܢ ܐܠܗܐ ܕܥܬܝܕ̈ܢ ܕܢܗܼܘ̈ܝܢ ܡܢܟܿܠܦܪܘܿܣ ܗܘܼ̈ܝ ܩܛܝܼܪܐܝܼܬ. ܐܠܐ ܡܛ݀ܠ ܕܥܬܝܕ̈ܢ ܗܘܼ̈ܝ ܕܢܗܘ̈ܝܢ ܡܼܢ ܟܿܠ ܦܪܘܿܣ. ܐܘܿ ܡܼܢ ܚܐܪܘܼܬܐ. ܐܘܿ ܡܼܢ ܒܛܝܼܠܘܼܬܐ. ܥܼܨܝܢܐܝܼܬ ܐܘܿ ܨܒܝܿܢܐܝܬ. ܐܘܿ ܓܕܫܢܐܝܼܬ. ܐܘܿ ܟܝܿܢܐܝܬ. ܩܕܡ ܝܼܕܥ ܐܢܝܢ ܗܿܘ ܝ݀ܕܥ ܟܿܠ. ܐܝܟ ܗܿܘ ܕܡܼܢ ܟܕܘ ܗܘܼ̈ܝ ܘܥܒܼܪ̈ܝ.. ܗܿܫܐ ܗܿܟܢܐ ܐܣܼܒܪ. ܕܗܼܢܝܢ\nܗܿܠܝܢ ܕܗܘܼ̈ܝ ܕܩܕܝܼܡ̈ܢ ܡܬܼܐܡܪ̈ܢ ܡܼܢ ܝܼܕܥܬܗ ܕܐܠܗܐ. ܐܦܢ ܩܕܡܬ݀ ܝܼܕܥܬ݀ ܐܢܝܢ ܝܼܕܥܬܗ. ܐܠܐ ܕܥܬܝܕ̈ܢ ܕܢܗܼ̈ܘܝܢ ܩܕܡܬ݀ ܝܕܥܬ݀ ܐܢܝܢ. ܕܠܐ ܢܬܼܚܝܠܘܢ ܗܕ̈ܝܘܼܛܐ ܡܒܛ̈ܠܝ ܚܐܪܘܼܬܐ. [ܘܡܟܝܠ] ܕܟ݀ܠܗܝܢ ܕܥܬܝܕ̈ܢ ܕܢܗܼ̈ܘܝܢ. ܘܐܢ ܡܼܢ ܚܐܪܘܼܬܐ ܐܡܢܫܝܬܐ. ܘܐܢ ܡܼܢ ܒܛܝܼܠܘܼܬܐ ܐܠܗܿܝܬܐ. ܘܐܢ ܡܼܢ ܟܝܿܢܐ. ܘܐܢ ܡܼܢ ܗܿܘ ܕܡܣܼܬܒܪ ܓܼܕܫܐ. ܘܐܢ ܒܢܝܼܫܐ ܕܨܠܘܿܬܐ. ܫܪܝܪܐܝܼܬ ܩܕܡ ܝܼܕܥ ܐܢܝܢ ܐܠܗܐ. ܘܐܢ ܐܦ ܠܗܝܢ ܠܗܿܠܝܢ ܣܼܡ ܫܘܼܘܕ̈ܥܐ ܕܟܿܠܗܝܢ ܒܟܝܿܢܐ ܕܟܘܟ̈ܒܐ ܐܝܿܟܢ ܕܡܢܼܗܘܢ ܢܫܼܬܘܕܥܘܢ ܚܬܝܼܬܘܼܬܐ ܕܟܿܠܗܝܢ ܒܢܝ̈ܢܫܐ ܦܪ̈ܘܼܫܐ܆ ܪܒܐ ܨܒܘܼܬܐ ܐܘܿ ܫܟܝܼܪܐ. ܐܘܿ ܢܿܨܝܐ ܣܟ ܥܡ ܝܕܥܬܐ ܕܫܪܪܐ܆ ܠܐ ܣܿܒܪ ܐܢܼܐ܀ ܘܐܢ ܬܐܡܪ ܕܡܿܨܐܼ ܡܪܝܐ ܡܫܚܠܦ ܟܝ̈ܢܐ ܘܙܒ̈ܢܐ ܕܩܝܛܐ ܘܣܬܘܐ.","english":"if it were to rain or snow upon the earth until it said, \"Thus openly and heartily the pure and true prayer is found.\" Again they say that God knew beforehand those things that were destined to be done by the hands of the great Moses and Joshua son of Nun and Elijah the prophet, and with Hezekiah the king and his associates, and whether such things or not. Truly, in his knowledge they are before the world existed, as they are certainly. However, not because God foreknows that they are destined to be with compulsion, but because they are destined to be with freedom, or with idleness, forcibly or willingly, or by chance, or by nature. The one who knows all foreknows them as they are with their conditions and circumstances. Now I shall explain thus: that these things that are, which are ancient, are spoken of with the knowledge of God. Even before his knowledge, his knowledge knows them, but that they are destined to be before his knowledge knows them, so that the simple ones who deny freedom are not confounded. [And therefore] all things that are destined to be, whether with human freedom or with divine idleness, or with nature, or with what is understood as chance, or with the evil of prayer, truly God foreknows them. And if he also placed signs for all these things in the nature of the stars, as they are known with certainty for all particular evils, whether great or small, or hidden, along with the knowledge of truth, he does not think so. And if you say that the Lord can change natures and the times of summer and winter.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܚܐܪܘܼܬܐ","severity":"info","text":"The Syriac term ḥērūṯā (freedom) is a key concept in this passage, contrasted with compulsion (ܩܛܝܼܪܐܝܼܬ). The author argues that divine foreknowledge does not entail determinism, preserving human free will.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܘܿܫܐ ܪܒܐ ܘܝܫܘܿܥ ܒܪܢܘܿܢ ܘܐܠܝܐ ܛܢܢܐ","severity":"info","text":"The list of biblical figures—Moses, Joshua son of Nun, Elijah, and Hezekiah—serves as examples of divinely foreknown agents whose actions were free. This echoes the Syriac exegetical tradition of citing salvation-historical figures to illustrate theological points.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ܟܘܟ̈ܒܐ","severity":"info","text":"The reference to signs placed in the nature of the stars reflects a late antique Syriac discourse on astrology and divine providence. The author rejects astral determinism, insisting that foreknowledge does not compel events, a stance common in Syriac anti-astrological polemics.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܗܿܫܐ ܗܿܟܢܐ ܐܣܼܒܪ","severity":"info","text":"The phrase 'Now I shall explain thus' marks a structural transition from a series of conditional statements to a direct theological exposition. It signals the author's intent to clarify the relationship between divine foreknowledge and human freedom.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܨܠܘܿܬܐ ܕܟܝܼܬܐ ܘܫܪܝܼܪܬܐ","severity":"caution","text":"The phrase 'pure and true prayer' appears abruptly in a context discussing rain and snow. The Syriac may be corrupt or elliptical; the connection to the preceding argument about freedom and compulsion is unclear. The English draft's rendering 'Thus openly and heartily' is interpretive.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'pure and true prayer' (ܨܠܘܿܬܐ ܕܟܝܼܬܐ ܘܫܪܝܼܪܬܐ) is syntactically isolated; its relation to the weather imagery and the broader argument is uncertain.","The clause 'if it were to rain or snow upon the earth until it said' may be a fragment or a rhetorical device whose full sense is lost.","The term 'evil of prayer' (ܒܢܝܼܫܐ ܕܨܠܘܿܬܐ) is unusual; it may refer to a specific category of human action or a textual corruption."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":37,"ref":"p37","source":"ܘܠܡܼܣܥܪ ܟܿܠ ܕܨ݀ܒܐ܆ ܡܗܝܡܢ ܐܢܼܐ ܘܕܪܘܪ̈ܒܢ ܘܣܿܓܝ̈ܐܢ ܡܼܢ ܗܿܠܝܢ. ܐܠܐ ܠܟܿܠܗܝܢ ܩܕܡ ܗܘܿܝܗܝܢ ܩܕܡ ܝܼܕܥ ܕܥܬܝܼܕ ܕܢܫܚܠܦ ܘܢܣܼܥܘܼܪ ܙܦܠܢ ܘܙܦܠܢ ܘܠܘ ܚܼܕܬܐܝܼܬ ܐܬܼܚܫܒ ܠܡܼܣܥܪ ܐܢܝܢ ܐܝܟ ܚܣܝܼܪ ܗܘܼܐ ܡܼܢ ܝܼܕܥܬܗܝܢ. ܟܿܠܗܝܢ ܓܡܝܼܪ̈ܢ ܘܡܫܡ̈ܠܝܢ ܒܝܼܕܥܬܗ ܕܐܠܗܐ. ܘܠܐ ܣܟ ܨ݀ܒܐ ܡܕܡ ܚܼܕܬܐܝܼܬ ܕܠܐ ܝ݀ܕܥ ܗܘܼܐ ܠܗ ܐܝܼܬܝܐܝܬ. ܗܿܘ ܕܩܪܐ ܠܗܿܠܝܢ ܢܣܼܬܿܟܠ. ܘܠܐ ܢܼܬܚܫܒ ܒܨܝܼܪܘܼܬܐ ܐܘܿ ܚܣܝܼܪܘܼܬܐ. ܐܘܿ ܡܚܝܼܠܘܼܬܐ. ܐܘܿ ܠܐ ܡܬܼܡܨܝܢܘܼـܐ ܥܠ ܗܿܘ ܟܝܿܢܐ ܛܘܼܒܢܐ ܘܓܡܝܼܪܐ ܘܡܫܡܠܝܐ ܕܐܝܼܬܘܼܬܐ ܡܬܘܼܡܝܬܐ ܘܡܪܐܢܝܬܐ. ܘܐܢ ܠܐ ܡܿܨܐܼ ܡܣܼܬܿܟܠ ܢܗܝܼܪܐܝܼܬ ܠܗܕܐ ܥܡܝܼܩܘܼܬ ܣܘܼܟ̈ܠܐ ܘܩܛܝܼܢܘܼܬ ܪ̈ܥܝܢܐ܆ ܢ݀ܘܕܐ ܒܗܕܝܘܼܛܘܼܬܗ ܘܠܐ ܢܓܕܦ ܥܠ ܪܒܘܼܬܐ ܠܐ ܡܼܬܕܪܟܢܝܼܬܐ. ܟܕ ܣܿܒܪ ܕܐܝܟ ܡܗܝܡܢܐ ܗܐ ܡܘܪܒ ܠܐܠܗܐ ܘܐܡܿܪ [ܕܠܝܬ] ܥܬܝܼܕܘܼܬܐ. ܐܠܐ ܟܿܠ ܕܨ݀ܒܐ ܡܪܝܐ ܥ݀ܒܕ ܘܡܫܚܠܦ ܘܡܒܛܠ ܘܙܦܠܢ ܘܙܦܠܢ. ܐܘ̃ ܬܚܟܝܼܡ ܒܥܝ̈ܢܝ ܢܦܫܗ ܠܘ ܥܕܟܝܠ ܨ݀ܒܐ ܒܡܼܕܡ ܕܠܐ ܩܕܡ ܝܕܥܗ ܘܨܒܼܐ ܒܗ ܡܼܢ ܥܿܠܡ. ܐܠܐ ܨܒܼܐ ܟܿܠ ܡܕܡ ܕܥܬܝܕ ܕܢܼܨܒܐ. ܘܡܚܬܡ ܟܿܠܡܕܡ ܘܓܡܝܪ ܘܡܫܡܠܝ ܒܝܼܕܥܬܗ. ܘܠܘ ܩܕܡ ܗܘܼܐ ܨܒܝܿܢܗ ܕܐܠܗܐ ܕܢܗܼܘܐ ܙܦܠܢ ܩܛܝܼܪܐܝܼܬ ܘܡܼܢ ܟܿܠܦܪܘܿܣ ܕܣܿܒܪܝܢܢ [ܥܠܝܗ] ܥܬܝܼܕܘܼܬܐ ܕܡܒܛܠܐ ܠܚܐܪܘܼܬܐ ܐܠܐ ܡܛ݀ܠ ܕܥܬܝܼܕܐ ܕܬܗܘܼܐ ܐܝܿܕܐ ܕܗܼܝ. ܐܢ ܡܼܢ ܚܐܪܘܼܬܐ ܘܐܢ ܡܼܢ ܒܛܝܼܠܘܼܬܐ ܐܝܟ ܕܣܿܓܝܼ ܐܡܼܪܢܢ. ܩܕܡ ܝܼܕܥ ܐܢܝ̈ܢ ܗܿܘ ܝ݀ܕܥ ܟܿܠ. ܘܣܼܡ ܫܘܘܕܥܗܘܢ ܒܟܝܿܢܐ ܕܟܘܟ̈ܒܐ. ܘܫܟܢ ܝܼܕܥܬܗܝܢ ܫܪܝܼܪܬܐ ܠܚܟܝܼܡ̈ܐ ܘܣܟܘܼܠܬܢ̈ܐ. ܕܢܩܕܡܘܢ ܐܦ ܗܼܢܘܢ ܢܕܥܘܢ ܐܢ̈ܝܢ ܚܬܝܼܬܐܝܼܬ. ܘܢܫܘܕܥܘܢ ܐܦ ܠܐ̱ܚܪ̈ܢܐ.","english":"and to do whatever he wills, he is faithful and true and many with these. But all of them he foreknew beforehand that they were destined to change and to be done, this and that, and it was not considered newly to do these things as if he were deficient in his knowledge. All of them are perfect and complete in the knowledge of God. And no will ever newly arises that he did not know essentially. He who reads these will understand. And it is not considered a deficiency or lack or weakness or inability concerning that good and perfect and complete nature of the substantial and lordly essence. And if he cannot understand clearly this depth of meanings and precision of thoughts, let him confess his simplicity and not blaspheme against the greatness that cannot be grasped, while supposing that he is magnifying God as a believer and says [that there is] no futurity. But the Lord does whatever he wills and changes and abolishes, this and that. Or he will be wise in his own eyes, not yet willing anything that he did not previously know and will from eternity. But he wills everything that is destined to be willed. And he seals everything and perfects and completes in his knowledge. And it was not beforehand the will of God that this should happen in a fixed manner and with every face that those who think [about it] futurity abolishes freedom, but because it is destined that the hand of that one should be. Whether with freedom or with idleness, as many say. He foreknew which ones that one knows all. And he placed their knowledge in the nature of the stars. And their true knowledge is found for the wise and the rational, that they also beforehand knew these things certainly. And they also made known to others.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܗܝܡܢ","severity":"info","text":"The Syriac term ܡܗܝܡܢ (mhaymnā) means 'faithful' or 'trustworthy', here applied to the believer who accepts divine foreknowledge without deficiency.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܥܬܝܼܕܘܼܬܐ","severity":"info","text":"The term ܥܬܝܼܕܘܼܬܐ (ʿattīdūtā) denotes 'futurity' or 'future contingency', a key concept in the author's argument against those who deny divine foreknowledge.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"The passage engages a theological debate on divine foreknowledge and free will, common in Syriac Christian literature, possibly responding to deterministic or astrological views.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from affirming God's perfect foreknowledge to refuting objections that futurity abolishes freedom, then to the role of astral knowledge for the wise.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains a lacuna or unclear phrase at ܘܙܦܠܢ ܘܙܦܠܢ, likely a scribal repetition or corruption; the English renders it as 'this and that'.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"The reference to stars and their nature (ܟܝܿܢܐ ܕܟܘܟ̈ܒܐ) reflects engagement with astrological determinism, a topic addressed by Syriac authors like Bardaisan and later Ephrem.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The repeated phrase ܘܙܦܠܢ ܘܙܦܠܢ is ambiguous; it may be a scribal error or an idiomatic expression for 'various things'.","The referent of 'that one' (ܗܿܘ) in the discussion of futurity and freedom is unclear; it may refer to a human agent or to God."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":38,"ref":"p38","source":"ܘܢܗܼܘܘܢ ܟܿܠܗܘܿܢ ܣܿܗܕ̈ܐ ܠܡܩܕܡܘܼܬܝܼܕܥܬܗ ܕܐܠܗܐ. ܘܕ݀ܡܝܐ ܗܿܕܐ ܝܼܕܥܬܐ ܠܢܒܝܘܼܬܐ. ܐܝܟ ܕܡܼܢ ܠܥܼܠ ܐܡܼܪܢܢ. ܘܢܒܝܘܼܬܐ ܡܛܠ ܕܩܿܕܡܐ ܡܬܼܢܒܝܐ ܘܡܫܘܕܥܐ ܥܬܝܼܕ̈ܬܐ. ܗܿܐ ܡܒܛܠܐ ܠܚܐܪܘܼܬܐ. ܘܡܫܿܪܝܐ ܠܥܬܝܼܕܘܼܬܐ܆ ܚܣ. ܐܠܐ ܡܛܠ ܕܥܬܝܕ̈ܢ ܕܢܗ̈ܘܝܢ ܐܢ ܡܼܢ ܚܐܪܘܼܬܐ ܘܐܢ ܡܼܢ ܒܛܝܼܠܘܼܬܐ. ܩܕܡܐ ܝ݀ܕܥܐ ܠܗܝܢ ܐܠܗܐܝܼܬ ܘܡܬܼܢܒܝܐ. ܘܚܐܪܘܼܬܐ ܡܫܪܪܐ ܠܒܛܝܼܠܘܼܬܐ. ܘܒܛܝܼܠܘܼܬܐ ܡܫܪܪܐ ܠܚܐܪܘܼܬܐ. ܘܝܼܕܥܬܐ ܫܪܝܼܪܬܐ ܕܟܘܟ̈ܒܐ ܡܫܪܪܐ ܠܡܩܕܡܘܼܬ ܝܕܥܬܗ ܕܐܠܗܐ. ܘܡܩܕܡܘܼܬ\nܝܕܥܬܗ ܕܐܠܗܐ. ܠܟܿܠܗܝܢ ܡܫܪܪܐ ܘܠܚܕܐ ܡܢܗܝܢ ܠܐ ܡܒܛܠ܀ ܡܢܗ ܕܩܦܠܐܘܢ ܕܫܬܐ. ܥܠܗܿܝ ܕܡܛ݀ܠ ܡܢܐ ܡܼܬܩܪܢ ܟܘܟ̈ܒܐ ܡܼܢܗܘܢ ܛܒ̈ܐ ܘܡܼܢܗܘܢ ܒܝܼܫ̈ܐ. ܟܕ ܚܐܪܘܬܐ ܠܝܬ ܠܗܘܢ. ܡܛ݀ܠܡܢܐ ܡܬܼܩܪܝܢ ܛܥ̈ܝܐ. ܘܡܛ݀ܠܡܢܐ ܙܗܪܘ ܘܟܠܘ ܡܼܢ ܝܘܼܠܦܢܗܘܢ ܟܿܠܗܝܢ ܬܘܕܝ̈ܬܐ. ܘܗܿܝ ܡܿܢ ܕܡܬܼܩܪܝܢ ܡܢܼܗܘܢ ܛܒ̈ܐ ܘܡܼܢܗܘܢ ܒܝܼܫ̈ܐ. ܗܕܐ ܗܿܝ ܥܠܼܬܐ. ܘܩܕܡܐܝܼܬ ܡܿܢ ܐܡܿܪܝܢܢ ܕܠܘ ܚܐܪܘܼܬܐ ܐܝܼܬ ܠܗܘܢ ܕܒܨܒܝܿܢܗܘܢ ܢܐܛܒܘܢ ܐܘ ܢܐܒܫܘܢ. ܐܠܐ ܒܟܝܿܢܗܘܿܢ ܐܝܼـܝܗܿ ܗܕܐ ܕܐܫܼܬܿܡܗܘ ܛܒ̈ܐ ܘܒܝ̈ܫܐ. ܕܐܝܟܢ ܕܝܢ ܫܡܼܥ. ܘܣܝܼܡ ܒܠܐ ܘܐܣܬܟ̱ܠ.. ܟܿܠ ܡܕܡ ܕܡܢܛܪ ܩܘܼܝܡܗ ܕܗܿܢ ܥ݀ܠܡܐ. ܕܐܝܟ ܚܝ̈ܐ ܘܚܘܼܠܡܢܐ ܘܫܦܝܼܪܘܼܬ ܡܡܙܓܘܼܬܐ ܕܐܐܪ̈ܣ ܘܫܦܝܼܥܘܼܬܐ ܕܥܠ̈ܠܬܐ ܘܫܘܪ̈ܬܚܐ ܕܦܐܪ̈ܐ. ܡܼܬܩܪܐ ܘܐܝܼܬܘ̄ ܫܪܝܼܪܐܝܼܬ ܛܒܿܬܗ. ܘܟܿܠܡܕܡ ܕܐܝܼܬܘ̄ ܡܚܒܠܢܐ ܘܡܘܒܕܢܐ. ܕܐܝܟ ܡܘܬܐ ܘܒܝܼܫܘܼܬ ܐܐܪ̈ܣ. ܘܚܘܼܒܠܐ ܕܦܐܪ̈ܐ ܘܐܒܕܢ ܕܥܠ̈ܠܬܐ ܘܕܐܝܟ ܗܿܠܝܢ. ܐܝܼܬܘܗܝ ܒܝܼܫܬܗ ܕܗܢ ܥ݀ܠܡܐ.","english":"and all of them are witnesses to the foreknowledge of God. And this knowledge is similar to providence, as was said above. And providence, because it foreknows and makes known future things, behold, it abolishes freedom and introduces necessity—no. But because future things are to happen either through freedom or through necessity, God foreknows them divinely and providentially. And freedom confirms necessity, and necessity confirms freedom. And the true knowledge of the stars confirms the foreknowledge of God. And the foreknowledge of God confirms all of them and does not abolish any one of them. From the chapter of the sixth treatise. Concerning why the stars are called some good and some evil, when they have no freedom. Why they are called wanderers. And why Zoroaster and all the doctrines of his disciples ceased. And that which is called some good and some evil, this is the cause. And first, it was said that they have no freedom to become good or evil by their own will, but by their nature, which is the reason they are named good and evil. As you have heard, consider and understand. Everything that preserves the existence of this world, such as life, health, and the good mixture of the elements, the abundance of causes, and the growth of fruits, is truly called and is its good. And everything that is destructive and ruinous, such as death, the evil of the elements, the corruption of fruits, and the destruction of causes and the like, is the evil of this world.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܚܐܪܘܼܬܐ","severity":"info","text":"The Syriac term ḥerūtā (freedom) is central to the argument: the author insists that divine foreknowledge does not abolish human freedom, a standard concern in Syriac theological anthropology.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܒܛܝܼܠܘܼܬܐ","severity":"info","text":"The term bṭīlūtā (necessity) is paired with ḥerūtā to frame a paradox: freedom and necessity mutually confirm each other under divine foreknowledge, a distinctive logical move.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܙܗܪܘ","severity":"info","text":"Zoroaster (Zahro) is invoked as a figure whose doctrines ceased; this reflects a Syriac Christian polemical tradition that associates astral determinism with Zoroastrian teaching, contrasting it with orthodox views on freedom.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܡܢܗ ܕܩܦܠܐܘܢ ܕܫܬܐ","severity":"info","text":"The phrase 'from the chapter of the sixth treatise' marks a structural division, indicating that the following discussion on stars and freedom is excerpted from an earlier part of the work.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܟܘܟ̈ܒܐ ܡܼܬܩܪܝܢ ܛܥ̈ܝܐ","severity":"info","text":"The term 'wanderers' (ṭāʿyē) for planets reflects the Greek loan concept of planētai, but here it is used to question why they are called good or evil if they lack freedom.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܣܝܼܡ ܒܠܐ ܘܐܣܬܟ̱ܠ","severity":"caution","text":"The phrase 'consider and understand' may be a scribal exhortation or a marker of a lacuna; the text shifts abruptly from astral naming to cosmic preservation, suggesting possible discontinuity.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text at the transition to the discussion of Zoroaster and the 'wanderers' is compressed; it is unclear whether the author is quoting a source or summarizing his own argument.","The phrase 'from the chapter of the sixth treatise' may indicate a later insertion or a cross-reference to an earlier part of the work that is not preserved in this passage."],"confidence":"high","notes":[]},{"i":39,"ref":"p39","source":"ܘܢܟܝ̈ܢ ܐ̱ܚܪ̈ܢܐ ܕܐܝܟ ܟܘܼܪ̈ܗܢܐ ܘܚܘܼܣܪ̈ܢܐ ܙܥܘܪ̈ܐ܆ ܡܼܬܩܪܝܢ ܣܘܓܦ̈ܢܘ̄ ܘܢܣܝܼܢܢ ܘܝܼܕܥܢܢ ܘܐܫܼܬܿܪܪܢܢ ܥܠ ܟܿܝܢܐ ܕܗܿܠܝܢ ܐܪܒܥܐ ܐܣܛܘܼܟ̈ܣܐ ܡܩܝܼܡ̈ܢܘܗܝ ܕܗܢ ܥ݀ܠܡܐ. ܕܟܿܠܡܕܡ ܡܼܢ ܟܿܠܗܘܢ ܟܝ̈ܢܐ ܕܐܝܼܬ ܒܥܿܠܡܐ. ܕܐܝܼܬܘ̄ ܦܓܪܐ ܘܕܟܿܠܒܣܪ ܕܚܝ̈ܘܢ. ܐܟܙܢ ܕܐܣܛܘܼܟܣܐ ܕܐܐܪ ܕܐܝܼܬܘܗܝ ܚܡܝܼܡܐ ܪܛܝܼܒܐ. ܗܼܘ ܐܝܼܬܘܗܝ ܣܘܩܐ ܘܢܫܡܬܐ ܕܚܝ̈ܐ. ܘܟܿܠ ܐܡܼܬܝ ܕܦܿܐܫ ܐܐܪ ܫܦܝܐ ܒܟܝܿܢܗ. ܕܐܝܼܬܘܗܝ ܚܡܝܼܡܐ ܪܛܝܼܒܐ. ܫܦܝܼܪܘܼܬ ܡܡܙܓܘܼܬܐ ܘܚܘܼܠܡܢܐ ܘܚܝ̈ܐ ܘܢܛܝܼܪܘܼܬ ܥܠ̈ܠܬܐ ܘܦܐܪ̈ܐ ܡܥܒܕ ܒܒܪܝܼܬܐ. ܐܡܼܬܝ ܕܝܢ ܕܡܼܬܚܠܛܝܼܢ ܥܡܗ ܠ̈ܗܓܐ ܡܕܡ ܕܣܿܠܩܝܢ ܡܼܢ ܐܪܥܐ. ܐܘܿ ܪܝܼܚܐ ܕܡܣܝܘܼܬܐ ܘܩܡܘܼܠܘܼܬܐ ܕܐܕ̈ܫܐ ܘܙܪ̈ܥܐ ܘܥܣܼ̈ܒܐ ܕܥܠ ܡܝ̈ܐ ܐܝܟ ܐܪܒܢܐ ܘܣܢܓܝܼܪ̈ܬܐ ܘܪܘܼܙܐ ܘܕܘܼܚܢܐ܆ ܒܗ݀ܝ ܕܐܡܝܼܢܝܼܢ ܡܝ̈ܐ ܥܠܝܗܘܢ. ܥܿܒܕܝܢ ܬܡܣܘܼܬܐ ܘܩܡܘܼܠܘܼܬܐ ܘܡܼܬܚܠܛ ܪܝܚܗܘܢ ܥܠ ܐܐܪ܆ ܡܚܒܠ ܠܗ ܠܟܝܿܢܗ ܘܡܥܒܕ ܟܘܼܪ̈ܗܢܐ ܘܫܘܒ̈ܢܐ ܘܝܪ̈ܩܢܐ ܘܘܚܘܼ̈ܒܠܐ ܣܿܓܝ̈ܐܐ. ܘܐܣܛܘܼܟܣܐ ܬܘܼܒ ܗ̄ ܟܝܿܢܗܿ ܕܐܪܥܐ ܐܝܼܬܘܗܝ ܩܪܝܼܪܐ ܝܒܝܼܫܐ. ܐܡܼܬܝ [ܕ]ܢܦܘܼܫ ܒܠܚܘܼܕܘܗܝ ܕܠܐ ܡܬܼܚܠܛ ܥܡܗ ܡܼܢ ܐܣܛܘܼܟ̈ܣܐ ܕܡܝ̈ܐ ܐܘܿ ܕܐܐܪ܆ ܕܐܝܼܬܘܗܝ ܡܛܠܩܢܐ ܕܚܝ̈ܐ ܕܟܿܠ ܦܓܪܐ ܕܡܬܛܡܪ ܒܗ. ܘܗܟܘܬ ܟܿܠ ܡܕܡ ܕܐܝܼܬܘ̄ ܩܪܝܼܪܐ ܝܒܝܼܫܐ ܡܘܬܐ ܡܥܒܕ. ܘܟܝܿܢܗ ܕܡܘܬܐ ܩܪܝܼܪܐ ܝܒܝܪܫܐ ܐܝܼܬܘܗܝ. ܒܗܿܝ ܕܐܝܼܬܘ̄ ܣܩܘܼܒܠܐ ܕܚܡܝܼܡܐ ܪܛܝܼܒܐ. ܕܐܝܼܬܘ̄ ܟܝܿܢ ܕܚܝ̈ܐ. ܐܫܼܬܿܪܪܢܢ ܗܿܟܝܠ ܕܚܡܝܼܡܐ ܪܛܝܼܒܐ ܕܡܥܒܕ ܚܝ̈ܐ ܛܒܿܬܐ ܐܝܼܬܘܗܝ ܘܛܒܿܐ ܡܼܬܩܪܐ܀ ܘܐܦ ܩܪܝܼܪܐ ܝܒܝܼܫܐ ܕܡܥܒܕ ܡܘܬܐ ܒܝܼܫܬܐ ܐܝܼܬܘ̄ ܘܒܝܼܫܬܐ ܡܼܬܩܪܐ܀","english":"and other kinds of small diseases and defects are called their afflictions and sufferings and passions and disturbances over the nature of these four elements that constitute this world. For everything from all the natures that exist in the world, which are body and flesh of animals, likewise the element of air, which is hot and moist, it is the increase and the cause of life. And whenever air remains pure in its nature, which is hot and moist, the goodness of mixture and health and life and the preservation of causes and fruits produce in creation. But when it is mixed with something that rises from the earth, or with the odor of decay and mold of trees and seeds and plants that are upon waters, such as reeds and rushes and roses and rues, by which waters are said to be upon them, they produce decay and mold, and their odor mixes with the air, it corrupts its nature and produces diseases and plagues and blights and many destructions. And again the element, the nature of earth, is cold and dry. When it remains alone without being mixed with the elements of water or air, which is the destroyer of life of every body that is buried in it. And thus everything that is cold and dry produces death. And the nature of death is cold and dry. For it is the opposite of hot and moist, which is the nature of life. It is established, therefore, that hot and moist, which produces good life, is good and is called good. And cold and dry, which produces evil death, is evil and is called evil.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܣܛܘܼܟ̈ܣܐ","severity":"info","text":"The Syriac ܐܣܛܘܼܟ̈ܣܐ (from Greek στοιχεῖα) denotes the four classical elements. The passage applies them to a physiological and moral scheme.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"hot and moist / cold and dry","severity":"info","text":"The pairing of hot-moist with life and cold-dry with death reflects ancient medical and philosophical theory, notably Galenic humoralism, adapted into Syriac cosmology.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a general claim about the four elements to a specific analysis of air and earth, then concludes with a moral binary: good (hot-moist) versus evil (cold-dry).","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The identification of the hot-moist element as good and the cold-dry as evil parallels earlier Syriac works such as the Book of Causes, where elemental qualities are linked to moral and providential order.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܐܫܼܬܿܪܪܢܢ","severity":"caution","text":"The Syriac verb ܐܫܼܬܿܪܪܢܢ (it is established) appears twice; the second occurrence may be a scribal repetition or a deliberate rhetorical emphasis. The sense is not in doubt.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܘܢܟܝ̈ܢ ܐ̱ܚܪ̈ܢܐ ܕܐܝܟ ܟܘܼܪ̈ܗܢܐ ܘܚܘܼܣܪ̈ܢܐ ܙܥܘܪ̈ܐ' could be read as 'other kinds of small diseases and defects' or 'other kinds like small diseases and defects'; the translation takes the former.","The list of plants (reeds, rushes, roses, rues) may be a traditional catalogue; the exact species are not certain."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":40,"ref":"p40","source":"ܐܝܠܝܢ ܕܝܢ ܕܐܝܼܬܝܗܘܢ ܡܡܙ̈ܓܐ ܡܼܢ ܟܝ̈ܢܐ ܗܿܠܝܢ܆ ܕܐܝܟ ܚܡܝܼܡܐ ܝܒܝܼܫܐ. ܐܘܿ ܪܛܝܼܒܐ ܩܪܝܼܪܐ. ܗܿܠܝܢ ܠܐ ܡܘܬܐ ܡܿܢ ܥ݀ܒܕܝܢ ܘܠܐ ܚܝ̈ܐ. ܒܪܡ ܡܥܒܕܝܢ ܟܘܼܪ̈ܗܢܐ. ܒܕܓܘܢ ܐܫܼܬܿܡܗܘ\nܟܝ̈ܢܐ ܗܿܠܝܢ ܡܣܓܦ̈ܢܐ. ܘܗܠܝܢ ܟܘܟ̈ܒܐ ܢܣܝܼܢܢ ܚܢܢ ܒܢܝ̈ܢܫܐ ܒܐܪܝܼܟܘܼܬ ܙܒܢܐ ܣܿܓܝܼܐܐ܆ ܕܐܝܼܬ ܡܢܼܗܘܢ ܕܐܝܼܬܝܗܘܢ ܒܟܝܿܢܗܘܢ ܚܡܝܼܡ̈ܐ ܪ̈ܛܝܼܒܐ. ܕܐܝܟ ܙܘܣ ܘܐܦܪܘܕܝܛܝ. ܩܪܼܘ ܐܢܘܢ ܛܒ̈ܐ ܒܟܝܿܢܗܘܢ ܘܠܘ ܒܨܒܝܿܢܗܘܢ. ܘܩܪܘܢܘܣ ܐܝܼܬܘܗܝ ܩܪܝܼܪܐ ܝܒܝܼܫܐ ܩܪܐܘܼܗܝ ܒܝܼܫܐ. ܐܪܝܼܣ ܕܝܢ ܐܝܼܬܘܗܝ ܚܡܝܼܡܐ ܝܒܝܼܫܐ ܩܪܼܐܘ̄ ܣܘܓܦܢܐ ܐܘܟܝܼܬ ܡܣܓܦܢܐ. ܫܡܼܫܐ ܕܝܢ ܘܣܗܪܐ. ܡܛ݀ܠ ܕܗܼܢܘܢ ܗܿܐ ܡܩܝܼܡܝܼܢ ܠܟܿܠܗܘܿܢ ܓܢܼ̈ܣܐ ܘܐܕܫ̈ܐ ܕܟܝ̈ܢܐ ܕܒܪܝܼܬܐ. ܩܪܼܘ ܐܢܘܢ ܫܠ̈ܝܼܛܐ ܘܡܕܒܪ̈ܢܐ. ܒܗܿܝ ܕܫܡܼܫܐ ܡܚܡ ܘܡܒܫܠ ܘܡܝܒܫ ܠܬܡܣܘܼܬܐ ܘܣܪܝܘܼܬܐ ܕܪܛܝܼܒܘܼܬܐ ܝܬܝܼܪܬܐ ܘܩܡܘܼܠܘܼܬܐ. ܘܣܗܪܐ ܬܘܼܒ ܡܪܛܒܐ ܘܡܪܓܝܐ ܘܡܪܒܝܐ ܠܟܝ̈ܢܐ. ܘܐܝܟ ܡܫܩܝܐ ܘܡܦܝܓܐ ܠܗܘܿܢ ܡܼܢ ܚܡܝܼܡܘܼܬܐ ܝܬܝܼܪܬܐ ܕܩܢܼܘ ܡܼܢ ܥܘܼܙܐ ܕܙܠ̈ܝܼܩܘܗܝ ܕܫܡܼܫܐ. ܘܬܘܼܒ ܠܐܝܠܝܢ ܕܣܿܓܝܼ ܡܬܼܪܛܒܝܼܢ ܡܼܢ ܙܠ̈ܝܼܩܝܗܿ ܕܣܗܪܐ. ܗܿܦܟ ܫܡܼܫܐ ܡܕܟܐ ܘܡܝܒܫ ܘܡܚܡ. ܘܒܝܕ ܗܿܠܝܢ ܡܥܒܕܢ̈ܘܬܐ ܕܗܿܠܝܢ ܬܪܝܢ ܢܗܝܼܪ̈ܐ ܪܘܪ̈ܒܐ. ܗܿܐ ܡܬܼܪܒܝܢ ܘܡܼܬܩܝܡܝܼܢ ܘܡܬܼܢܛܪܝܢ ܟܿܠܗܘܿܢ ܟܝ̈ܢܐ ܕܒܪܝܼܬܐ. ܥܠܗܿܝ ܩܪܼܘ ܐܢܘܢ ܫ̈ܠܝܼܛܐ ܘܡܪ̈ܝܐ. ܒܗܿܝ ܬܘܼܒ ܕܫܡܼܫܐ ܗܼܘ ܪܒ ܘܫܒܝܼܚ ܡܼܢ ܟܿܠܗܘܿܢ ܟܘܟ̈ܒܐ. ܘܣܗܪܐ ܒܗܿܝ ܕܐܝܼܬܝܗܿ ܬܚܬܝܬܐ ܕܟܿܠܗܘܿܢ ܢܗܝܼܪ̈ܐ. ܘܩܪܝܼܒܐ ܠܐܪܥܐ ܘܦܪܝܼܣܝܢ ܙܠ̈ܝܼܩܝܗܿ ܘܡܥܒܕܝܢ ܒܒܪܝܼܬܐ. ܘܟܝܿܢܗܿ ܡܿܢ ܐܝܼܬܘܗܝ ܩܪܝܼܪܐ ܪܛܝܼܒܐ.","english":"those that are mixtures of these four elements, such as hot-dry, or moist-cold. These do not produce death nor life, but they produce diseases. For these elements are called afflictions. And these stars, which move in the zodiac over a long period of time, some of them are in their nature hot-moist, such as Zeus and Aphrodite; they are called good in their nature and not in their will. And Kronos is cold-dry; they call him evil. Ares is hot-dry; they call him affliction or disturbance. As for the Sun and the Moon, because they are the ones that establish all the kinds and species of the elements of creation, they are called rulers and governors. For the Sun heats, cooks, and dries to the measure and limit of excessive moisture and coldness. And the Moon, again, moistens, softens, and nourishes the elements, and like a waterer and cooler, it tempers the excessive heat from the power of the Sun's rays. And again, for those that are greatly moistened by the Moon's rays, the Sun purifies, dries, and heats. And through these operations of these two great luminaries, all the elements of creation are nourished, established, and adorned. For this reason they are called rulers and lords. Also because the Sun is great and glorious among all the stars, and the Moon because it is the lowest of all the luminaries, and near to the earth, and its rays are spread out and act upon creation, and its nature is cold-moist.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܟܘܟ̈ܒܐ","severity":"info","text":"The Syriac term ܟܘܟ̈ܒܐ (kawkbē) here refers to the planets, not fixed stars, as the context of zodiacal motion and named planets (Zeus, Aphrodite, Kronos, Ares) makes clear.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Zeus and Aphrodite","severity":"info","text":"The identification of Zeus (Jupiter) and Aphrodite (Venus) as hot-moist and good by nature reflects late antique astrological theory, where planetary qualities were tied to elemental mixtures.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Kronos and Ares","severity":"info","text":"Kronos (Saturn) as cold-dry and evil, and Ares (Mars) as hot-dry and afflicting, are standard assignments in Hellenistic astrology, here adapted into a Syriac cosmological framework.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Sun and Moon as rulers","severity":"info","text":"The passage shifts from discussing planetary natures to a focused treatment of the Sun and Moon as the two great luminaries that govern creation, marking a structural pivot in the argument.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܫܠ̈ܝܼܛܐ ܘܡܕܒܪ̈ܢܐ","severity":"info","text":"The Syriac terms ܫܠ̈ܝܼܛܐ (šallīṭē, 'rulers') and ܡܕܒܪ̈ܢܐ (mdabbrānē, 'governors') are applied to the Sun and Moon, reflecting their perceived astrological and cosmological authority over the sublunary world.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܣܓܦ̈ܢܐ","severity":"caution","text":"The Syriac ܡܣܓܦ̈ܢܐ (msgappānē, 'afflictions') is used both for diseases caused by elemental mixtures and as a title for Ares; the translation 'affliction or disturbance' captures the dual sense but the term may also connote 'disturbers' or 'agitators' in an astrological context.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text does not specify whether the 'mixtures' (ܡܡܙ̈ܓܐ) refer to actual physical compounds or to astrological combinations; the reading taken treats them as elemental mixtures causing disease.","The phrase 'in their nature and not in their will' (ܒܟܝܿܢܗܘܢ ܘܠܘ ܒܨܒܝܿܢܗܘܢ) is ambiguous: it may mean the planets are good by their inherent nature but not by their deliberate choice, or that their goodness is natural rather than moral."],"confidence":"high","notes":[]},{"i":41,"ref":"p41","source":"ܐܠܐ ܕܠܝܬ ܠܗܿ ܢܘܼܗܪܐ ܘܙܠ̈ܝܼܩܐ ܒܟܝܿܢܗܿ ܐܠܐ ܡܼܢ ܫܡܼܫܐ ܐܝܼܬܘ̄ ܢܘܼܗܪܗܿ. ܡܬܼܚܠܛ ܟܝܿܢܗܿ ܥܡ ܟܝܿܢܐ ܕܫܡܼܫܐ. ܐܘܿ ܕܚܕ ܡܼܢ ܟܘܟ̈ܒܐ ܕܫܿܕܐ ܥܠܝܗܿ ܙܠ̈ܝܼܩܐ. ܗܟܘܬ ܡܥܒܕܝܢ ܙܠ̈ܝܩܝܗܿ ܡܡܙܓܐܝܼܬ. ܘܐܢ ܬܐܡܪ ܕܐܝܟܢ ܐܬܼܢܣܝܼ ܘܐܬܼܝܼܕܥ ܟܝܿܢܐ ܕܟܘܟ̈ܒܐ. ܘܐܡܿܪܝܢܢ ܕܡܼܢ ܙܠ̈ܝܩܝܗܘܢ. ܘܕܐܝܟܢ ܐܬܝܼܕܥ ܙܠ̈ܝܼܩܝܗܘܢ. ܫܡܼܥ. ܢܣܝܼܢܢ ܕܟܕ ܚܿܝܪܝܢ ܟܘܟ̈ܒܐ ܒܣܗܪܐ ܐܘܿ ܒܚܕ̈ܕܐ. ܡܼܢ ܣܘܢܢܕܘܿܣ ܐܘܟܝܼܬ ܢܩܝܼܦܘܬܗܘܢ ܕܠܚܕ̈ܕܐ ܐܡܼܬܝ ܕܡܬܟܝܢܝܢ ܬܪܝܢ ܐܘܿ ܣܿܓܝܼ̈ܐܐ ܒܚܕܐ ܩܛܝܼܢܬܐ. ܐܘܿ ܐܡܼܬܝ ܕܡܼܢ ܐܟܣܓܘܢܐ ܕܐܝܼܬܝܗܿ ܫܬܝܼܬܝܘܼܬܐ. ܐܘܿ ܛܛܪܐܓܘܢܐ ܕܐܝܼܬܝܗܿ ܪܒܝܼܥܝܘܼܬܐ. ܗ̄ ܕܐܝܼܬ ܒܝܢܬܗܘܢ ܬܠܬܐ ܡܠ̈ܘܫܐ ܪܘܼܒܥܗܿ ܕܡܘܙܠܬܐ. ܐܘܿ ܛܪܝܓܘܢܐ ܕܐܝܼܬܝܗܿ ܬܠܝܼܬܝܘܼܬ ܓܘܢ̈ܘܬܐ. ܗ̄ ܬܘܼܠܬܗܿ ܕܡܘܙܠܬܐ ܕܐܝܼܬܘܗܝ ܡܠ̈ܘܫܐ ܐܪܒܥܐ. ܐܘܿ ܡܼܢ ܕܝܡܐܛܪܘܢ ܕܐܝܼܬܘܗܝ ܕܠܩܘܼܒܠܝܘܼܬܐ ܕܗܿܘܐ ܒܝܢܬܗܘܢ ܦܠܓܗܿ ܕܡܘܙܠܬܐ. ܗ̄ ܡܠ̈ܘܫܐ ܫܬܐ. ܐܡܼܬܝ ܗܿܟܝܼܠ ܕܚܿܝܪܝܢ ܒܚܕ̈ܕܐ ܡܼܢ ܐܣܟ̈ܡܐ ܗܿܠܝܢ. ܫ݀ܕܝܢ ܥܠ ܚܕܕ̈ܐ ܙܠ̈ܝܼܩܝܗܘܢ. ܘܟܕ ܚܿܝܪܝܢ ܒܣܗܪܐ ܘܫܕܝܢ ܥܠܝܗܿ ܙܠ̈ܝܼܩܐ. ܙܠ̈ܝܩܗܿ ܕܝܠܗܿ ܕܣܗܪܐ ܢܣܝܼܒ̈ܝ ܡܼܢ ܢܘܼܗܪܗ ܕܫܡܼܫܐ ܡܬܦܪܣܢ ܥܠ ܒܪ̈ܝܬܐ ܡܥܒܕܝܢ ܐܝܟ ܟܝܿܢܐ ܕܟܘܟܿܒܐ ܕܚܿܐܪ ܒܣܪܗܐ ܘܫܿܕܐ ܥܠܝܗܿ ܙܠ̈ܝܼܩܘܗܝ. ܐܢ ܚܕ ܐܝܟ ܟܝܿܢܗ ܘܐܢ ܬܪܢ ܐܘܿ ܣܿܓܝܼ̈ܐܐ ܡܡܙܓܐܝܼܬ ܘܡܠܼܬܐ ܕܥܠ ܗܿܠܝܢ ܣܿܓܝܼܐܐ ܗܿܝ. ܐܠܐ ܟܝܼܬ ܡܼܢ ܕܐܝܟ ܗܿܠܝܢ ܐܣܟ̈ܡܐ ܙܡܥܒܕ̈ܢܘܬܐ܆ ܕܐܕܪܟܘ ܒܢܝ̈ܢܫܐ ܟܝܢ̈ܝܗܘܢ ܕܟܘܟ̈ܒܐ. ܘܩܼܪܘ ܠܡܼܢܗܘܢ ܛܒ̈ܐ ܘܡܼܢܗܘܢ ܒܝܼ̈ܫܐ. ܘܠܡܼܢܗܘܢ ܡܣܓܦ̈ܢ.","english":"but which has no light or rays of its own except from the sun, for its light is from the sun. Its nature mixes with the nature of the sun, or of one of the stars that casts rays upon it. Thus its rays act by mixture. And if you say, \"How was the nature of the stars known and understood, and how were their rays known?\" Listen. It is known that when stars look at the moon or at each other, by conjunction or by their proximity to each other, when two or many are fixed in one degree, or when by the hexagon which is the foundation, or the tetragon which is the quartile, or that which is between them, three signs, a quarter of the zodiac, or the trigon which is the third of the signs, that is, three signs, the third of the zodiac, which is four signs, or by the diameter which is the opposition that occurs between them, half of the zodiac, that is, six signs. When, therefore, they look at each other with these forms, they cast their rays upon each other. And when they look at the moon and cast rays upon it, the rays of the moon itself, together with the light of the sun, are spread over the creatures, acting according to the nature of the star that looked at the moon and cast its rays upon it, whether one according to its nature, or two or many by mixture. And the word concerning these many is that. But indeed, from such forms of operations, the Chaldeans discerned the natures of the stars and called some of them good and some of them evil, and some of them moderate.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܣܟ̈ܡܐ","severity":"info","text":"The Syriac ܐܣܟ̈ܡܐ (from Greek σχῆμα) refers to the geometric configurations of planets, such as conjunction, sextile, quartile, trine, and opposition, which are standard in Hellenistic astrology.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The passage describes astrological aspects (hexagon = sextile, tetragon = quartile, trigon = trine, diameter = opposition) and their influence on the moon, reflecting the synthesis of Greek astrological theory in Syriac tradition.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܟܝ̈ܢܐ","severity":"info","text":"The Syriac ܟܝ̈ܢܐ (from Greek φύσις) means 'nature' and here denotes the inherent qualities of stars (e.g., hot-moist) that determine their astrological effect, distinct from will.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The text attributes the discernment of stellar natures to 'Chaldeans' (ܒܢܝ̈ܥܫܐ), a common Syriac trope for Babylonian astrologers, reflecting the reception of Mesopotamian astral lore in Syriac Christian cosmology.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the narrative of astrological causation from the previous section, moving from elemental mixtures to planetary aspects and their effects on the sublunar realm via the moon.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac ܡܠ̈ܘܫܐ (signs) could refer to zodiacal signs or to 'signs' in a broader sense; the context of zodiacal degrees supports the former.","The phrase 'ܗ̄ ܕܐܝܼܬ ܒܝܢܬܗܘܢ ܬܠܬܐ ܡܠ̈ܘܫܐ' is ambiguous: it may mean 'that which is between them, three signs' (i.e., the trine aspect) or 'that which is between them, three signs' as a separate configuration; the translation takes it as the trine."],"confidence":"high","notes":[]},{"i":42,"ref":"p42","source":"ܘܐܡܬܝ ܕܡܼܬـܚܠܛܝܼܢ ܙܠ̈ܝܼܩܐ ܕܛ̈ܒܐ ܘܕܒܝܼ̈ܫܐ܆ ܘܡܼܫܬܕܝܢ ܥܠ ܣܗܪܐ ܘܡܼܬܦܪܣܝܢ ܥܠ ܒܪܝܼܬܐ ܒܗܿܝ ܕܡܼܬܚܛܠܝܢ ܒܐܐܪ܆ ܡܼـܩܪܝܢ ܡܡ̈ܙܓܐ. ܟܘܟܒܐ ܕܝܢ ܕܢ݀ܒܘ ܕܗܼ، ܗܪܡܝܣ ܐܘܟܝܼܬ ܥܘܛܪܕ ܥܒܼܕܗ ܒܪܘܝܐ ܒܟܝܿܢܗ ܕܘܼܡܪܐ. ܕܐܝܼܬܘ̄ ܡܡܙܓܐ. ܘܐܝܟ ܟܝܿܢܐ ܕܟܿܠ ܟܘܟܒܐ ܕܡܼܬܚܠܛܝܼܢ ܙܠ̈ܝܼܩܘܗܝ ܥܡܗ܆ ܐܝܟ ܟܝܿܢܗ ܕܗܿܘ ܟܘܟܒܐ ܗܿܘܐ ܐܦ ܟܝܿܢܗ ܕܝܼܠܗ. ܗܕܐ ܗܿܝ ܥܠܼܬܐ ܕܡܼܬܩܪܝܢ ܛܒ̈ܐ ܘܒܝܼ̈ܫܐ. ܡܛ݀ܠ ܕܝܼܠ̈ܝܬܐ ܕܣܼܡ ܒܪܘܝܐ ܒܟܝܿܢܗܘܢ. ܐܝܟ ܫܪܟܐ ܕܟܝ̈ܢܐ ܐ̱ܚܪ̈ܢܐ. ܗ̄ ܕܐܝܼܠ̈ܢܐ ܘܕܦܐܪ̈ܐ ܘܕܥܩܪ̈ܐ ܘܕܟ̈ܐܦܐ ܘܕܐܪ̈ܥܬܐ ܘܕܫܪܟܐ ܕܐܕ̈ܫܐ. ܕܒܟܝܿܢܗܘܢ ܐܝܼܬܝܗܿ ܡܛܐܒܢܘܼܬܗܘܢ ܐܘܟܝܼܬ ܡܥܕܪܢܘܼܬܗܘܿܢ ܘܡܐܒܫܢܘܬܗܘܢ ܐܘܟܝܼܬ ܡܣܓܦܢܘܼܬܗܘܢ. ܘܠܘ ܒܨܒܝܿܢܗܘܢ ܐܘܟܝܼܬ ܙܘܥܐ ܕܚܐܪܘܬܗܘܢ. ܡܛ݀ܠ ܕܠܝܬ ܠܗܘܢ ܗܿܠܝܢ. ܡܛ݀ܠ ܕܠܘ ܡܠ̈ܝܼܠܐ ܐܢܘܢ ܘܫܠ̈ܝܼܛܝ ܒܝܿܬܗܘܢ. ܐܠܐ ܟܝ̈ܢܐ ܟܕܝܼ̈ܢܐ ܡܫܥܒ̈ܕܐ ܕܣܝܼܡܝܢ ܠܐܬܘ̈ܬܐ ܘܙܒ̈ܢܐ ܘܫܘܼܘܕ̈ܥܐ ܐܝܟ ܫܪܟܐ ܕܒܪ̈ܝܬܐ. ܟ݀ܠܚܕ ܡܛ݀ܠ ܡܕܡ ܐܬܼܬܩܢ. ܘܢ݀ܡܘܿܣܐ ܣܡ ܠܗܘܢ [ܥܒܘܕܐ] ܡܛܟܣܝܐܝܼܬ ܘܣܕܝܼܪܐܝܬ ܘܡܡܫܚܐܝܼܬ ܘܡܟܬܪܢܐܝܼܬ. ܘܠܐ ܣܟ ܥ݀ܒܪ ܘܠܐ ܡܫܼܬܿܚܠܦ. ܘܗܟܢܐ ܐܩܝܼܡ ܐܢܘܿܢ ܠܥܿܠܡܥܿܠܡܝܢ.. ܗܿܝ ܬܘܼܒ ܕܡܼـܩܪܢ ܛܥܝ̈ܐ ܗܿܢܘܢ ܣܘܼܟܠܗܿ. ܟܿܠܡܕܡ ܕܡܗܠܟ ܘܪܕܐ܆ ܛܥܿܝܐ ܡܬܼܩܪܐ. ܠܘ ܡܼܢ ܛܘܼܥܝܝ. ܐܠܐ ܡܼܢ ܡܪܕܝܼܬܐ ܕܠܘܼܩܒܠ ܐܦ̈ܘܗܝ. ܐܝܟ ܐ̱ܢܫ ܢܐܡܪ ܕܦܠܢ ܗܿܐ ܛ݀ܥܐ ܒܡܕܒܪܐ ܦܠܢ. ܗ̄ ܕܗܐ ܪܕܐ ܘܡܗܠܛ ܠܘܼܩܒܠ ܐܦ̈ܘܗܝ ܠܐ ܡܬܼܦܢܝܿܢܐܝܬ. ܘܗܿܠܝܢ ܫܒܥܐ ܟܘܟ̈ܒܐ ܕܡܼܬܩܪܝܢ ܛܥ̈ܝܐ. ܗ̄ ܫܡܼܫܐ ܘܣܗܪܐ܆ ܘܩܪܘܢܘܣ. ܘܙܘܣ. ܘܐܪܝܣ. ܘܐܦܪܘܕܝܛܝ. ܘܗܪܡܝܣ.","english":"When the rays of good and evil mix and are cast upon the moon and spread over creation, being blended in the air, they are called mixtures. As for the star of Hermes, or the star of ʿOṭrā, the Creator made it in the nature of wonder, for it has no mixture. And just as the nature of every star whose rays are mixed with it, so also the nature of that star becomes its own nature. This is the reason why good and evil are so called, because of the properties that the Creator placed in their natures, like the rest of the other natures—those of trees, fruits, roots, stones, lands, and the rest of the elements. For in their natures lie their beneficial or harmful qualities and their destructive or injurious qualities, and not by their will or by the motion of their freedom, since they have no such thing, because they are not rational and not autonomous in themselves, but are bound natures, subjugated, subject to signs, times, and indications like the rest of creation. Each one exists for a reason, and a law has been set for them [an operation] in an orderly, sequential, proportionate, and enduring manner, and it never transgresses nor changes. And thus He established them for eternity. That which is also called \"wandering\" by the erring—its meaning is this: everything that goes and roams is called \"wandering,\" not in the sense of error, but in the sense of a course opposite its face, as one says, \"This sheep has gone astray in the desert,\" meaning it roams and runs opposite its face, not intentionally. And these seven stars that are called \"wandering\" are: the Sun, the Moon, Kronos, Zeus, Ares, Aphrodite, and Hermes.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܡ̈ܙܓܐ","severity":"info","text":"The Syriac term ܡܡ̈ܙܓܐ (mēmzagē) is rendered 'mixtures' and refers to astrological blends of stellar rays, a key concept in this cosmological passage.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܥܘܛܪܕ","severity":"info","text":"The Syriac ܥܘܛܪܕ (ʿOṭrā) is a name for the planet Mercury, here equated with Hermes, reflecting a syncretic astrological tradition.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܛܥ̈ܝܐ","severity":"info","text":"The term ܛܥ̈ܝܐ (ṭāʿyē) 'wandering' is used for the seven classical planets (including sun and moon), a standard astrological designation in Syriac sources.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the narrative from the previous section on stellar rays and mixtures, now explaining the fixed natures of created things and the distinction of the seven wandering stars.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The list of seven planets (Sun, Moon, Kronos, Zeus, Ares, Aphrodite, Hermes) reflects Hellenistic astrological lore received into Syriac cosmology, as seen in other Syriac works.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text has a lacuna or uncertain reading at [ܥܒܘܕܐ] 'operation', which may be a scribal insertion or corruption.","The phrase 'good and evil' (ܛܒ̈ܐ ܘܒܝܼ̈ܫܐ) could refer to astrological influences or moral qualities; the context favors 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":43,"ref":"p43","source":"ܡܛ݀ܠ ܕܐܡܝܼܢܐܝܼܬ ܪܕܝܢ ܘܡܗܠܟܝܢ ܒܡܘܙܠܬܐ ܠܘܼܩܒܠ ܐܦܝ̈ܗܘܢ ܠܐ ܡܼܬܦܢܝܿܢܐܝܼܬ. ܡܛܠܗܿܕܐ ܡܼܬܩܪܝܢ ܛܥܝ̈ܐ. ܕܗܐ ܠܡ ܛ݀ܥܝܢ. ܗ̄ ܕܪܕܝܢ ܠܘܼܩܒܠ ܡܕܢܚܐ ܘܠܐ ܣܟ ܡܼܬܗܦܟܢܐܝܼܬ. ܒܗܿܝ ܕܡܘܙܠܬܐ ܠܘܼܩܒܠ ܡܥܪܒܐ ܗܿܐ ܩ݀ܛܝܐ ܐܘܟܝܼܬ ܡܬܟܪܟܐ. ܟܘܟ̈ܒܐ ܕܝܢ ܗܿܠܝܢ ܣܩܘܼܒܠܐܝܼܬ ܗܿܐ ܛ݀ܥܝܢ ܘܪܕܝܢ ܒܗܿ ܠܘܼܩܒܠ ܐܦ̈ܝܗܘܢ. ܗ̄ ܠܘܼܩܒܠ ܡܕܢܚܐ. ܘܒܗܿܝ ܕܩܠܝܼܠ ܘܣܿܓܝܼ ܚܪܝܼܦ ܟܪܘܼܟܝܗܿ ܕܡܘܙܠܬܐ. ܒܪܗܝܼܒܘܼܬܐ ܡܼܬܟܪܟ ܣܪܢܗܿ ܕܓܝܼܓܠܐ. ܟܘܟ̈ܒܐ ܕܝܢ ܟܿܠܚܕ ܠܦܘܼܬ ܪܘܝܼܚܘܼܬܗ\nܕܚܘܪܕܗܿ ܕܓܝܓܠܗ ܕܒܣܪܢܗܿ ܕܡܘܠܬܐ. ܡܫܡܠܐ ܪܗܼܛܗܿ܀ ܘܣܗܪܐ ܡܿܢ ܡܛ݀ܠ ܕܐܠܝܼܨ ܚܘܼܕܪܗܿ ܘܠܓܘ ܡܼܢ ܟܿܠܗܘܿܢ ܟܘܟ̈ܒܐ ܐܘܟܝܼܬ ܠܬܚܼܬ ܐܝܼܬܘܗܝ܆ ܠܥܼܠ ܡܼܢ ܐܬܝܪ ܢܘܼܪܢܐ. ܒܬܠܬܝܢ ܝܘܡ̈ܝܢ ܡܗܠܟ ܘܪܕܐ ܘܩ݀ܛܐ ܐܘܟܝܼܬ ܡܼـܟܪܟ ܠܟܿܠܗܿ ܡܘܙܠܬܐ. ܗܪܡܝܣ ܕܝܢ ܠܥܼܠ ܡܼܢ ܣܗܪܐ ܐܝܼܬܘܗܝ ܚܘܼܕܪܗ ܘܪܕܐ ܐܘܟܝܼܬ ܡܼܬܟܪܟ ܠܟܿܠܗܿ ܓܝܓܠܐ ܕܡܘܙܠܬܐ ܒܐܫܬܐ ܝܪ̈ܚܝܼܢ܀ ܐܦܪܘܕܝܛܝ ܐܘܟܝܼܬ ܒܠܬܝ ܕܐܝܼܬܘܗܝ ܟܘܟܒ ܢܘܓܗܐ ܠܥܠ ܡܼܢ ܗܪܡܝܣ ܐܝܼܬܘܗܝ ܚܘܼܕܪܗܿ. ܘܡܼܬܟܪܟܐ ܠܗܿ ܒܬܡܢܝܐ ܝܪ̈ܚܝܼܢ ܝܬܝܼܪ. ܐܠܐ ܡܛ݀ܠ ܕܐܝܼܬ ܠܙܠ̈ܝܩܝ ܫܡܼܫܐ ܡܥܒܕܢܘܼܬܐ ܡܕܡ ܡܼܢ ܗܿܠܝܢ ܬܪܝܢ ܟܘܟ̈ܒܐ ܕܗܪܡܝܣ ܘܐܦܪܘܕܝܛܝ܆ ܐܡܝܼܢܐܝܼܬ ܥܡ ܫܡܼܫܐ ܪܕܝܢ. ܐܘܿ ܡܢ ܩܕܡܘܗܝ ܡܿܢ ܡܥܪܒܐ ܒܙܒܢ ܥܡ ܪܡܫܐ. ܐܘܿ ܬܘܼܒ ܡܼܢ ܒܣܬܪܗ ܡܼܢ ܡܕܢܚܐ܆ ܘܡܬܼܚܙܝܢ ܥܡ ܢܘܓܗܐ. ܘܠܐ ܡܼܨܝܐ ܕܢܪܚܩ ܐܦܪܘܕܝܛܝ ܡܼܢ ܫܡܼܫܐ ܝܬܝܪ ܡܼܢ ܡܠܘܼܫܐ ܘܠܦܓܠܗ ܣܟ. ܗܪܡܝܣ ܕܝܢ ܥܕܡܐ ܠܟܗ̄ ܡܢܘ̈ܢ ܐܘܟܝܼܬ ܕܪ̈ܓܐ ܡܪܚܩ ܡܼܢ ܫܡܼܫܐ ܠܚܘܼܕ. ܘܐܝܼܬ ܡܥܒܕܢܘܬܐ ܡܕܡ ܒܙܠ̈ܝܩܝ ܫܡܼܫܐ ܕܡܗܦܟ ܠܗܘܢ ܠܘܬܗ.","english":"because it is not naturally driven and does not travel in the zodiac opposite its faces. For this reason they are called wanderers, for they do indeed wander. One is driven opposite the east and does not turn back at all, while in the zodiac opposite the west it indeed completes a circuit. As for the stars, they are opposite in their faces, indeed wandering and driven in that opposite the east. And because the revolution of the zodiac is swift and very sharp, the rim of the circle is turned with velocity. As for the stars, each according to the thickness of its own circle, which is in the rim of the zodiac, completes its course. And the moon, because its circuit is narrow, is indeed within all the stars, below, while above it is with the ether. In thirty days it travels, runs, and indeed completes the entire zodiac. As for Hermes, it is above the moon; its circuit and course indeed revolve around the entire circle of the zodiac in six months. Aphrodite likewise, which is the star of light, is above Hermes; its circuit is indeed completed in nine months, more or less. But because the rays of the sun have some effect on these two stars, Hermes and Aphrodite, they are naturally driven with the sun, either before it from the west at evening time, or again behind it from the east, and they appear with the light. And Aphrodite cannot recede from the sun more than forty-five degrees. As for Hermes, it recedes from the sun up to twenty degrees, indeed, degrees alone. And there is some effect of the rays of the sun that turns them toward it.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܛܥܝ̈ܐ","severity":"info","text":"The Syriac term ܛܥܝ̈ܐ (ṭāʿyē) means 'wanderers' and is the standard Syriac designation for the planets, corresponding to Greek πλανῆται. The passage explains the name by noting their irregular motion.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܡܘܙܠܬܐ","severity":"info","text":"The Syriac ܡܘܙܠܬܐ (mawzaltā) is the term for the zodiac, derived from the root ܐܙܠ (ʾzl, 'to go'). It refers to the band of the sky through which the planets move.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Hermes","severity":"info","text":"The identification of Hermes (Mercury) and Aphrodite (Venus) as 'stars of light' that accompany the sun reflects late antique astrological theory, where these planets are never far from the sun in the sky.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the exposition of planetary motion begun in the previous passage, moving from general principles (mixture of rays) to specific descriptions of the moon, Hermes, and Aphrodite.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܢܘ̈ܥ","severity":"caution","text":"The Syriac ܡܢܘ̈ܥ (mʿawʿ) is ambiguous: it could mean 'degrees' (as in the English draft) or 'measures' (a more general term). The context of angular separation from the sun supports the reading 'degrees'.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac ܡܢܘ̈ܥ (mʿawʿ) may mean either 'degrees' or 'measures'; the English draft takes it as 'degrees' based on the astronomical context.","The phrase 'ܘܠܐ ܣܟ ܡܼܬܗܦܟܢܐܝܼܬ' (w-lā sak methephkāʾīṯ) is uncertain: it could mean 'does not turn back at all' or 'is not turned back at all'."],"confidence":"high","notes":[]},{"i":44,"ref":"p44","source":"ܘܐܝܟ ܕܐܡܼܪܢܢ ܒܙܒܢ ܡܢ ܡܼܢ ܩܕܡܘܗܝ ܕܫܡܼܫܐ܆ ܗܿܘܝܢ ܘܡܬܼܚܙܝܢ ܒܪܡܫܐ ܒܡܥܪܒܐ. ܘܒܙܒܢ ܬܘܼܒ ܡܼܢ ܒܣܬܪܗ. ܘܡܬܚܙܝܢ ܥܡ ܢܘܼܓܗܐ. ܘܗܿܠܝܢ ܬܠܬܐ ܠܬܚܼܬ ܡܼܢ ܫܡܼܫܐ ܐܢܘܢ ܗ̄ ܐܦܪܘܕܝܛܝ ܘܐܪܡܝܣ ܘܣܗܪܐ. ܘܗܿܢ ܬܠܬܐ ܐܚܪ̈ܢܐ ܐܪܝܣ ܘܙܘܣ ܘܩܪܘܢܘܣ. ܠܥܠ ܡܼܢ ܫܡܼܫܐ ܐܢܘܢ ܗ̄ ܐܦܪܘܕܝܛܝ ܘܐܪܡܝܣ ܘܣܗܪܐ. ܘܗܢ ܬܠܬܐ ܐܚܪ̈ܢܐ ܐܪܝܣ ܘܙܘܣ ܘܩܪܘܢܘܣ. ܠܥܠ ܡܼܢ ܫܡܼܫܐ. ܘܟܿܠ ܐܡܼܬܝ ܕܡܼܪܚܩ ܫܡܼܫܐ ܡܼܢ ܚܕ ܡܼܢ ܗܿܠܝܢ ܬܠܬ ܥܠ̈ܝܐ܆ ܡܠ̈ܘܼܫܐ ܐܪܒܥܐ ܡܼܢ ܩܕܡܘܗܝ܆ ܫܕܐ ܥܠܘܗܝ ܫܡܼܫܐ ܙܠ̈ܝܼܩܐ ܡܼܢ ܛܪܝܓܢܘܢ܆ ܘܡܗܦܟ ܠܗ ܠܒܣܪܬܗ. ܘܗܿܟܢ ܦ݀ܐܫ ܗܦܝܼܟܐ ܠܒܣܬܪܗ. ܗܿܘ ܟܘܟܒܐ ܥܕܡܐ ܕܪܕܐ ܫܡܼܫܐ ܐܪܒܥܐ ܡܠ̈ܘܼܫܐ ܐ̱ܚܪ̈ܢܐ. ܘܬܘܼܒ ܫܕܐ ܥܠܘܗܝ ܕܟܘܟܒܐ ܗܿܘ ܗܦܝܼܢܟܐ ܙܠ̈ܝܼܩܐ ܡܼܢ ܒܬܣܪܗ. ܡܼܢ ܛܪܝܓܢܘܿܢ ܡܥܪܒܝܐ. ܘܗܿܝܕܝܢ ܬܪܨ ܗܿܘ ܟܘܟܒܐ ܘܪܕܐ ܐܝܟ ܛܟܣܼܗ ܒܨܒܝܢ ܒܪܘܼܝܗ.. ܫܡܼܫܐ ܡܿܢ ܕܥܠܘܗܝ ܡܛܟܼܣ ܡܢܝܿܢܐ ܕܫܢܝ̈ܐ ܘܙܒ̈ܢܐ. ܘܗܼܘ ܡܥܒܕ ܣܬܘ̈ܐ ܘܩܝ̈ܛܐ ܘܫܪܟܐ ܕܫܘܼܚܠ̈ܦܐ. ܟܿܠ ܬܠܬ ܡܐܐ ܘܫܬܝܢ ܘܚܡܫ ܘܪܘܼܒܥܐ ܙܒ̈ܢܬܐ ܕܡܬܟܪܟܐ ܡܘܙܠܬܐ. ܡܼܬܟܪܟ ܗܼ، ܫܡܼܫܐ ܠܟܿܠܗܿ ܡܘܙܠܬܐ ܙܒܢ̱ܬܐ ܚܕܐ. ܗ̄ ܠܟܿܠ ܡܠܘܼܫܐ ܪܕܐ ܠܗ ܒܬܠ̈ܬܝܢ ܝܘܡ̈ܝܢ. ܗܘܼ ܝܘܡܐ ܕܝܢ ܐܝܼܬܘܗܝ ܟܪܘܼܟܝܐ ܕܟܿܠܗܿ ܓܝܼܓܠܐ ܕܡܘܙܠܬܐ. ܘܒܗܢܐ ܟܪܘܟܝܐ ܕܟܿܠܗ ܣܪܢܐ ܪܕܐ ܗܼܘ ܫܡܼܫܐ ܠܩܕܡܘܗܝ ܡܢܿܬܐ ܚܕܐ ܐܘܟܝܼܬ ܕܪܓܐ. ܘܟܿܠ ܐܪܒܥ ܫܢ̈ܝܢ ܡܬܼܟܒܫ ܗܿܘ ܪܘܼܒܥܐ ܘܗܿܘܐ ܝܘܡܐ ܚܕ ܡܫܡܠܝܐ. ܘܡܬܼܬܘܣܦ ܥܠ ܝܘܡ̈ܬܐ ܕܫܒܛ ܘܗܿܘܝܐ ܫܢ̱ܬܐ ܗܿܝ ܝܘܡ̈ܬܐ ܫܣ̄ܘ ܘܡܼܬܩܪܝܐ ܟܒܝܼܫܬܐ܀","english":"And as it said, at the time when it is in front of the sun, it appears in the evening in the west. And again, at the time when it is behind it, it appears with the dawn. And these three are below the sun, namely Aphrodite, Hermes, and the moon. And the other three, Ares, Zeus, and Kronos, are above the sun. And whenever the sun distances itself from one of these three upper ones, the four signs in front of it, the sun casts rays from its trigon and turns it to its back. And thus it remains turned to its back, that star, until the sun passes four other signs. And again, that turned star casts rays from its back, from the western trigon. And then that star is set right and passes according to its order by its own will. The sun, when it is above it, regulates the measures of hours and times. And it produces winters and summers and the rest of the changes. Every three hundred sixty-five and a quarter circuits of the zodiac, the sun completes one circuit of the entire zodiac. For each sign it passes in thirty days. The day, however, is the circuit of the entire circle of the zodiac. And in this circuit of the entire sphere, the sun passes one degree before it. And every four hours that quarter is completed and becomes one full day. And it is added to the days of the month, and that hour becomes the days of the year, and it is called the intercalary day.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܦܪܘܕܝܛܝ ܘܐܪܡܝܣ ܘܣܗܪܐ","severity":"info","text":"The Syriac lists the planets as Aphrodite (Venus), Hermes (Mercury), and the moon below the sun, and Ares (Mars), Zeus (Jupiter), and Kronos (Saturn) above it, reflecting Greco-Roman planetary names in Syriac transliteration.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܛܪܝܓܢܘܿܬ","severity":"info","text":"The term 'trigon' (Syriac ܛܪܝܓܢܘܿܬ) refers to a triangular division of the zodiac used in Hellenistic astrology, where planets in certain trigonal aspects were thought to influence each other's visibility and motion.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܟܿܠ ܬܠܬ ܡܐܐ ܘܫܬܝܢ ܘܚܡܫ ܘܪܘܼܒܥܐ ܙܒ̈ܢܬܐ","severity":"info","text":"The passage states the solar year as 365.25 days, a standard value in late antique astronomy, and describes the intercalary day as resulting from a quarter-day accumulation every four hours.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܫܡܼܫܐ ܡܿܥܒܕ ܣܬܘ̈ܐ ܘܩܝ̈ܛܐ","severity":"info","text":"The description of the sun regulating seasons and producing winter and summer parallels similar accounts in Ptolemy's Almagest and in Syriac astronomical compendia, though no direct citation is given.","cites":[],"named_sources":["Ptolemy Almagest"],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܘܗܿܟܢ ܦܐܫ ܗܦܝܼܟܐ ܠܒܣܬܪܗ","severity":"caution","text":"The Syriac text at this point is ambiguous: 'thus it remains turned to its back' may refer to a planet's retrograde motion, but the syntax is unclear and could also describe a stationary phase; the English draft follows the retrograde interpretation.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'turned to its back' (ܗܦܝܼܟܐ ܠܒܣܬܪܗ) is ambiguous: it may denote retrograde motion or a stationary point; the English draft adopts the retrograde reading.","The identity of 'these three' and 'the other three' is clear from context, but the Syriac repeats the list twice, possibly due to scribal dittography."],"confidence":"high","notes":[]},{"i":45,"ref":"p45","source":"ܐܪܝܣ ܕܝܢ ܕܪܕܐ ܠܥܼܠ ܡܼܢ ܫܡܼܫܐ ܒܡܕܝܪܐ ܐܘܟܝܼـ ܪܩܝܼܥܐ ܚܡܝܼܫܝܐ ܪܕܐ ܠܟܿܠܗܿ ܓܝܓܠܐ ܕܡܘܙܠܬܐ\nܒܝܪ̈ܚܐ ܝܚ̄ ܕܗܿܘܝܢ ܫܢ̱ܬܐ ܚܕܐ ܘܦܠܓܗܿ܀ ܙܘܣ ܕܝܢ ܒܗܿܝ ܕܪܘܝܼܚܐ ܓܝܓܠܗܿ. ܡܛܠ ܕܟܡܐ ܕܣܿܠܩ ܐܘܟܝܼܬ ܢ݀ܦܩ ܠܒܪ ܪܘܝܼܚܐ ܓܝܓܠܐ. ܪܕܐ ܒܪܩܝܼܥܐ ܫܬܝܼܬܝܐ ܘܟܪܟ ܐܘܟܝܼܬ ܩܛܐ ܠܟܿܠܗܿ ܡܘܙܠܬܐ ܒܫܢ̈ܝܐ ܬܪܥܣܪ. ܟ݀ܠܚܕ ܡܠܘܼܫܐ ܒܫܢ̱ܬܐ ܚܕܐ܀ ܩܪܘܢܘܣ ܕܝܢ ܕܪܕܐ ܒܚܘܼܕܪܐ ܫܒܝܼܥܝܐ. ܘܣܿܓܝܼ ܡܬܝܼܚ ܘܪܘܝܼܚ ܪܩܝܼܥܗ. ܪܿܕܐ ܠܟܿܠܗܿ ܓܝܓܠܐ ܕܡܘܙܠܬܐ ܒܫܢ̈ܝܐ ܬܠܬܝܢ. ܗ̄ ܗܿܘܐ ܒܟܿܠ ܡܠܘܼܫܐ ܫܢ̈ܝܐ ܬܪ̈ܬܝܢ ܘܦܠܓܗܿ. ܗܿܘ ܡܕܡ ܕܣܗܪܐ ܒܚܕ ܝܘܡܐ ܪܕܝܐ ܠܗܿ ܒܚܘܼܕܪܐ ܕܝܼܠܗܿ܆ ܩܪܘܼܢܘܣ ܒܫܢ̱ܬܐ ܚܕܐ ܪܕܐ ܠܗ ܡܛ݀ܠ ܪܘܝܼܚܘܬܗ ܕܚܘܼܕܪܗ܀ ܒܪܩܝܼܥܐ ܕܝܢ ܕܬܡܢܝܐ. ܒܗܿܘ ܕܠܥܼܠ ܡܼܢ ܩܪܘܢܘܿܣ܆ ܪܕܝܢ ܟܘܟ̈ܒܐ ܢܗܝܼܪ̈ܐ ܕܗܘܝܢ ܒܡܢܝܿܢܐ ܐܠܦܐ ܚܕ ܘܡܐܐ ܘܥܣܪܝܢ. ܘܡܛ݀ܠ ܕܣܿܓܝܼ ܪܘܝܼܚ ܚܘܼܕܪܐ ܕܝܼܠܗܘܢ ܠܚܕܐ ܡܢܿܬܐ ܕܐܝܼܬܘ̄ ܚܕ ܕܪܓܐ ܒܫܒܥܝܼܢ ܫܢ̈ܝܢ ܪܕܐ ܠܗܿ ܠܚܕܐ ܡܢܿܬܐ ܡܼܢ ܬܠܬܝܢ ܕܡܠܘܫ̈ܐ܀ ܚܘܕܪܐ ܕܝܢ ܬܫܝܼܥܝܐ܆ ܗܿܘ ܣܿܓܝܼ ܪܘܝܼܚܐ ܡܛܠ ܡܥܠܝܘܼܬܗ ܐܘܟܝܼܬ ܒܪܢܝܘܼܬܗ. ܒܣܪܢܐ ܕܓܝܓܠܐ ܕܡܘܙܠܬܐ. ܠܚܕܐ ܡܢܿܬܐ ܐܘܟܝܼܬ ܕܪܓܐ ܠܡܚܣܢ ܪܕܫܝܢ ܠܗܿ ܟܘܟ̈ܒܐ ܕܒܗ ܒܡܐܐ ܫܢ̈ܝܢ.. ܡܕܝܢ ܗܿܘ ܚܘܼܕܪܠ ܕܟܠܝܼܠ ܡܠ̈ܘܼܫܐ܆ ܕܡܬܼܚܙܝܢ ܒܗ ܟܘܟ̈ܒܐ ܕܩܕ̈ܩܐ. ܐܝܟ ܥܢ̈ܢܐ ܡܕܡ ܚܘܪܘܪ̈ܬܐ. ܟܡܐ ܠܟܡܐ ܪܘܝܼܚ ܘܪܒ܀ ܘܟܕ ܛܒܿ ܗܼܝ ܡܪܕܝܼܬܐ ܕܟܘܟ̈ܒܐ ܟܿܠ ܚܕ ܒܚܘܼܕܪܐ ܕܝܠܗ܆ ܝܬܝܼܪ ܡܼܢ ܥܠܥܠܐ ܩܠܝܼܠܝܢ. ܡܕܝܢ ܟܝ܆ ܟܡܐ ܗܿܘ ܡܬܼ̇ܐ ܕܪܘܝܼܚܘܼܬܗ ܕܣܪܢܐ ܒܪܝܐ ܕܓܝܓܠܗܿ ܕܡܘܙܠܬܐ ܗܿܕܐ ܠܐ ܡܬܡܼܫܚ ܐܦܠܐ ܡܼܬܬܟܝܠ.","english":"Ares, however, revolves above the sun in the orbit of the fifth heaven. It completes the entire circle of the zodiac in one year and a half. Zeus, on the other hand, in that same orbit, because as it ascends it goes out to the outer orbit, revolves in the sixth heaven and completes the entire zodiac in twelve years, each sign in one hour. Kronos, moreover, revolves in the seventh circuit, and its heaven is very wide and spacious. It completes the entire circle of the zodiac in thirty years, that is, in each sign two and a half years. That which the moon traverses in one day, Kronos traverses in one hour because of the spaciousness of its circuit. In the heaven of the eighth, that which is above Kronos, revolve the shining stars which number one thousand one hundred and twenty. And because their circuit is very wide, for one degree, which is one step, they complete it in seventy-two years for one degree, that is, with thirty signs. The ninth circuit, moreover, is very wide because of its height or its thickness. In the swiftness of the circle of the zodiac, for one degree, that is, one step, to be measured, the stars in it traverse it in one hundred years. Then the circuit which crowns all the signs, in which are seen the stars of the zenith, like clouds somewhat luminous, how very wide and great it is. And when this motion of the stars is good, each in its own circuit, more than gentle breezes. Then how, that which is the extent of the spaciousness of the first swiftness of the circle of this zodiac, cannot be measured nor conceived.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܐܪܝܣ","severity":"info","text":"Ares (Mars) is the first of the three superior planets discussed. The Syriac form reflects the Greek Ἄρης, standard in Syriac astronomical texts.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"heavenly spheres","severity":"info","text":"The passage describes a geocentric cosmos with planetary spheres numbered from the moon outward. The fifth through ninth heavens correspond to the orbits of Ares, Zeus, Kronos, the fixed stars, and the zenith stars, respectively.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This unit continues the systematic exposition of planetary motions, moving from the lower planets (Aphrodite, Hermes, moon) to the upper planets (Ares, Zeus, Kronos) and then to the fixed stars and the outermost circuit.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܘܙܠܬܐ","severity":"info","text":"The Syriac term mawzaltā (ܡܘܙܠܬܐ) denotes the zodiac, literally 'the place of the signs' or 'the circle of the signs'. It is a calque from Greek ζῳδιακός.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"planetary periods","severity":"info","text":"The periods given (Ares: 1.5 years; Zeus: 12 years; Kronos: 30 years) approximate the actual synodic periods known in Hellenistic astronomy, though simplified for didactic purposes.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"thirty signs","severity":"caution","text":"The text states that one degree of the eighth heaven corresponds to 'thirty signs' (ܬܠܬܝܢ ܕܡܠܘܫ̈ܐ). This is likely a scribal error or a confusion of units, as the zodiac normally has twelve signs.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'thirty signs' (ܬܠܬܝܢ ܕܡܠܘܫ̈ܐ) is ambiguous: it may be a corruption of 'thirty degrees' or reflect a non-standard division of the zodiac.","The term 'zenith stars' (ܟܘܟ̈ܒܐ ܕܩܕ̈ܩܐ) is not further defined; it may refer to the Milky Way or a specific group of fixed stars."],"confidence":"high","notes":[]},{"i":46,"ref":"p46","source":"ܗܿܘ ܡܕܡ ܕܚܕܐ ܡܢܿܬܐ ܡܼܢ ܫܣ̄ܘ ܕܟܿܠܗܿ ܓܝܓܠܐ ܠܐ ܪܕܝܢ ܠܗ ܟܘܟ̈ܒܐ ܕܐܝܟ ܥܠܥܠܐ ܦܿܪܚܝܼܢ ܒܡܐܐ ܫܢ̈ܝܢ. ܟܿܠܗ ܡܬܼܚܐ ܡܿܕܝܢ ܒܟܡܿܐ ܐ̈ܠܦܝܢ ܕܫܢ̈ܝܐ ܐܠܘ ܡܟܬܪ ܗܘܼܐ ܥ݀ܠܡܐ ܘܠܐ ܥ݀ܒܪ. ܒܬܠܬܝܢ ܘܫܬܐ ܐ̈ܠܦܝܢ ܠܡܚܣܢ ܪܕܝܢ ܗܘܼܘ ܠܟܿܠܗ ܡܬܼܚܐ ܕܚܘܼܕܪܐ ܬܫܝܼܥܝܐ. ܕܡܘܙܠܬܐ܀ ܡܕܝܢ ܗܿܘ ܥܣܝܪܝܐ ܟܡܐ ܠܟܡܐ ܪܒ ܘܪܘܝܼܚ. ܠܐ ܣܟ ܡܕܪܟ ܠܗ ܗܘܢܐ ܕܐ̱ܢܫ. ܐܪܐ ܟܝ ܡܕܝܢ ܗܿܘ ܝܡܐ ܪܒܐ ܕܡܝ̈ܐ ܗܿܢܘܢ ܕܠܥܼܠ ܡܼܢ ܫܡܿܝܐ. ܗܿܘ ܕܐܝܟ ܝܪܝܼܥܬܐ ܡܬܝܼܚ ܥܠ ܟ݀ܠܗܝܢ ܒܪ̈ܝܬܐ. ܠܥܠ ܐܘܟܝܼܬ ܠܒܪ ܡܼܢ ܟܿܠܗܘܢ ܫܡ̈ܝ ܫܡ̈ܝܐ. ܘܐܝܟ ܫܪ̈ܩܬܐ ܕܒܝܼܥܬܐ ܐܚܝܼܕ ܠܓܘ ܡܢܗ ܠܟܿܠܗܘܢ ܪ̈ܩܝܥܐ ܘܚܘܼܕܪܐ ܕܣܪܢܐ ܗܢܐ ܕܓܝܓܠܗܿ ܕܡܘܙܠܬܐ. ܘܠܓܘ ܡܼܢ ܗܿܢܐ ܟܿܠܗ ܪܩܝܼܥܐ ܕܐܐܪ. ܘܬܘܼܒ ܐܘܟܝܼܬ ܠܬܚܼܬ ܟܿܠܗܿ ܒܪܝܼܬܐ ܗܿܕܐ ܝܒܝܼܫܬܐ ܘܕܝܡ̈ܡܐ ܕܠܐ ܣܘܼܦ ܕܩܿܒܼܝܢ ܒܐܪܥܐ. ܟܡܐ ܗܿܝ ܗܿܟܝܠ ܪܒܘܼܬܗ ܕܝܡܐ ܗܿ، ܥܠܝܐ ܕܡܼܬܚܙܐ ܐܝܟ ܩܘܼܢܐܐ ܡܕܡ ܘܐܚܝܼܕ ܠܟܿܠ ܡܕܡ ܠܓܘ ܡܼܢܗ ܡܿܨܐܼ ܟܝ ܗܘܢܐ ܕܢܕܪܟ. ܐܘܿ ܕܣܟ ܢܼܬܚܫܒ ܥܠܘܗܝ ܪܥܝܿܢܐ ܡܕܡ. ܠܐ ܣܟ ܡܼܨܝܐ. ܐܘ̃ ܠܬܼܗܪܐ ܕܠܐ ܡܼܬܡܠܠ. ܟܡܐ ܫܒܝܼܚܐ ܒܿܪܘܝܘܼܬܟ. ܐܘ̃ ܥ݀ܒܘܕܐ ܬܡܝܼܗܐ ܘܚܟܝܼܡ ܒܟܿܠ. ܘܐܡܼܬܝ ܕܚܕܐ ܡܼܢ ܒܪ̈ܝܬܟ ܠܐ ܡܣܬܿܝܟܐ ܐܦܠܐ ܣܟ ܡܬܕܪܟܐ. ܐܢ̱ܬ ܟܝ\nܒܪܘܝܐ ܘܥܒܘܿܕܐ ܕܟܿܠܗܝܢ܆ ܕܡܿܢ ܡܘܦܐ ܠܟ. ܡܢܘܼ ܡܿܨܐܼ ܕܢܐܡܪܟ. ܡܢܘܼ ܡܫܼܟܚ ܠܡܡܠܠܘܼ ܥܠ ܠܐ ܡܼܬܕܪܟܢܘܬܐ ܕܐܝܼܬܘܼܬܟ. ܠܝܬ ܠܡܐܡܪ ܘܠܐ ܠܡܡܠܠܘ. ܐܠܐ ܠܡܬܼܡܗ ܒܥܒܝܼܕ̈ܬܟ. ܘܠܡܫܒܚܘܼ ܠܚܝܠܐ ܪܒܐ ܕܐܝܼܬܘܼܬܟ. ܒܟܿܠܙܒܢ ܐܡܝܢ܀ ܗܿܝ ܕܬܘܼܒ ܕܢܟܪܝܼܘ ܬܘܕ̈ܝܬܐ ܟ݀ܠܗܝܢ ܠܝܼܕܥܬܐ ܕܟܘܟ̈ܒܐ ܘܐܣܠܝܼܘ ܠܝܘܼܠܦܢܐ ܕܐܣܛܪܘܠܘܝܓܝܐ. ܗ̄ ܡܡܠܠܘܬ ܟܘܟ̈ܒܐ.","english":"That which one portion of the sixty of the whole circle does not traverse, the stars that fly like a whirlwind traverse in a hundred years. The whole extent is traversed in how many thousands of years, if the world were to remain and not pass away. In thirty-six thousand years they would traverse the whole extent of the ninth sphere of the zodiac. Measure, then, that tenth sphere, how great and vast it is. The nature of fire does not reach it. But measure, then, that great sea of waters which is above the heavens, which is spread like a tent over all creation, above and outside all the heavens of heavens, and like the ribs of an egg holds within itself all the firmaments and the sphere of the zodiac, and within that the whole firmament of air, and again below the whole creation, this dry land and the boundless seas that are fixed in the earth. How great, then, is the magnitude of that sea, which appears like a kind of vault and holds everything within itself. Can the nature of fire reach it? Or can any thought conceive of it? It cannot. Or to a wonder that is unspeakable. How glorious is your greatness, O Creator, or the wonderful and wise work in all things. And when one of your creatures is not comprehended nor even perceived, you, then, are the Creator and Maker of all things, to whom a likeness is not. Who can speak of you? Who is able to speak of the incomprehensibility of your essence? There is no speaking or uttering, but only to marvel at your works and to praise the great power of your essence. At all times, Amen. That which again they remembered all thanksgivings to the knowledge of the stars and abandoned the teaching of astrology. The speech of the stars.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܕܡܘܙܠܬܐ","severity":"info","text":"The passage shifts from describing planetary orbits to a doxological address to the Creator, then returns to a critique of astrology, marking a structural break.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܕܡܘܙܠܬܐ","severity":"info","text":"The term ܕܡܘܙܠܬܐ (dmuzlth) is a Syriac transliteration of Greek ζῳδιακός, referring to the zodiac. Its use here anchors the astronomical discussion in Hellenistic tradition.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܝܡܐ ܪܒܐ ܕܡܝ̈ܐ","severity":"info","text":"The 'great sea of waters' above the heavens reflects a common ancient Near Eastern and Hellenistic cosmological model of a cosmic ocean surrounding the firmament.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܝܟ ܫܪ̈ܩܬܐ ܕܒܝܼܥܬܐ","severity":"info","text":"The image of the cosmos held 'like the ribs of an egg' parallels similar imagery in other Syriac cosmological texts, such as the Cave of Treasures, describing the firmament as an eggshell.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܐܣܛܪܘܠܘܝܓܝܐ","severity":"info","text":"The closing rejection of astrology (ܐܣܛܪܘܠܘܝܓܝܐ) in favor of 'knowledge of the stars' reflects a Christian Syriac reception that distinguishes licit astronomy from illicit divination.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܗ̄ ܡܡܠܠܘܬ ܟܘܟ̈ܒܐ","severity":"caution","text":"The final phrase 'The speech of the stars' is ambiguous: it may be a title, a gloss, or a fragment. Its abrupt appearance after the doxology suggests a possible textual break or marginal note.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܗ̄ ܡܡܠܠܘܬ ܟܘܟ̈ܒܐ' ('The speech of the stars') is unclear in context; it may be a heading or a remnant of a larger section.","The transition from astronomical description to doxology and back to astrology is abrupt, possibly indicating a composite text or a lacuna."],"confidence":"medium","notes":[]},{"i":47,"ref":"p47","source":"ܗܿܕܐ ܗܿܝ ܥܠܼܬܐ ܘܛܒܿ ܫܦܝܼܪ ܘܒܝܼܕܥܬܐ ܕܒܪܘ ܘܙܗܪܘ ܣܿܓܝܼ ܘܟܠܘ ܠܡܗܝ̈ܡܢܐ ܡܼܢ ܝܕܥܬܐ ܕܐܣܛܪܘܠܘܓܝܐ ܡܛ݀ܠ ܕܠܘ ܟܿܠ ܐ̱ܢܫ ܣܿܦܩ ܠܗܿ ܠܡܠܼܬ ܕܝܼܕܥܬܐ ܘܚܕ ܡܼܢ ܐܿܠܦ ܝܕܘܼܥ̈ܬܢܐ܆ ܠܡܚܣܢ ܡܫܼܟܚ ܕܢܥܘܿܠ ܠܗܿܠܝܢ ܥܡܝܼܩ̈ܬܐ ܘܢܣܼܬܿܟܠ ܠܩܛܝܼܢܘܼܬܐ ܕܗܿܠܝܢ ܕܪܫܼܡܢܢ ܡܼܢ ܠܥܼܠ. ܘܡܼܢ ܗܕܝܘܼܛܘܼܬܗܘܢ ܘܦܫܝܛܘܼܬܗܘܢ ܠܐ ܡܣܼܬܟܟܠܝܢ ܠܚܬܝܼܬܘܼܬܗ ܕܫܪܒܐ ܡܼܢ ܫܘܼܪܝܗ. ܘܕܡܢܐ ܗܿܝ ܥܠܼـܗ. ܐܠܐ ܒܚܪܬܗ ܘܒܫܘܼܠܡܗ ܕܝܘܼܠܦܢܐ ܚܿܝܪܝܢ. ܘܟܕ ܫ݀ܡܥܝܢ ܠܐܣܛܪܘܠܘܓܘ ܕܒܝܕ ܐܘܼܡܢܘܬܗܘܢ ܡܚܫܒܝܢ ܘܡܩܕܡܝܢ ܘܡܫܘܕܥܝܢ ܠܐ̱ܢܫ ܥܬܝܼܕ̈ܬܐ܆ ܬ݀ܗܪܝܢ. ܘܣܿܒܪܝܢ ܕܚܠܼܩܐ ܗܿܘ ܩܛܝܼܪܐ ܘܐܢܢܩܝܐ. ܘܡܒܛܠܝܢ ܠܚܐܪܘܼܬܐ ܘܐܡܿܪܝܢ. ܕܡܟܝܠ ܕܗܿܠܝܢ ܚܿܠܩܝܢ ܕܡܢܟܿܠܦܪܘܿܣ ܢܗ̈ܘܝܿܢ. ܡܢܐܡܘܬܪܐ ܚܐܪܘܼܬܐ. ܘܠܐ ܡܼܬܒܝܢܝܼܢ ܚܬܝܼܬܐܝܼܬ ܕܗܿܘ ܡܐ ܕܥܬܝܼܕܐ ܚܐܪܘܬܐ ܕܬܥܘܼܪܝ ܗܼܝ ܒܨܒܝܿܢܗܿ ܡܪܢܝܐ ܘܒܫܠܝܼܛܘܼܬ ܒܝܿܬܗܿ ܡܩܕܡܝܢ ܡܫܘܕܥܝܢ܆ ܘܠܘ ܡܕܡ ܩܛܝܼܪܝܐ ܕܥܿܨܐ ܠܚܐܪܘܼܬܐ. ܐܝܟ ܕܐܦ ܢܒܝܘܼܬܐ. ܒܪܡ ܬܘܼܒ ܐ݀ܡܪ̈ܢ ܬܘܕ̈ܝܬܐ ܕܟܕ ܫܿܡܥ ܒܪܢܫܐ ܡܼܢ ܐܣܛܪܘܠܘܓܘܿܣ ܠܐܝܠܝܢ ܕܥܬܝܕ̈ܢ ܠܗ܆ ܐܢ ܛܒ̈ـܐ ܘܐܢ ܒܝܼܫ̈ܬܐ. ܡܗܡܐ ܘܠܐ ܡܘܕܐ ܥܠ ܛܒ̈ܬܐ. ܘܐܢ ܒܿܥܐ ܘܡܦܝܼܣ ܡܛ݀ܠ ܒܝܼܫ̈ܬܐ. ܘܛܒܿ ܫܪܝܼܪܝܢ ܒܗܿܕܐ. ܘܣܿܓܝܼ ܫܦܝܪ ܕܒܪܘ ܘܟܠܘ ܠܡܗܝ̈ܡܢܐ ܡܼܢ ܝܘܠܦܢܐ ܗܿܢܐ. ܘܐܢ ܡܿܨܝܢܼ ܗܘܼܘ ܡܗܝ̈ܡܢܐ ܦܫܝܼ̈ܛܐ ܕܢܣܼܬܟܠܘܢ ܠܥܡܝܼܩ̈ܬܐ ܘܚܬܝܼ̈ܬܐ܆ ܡܣܼܬܟܠܝܢ ܗܘܼܘ ܘܝ݀ܕܥܝܢ܆ ܕܐܦ ܠܗܿ ܕܠܐ ܬܒܼܛܠܝ ܡܼܢ ܕܝܼܠ̈ܝܬܗܿ ܘܠܐ ܬܗܡܐ ܣܟ ܐܝܟ ܕܦܩܕܢ ܬܘܕ̈ܝܬܐ. ܐܠܐ ܕܬܐܨܦܝ ܐܡܝܼܢܐܝܼܬ ܘܬܥܒܕܝ ܛܒ̈ܬܐ ܟܡܐ ܕܡܼܨܝܐ. ܘܬܒܛܠܝ ܠܒܝܼܫ̈ܬܐ.","english":"This is the cause, and it is very good and wise, that they created and warned the faithful greatly, and they completed them from the knowledge of astrology, because not every person is sufficient for the word of knowledge, and one out of a thousand of the learned can enter into these deep things and ascertain the exactitudes of these things that are delineated from eternity. And from their simplicity and plainness, they cannot ascertain the exactness of the course from its beginning. And what is this cause? But at the end and conclusion of the teaching, they look. And when they hear the astrologer, that by means of their calculations they reckon and predict and make known to a person future things, they marvel. And they think that it is fate, a bond and a constraint. And they abolish freedom and say, \"Henceforth, these things that are determined by the stars are the things that will be. What benefit is freedom?\" And they do not answer exactly that that which is future, freedom is what, by its own will, is lordly and by its own power, predicts and makes known, and not something bound that constrains freedom, as also with slavery. However, again, the confessions say that when a person hears from the astrologer those things that are destined for him, whether good or evil, he trusts and does not confess concerning good things. And if he seeks and appeases on account of evil things, they are very true in this. And it is very good that they created and completed the faithful from this teaching. And if the simple faithful were able to understand the deep and exact things, they would understand and know that it should not abolish its own properties, nor should it trust at all as the confessions command, but that it should strive earnestly and do good things as much as it can, and abolish evil things.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܩܛܝܼܪܐ","severity":"info","text":"The Syriac term qṭīrā (bond) is used here to characterize astrological determinism as a constraint on free will, a key polemical target in this work.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The passage reflects a common Christian critique of astrology as fatalism, contrasting it with free will and moral responsibility, a theme found in earlier Syriac authors like Ephrem.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܚܐܪܘܼܬܐ","severity":"info","text":"The Syriac term ḥērūtā (freedom) is central to the argument, denoting free will as a divinely granted capacity for moral choice, opposed to astrological compulsion.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage concludes a longer argument against astrological determinism, moving from astronomical description to theological and moral exhortation, typical of the work's structure.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"The reference to 'confessions' (ܬܘܕ̈ܝܬܐ) likely alludes to ecclesiastical teachings or creeds that affirm free will, possibly echoing debates in Syriac monastic circles.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text at the end is somewhat elliptical; the phrase 'it should not abolish its own properties' may refer to the soul's innate capacities, but the antecedent is ambiguous.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'it' in the final clause ('it should not abolish its own properties') is unclear: possibly the soul, freedom, or the faithful person. The reading taken follows the English draft's interpretation as the soul or human agency."],"confidence":"high","notes":[]},{"i":48,"ref":"p48","source":"ܡܛ݀ܠ ܕܟܿܠܗܘܢ ܥܡܛ̈ܢܐ ܕܬܚܝܼܬ ܫܡܝܐ ܡܩܠܣܝܢ ܠܣܥܘܼܪܘܼܬ ܛܒ̈ܬܐ ܘܡܣܠܝܢ ܠܣܿܥܘܼܪܘܼܬ ܒܝܼܫ̈ܬܐ. ܗܿܕܐ ܗܿܝ ܙܕܝܼܩܘܼܬܐ ܘܗܕܐ ܗܿܝ ܚܛܝܼܬܐ. ܗ̄ ܐܝܠܝܢ ܕܫܠܝܛܘܬ݀ ܒܝܿܬܐ ܣܿܥܪܐ ܒܙܘܥܐ ܕܚܐܪܘܼـܗܿ܆ ܕܐܝܼܬܘܗܝ ܨܒܝܿܢܐ. ܐܝܠܝܢ ܕܝܢ ܕܓܫܢܐܝܼܬ ܗ̈ܘܝܢ ܘܡܣܬܥܪ̈ܢ ܡܼܢ ܡܪܕܘܼـܐ ܡܪܢ݀ܝܬܐ ܘܡܘܢܢܝܼܬܐ܆ ܐܢ ܩ̈ܛܠܐ ܘܐܢ ܚܢܘܼܩ̈ܝܐ܆ ܘܐܢ ܛܘܼܒܥܐ ܕܒܡܝ̈ܐ. ܘܐܢ ܛܡܼܪ̈ܐ ܕܬܚܝܼܬ ܡܕܝܪ̈ܐ ܘܬܠܼ̈ܠܐ ܘܚܦܪ̈ܐ܆ ܘܐܢ ܫܒܼ̈ܝ. ܘܐܢ ܚܘܼܒܠ ܦܐܪ̈ܐ ܘܥܠ̈ܠܬܐ. ܘܐܢ ܟ̈ܐܒܐ ܥܣ̈ܩܐ ܘܐܢ ܟܘܼܪ̈ܗܢܐ ܡܫܚܠ̈ܦܐ܆ ܗܿܠܝܢ ܠܐ ܡܬܼܐܡܪ̈ܢ ܡܪܐܢܐܝܼܬ ܒܝܼܫ̈ܬܐ. ܐܠܐ ܡܪ̈ܕܘܬܐ ܡܟܘܢܢ̈ܝܬܐ ܕܒܝܼܫܬܐ ܕܐܝܼܬܝܗܿ ܚܛܝܼܬܐ\nܕܡܼܢ ܨܒܝܿܢܐ܀ ܘܬܘܼܒ ܢܟܪܝܼܘ ܠܝܘܼܠܦܢܐ ܕܐܣܛܪܘܠܘܓܝܐ ܟܿܠܗܝܢ ܬܘܕ̈ܝܬܐ. ܡܛ݀ ܕܪܘܝܼܚ ܣܿܓܝܼ ܘܥܡܝܼܩ ܘܩܛܝܼܢ. ܘܣܢܝܼܩ ܥܠ ܒܛܝܼܠܘܼܬܐ ܘܐܡܝܼܢܘܼܬܐ ܘܕܘܪܫܐ ܣܿܓܝܼܐܐ ܕܒܗ. ܘܐܠܘܼ ܐܠܦ ܫܢ̈ܝܢ ܗܘܼܘ ܚܝ̈ܘܗܝ ܕܒܪܢܫܐ ܠܐ ܣܿܦܩ ܕܢܐܠܦ ܓܡܝܼܪܐܝܼܬ ܘܢܕܥ ܚܬܝܼܬܐܝܼܬ ܟܿܠܗܘܿܢ ܙܘܥ̈ܘܗܝ ܘܡܥܒܕ̈ܢܘܬܗ ܘܫܘܘܕ̈ܥܘܗܝ. ܘܒܿܛܠܝܢ ܗܘܼܘ ܒܗ ܒܢܝ̈ܢܫܐ ܡܼܢ ܝܘܠ̈ܦܢܐ ܐ̱ܚܪ̈ܢܐ ܡܘܬܪ̈ܢܐ ܕܢܦܫܐ. ܘܡܩܪ̈ܒܝ ܠܘܬ݀ ܐܠܗܐ. ܗܿܝ ܕܢܬܼܢܒܐ ܐ̱ܢܫ ܘܢܕܥ ܥܬܝܼܕ̈ܬܐ. ܐܢ ܡܼܢ ܡܘܗܒܬܐ ܕܢܒܝܘܼܬܐ. ܘܐܢ ܡܼܢ ܝܘܼܠܦܢܐܕܐܣܛܪܘܠܘܓܝܐ ܠܐ ܡܥܕܪܐ ܠܐ̱ܢܫ ܐܢ ܠܝܬ ܒܗܿ ܥܒܿܕ̈ܐ ܛܒ̈ܐ. ܡܛ݀ܠ ܕܢܒܘܼܬܐ ܡܡܠܐ ܒܦܘܼܡܐ ܕܚܛܝ̈ܐ ܘܕܢܘܼܟܪ̈ܝܐ ܘܕܟܦܘܼܪ̈ܐ ܡܛ݀ ܦܘܼܪ̈ܢܣܐ ܘܕܝܼ̈ܢܐ ܠܐ ܡܬܼܕܪ̈ܟܢܐ ܕܐܠܗܐ. ܘܠܘ ܡܼܢ ܗܕܐ ܡܼܙܕܕܩܝܢ. ܐܠܐ ܡܐܠܠܘܢ ܘܗ݀ܘܝܐ ܠܗܘܿܢ ܗܿܕܐ ܠܕܝܼܢܐ ܘܠܬܒܥܬܐ ܘܠܩܘܼܛܪܓܐ ܪܒܐ. ܒܪܡ ܘܐܝܼܬ ܣܿܓܝ̈ܐܐ ܗܕܝܘܼ̈ܛܐ ܘܒܪܝܼܪ̈ܐ.","english":"For all the works under heaven praise good actions and condemn evil actions. This is righteousness, and this is sin. Those who have authority in the house act with the movement of their free will, which is choice. But those who are violent and act with rebellion, domination, and oppression—whether murders or sorceries, or drownings in waters, or burials under ruins, mounds, and pits, or captivity, or destruction of fruits and causes, or severe pains and various diseases—these are not properly called evil. Rather, they are punitive chastisements of evil, which is sin that comes from choice. And again, they rejected the entire teaching of astrology as all confessions do, because it is very wide, deep, and difficult, and it is beyond idleness, negligence, and the many disputes within it. And even if a person lived a hundred years, it would not suffice for him to learn completely and know accurately all its movements, operations, and significations. And people would be occupied with it instead of other beneficial teachings of the soul, and those that bring one near to God. That which a person learns and knows the future—whether through the gift of prophecy or through the teaching of astrology—does not help a person if there are no good works in it. For prophecy fills the mouth of sinners, the forgetful, and the deniers, because the separations and judgments of God are not comprehended. And they are not justified by this. But they speak and are for them this for judgment, for consequence, and for great condemnation. Yet there are many simple and pure people.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage distinguishes between actions freely chosen (righteousness or sin) and violent acts that are punitive chastisements of sin, not evil per se.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܨܒܝܿܥܐ","severity":"info","text":"The Syriac term ṣebyāʿā (choice) is central: free will is the movement of authority in the house, and sin arises from choice.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The rejection of astrology as too vast and distracting from soul-beneficial teachings reflects a common patristic critique, seen in works like Ephrem's.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a general ethical principle (praise of good, condemnation of evil) to a specific rejection of astrology, then to a caveat about prophecy and judgment.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The text claims that all confessions reject astrology, a sweeping statement that may reflect the author's polemical context rather than historical consensus.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'authority in the house' (ܫܠܝܛܘܬ݀ ܒܝܿܬܐ) is ambiguous: it may refer to domestic authority or metaphorically to self-control.","The list of violent acts (murders, sorceries, etc.) is presented as punitive chastisements, but the exact theological mechanism (divine punishment or natural consequence) is not specified."],"confidence":"high","notes":[]},{"i":49,"ref":"p49","source":"ܦܫܝܼ̈ܛܐ ܒܟܝܿܢܐ ܕܡܡܠܠܐ ܒܗܘܢ ܢܒܝܘܼܬܐ܆ ܟܕ ܗܼܢܘܢ ܠܐ ܡܣܼܬܟܠܝܼܢ ܢܝܼܫܗ ܘܚܝܠܗܿ܆ ܘܡܛ݀ܠܗܕܐ ܠܐ ܡܼܙܕܕܩܝܢ ܘܠܐ ܡܼܬܚܝܒܝܼܢ. ܐܝܠܝܢ ܕܝܢ ܕܡܣܼܬܿܟܠܝܼܢ ܚܝܠܗܿ ܘܢܝܼܫܗܿ ܕܢܒܝܘܼܬܐ ܘܠܐ ܣܿܥܪܝܢ ܫܦܝܼܪ̈ܬܐ. ܗܿܠܝܢ ܟܐܢܐܝܼܬ ܡܼـܚܝܒܝܼܢ. ܐܝܠܝܢ ܕܝܢ ܕܣܿܥܪܝܢ ܛܒ̈ܬܐ ܕܦܩܿܕܐ ܢܒܝܘܼܬܐ ܡܬܩܠܣܝܢ܀ ܗܟܘܬ݀ ܘܣܿܓܝܼ̈ܐܐ ܕܡܼܢ ܚܪܝܼܦܘܼܬ ܟܝܿܢܗܘܢ ܘܡܪܟܒܘܼܬ ܡܘܙܓܗܘܢ ܡܕܪܟܝܢ ܚܝܠܗܿ ܕܐܣܛܪܘܠܘܓܝܐ ܘܙܘ̈ܥܝܗܿ ܘܫܘܼܘܕܥܝܗܿ. ܘܡܼܢ ܒܛܝܼܠܘܼܬ ܣܿܓܝܼ̈ܐܬܐ ܘܕܪܫܐ ܕܥ݀ܒܕܝܢ ܥܠܝܗܿ. ܐܢܕܝܢ ܣܘܼܥܪ̈ܢܐ ܛܒ̈ܐ ܕܫܦܝܼܪܝܢ ܥܠ ܟ݀ܠܢܫ ܘܡܩܠܣܝܢ ܡܼܢ ܟ݀ܠܗܝܢ ܬܘܕ̈ܝܬܐ ܠܐ ܥ݀ܒܕܝܢ܆ ܡܼܣܠ̈ܝܐ ܐܢܘܿܢ ܘܡܚܝ̈ܒܐ. ܘܡܬܼܬܒܥܝܼܢ ܕܝܼܢܐ ܝܬܝܼܪܐ. ܘܢܝܼܫܗܿ ܘܚܝܠܗܿ ܕܬܘܕܝܼܬܐ ܐܝܼܬܘܗܝ ܗܝܡܢܘܼܬܐ ܕܠܐ ܡܥܩܒܐ. ܘܗܝܡܢܘܼܬܐ ܐܝܼܬܝܗܿ ܣܘܼܟܠܐ ܪܘܼܚܢܝܐ ܕܡܕܪܟܐ ܠܗ ܢܦܫܐ ܟܝܿܢܐܝܼܬ ܡܼܢ ܗܿܝ ܕܟܝܿܢܐܝܬ ܩܒܝܼܥ ܒܗ ܒܟܝܿܢܗܿ ܚܝܐ ܘܡܠܝܼܠܐ ܘܪܘܼܚܢܝܐ ܕܡܥܠܝ ܡܼܢ ܟܝܿܢ ܕܡܘܙܠܬܐ. ܘܗܼܝ ܝ݀ܕܥܐ ܠܡܘܙܠܬܐ. ܘܠܐ ܡܼܬܝܕܥܐ ܡܼܢ ܡܘܙܠܬܐ. ܡܘܙܠܬܐ ܕܝܢ ܥܠ ܐܣܛܘܼܟ̈ܣܐ ܕܠܓܘ ܐܘܟܝܼܬ ܠܬܼܚܬ ܡܢܗܿ ܦ݀ܩܕܐ ܘܒܗܘܢ ܡܥܒܕܐ. ܘܢܦܫܐ ܠܘ ܡܼܢ ܪܘܼܟܒ ܐܣܛܘܼܟ̈ܣܐ ܐܝܼܬܘܗܝ ܟܝܿܢܗܿ܆ ܐܠܐ ܡܼܢ ܪܘܼܚܢܝܘܼܬܐ ܩܛܝܼܢܬܐ ܘܠܐ ܣܟ ܗܘܼܠܢܝܘܼܬܐ. ܘܡܘܙܠܬܐ ܡܿܢ ܥܠ ܦܓܪ̈ܐ ܡܪ̈ܟܒܐ ܕܡܼܢ ܐܣܛܘܼܟ̈ܣܐ ܦ݀ܩܕܐ ܘܒܗܘܢ ܡܥܒܕܐ ܘܥܠܝܗܘܿܢ ܡܡܠܐ. ܘܡܛ݀ ܕܐܣܝܼܪܐ ܢܦܫܐ ܥܡ ܦܓܪܐ ܡܫܬܥܒܕܐ ܥܡ ܟܝܿܢܗ ܠܐܣܛܘܼܟ̈ܣܐ ܐܒܗ̈ܘ̄. ܒܪܡ ܐܢ ܥܝܼܪܐ ܘܫܦܝܐ ܘܩܿܝܡܐ ܒܟܝܢ ܒܪ̈ܝܬܗܿ.","english":"The simple ones, by the nature of speech, are in servitude, while they do not understand its power and its force, and therefore they are neither justified nor condemned. But those who understand the force and power of servitude and do not perform good deeds—these are justly condemned. But those who perform the good deeds that the command of servitude enjoins are praised. Thus also many, by the sharpness of their nature and the composition of their temperament, perceive the power of astrology and its movements and its cognitions, and by the vanity of many and the investigation they make concerning it, they show that good actions that are seemly for everyone and are praised by all do not produce thanksgivings, but are contemptible and condemnable, and are pursued with greater penalty. And the power and force of thanksgiving is faith without hesitation. And faith is a spiritual understanding that leads the soul naturally to that which is naturally fixed in its nature: the living, rational, and spiritual nature that is superior to the nature of fate. And it knows fate, but is not known by fate. Fate, however, commands and acts upon the elements within, that is, beneath it, and the soul is not with the composition of the elements its nature, but with a pure spirituality and not with a material composition. And fate, when it comes upon composite bodies, commands and acts through the elements and speaks concerning them. And because the soul is bound with the body, it is enslaved along with its nature to the elements, its fathers. However, if it is vigilant, pure, and stands in the nature of its creation.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܘܙܠܬܐ","severity":"info","text":"The Syriac term mōzaltā (fate) is used here in a technical sense, distinct from divine providence, as a deterministic force acting on the material elements.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The passage reflects a late antique debate on fate (heimarmenē) and free will, common in Syriac Christian works influenced by Stoic and Platonic cosmology.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a discussion of moral responsibility based on understanding, to the role of astrology and fate, and finally to the nature of faith as a spiritual understanding superior to fate.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܗܝܡܢܘܼܬܐ","severity":"info","text":"The term haymānūtā (faith) is defined as a spiritual understanding (sūkkālā rūḥānāyā) that leads the soul naturally to its true nature, contrasting with fate.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The phrase 'ܘܡܛ݀ ܕܐܣܝܼܪܐ ܢܦܫܐ' (and because the soul is bound) is textually uncertain; the reading follows the edition but the syntax is compressed.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The relationship between 'servitude' (ܢܒܝܘܼܬܐ) and 'fate' (ܡܘܙܠܬܐ) is not fully clarified; the text may treat them as distinct or overlapping concepts.","The phrase 'ܘܡܛ݀ ܕܐܣܝܼܪܐ ܢܦܫܐ' could be read as causal or temporal; the edition takes it as causal."],"confidence":"high","notes":[]},{"i":50,"ref":"p50","source":"ܠܐ ܣܟ ܡܫܬܥܒܕܐ ܠܟܝܿܢܗ ܕܦܓܪܐ ܡܛܠ ܕܦܓܪܐ ܪܐܓ ܡܕܡ ܕܢܟܐ ܠܪܘܼܚܐ ܕܐܝܼܬܘ̄ ܡܕܡ ܕܡܫܡܢ ܠܗ ܘܡܥܒܐ ܕܐܝܟ ܬܪܘܣܝܐ ܘܢܝܿܚܐ ܘܦܘܪ̈ܥܢܐ ܘܫܢܬ ܘܙܘܘܓܐ ܘܫܘܪܬܚܐ\nܘܗܠܝܢ ܡܥܡܛܝܼܢ ܠܗܘܢܐ ܘܡܚܫܟܝܢ ܠܠܒܐ. ܘܡܣܡܝܢ ܠܡܕܥܐ ܘܢܟܝܢ ܠܪܘܚܐ. ܡܕܝܢ ܐܡܬܝ ܕܡܫܘܕܥܝܢ ܟܘܟ̈ܒܐ ܡܕܡ ܥܠ ܟܝܿܢܗ ܕܦܓܪܐ ܡܫܘܕܥܝܢ. ܕܡܪܟܒ ܡܼܢ ܐܣܛܘܟ̈ܣܐ ܕܒܗܘܢ ܡܥܒܕܝܢ ܗܢܘܢ ܟܘܟ̈ܒܐ. ܘܡܛܠ ܕܡܕܥܝܢ ܕܢܫܡܗ ܠܒܪܢܫܐ ܡܼܢ ܚܕܐ ܡܢܬܗ. [ܒܙܒܢ ܡܼܢ ܦܓܪܗ.] ܒܙܒܢ ܡܢ ܢܦܫܗ. ܐܡܬܝ ܡܢ ܕܚܿܐܫ ܦܓܪܗ ܐܘܿ ܡܼܢ ܟܘܪܗܢܐ. ܐܘ ܡܼܢ ܡܚܘܬܐ. ܕܚܐܫ ܦܠܢ ܐܡܿܪܝܼܢܢ. ܟܕ ܢܦܫܐ ܠܐ ܟܪܝܗܐ ܘܠܐ ܒܠܝܼܠܐ. ܡܛܠ ܕܝܢ ܕܐܣܝܼܪܐ ܥܡܗ܆ ܡܢ ܟܠ ܦܪܘܣ. ܚܿܐܫܐ ܒܚܫܗ. ܟܕ ܟܝܿܢܗܿ ܡܥܠܝ ܡܢ ܚܫ̈ܐ ܗܘܠ̈ܢܝܐ. ܐܡܬܝ ܬܘܒ ܕܢܦܫܐ ܬܗܘܐ ܚܐܫܐ ܡܼܢ ܥ݀ܩܬܐ ܐܘܿ ܡܼܢ ܟܡܝܪܘܬܐ ܕܡܢ ܛܒܼܐ ܡܕܡ ܡܥܝܼܩܢܐ ܐܘܿ ܥܠ ܡܝܼܬܐ ܐܘܿ ܥܠ ܚܘܣܪܢܐ ܡܕܡ. ܐܘܿ ܡܬܪܥܝܐ ܣܩܘܼܒܠ̈ܝܬܐ ܘܡܒܥܐ ܗܪܡܝܣ. ܐܘܿ ܬܘܼܒ ܚܿܕܝܐ ܘܦܨܝܚܐ ܘܡܬܪܥܝܐ ܬܪ̈ܝܨܬܐ ܘܡܒܥܐ ܝܘ̈ܠܦܢܐ ܫܪܝܼܪ̈ܐ. ܥܠ ܟ݀ܠܗ ܒܪܐܢܫܐ ܡܬܼܐܡܪ̈ܢ ܗܠܝܢ ܘܗܠܝܢ. ܘܐܦ ܗܠܝܢ ܗܘܼ̈ܠܢܝܬܐ. ܘܠܘ ܥܠ ܦܠܓܗ. ܡܕܝܢ ܗܕܐ ܕܦܫܝܼܩܐ ܠܡܣܣܬܟܠܘܬܗܿ܆ ܬܗܼܘܐ ܚܬܝܼܬܐ ܘܡܩܒܠܐ ܥܠ ܟܿܠ ܐܢܫ. ܕܟܘܟ̈ܒܐ ܥܠ ܓܕ̈ܫܐ ܕܦܓܪܐ ܡܫܘܕܥܝܢ. ܒܗܿ ܕܒܐܣܛܘܼܟ̈ܣܐ ܡܥܒܕܝܢ. ܥܠ ܢܦܫܐ [ܕܝܢ ܘܠܐ ܣܟ ܡܛܠ ܕܟܝܢܗܿ ܕܢܦܫܐ] ܡܥܠܝ ܡܼܢ ܐܣܛܘܟ̈ܣܐ ܘܡܢ ܟܘܟ̈ܒܐ ܘܡܢ ܡܘܙܠܬܐ ܘܡܨܝܐ ܢܦܫܐ ܡܠܝܠܬܐ ܒܫܠܝܼܛܘܼܬ ܒܝܿܬܗܿ ܘܒܙܘܥܐ ܕܚܐܪܘܼܬܗܿ ܕܐܝܼܬܘ̄ ܨܒܝܿܢܗܿ܆ ܕܬܫܚܠܦ ܠܟܝ̈ܢܐ. ܘܬܥܨܐ ܠܕܝ̈ܠܝܬܗ ܕܦܓܪܐ܀ ܒܪܡ ܣܘܓܐܗܘܢ ܕܒܢܝ̈ܢܫܐ ܥܡ ܕܝܠ̈ܝܬܗ ܕܦܓܪܐ ܟܕܝܢܝܢ ܒܥܝܼܪܐܝܬ. ܘܐܝܟ ܡܟܢܘܬܐ ܕܪܘܼܟܒܐ ܕܡܘܙܓܗܘܢ.","english":"not understand the servitude to the nature of the body, because the body is a thing that is subject to the spirit, which is something that obeys it and acts according to its disposition, like the seasons, the winds, the fruits, the hours, the pairs, and the mixtures. And these darken the mind and blind the intellect and darken the spirit. Therefore, when the stars indicate something about the nature of the body, they indicate that it is composed of the elements from which the stars themselves are made. And because they know that the name of the person is from one of his parts. [At the time of his body.] At the time of his soul. When his body suffers, either from illness or from a blow, they say that the person suffers, while the soul is neither ill nor injured. Because it is bound with him, in every way, it suffers in his suffering, while its nature is above these material sufferings. When, again, the soul suffers from anxiety or from grief, because of something that distresses it, either concerning death or concerning some loss, or it thinks of opposites and seeks Hermes, or again rejoices and is glad and thinks of right things and seeks true teachings. Concerning the whole person, these and these are said, and these are material, and not concerning his part. Therefore, this is easy for its understanding: it will be clear and acceptable to every man, that the stars indicate the events of the body, in that they act through the elements. Concerning the soul, however, they do not indicate, because the nature of the soul is above the elements and above the stars and above the zodiac, and the rational soul is able, by the authority of its house and by the movement of its freedom, which is its will, to change natures and to resist the passions of the body. But the majority of people, together with the passions of the body, are carried away violently, and like the chariot of the charioteer of their mixture.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܟܘܟ̈ܒܐ","severity":"info","text":"The Syriac term ܟܘܟ̈ܒܐ (kawkbē) is here rendered 'stars' but carries astrological force, as the passage discusses their influence on bodily events and their composition from elements.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܗܪܡܝܣ","severity":"info","text":"The mention of Hermes (ܗܪܡܝܣ) reflects the Hermetic tradition, often associated with astrological and philosophical lore in Syriac Christian circles, indicating a source or parallel in hermetic writings.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the argument from the previous passage on servitude and understanding, now contrasting bodily suffering (from stars/elements) with the soul's independent nature and freedom.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܐܣܛܘܟ̈ܣܐ","severity":"info","text":"The term ܐܣܛܘܟ̈ܣܐ (esṭūksē) is a Greek loanword (στοιχεῖα) meaning 'elements,' here referring to the fundamental components of the body and stars, central to the author's astrological critique.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The phrase 'At the time of his body' (ܒܙܒܢ ܡܼܢ ܦܓܪܗ) appears parenthetically and may be a gloss or textual corruption; the English draft brackets it, reflecting uncertainty in the Syriac manuscript tradition.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The chariot metaphor (ܪܘܼܟܒܐ) for the soul's control over passions echoes Platonic and Stoic imagery, common in Syriac ascetic and philosophical literature, e.g., in works of Evagrius or Bardaisan.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'At the time of his body' (ܒܙܒܢ ܡܼܢ ܦܓܪܗ) is ambiguous: it may be a marginal note or a textual corruption, and the English draft treats it as parenthetical. The reading taken follows the draft's bracketing.","The reference to 'Hermes' (ܗܪܡܝܣ) could denote the god, the legendary sage Hermes Trismegistus, or a text; the context suggests a Hermetic source, but the exact referent is uncertain."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":51,"ref":"p51","source":"ܘܠܐ ܐܬܕܪܫܘ ܡܠܝܼܠܐܝܼܬ ܕܡܨܝܢ ܥ݀ܨܝܢ ܠܟܝ̈ܢܐ ܘܡܬܪܨܝܢ ܥܝ̈ܕܐ ܘܕܝܠ̈ܝܬܐ ܕܩܢܼܘ ܒܙܒܢܐ ܣܓܝܐܐ. ܐܘܿ ܡܼܢ ܡܘܙܓ̈ܘܗܝ ܕܦܓܪܐ ܐܘܿ ܕܒܐܬܪܐ ܐܬܪܒܝܘ. ܐܘܿ ܡܼܢ ܢܩܦܐ ܘܝܘܠܦܢܐ ܕܒܗ ܐܬܕܪܫܘ. ܐܘܿ ܡܼܢ ܐ̱ܚܪ̈ܢܝܬܐ ܕܕܐܝܟ ܗܠܝܢ. ܚܕܚܕ̈ܢܐ ܐܝܼܬܝܗܘܢ ܐܝܠܝܢ ܕܡܨܝܢ ܡܕܒܪܝܢ ܝ݀ܬܗܘܢ ܡܠܝܼܠܐܝܬ. ܘܡܬܪܨܝܢ ܥܝ̈ܕܐ ܘܕܝܠ̈ܝܬܐ ܕܐܬܣܒܿܥܘ ܘܐܣܬܬܘ ܒܗܘܢ ܒܙܒܢܐ ܐܪܝܼܟܐ. ܘܚܕ ܡܢ ܐ̈ܠܦܐ ܣܓܝ̈ܐܐ ܠܡܚܣܢ ܡܫܼܬܟܚ ܕܝܼܕܥ ܗܿܠܝܢ ܘܐܬܚܟܡ ܒܝܕܥܬܐ ܕܫܪܪܐ. ܠܗܢܐ ܢ݀ܡܘܿܣܐ ܠܝܬ. ܘܠܐ ܟܕܝܢ ܬܚܝܬ ܢܡܘܣܐ ܣܟ. ܐܠܐ ܡܐܠܠܘܢ ܗܼܘ ܣܐܡ ܢܡܘܣܐ ܘܡܬܚܡ ܛܟܼܣ̈ܐ ܘܕܝܼܢ̈ܐ. ܘܡܒܥ ܝܘܼܠ̈ܦܢܐ [ܫܪ̈ܝܪܐ] ܘܦܘܫ̈ܩܐ ܕܟܣ̈ܝܬܐ ܘܓܢ̈ܝܼܙܬܐ. ܡܛܠ ܕܐܬܕܟܝ ܠܒܗ ܘܐܫܬܦܝ ܗܘܢܗ. ܘܐܬܢܗܪ ܡܕܥܗ. ܘܩܼܡ ܒܟܝܢ ܒܪܝܬܗ ܘܐܬܐܠܗ ܘܐܬܥܠܝ ܠܪܘܚܢܘܬܐ. ܒܗܿܝ ܕܐܬܚܝܕܬ݀ ܢܦܫܗ ܥܡ ܒܿܪܘܼܝܗ. ܡܕܝܢ ܣܿܓܝܼ ܫܦܝܼܪ ܥܒܕܘ ܘܕܒܪܘ ܪ̈ܫܝ ܟ݀ܠܗܝܢ ܬܘܕ̈ܝܬܐ ܕܟܠܼܘ ܠܦܫ̈ܝܛܐ ܘܠܓܘ ܕܒܢܝ̈ܢܫܐ ܡܼܢ ܝܘܼܠܦܢܐ ܕܐܣܛܪܘܠܘܓܝܐ܆ ܡܛܠ ܒܪܝܼܪ̈ܐ ܘܗܕ̈ܝܘܼܛܐ [ܘܣܘܓܐܗܘܢ ܕܒ̈ܢܝ ܐܢܫܐ ܒܪ̈ܝܪܐ ܐܢܘܢ ܘܗܕܝ̈ܘܛܐ] ܘܦܓܪ̈ܢܝܐ ܕܠܡܐ ܢܬܼܢܟܘܢ ܒܗܝܡܢܘܼـܐ ܘܢܬܼܦܠܓܘܢ ܥܠ ܚܐܪܘܼܬܐ ܡܫܠܛܬܐ ܕܐܝܬ ܠܗܘܢ\nܡܼܢ ܒܪܘܼܝܗܘܢ ܚܟܝܼ̈ܡܐ ܕܝܢ ܘܝܕܘܼܥ̈ܬܢܐ ܕܫܪܪܐ. ܠܝܬ ܥܠ ܗܿܠܝܢ ܢ݀ܡܘܿܣܐ. ܡܛ݀ܠ ܕܐܕܪܟܘ ܠܫܪܪܐ ܕܗܼ، ܐܠܿܦ ܘܣܼܡ ܢܿܡܘ̈ܣܐ ܘܕܝܼ̈ܢܐ. ܠ̈ܟܐܢܐ ܢܿܡܘܿܣܐ ܠܐ ܣܝܼܡ. ܐܠܐ ܠܥܿܘ̈ܠܐ ܘܠܚܛܝ̈ܐ ܕܫܪܟܐ܀ ܡܢܗ ܕܩܦܠܐܘܢ ܕܫܬܐ. ܥܠܗܿܝ ܕܡܢܐ ܗܿܝ ܚܫܚܬܗܘܢ ܕܟܘܟ̈ܒܐ. ܘܐܝܟܐ ܐܢ̈ܝܢ ܕܘܼܟܝ̈ܬܗܘܢ. ܘܐܝܠܝܢ ܐܢܘܿܢ ܡܠ̈ܘܫܝܗܘܢ. ܘܥܠ ܫܪܟܐ ܕܟܿܠܗ ܢܿܡܘܿܣܗܘܢ.","english":"and they did not investigate rationally how nature can be constrained and how seasons and properties that endure for a long time can be ordered. Or the mixtures of the body, or those of the place in which they were raised. Or the discipline and teaching in which they were instructed. Or other things of this kind. Each one of them is among those that can rationally govern themselves and order the seasons and properties that were satisfied and established in them over a long time. And one out of many thousands is found who knows these things and is wise with the knowledge of truth. For this one there is no law, and he is not placed under the law of nature. But he is the one who establishes law and determines orders and canons, and seeks out true teachings and interpretations of hidden and secret things, because his heart is purified and his existence is tranquil, and his mind is illuminated, and he stands in the nature of his creation and is deified and elevated to spirituality, in that his self is united with his Creator. Therefore, the heads of all the churches did very well and properly to forbid the simple and those within the churches from the teaching of astrology, because they are coarse and simple and the majority of men are coarse and simple and carnal, lest they be shaken in their faith and be divided over the authoritative freedom that they have from their Creator. But the wise and those who know the truth—there is no law over them, because they have attained the truth that He taught and established laws and canons. The law is not established for the wise, but for the wicked and the sinners of the rest. From the beginning of the sixth chapter: On how great is the need of the stars, and where their places are, and what their natures are, and on the rest of all their law.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage contrasts those who are subject to natural law with the wise who transcend it, establishing law themselves. This reflects a hierarchical epistemology common in Syriac ascetical and philosophical works.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܠܝܼܠܐܝܼܬ","severity":"info","text":"The Syriac adverb ܡܠܝܼܠܐܝܼܬ (məlīlāʾīṯ) means 'rationally' or 'in a rational manner', derived from ܡܠܝܼܠܐ (məlīlā, 'rational, endowed with speech'). It underscores the author's emphasis on reasoned investigation.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The condemnation of astrology for the 'simple' and 'carnal' while exempting the wise reflects a common patristic and Syriac Christian stance: astrology is permissible only for those spiritually advanced enough not to be misled.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage ends with a heading for the sixth chapter, 'On how great is the need of the stars', indicating a new section. This structural cue is typical of the work's systematic arrangement.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"The work's nuanced view of astrology—forbidding it for the masses but allowing it for the wise—was influential in Syriac Christian circles, where astrological knowledge was often restricted to monastic elites.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac phrase ܘܡܬܪܨܝܢ ܥܝ̈ܕܐ ܘܕܝܠ̈ܝܬܐ (w-mətarṣīn ʿīdē w-daylāyātā) is ambiguous: it may mean 'ordering seasons and properties' or 'ordering festivals and possessions'. The context of natural cycles supports the former.","The phrase ܒܗܿܝ ܕܐܬܚܝܕܬ݀ ܢܦܫܗ ܥܡ ܒܿܪܘܼܝܗ (b-hāy d-ʾeṯḥīḏat napšēh ʿam bārōyēh) is textually uncertain; the reading 'his self is united with his Creator' is adopted, but the Syriac may be corrupt."],"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":52,"ref":"p52","source":"ܚܿܫܚܘܼܬܗܘܢ ܡܿܢ ܐܝܼܬܝܗܿ܆ ܕܡܼܢ ܡܐܨܕܢܘܬܗܘܢ ܕܒܗܘܢ ܡܼܬܝܕ̈ܥܢ ܦܼܢܝ̈ܬܐ ܕܡܕܢܚܐ ܘܡܥܪܒܐ ܘܓܪܒܝܐ ܘܬܝܡܢܐ. ܘܕܡܼܢ ܐܝܟܐ ܢܫ̈ܒܢ ܪ̈ܘܼܚܐ. ܘܫܘܼܘܕܥ ܥܕ̈ܢ ܘܫ̈ܥܐ ܕܐܝܡ̈ܡܐ ܘܠܝܠܘ̈ܬܐ. ܘܨܦܪ̈ܐ ܘܪ̈ܡܫܐ ܘܫܘܼܚܠ̈ܦܝ ܫܢ̱ܬܐ ܕܣܬܘܐ ܘܬܐܕܐ ܘܩܝܛܐ ܘܬܫܪ̈ܝܬܐ. ܘܐܦ ܗܼܝ ܫܢ̱ܬܐ ܡܫܡܠܝܬܐ ܘܬܚܘܼ̈ܡܐ ܕܝܪ̈ܚܐ ܘܦܘܿܠܓ ܫܦ̈ܐ ܘܡܼܢܝܢ ܝܘܡ̈ܬܐ. ܘܥܠܝܗܘܢ ܬܪܨܝܢ ܪܕܝܼܝܼ ܒܐܘܼܪ̈ܚܬܐ ܫܒܝܠ̈ܝܗܘܢ. ܝܬܝܼܪܐܝܼܬ ܗܿܢܘܢ ܕܒܝܡ̈ܡܐ ܐܝܼܬܝܗܿ ܡܪܕܝܼܬܗܘܢ ܘܗܘܼܦܟܗܘܢ ܐܼܠܘܼܠܐ ܫܘܼܘܕ̈ܥܐ ܘܐܬܘ̈ܬܐ ܕܐܝܼܬ ܠܗܘܿܢ ܒܟܘܟ̈ܒܐ. ܣܟ ܠܐ ܡܿܨܝܢܼ ܗܘܼܘ ܠܡܪܕܐ ܒܝܡܐ ܘܠܐ ܡܫܬܘܙܒܝܼܢ ܗܘܼܘ. ܫܦܝܼܪ ܐܡܼܪ ܡܟܬܒܢܐ ܐܠܗܝܐ ܡܘܿܫܐ ܪܒܐ ܥܠܝܗܘܢ. ܕܒܼܪܐ ܐܢܘܢ ܐܠܗܐ ܘܣܼܡ ܐܢܘܢ ܠܐܬܘ̈ܬܐ ܘܠܙܒ̈ܢܐ ܘܠܝܘܡ̈ܬܐ ܘܠܫܢ̈ܝܐ. ܬܘܼܒ ܕܝܢ ܘܡܼܢ ܡܼܬܟܝܢܢܘܼܬܗܘܢ ܕܠܘܬ݀ ܚܕ̈ܕܐ. ܡܼܢ ܢܼܣܝܿܢܐ ܚܬܝܼܬܐ ܕܟܝܿܢܗܘܢ ܘܡܘܙܓܗܘܢ. ܡܫܼܬܘܕܥܝܼܢܢ ܠܩܘܼܪܐ ܘܠܚܘܼܡܐ. ܘܠܡܫܿܒܐ ܕܪ̈ܘܼܚܐ ܘܕܥܠ̈ܥܠܐ ܘܕܟܘܪ̈ܢܐ ܡܩܕܡܝܼܢܢ ܡܙܗܪܝܼܢܢ ܒܚܫܚ̈ܬܗܘܢ ܘܗܘܼܦܟ̈ܝܢ ܕܒܝܡܐ ܘܒܝܒܫܐ ܘܒܟܿܠ ܣܘܼܥܪܢ. ܝܬܝܪܐܝܼܬ ܕܝܢ ܣܼܡ ܒܗܘܢ ܒܿܪܘܝܐ ܫܘܼܘܕ̈ܥܐ ܫܪܝܼܪ̈ܐ ܘܠܐ ܡܼܬܛܥܝ̈ܢܐ. ܒܗܿܝ ܕܠܐ ܛܟܣ ܐܢܘܢ ܣܼܕܪ̈ܝܢ ܣܼܕܪ̈ܝܢ ܐܝܟ ܚܒ̈ܠܐ ܕܟܪܡܐ. ܘܠܐ ܥܒܼܕ ܐܢܘܢ ܫܘ̈ܝܼܝܼ ܒܢܘܼܗܪܐ ܘܙܠ̈ܝܼܩܐ. ܘܐܝܟ ܐ̱ܢܫ ܢܼܐܡܪ ܟܿܠܗܘܿܢ ܒܚܕܐ ܕܡܘܼܬܐ ܘܡܫܘܼܚܬܐ ܘܒܚܕ ܪܩܝܼܥܐ ܘܣܕܝܼܪܘܼܬܐ. ܘܐܼܠܘ ܗܿܟܢܐ ܡܛܟܣܝܼܢ ܗܘܼ، ܠܐ ܣܟ ܡܼܬܦܪܫܝܢ ܗܘܼ، ܚܕ ܡܼܢ ܚܕ. ܐܦܠܐ ܡܼܬܝܕ̈ܥܢ ܗܘܼ̈ܝ ܕܘܼܟܝ̈ܬܗܘܢ ܘܬܚܘܼܡ̈ܝܗܘܢ ܐܦܠܐ ܡܼܬܝܕܥܝܼܢ ܗܘܼܘ ܥܕ̈ܢܐ ܘܡܛܪ̈ܬܐ ܘܫܥ̈ܐ ܕܠܠܝܐ. ܐܦܠܐ ܡܿܨܐܼ ܗܘܼܐ ܐ̱ܢܫ ܠܡܼܪܕܐ ܒܐܘܼܪܚܐ ܒܠܠܝܐ.","english":"their usefulness, what it is, and what their efficacy is, by which the directions of east, west, north, and south are known. And what place the winds have, and the knowledge of times and hours of days and nights, and dawns and dusks, and the changes of the seasons of winter, spring, summer, and autumn. And also the perfect season and the boundaries of months and the division of weeks and the courses of days. And upon them the navigators direct their ways along their paths, especially those whose guidance and course are on the sea, without signs and indications that exist in the stars. But they were not able to navigate the sea, nor were they saved. The divine writer, the great Moses, spoke well concerning them: that God created them and set them as signs for festivals, for days, and for hours. Again, what their conjunction with one another is, what the firm bond of their existence and mixture is, is made known by cold and heat, and by the change of winds, of storms, and of cyclones, which first warn by their usefulness and their courses on sea and land and in every activity. Especially, the Creator placed in them true and unerring signs, in that He did not arrange them in rows like rows of a vineyard, nor did He make them equal in light and radiance. And like one fire, He made them all of one kind and measure, and in one firmament and order. And if they were so arranged, they would not be distinguished one from another, nor would their places and boundaries be known, nor would the times and watches and hours of the night be known, nor would anyone be able to travel by night.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܡܿܨܝܢܼ ܗܘܼܘ ܠܡܪܕܐ ܒܝܡܐ","severity":"info","text":"The Syriac verb ܡܪܕܐ (mardā) here means 'to navigate' or 'to steer a course,' a technical nautical term. The phrase 'they were not able to navigate the sea' underscores the dependence on celestial signs for maritime travel.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܡܘܿܫܐ ܪܒܐ","severity":"info","text":"The reference to 'the great Moses' as a divine writer alludes to the Genesis creation account (Gen 1:14–18), where God sets the heavenly bodies as signs for seasons, days, and years. The Syriac text paraphrases this, not quoting directly.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܟܘܟ̈ܒܐ","severity":"info","text":"The passage reflects ancient Syriac astronomical and navigational knowledge, where stars served as fixed markers for timekeeping and orientation. The contrast with 'rows like a vineyard' critiques a hypothetical uniform arrangement, emphasizing the actual diversity of celestial bodies.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ܬܘܼܒ ܕܝܢ","severity":"info","text":"The phrase 'Again, what their conjunction...' (ܬܘܼܒ ܕܝܢ) marks a structural shift from describing the usefulness of celestial signs to explaining their interrelations and effects on earthly phenomena, such as weather and seasons.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܫܼܬܘܕܥܝܼܢܢ","severity":"caution","text":"The Syriac verb ܡܫܼܬܘܕܥܝܼܢܢ (mšetawdaʿyan) is a passive form meaning 'are made known,' but the subject is ambiguous: it could refer to the signs themselves or to the phenomena (cold, heat) that reveal them. The English draft clarifies this as 'is made known by cold and heat,' but the Syriac allows both readings.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac phrase ܡܫܼܬܘܕܥܝܼܢܢ (mšetawdaʿyan) is ambiguous: it may mean 'they (the signs) are made known' or 'they (the phenomena) are made known.' The English draft takes the latter, but the Syriac syntax permits either.","The term ܟܘܪ̈ܢܐ (kūrʿē) is rare; it likely means 'cyclones' or 'whirlwinds,' but its exact sense in this context is uncertain."],"confidence":"high","notes":[]},{"i":53,"ref":"p53","source":"ܘܠܐ ܒܝܡܐ ܐܦܠܐ ܒܝܒܫܐ. ܘܣܿܓܝܼ ܒܘܼܠ̈ܒܠܐ ܘܕܘܘܕܐ ܓܕܫ ܡܼܢ ܗܿܟܢ. ܡܐܠܠܘܢ ܐܦܠܐ ܗܼܘ ܟܪܘܼܟܝܗ ܕܥ݀ܠܡܐ ܩܿܐܡ ܗܘܼܐ. ܐܠܐ ܒܗܿ ܝܕܛܟܣ ܐܢܘܢ ܒܪܘܝܐ ܚܟܝܼܡ ܒܟܿܠ ܡܫܚܠܦܐܝܼܬ܆ ܒܐܣܟ̈ܡܐ ܘܫܘܼܚܠܦ ܕܡܼ̈ܘܬܐ ܘܒܡܘܼܫܚ̈ܬܐ ܘܢܗܝܼܪܘܼܬ ܘܡܙܠܓܘܼـܐ ܘܥܡܘܼܛܘܼܬܐ ܘܒܟܿܠܗܝܢ ܕܫܪܟܐ ܐܬܼܦܪܫܘ ܘܐܬܝܼܕܥܘ ܠܢ ܚܬܝܼܬܐܝܬ. ܐܟܡܐ ܕܝܿܕܥܝܼܢܢ ܘܦܿܪܫܝܼܢܢ ܠܒܢܝ̈ܢܫܐ ܣܿܓܝ̈ܐܐ ܡܼܢ ܩܣܼܡ̈ܝܗܘܢ. ܗܟܘܬ ܘܠܒܥܝܼܪܐ ܘܠܚܝܘܼܬܐ. ܘܐܦ ܠܐܬܪ̈ܘܬܐ ܘܕܘܼܟ̈ܝܬܐ ܕܒܐܪܥܐ ܡܼܢ ܪ̈ܘܡܐ ܘܥܘܼܡ̈ܩܐ ܘܦܩ̈ܥܬܐ ܘܢܚ̈ܠܐ ܘܣܛܪ. ܗܟܘܬ ܝܕܥܝܼܢܢ ܠܡܼܦܪܫ ܕܘܼܟ̈ܝܬܐ ܕܟܘܟ̈ܒܐ ܘܬܚܘܼܡ̈ܝܗܘܢ ܙܒܢܐ ܕܡܪܕܝܼܬܗܘܢ ܡܼܢ [ܫܘܚܠܦ] ܕܡܼܘ̈ܬܗܘܢ ܘܩܢܘܼܡ̈ܝܗܘܢ. ܘܝܼܠܦܢܢ ܬܘܼܒ ܡܘܼܫܚ̈ܬܗܘܢ ܘܪ̈ܘܡܝܗܘܢ. ܘܗܿܠܝܢ\nܚܬܝܬܐܝܬ ܡܼܬܝܕ̈ܥܢ ܡܼܢ ܐܘܼܡܢܘܼܬܐ ܕܓܐܘܡܛܪܝܐ. ܗ̄ ܡܡܫܚܘܼܬ ܐܪܥܐ. [ܘܠܗܕܐ ܡܫܘܕܥܝܢܢ ܡܢ ܠܬܚܬ. ܐܡܬܝ ܕܥܠ ܐܪܗܐ] ܡܡܠܠܝܼܢܢ ܒܡܪܝܐ ܕܡܚܟܡ. ܗܿܝ ܕܡܢܗܿ ܡܕܪܟ ܐ̱ܢܫ ܠܡܼܕܥ ܟܡܝܘܼܬܐ ܕܪܘܡܐ ܕܛܘܼܪ̈ܐ ܡܢܝܿܢܗܘܢ ܬܘܼܒ ܕܟܘܟ̈ܒܐ. ܘܡܫܘܼܚܬܗܘܢ ܘܟܡܝܘܼܬܗܘܢ. ܘܥܠ ܣܿܓܝ̈ܐܬܐ ܕܬܗܝܼܪ̈ܢ ܘܫܒܝܼܚ̈ܢ. ܘܐܦ ܡܢܝܿܢܗܘܢ ܬܘܼ ܕܟܘܟ̈ܒܐ ܡܿܨܝܢܢܼ ܕܢܕܪܟ ܘܠܡܚܿܫܒܘܼ ܒܝܕ ܐܘܼܡܢܘܼܬܐ ܕܐܪܝܬܡܛܝܩܝ ܐܘܟܝܼܬ ܕܡܢܝ̈ܢܐ. ܗܿܝ ܕܐܫܟܚܘܼܗܿ ܦܘܢ̈ܝܩܝܐ. ܡܛܠ ܕܐܡܝܼܢܝܼܢ ܒܬܐܓܪ̈ܬܐ ܘܚܘܼܫܒܢ ܡܢܝܿܢܐ ܕܙܒܢܐ ܘܙܘܼܒܢܐ. ܘܒܡܼܬܚܗ ܕܙܒܢܐ ܕܐܬܕܪܫܘ ܒܡܢ̈ܝܢܐ ܐܫܼܟܚܘܼܗܿ ܘܛܟܣܘܼܗܿ ܒܟܬܒ̈ܐ ܘܗܘܼܬ݀ ܐܘܼܡܢܘܼܬܐ ܡܥܠܿܝܬܐ. ܘܐܘܡܿܢܘܬܐ ܐ̱ܚܪܬܐ ܐܝܼܬ ܡܼܢ ܐܘܼܡܢ̈ܘܬܐ ܡܠܝܼܠ̈ܬܐ ܕܡܼܬܩܪܝܐ ܡܘܣܝܩܝ. ܗ̄ ܡܠܚܡܘܼܬ ܩܝܼܢ̈ܬܐ. ܗܿܝ ܕܐܫܟܚܘܼܗܿ ܬܪ̈ܩܝܐ ܕܒܝܬ ܝܘܢ.","english":"nor in the sea, nor on dry land. And many confusions and disturbances occur from it. Otherwise, the rotation of the world would not stand, but by that knowledge, a wise creator in every diverse way, through forms and changes of species, and through measurements and clarities and inclinations and depths, and through all the rest, they were distinguished and known with certainty. Just as they know and distinguish many plants from their seeds, so also for cattle and beasts, and even for regions and places on earth, from heights and depths and clefts and valleys and the like. Thus they know to distinguish the places of the stars and their boundaries, the time of their courses, and the change of their species and their positions. And they also learn their measurements and their heights. And these are known with certainty from the science of geometry, that is, the measurement of the earth. [And to this they attest from below, when they speak about the earth] they speak in the matter of wisdom, by which a person attains to know the quantity of the height of mountains and also of the stars, and their measurement and their quantity. And concerning many that are clear and glorious, and also from them, the stars are able to be apprehended and calculated by means of the science of arithmetic, that is, of numbers, which the Phoenicians discovered, because they were engaged in trade and counted numbers of time and movement, and in the course of time, they investigated with numbers and discovered it and arranged it in books, and it became a sublime science. And there are other sciences from the rational sciences that are called music, that is, the harmony of strings, which the Thracians of the house of Javan discovered.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܐܘܼܡܢܘܼܬܐ ܕܓܐܘܡܛܪܝܐ","severity":"info","text":"The Syriac phrase ܐܘܼܡܢܘܼܬܐ ܕܓܐܘܡܛܪܝܐ (science of geometry) is a calque from Greek γεωμετρία, here glossed as 'measurement of the earth'.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܐܘܼܡܢܘܼܬܐ ܕܐܪܝܬܡܛܝܩܝ","severity":"info","text":"The Syriac ܐܘܼܡܢܘܼܬܐ ܕܐܪܝܬܡܛܝܩܝ (science of arithmetic) is a calque from Greek ἀριθμητική, here glossed as 'of numbers'.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܦܘܢ̈ܝܩܝܐ","severity":"info","text":"The text attributes the discovery of arithmetic to the Phoenicians (ܦܘܢ̈ܝܩܝܐ), a common trope in late antique doxography, reflecting their reputation as traders and inventors of number systems.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܬܪ̈ܩܝܐ ܕܒܝܬ ܝܘܢ","severity":"info","text":"The Thracians of the house of Javan (ܬܪ̈ܩܝܐ ܕܒܝܬ ܝܘܢ) are credited with discovering music; 'Javan' is the biblical eponym for the Greeks, linking Thracian origins to the Hellenic world.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage enumerates the sciences (geometry, arithmetic, music) as part of a systematic exposition of knowledge, typical of the encyclopedic structure of Book 5.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The bracketed phrase [And to this they attest from below, when they speak about the earth] appears to be a later insertion or gloss, as it disrupts the syntactic flow and is not fully integrated into the argument.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'from below' (ܡܢ ܠܬܚܬ) in the bracketed insertion is ambiguous: it may refer to a source or a physical location, but the intended meaning is unclear.","The identity of 'they' in 'they were distinguished and known' is unspecified; it may refer to the elements or the forms mentioned earlier."],"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":54,"ref":"p54","source":"ܡܛ݀ܠ ܕܐܝܼܬܝܗܘܢ ܪ̈ܚܡܝ ܙܡܝܼܪ̈ܬܐ ܘܥܘܼܢ̈ܝܬܐ. ܝܼܠܦܘ ܕܢܪܟܒܘܢ ܩܝܼܢ̈ܬܐ ܡܫܚܠ̈ܦܬܐ. ܘܥܒܼܕܘܗܿ ܐܘܼ̱ܢܘܼܬܐ ܡܝܬܪܬܐ. ܡܛ݀ܠ ܕܐܪܒܥ ܐܢ̈ܝܢ ܐܘܼܡܢ̈ܘܬܐ ܡܥ̈ܠܝܬܐ ܕܡܠܝܼܠܘܼܬܐ ܕܒܗܘܢ ܩܿܐܡ ܟܿܠܗ ܗܘܼܦܟܗ ܕܥܿܠܡܐ܀ ܚܕܐ ܡܿܢ ܐܝܼܬܝܗܿ ܐܣܛܪܘܢܘܡܝܐ ܗܿܝ ܕܐܫܟܚܘܿ ܟܠܕ̈ܝܐ ܐܝܟ ܕܚܘܝܼܢܢ ܡܼܢ ܠܥܠ. ܘܐܚܪܬܐ ܕܓܐܘܡܪܝܐ ܗܿܝ ܕܐܫܟܚܘܗܿ ܡܨܪ̈ܝܐ ܒܐܪܥܐ ܕܐܝܓܘܦܛܘܿܣ ܐܝܟ ܕܥܬܝܼܕܝܼܢܢ ܕܢܚܘܐ. ܘܐܪܬܡܛܝܩܝ ܘܡܘܣܝܩܝ ܐܝܟ ܕܐܡܼܪܢܢ܀ ܕܘܼܟ̈ܝܬܗܘܢ ܕܝܢ ܕܟܘܟ̈ܒܐ ܐܝܬܗܘܢ ܐܝܟ ܕܐܡܼܪܢܢ ܡܼܢ ܠܥܠ܀ ܩܕܡܝܐ ܕܠܥܠ ܡܼܢ ܐܬܝܼܪ ܢܘܪܢܐ ܐܝܼܬܘܗܝ ܪܩܝܼܥܗܿ ܕܣܗܪܐ. ܘܐܝܼܬܘܗܝ ܪܘܡܗ ܡܼܢ ܬܚܘܡܐ ܕܐܬܝܪ܆ ܘܥܕܡܐ ܠܬܚܘܼ̱ܐ ܕܪܩܝܼܥܗ ܕܗܪܡܝܣ ܕܐܝܼܬܘܗܝ ܠܥܠ ܡܼܢ ܣܗܪܐ. ܦܪ̈ܣܚܐ ܡܢ̈ܝܐ ܘܝܼܕܝܼܥ̈ܐ. ܕܐܬܝܼܕܥܘ ܠܢ ܡܼܢ ܐܘܡܢܘܼܬܐ ܕܓܐܘܡܪܝܐ. ܗܟܘܬ݀ ܪܘܡܗ ܕܪܩܝܼܥܐ ܕܒܗ ܪܕܐ ܗܪܡܝܣ ܕܠܥܠ ܡܼܢ ܣܗܪܐ: ܘܠܥܠ ܡܼܢ ܗܿܢܐ ܐܝܼܬܘܗܝ ܪܩܝܼܥܐ ܕܒܗ ܪܕܝܐ ܐܦܪܘܕܝܛܝ. ܘܠܐ ܪܡ ܐܝܟ ܚܕ ܡܼܢ ܗܿܠܝܢ: ܘܠܥܠ ܡܼܢ ܗܕܐ ܐܝܬܘ̄ ܪܩܝܥܐ ܪܒܝܥܝܐ ܕܒܗ ܪܕܐ ܫܡܼܫܐ. ܘܪܡ ܣܿܓܝܼ ܝܬܝܼܪ ܡܼܢ ܗܿܠܝܢ ܕܐܡܼܪܢܢ. ܡܛ݀ܠ ܕܐܦ ܗܘ ܫܡܼܫܐ ܪܒܐ ܣܿܓܝܼ ܝܬܝܼܪ ܡܼܢ ܟܿܠܗܘܢ ܟܘܟ̈ܒܐ: ܘܠܥܠ ܡܼܢ ܪܝܼܣ܆ ܪܕܐ ܙܘܣ. ܗܿܢܐ ܣܿܓܝܼ ܪܡ ܝܬܝܼܪ ܡܢ ܗܠܝܢ. ܡܛ݀ܠ ܕܐܦ ܪܒ ܣܿܓܝܼ ܝܬܝܼܪ ܡܼܢ ܟܿܠܗܘܿܢ ܟܘܟ̈ܒܐ ܒܿܬܪ ܫܡܼܫܐ. ܘܠܥܠ ܡܼܢ ܙܘܣ ܒܪܩܝܼܥܐ ܫܒܝܼܥܝܐ ܪܕܐ ܩܪܘܢܘܣ ܘܣܿܓܝܼ ܪܡ ܪܩܝܼܥܐ ܗܿܢܐ ܥܕܡܐ ܠܬܚܘܼܡܐ ܕܟܘܟ̈ܒܐ ܣܿܓܝ̈ܐܐ ܢܗܝܼܪ̈ܐ. ܘܪܒ ܣܿܓܝܼ. ܐܠܐ ܒܨܝܼܪ ܡܼܢ ܙܘܣ ܩܿܠܝܼܠ܀ ܘܠܥܠ ܡܼܢ ܗܿܢ ܒܪܩܝܼܥܐ ܬܡܝܼܢܝܐ܆ ܪܕܝ ܟܘܟ̈ܒܐ ܐܠܦܐ ܘܩܟ̄ ܒܡܢܝܿܢܐ.","english":"because they are sweet and bitter loves. They taught the composition of diverse natures, and they made excellent essences. For there are four principal sciences of rationality by which the entire revolution of the world stands. One of them is astronomy, which the Chaldeans discovered, as was shown above. And another is geometry, which the Egyptians discovered in the land of Aegyptus, as will be shown. And arithmetic and music, as was said. And the positions of the stars are as was said above. The first above the sphere of the moon is the firmament of Saturn. And its height is from the boundary of the sphere of Jupiter to the limit of the firmament of Hermes, which is above the moon. Known and measured intervals, which were known from the science of geometry. Thus the height of the firmament in which Hermes travels above the moon: and above this is the firmament in which Aphrodite travels. And it is not low like those. And above this is the third firmament in which the sun travels. And it is much higher than those mentioned. For the sun itself is much larger than all the stars. And above Mars, Zeus travels. This is much higher than those. For it is much larger than all the stars after the sun. And above Zeus, in the seventh firmament, Kronos travels, and this firmament is very high, up to the boundary of the many shining stars. And it is very large, but smaller than Zeus by a little. And above this, in the eighth firmament, travel a thousand stars and more in number.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܣܛܪܘܢܘܡܝܐ","severity":"info","text":"The Syriac term ʾesṭrōṭōmīyā is a loan from Greek ἀστρονομία, here listed as one of the four principal sciences of rationality.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܓܐܘܡܪܝܐ","severity":"info","text":"The Syriac gʾōm(e)rīyā, from Greek γεωμετρία, is attributed to Egyptian discovery in the land of Aegyptus.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"four principal sciences","severity":"info","text":"The four sciences—astronomy, geometry, arithmetic, music—form the quadrivium of late antique education, here presented as the rational foundation of cosmic revolution.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"firmament sequence","severity":"info","text":"The passage describes a geocentric planetary order: Moon, Hermes (Mercury), Aphrodite (Venus), Sun, Mars, Zeus (Jupiter), Kronos (Saturn), and an eighth firmament of fixed stars.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"planetary order","severity":"info","text":"This planetary sequence matches that found in Ptolemaic astronomy, as transmitted in Syriac sources such as the works of Sergius of Reshaina.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܪܩܝܼܥܐ ܕܣܗܪܐ","severity":"caution","text":"The phrase 'firmament of the moon' is ambiguous: it may refer to the sphere of the moon or to a distinct firmament below the moon. The translation opts for the latter, but the Syriac allows both readings.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Hermes' and 'Aphrodite' as planets is clear from context, but the Syriac uses the divine names rather than the common Syriac terms for Mercury and Venus.","The phrase 'firmament of the moon' could be interpreted as the lunar sphere or a separate firmament; the translation takes it as the sphere of the moon."],"confidence":"high","notes":[]},{"i":55,"ref":"p55","source":"ܘܪܩܝܼܥܐ ܗܿܢܐ ܣܿܓܝܼ ܪܡ ܡܼܢ ܕܩܕܡܘ̄ ܒܐܥܦ̈ܐ ܣܿܓܝ̈ܐܐ. ܘܠܥܼܠ ܡܼܢ ܗܿܠܝܢ ܒܪܩܝܼܥܐ ܬܫܝܼܥܝܐ܆ ܪܕܝܢ ܟܘܟ̈ܒܐ ܣܿܓܝ̈ܐܐ ܗܿܢܘܢ ܕܠܝܬ ܠܗܘܢ ܡܢܝܿܢܐ. ܘܪܡ ܗܿܢܐ ܙܒܢ̱ܬܐ ܘܦܠܓܗܿ\nܐܝܟ ܪܩܝܼܥܐ ܕܟܘܟ̈ܒܐ ܢܗܝܼܪ̈ܐ ܕܠܬܚܬ ܡܢܗ܀ ܘܒܪܩܝܼܥܐ ܥܣܼܪܝܐ ܕܟܠܝܼܠ ܡܠ̈ܘܼܫܐ ܪܕܝܢ ܟܘܟ̈ܒܐ ܡܼܬܚܙ̈ܝܢܐ. ܘܪܡ ܗܿܢܐ ܝܬܝܼܪ ܡܼܢ ܟܿܠܗܘܿܢ ܪ̈ܩܝܼܥܐ ܣܿܓܝܼ. ܘܗܝܕܝܢ ܠܥܠ ܡܼܢ ܗܢܐ ܡܬܝܼܚ ܝܡܐ ܪܒܐ ܕܡܝ̈ܐ ܗܿܢܘܢ ܕܠܥܼܠ ܡܢ ܫܡ̈ܝܐ. ܡܠܘܼܫ̈ܝܗܘܢ ܕܝܢ ܕܟܘܟ̈ܒܐ ܗܟܢܐ ܐܬܛܟܣܘ ܡܼܢ ܩܕ̈ܡܝܐ܆ ܠܫܡܼܫܐ ܡܿܢ ܕܐܝܼܬܘܗܝ ܢܗܝܪܐ ܪܒܐ ܘܡܠܟܝܐ܆ ܐܬܝܼܗܒ ܡܠܘܫܐ ܕܐܪܝܐ: ܘܡܼܢ ܡܥܪܒܗ ܥܠ ܬܚܘܼܡܗ ܐܬܝܼܗܒ ܠܣܗܪܐ ܕܐܝܼܬܝܗܿ ܢܗܝܼܪܐ ܙܥܘܿܪܐ ܡܠܘܫܐ ܕܣܪܛܢܐ܀ ܠܗܿܠܝܢ ܬܪܝܢ ܢܗܝܼܪ̈ܐ ܪܘܪ̈ܒܐ ܐܬܝܼܗܒ ܚܕ ܚܕ ܡܠܘܫܐ. ܘܠܚܡܫܐ ܟܘܟ̈ܒܐ ܕܫܪܟܐ ܠܟܿܠ ܚܕ ܬܪܝܢ ܡܠ̈ܘܫܐ ܗܟܢܐ܀ ܠܗܪܡܝܣ ܕܐܝܼܬܘܗܝ ܠܥܼܠ ܡܼܢ ܣܗܪܐ. ܐܬܝܼܗܒ ܫܒܠܬܐ ܥܠ ܬܚܘܼܡܐ ܕܫܡܼܫܐ ܡܼܢ ܡܕܢܚܐ. ܘܬܐܡ̈ܐ ܥܠ ܬܚܘܼܡܐ ܕܣܗܪܐ ܡܼܢ ܡܥܪܒܐ܀ ܐܦܪܘܕܝܛܝ ܕܐܝܼܬܝܗܿ ܠܥܼܠ ܡܼܢ ܗܪܡܝܣ܆ ܐܬܝܼܗܒ ܠܗܿ ܡܣܐܬܐ ܥܠ ܬܚܘܼܡܗ ܕܗܪܡܝܣ ܡܼܢ ܡܕܢܚܐ. ܘܬܘܪܐ ܬܘܼܒ ܥܠ ܬܚܘܡܐ ܕܝܼܠܗ ܕܐܪܡܝܣ ܡܼܢ ܡܥܪܒܐ܀ ܐܪܝܣ ܕܝܢ ܕܐܝܼܬܘ̄ ܠܥܼܠ ܡܼܢ ܫܡܼܫܐ. ܐܬܝܼܗܒ ܠܗ ܥܩܪܒܐ ܡܼܢ ܡܕܢܐ ܥܠ ܬܚܘܼܡܗܿ ܕܐܦܪܘܕܝܛܝ. ܘܐܡܼܪܐ ܬܘܼܒ ܥܠ ܬܚܘܼܡܗܿ ܕܝܼܠܗܿ ܕܐܦܪܘܕܝܛܝ ܡܼܢ ܡܥܪܒܐ܀ ܙܘܣ ܕܝܢ ܕܐܝܼܬܘ̄ ܠܥܠ ܡܼܢ ܐܪܝܣ. ܐܬܝܗܒ ܠܗ ܟܣܛܐ ܥܠ ܬܚܘܡܗ ܕܐܪܝܣ ܡܼܢ ܡܕܢܚܐ. ܘܢܘܼܢܐ ܬܘܼܒ ܥܠ ܬܚܘܼܡܗ ܕܝܠܗ ܕܐܪܝܣ ܡܼܢ ܡܥܪܒܐ܀ ܩܪܘܿܢܘܣ ܕܝܢ ܕܐܝܼܬܘܗܝ ܠܥܼܠ ܡܼܢ ܙܘܣ. ܐܬܝܗܒ ܠܗ ܓܕܝܐ ܡܼܢ ܡܕܢܚܐ. ܥܠ ܬܚܘܼܡܗ ܕܙܘܣ.","english":"and this firmament is very high above those earlier ones. And above the ninth firmament, many stars revolve which have no number. And this time and its half are like the firmament of the bright stars which are beneath it. And in the tenth firmament, which is crowned with constellations, visible stars revolve. And this is much higher than all the firmaments. And then above this extends a great sea of waters which are above the heavens. Now the constellations of the stars were arranged thus from the beginning: to the Sun, which is the great and royal luminary, was given the constellation of Leo; and from its west upon its boundary was given to the Moon, which is the small luminary, the constellation of Cancer. To these two great luminaries was given one constellation each. And to the five remaining stars, to each two constellations, thus: to Hermes, who is above the Moon, was given Virgo upon the boundary of the Sun from the east, and the Twins upon the boundary of the Moon from the west. To Aphrodite, who is above Hermes, was given Libra upon the boundary of Hermes from the east, and again Taurus upon the boundary of Hermes himself from the west. To Ares, who is above the Sun, was given Scorpio from the east upon the boundary of Aphrodite, and again Aries upon the boundary of Aphrodite herself from the west. To Zeus, who is above Ares, was given Sagittarius upon the boundary of Ares from the east, and again Aquarius upon the boundary of Ares himself from the west. To Kronos, who is above Zeus, was given Capricorn from the east upon the boundary of Zeus.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܪ̈ܩܝܼܥܐ","severity":"info","text":"The Syriac term rqīʿē (firmaments) refers to the celestial spheres of ancient cosmology. The text enumerates a ninth and tenth firmament, consistent with the Ptolemaic model of nested spheres.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"constellations","severity":"info","text":"The assignment of zodiacal constellations to planets follows Hellenistic astrological tradition. The Sun receives Leo, the Moon Cancer; the five planets each receive two signs, a scheme attested in works like Paul of Alexandria's Eisagogika.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܗܪܡܝܣ","severity":"info","text":"Hermes (Hermes) is the Syriac name for the planet Mercury. The text places it above the Moon, reflecting the standard planetary order: Moon, Mercury, Venus, Sun, Mars, Jupiter, Saturn.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܐܦܪܘܕܝܛܝ","severity":"info","text":"Aphrodite (Aphrodite) is the Syriac name for the planet Venus. Its position above Hermes (Mercury) and below the Sun follows the typical Hellenistic sequence.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage is a descriptive catalogue of planetary spheres and their zodiacal signs, forming part of a larger cosmological exposition. It follows a fixed pattern: each planet is introduced with its position and the constellations assigned to its eastern and western boundaries.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܠ̈ܘܼܫܐ","severity":"caution","text":"The Syriac term mlwšʾ (constellations) is ambiguous: it can mean 'zodiacal signs' or 'constellations' in a broader sense. The context of planetary assignments strongly suggests the zodiac, but the text does not explicitly limit them to the ecliptic.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'this time and its half' (ܙܒܢ̱ܬܐ ܘܦܠܓܗܿ) is obscure; it may refer to a period or a spatial measure, but the intended meaning is unclear.","The assignment of constellations to planetary boundaries is not fully consistent with known Hellenistic sources; the text may reflect a local or adapted tradition."],"confidence":"medium","notes":[]},{"i":56,"ref":"p56","source":"ܘܕܘܠܐ ܬܘܼ ܥܠ ܬܚܘܼܡܗ ܕܝܠܗ ܕܙܘܣ ܡܼܢ ܡܥܪܒܐ܀ ܘܐܬܼܟܝܢܘ ܬܪ̈ܝܗܘܢ ܡܠܘܫ̈ܘܗܝ ܕܩܪܘܢܘܿܣ ܐܟܚܕܐ. ܘܒܕܠܩܘܼܒܠܝܘܼܬܐ ܕܫܡܼܫܐ ܘܣܗܪܐ. ܘܡܛ݀ܠܗܕܐ ܟܿܠ ܡܬܼܟܝܢܢܘܼܬܐ ܕܗܿܘܝܐ ܕܠܩܘܼܒܠܐܝܼܬ ܐܘܟܝܼܬ ܕܝܐܡܛܪܐܝܼܬ ܠܐ ܫܦܝܼܪܐ܀ ܘܬܘܼܒ ܡܼܬܚܫܒܝܢ ܕܩܢ̈ܣܐ ܐܘܟܝܼܬ ܦܪ̈ܨܘܼܦܐ ܗܿܟܢܐ. ܦܪܨܘܼܦܐ ܩܕܡܝܐ ܕܐܡܪܐ ܠܐܪܝܣ: ܘܕܬܪܝܢ ܠܫܡܼܫܐ ܕܐܝܼܬܘ̄ ܠܬܚܼܬ ܡܼܢ ܐܪܝܣ܀ ܘܕܬܠܬܐ ܠܦܪܘܕܝܼܛܝ ܕܐܝܼܬܘ̄ ܠܬܚܼܬ ܡܼܢ ܫܡܼܫܐ܀ ܘܦܪܨܘܦܐ ܩܕܡܝܐ ܕܬܘܪܐ ܠܐܪܡܝܣ. ܘܗܟܢܐ ܚܕ ܒܬܪ ܚܕ ܥܕܡܐ ܠܫܘܼܠܡܗܘܢ܀ ܘܬܚܘܼܡ̈ܐ . ܘܐܦ ܡܢܘ̈ܬܐ ܐܘܟܝܼܬ ܕܪ̈ܓܐ ܕܡܠ̈ܘܼܫܐ ܒܙܢܐ ܐ̱ܚܪܢܐ ܣܛܪ ܡܼܢ ܫܡܼܫܐ ܘܣܗܪܐ ܕܠܐ ܐܬܚܫܒ ܠܗܘܿܢ ܬܚܘܼܡ̈ܐ. ܘܐܦ ܡܢܘ̈ܬܐ ܐܘܟܝܼܬ ܕܪ̈ܓܐ ܕܡܠ̈ܘܼܫܐ ܡܬܚܫܒܝܼܢ ܚܕ ܒܬܪ ܚܕ ܥܠ ܫܒܥ̈ܬܝܗܘܢ ܕܟܘܟ̈ܒܐ ܟܕ ܡܫܪܐ ܡܼܢ ܕܪܓܐ ܩܕܡܝܐ ܕܐܡܪܐ ܠܐܪܝܣ. ܘܕܬܪܝܢ ܠܫܡܼܫܐ. ܘܗܟܢܐ ܚܕ ܒܬܪ ܚܕ ܥܕܡܐ ܠܫܘܼܠܡ ܬܪ̈ܥܣܪ ܡܠܘܫ̈ܐ܀ ܝܘܡ̈ܬܐ ܕܝܢ ܐܬܦܠܓܘ ܗܟܢܐ. ܝܘܡ ܚܕ ܒܫܒܐ ܠܫܡܼܫܐ܀ ܠܠܝܐ ܕܝܢ ܕܢܓܗ ܬܪܝܢ ܠܙܘܣ܀ ܡܛ݀ܠ ܕܫܥܬܐ ܩܕܡܝܬܐ ܕܠܠܫܐ ܗܿܢܐ ܠܙܘܣ ܡܿܛܝܐ܀ ܝܘܡ ܬܪܝܢ ܠܣܗܪܐ܀ ܘܢܓܗ ܬܠܬܐ ܦܠܪܘܕܝܛܝ܀ ܝܘܡ ܬܠܬܐ ܠܐܪܝܣ܀ ܘܢܓܗ ܐܪܒܥܐ ܠܩܪܘܢܘܿܣ܀ ܝܘܡ ܐܪܒܥܐ ܠܗܪܡܝܣ܀ ܘܢܓܗ ܚܡܫܐ ܠܫܡܼܫܐ܀ ܝܘܡ ܚܡܫܐ ܠܙܘܼܣ܀ ܘܢܓܗ ܥܪܕܘܒܬܐ ܠܣܗܪܐ܀ ܝܘܡ ܥܪܘܒܬܐ ܠܐܦܪܘܕܝܛܝ܀ ܘܢܓܗ ܫܒܬܐ ܠܐܪܝܣ܀ ܝܘܡ ܫܒܬܐ ܠܩܪܘܢܘܣ܀ ܘܢܓܗ ܚܕ ܒܫܒܐ ܠܐܪܡܝܣ܀ ܘܐܦ ܫܥ̈ܐ ܬܘܼܒ ܕܐܝܼܡܡܐ ܘܕܠܠܝܐ ܡܼܬܦܠ̈ܓܢ ܥܠ ܫܒܥ̈ܬܝܗܘܢ. ܘܟܕ ܡܫܪܐ ܡܼܢ ܫܥܬܐ ܩܕܡܝܬܐ ܕܝܘܡ ܚܕ ܒܫܒܐ. ܘܢ݀ܣܒ ܟܿܠ ܚܕܚܕܐ ܫܥܬܐ ܚܕ ܒܬܪ ܚܒܪܗ ܠܠܝܐ ܘܐܝܼܡܡܐ ܥܕܡܐ ܠܫܘܼܠܡ ܫܒܬܐ.","english":"and the tail of the Dragon is upon its own boundary of Zeus from the west. And the two faces of Kronos are joined together. And in the opposition of the sun and the moon, every conjunction that is opposite, whether of the stars or of the planets, is not good. And again, the signs or the faces are reckoned thus: the first face of Ares, and the second of the sun which is below Ares, and the third of Aphrodite which is below the sun. And the first face of Taurus is of Hermes, and so on one after another until their end. And the boundaries, and also the degrees or the steps of the signs, are in another manner apart from the sun and the moon, for which boundaries are not reckoned. And also the degrees or the steps of the signs are reckoned one after another upon the sevenths of the planets, beginning from the first step of Ares, and the second of the sun, and so on one after another until the end of the twelve signs. The days, however, are divided thus: the first day of the week is of the sun; the night of the second day is of Zeus, because the first hour of that night belongs to Zeus; the second day is of the moon, and its night of the third is of Aphrodite; the third day is of Ares, and its night of the fourth is of Kronos; the fourth day is of Hermes, and its night of the fifth is of the sun; the fifth day is of Zeus, and its night of the sixth is of the moon; the sixth day is of Aphrodite, and its night of the Sabbath is of Ares; the Sabbath day is of Kronos, and its night of the first day of the week is of Hermes. And again, the hours of the day and of the night are also divided upon their sevenths, beginning from the first hour of the first day of the week, and each hour takes one after another, night and day, until the end of the week.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܕܘܠܐ","severity":"info","text":"The Syriac term dūlā (here translated 'tail of the Dragon') refers to the lunar node, specifically the descending node, in astrological contexts.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"The planetary week and hour system described here reflects Hellenistic astrological practice, where each day and hour is assigned a planetary ruler in a fixed sequence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from describing celestial bodies and their boundaries to a systematic enumeration of planetary faces, degrees, and the division of days and hours, forming a coherent astrological schema.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains possible scribal errors or ambiguities in the sequence of planetary rulers for days and nights; the English draft follows one plausible reconstruction.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"external","lemma":"","severity":"info","text":"The division of the zodiac into faces (πρόσωπα) assigned to planets is a standard feature of Hellenistic astrology, also found in texts like Paul of Alexandria's Eisagogika.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac term ܡܠܘܫ̈ܐ (malwāšē) can mean 'signs' (zodiac) or 'constellations'; the translation opts for 'signs' in the astrological sense.","The assignment of planetary rulers to days and nights is partially garbled in the Syriac; the English draft follows a consistent pattern but alternative reconstructions are possible."],"confidence":"medium","notes":[]},{"i":57,"ref":"p57","source":"ܘܗܿܘ ܕܡܬܼܛܝܒܐ ܠܗ ܫܥܬܐ ܩܕܡܝܬܐ ܕܐܝܼܡܡܐ ܐܘܿ ܕܠܠܝܐ ܕܝܼܠܗ ܐܬܼܚܫܒ ܝܘܡܐ ܐܘܿ ܠܠܝܐ ܗܿܘ܀ ܐܬܘ̈ܬܗܘܢ ܕܝܢ ܗܿܠܝܢ ܐܢܘܢ܀ ܫܡܼܫܐ []. ܣܗܪܐ []. ܩܪܘܢܘܣ []. ܙܘܣ []. ܐܪܝܣ []. ܐܦܪܘܕܝܛܝ []. ܗܪܡܝܣ []܀ ܘܠܫܡܼܫܐ ܐܬܚܫܒ܆ ܕܗܒܐ܀ ܠܣܗܪܐ ܕܝܢ܆ ܣܐܡܐ܀ ܠܗܪܡܝܣ ܗ̄ ܥܘܛܪܕ܆ ܙܝܘܓ܀ ܠܐܦܪܘܕܝܛܝ ܗ̄ ܙܗܪܗ܆ ܢܚܫܐ܀ ܘܠܐܪܝܣ ܗ̄ ܡܪܝܼܛ܆ ܦܪܙܠܐ܀ ܘܠܙܘܣ ܗ̄ ܡܫܬܪܝ܆ ܐܢܟܐ܀ ܘܠܩܪܘܢܘܣ ܗ̄ ܙܚܠ܆ ܐܒܪܐ܀ ܘܟܿܠܡܕܡ ܗ̣ܿܢܐ ܐܬܛܟܣ ܘܐܬܼܬܼܩܢ ܡܼܢ ܒܪܘܝܐ ܚܟܝܼܡ ܒܟܿܠ. ܫܒܥܐ ܫܒܥܐ ܐܝܟ ܕܥܬܝܼܕܝܼܢܢ ܕܢܚܙܐ ܒܡܐܡܪܐ ܕܥܠ ܐܪܥܐ ܒܡܪܝܐ ܕܡܚܟܡ܀ ܘܗܿܠܝܢ ܩܠܝܼܠ ܡܠܠܢܢ ܥܠ ܫܪܒܐ ܕܟܘܟ̈ܒܐ. ܡܿܢ ܕܝܢ ܕܒܛܝܼܠ ܠܗ ܘܨܿܒܐ ܕܣܿܓܝ̈ܐܬܐ ܢܐܠܦ ܥܠܝܗܘܢ ܢܩܪܐ ܒܟܬܒ̈ܐ ܕܐܘܼܡܢܘܼܬܐ ܕܐܣܛܪܘܢܘܡܝܐ ܘܢܫܒܚ ܠܒܿܪܘܝܗܘܢ ܘܠܡܛܟܣܢܗܘܢ. ܒܗܿܘ ܕܐܣܛܪܘܢܘܡܝܐ ܐܡܿܪܝܢܢ܆ ܘܠܘ ܒܗܿܘ ܕܐܣܛܪܘܠܘܓܝܐ. ܡܛ݀ܠ ܕܐܣܛܪܘܢܘܡܝܐ ܐܘܟܝܼܬ ܢܿܡܘܿܣ ܕܟܘܟ̈ܒܐ ܥܠ ܛܘܼܟܣܗܘܢ ܘܡܪܕܝܬܗܘܢ ܘܫܪܟܐ ܕܩܢܘܼܢ̈ܝܗܘܢ ܡܠܦ. ܗܘܿ ܕܝܢ ܕܐܣܛܪܘܠܘܓܝܐ ܐܘܟܝܼܬ ܡܡܠܠܘܼܬ ܟܘܟ̈ܒܐ ܥܠ ܚܠܩ̈ܐ ܘܥܬܝܼܕܘܬܐ ܘܫܘܼܘܕ̈ܥܐ ܡܩܕܡ ܡܚܘܐ. ܠܗܿܢܐ ܠܐ ܡܩܒ̈ܠܢ ܬܘܕ̈ܝܬܐ. ܘܫܦܝܪ ܥܒܼܕܘ ܘܬܚܡܘ ܪ̈ܫܝ ܬܘܕ̈ܝܬܐ. ܡܛ݀ܠ ܕܥܡܝܼܩ ܘܠܐ ܡܕܪܟ ܠܗ ܟܿܠܢܫ. ܘܐܝܟ ܢܨܿܐܼ ܘܡܒܛܠ ܠܚܐܪܘܬܐ ܡܣܼܬܒܪ. ܘܣܿܓܝ̈ܐܐ ܡܼܢ ܐܝܠܝܢ ܕܐܬܕܪܫܘ ܒܗܿ ܒܐܘܡܢܘܼܬܐ ܕܐܣܛܪܘܠܘܓܝܐ܆ ܘܒܝܕ ܠܐ ܚܠܝܼܡܝܢ ܗܘܼܘ ܒܬܘܕܝܬܐ ܕܗܝܡܢܘܼܬܗܘܢ܆ ܘܠܐ ܚܟܝܼܡܝܢ ܗܘܼܘ ܒܝܕܥܬܐ ܕܫܪܪܐ܆ ܘܠܝܬ ܗܘܼܐ ܠܗܘܢ ܡܘܗܒܬܐ ܕܡܼܢ ܛܝܒܘܼܬܐ ܐܠܗܿܝܬܐ ܠܡܦܪܫܘ ܫܪܪܐ ܘܩܘܼܫܬܐ ܡܼܢ ܕܓܠܘܼܬܐ ܘܡܼܢ ܛܘܼܥܝܝ. ܦܼܕܘ ܣܿܓܝܼ ܘܛܥܼܘ ܘܣܛܼܘ ܡܼܢ ܐܘܼܪܚܐ ܕܫܪܪܐ.","english":"and that which is adjusted to it, the first hour of the day or of the night, is considered its day or its night. And these are their signs: the Sun, the Moon, Kronos, Zeus, Ares, Aphrodite, Hermes. And to the Sun is assigned gold; to the Moon, silver; to Hermes, quicksilver; to Aphrodite, copper; to Ares, iron; to Zeus, tin; and to Kronos, lead. And all this was ordered and established by the wise Creator of all. Seven by seven, as is fitting, as is seen in the treatise on the earth in the Lord of Wisdom. And these things are briefly spoken concerning the course of the stars. But he who is diligent and desires to learn many things about them, let him read the books of the science of astronomy, and praise their Creator and their orderers. For it is in that of astronomy that they speak, and not in that of astrology. Because astronomy properly teaches the law of the stars, their courses, their risings, and the rest of their qualities. But that of astrology properly means the speech of the stars concerning lots, futures, and predictions beforehand. This is not accepted by the confessions. And the heads of the confessions did well to limit it. For it is deep and not understood by everyone. And it appears to compel and abolish freedom. And many of those who studied in the science of astrology were neither firm in the confession of their faith nor wise in the knowledge of truth, and they had no gift from divine grace to distinguish truth and rectitude from falsehood and error. They fell much, erred, and deviated from the path of truth.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܣܛܪܘܢܘܡܝܐ","severity":"info","text":"The Syriac term ܐܣܛܪܘܢܘܡܝܐ (astronomy) is distinguished from ܐܣܛܪܘܠܘܓܝܐ (astrology). The author explicitly endorses astronomy as the lawful study of stellar courses and risings, while rejecting astrology as deterministic and contrary to free will and orthodox confession.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The passage reflects a late antique Syriac Christian polemic against astrology, common in works that adapt Hellenistic astronomical lore while condemning astrological determinism. The author aligns with church authorities who limited astrological practice, citing its threat to free will and its incompatibility with true faith.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage concludes a section on planetary correspondences (metals and hours) and transitions to a methodological disclaimer. The author distinguishes astronomy from astrology, then offers a cautionary note on the dangers of astrological study, framing the entire work as a licit astronomical treatise.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The author’s insistence that astrology is rejected by the confessions and that its practitioners fell into error reflects a standard Syriac Christian reception of astrological sciences. This aligns with the broader monastic and ecclesiastical milieu that produced the Cause of all Causes, where natural philosophy was tolerated only when subordinated to theology.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܙܝܘܓ","severity":"info","text":"The Syriac ܙܝܘܓ (zywg) is a loan from Greek ζυγόν (yoke, balance), here used for quicksilver (mercury). The term reflects the alchemical and astrological tradition linking Hermes/Mercury to the metal mercury, often called 'living silver' in Syriac.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'the first hour of the day or of the night' may refer to a planetary hour system, but the exact method of assignment is not specified. The reading taken is that the hour is assigned to the planet whose day or night it governs."],"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":58,"ref":"p58","source":"ܘܐܣܒܼܪܘ ܥܠ ܫܒܥܐ ܕܟܘܟ̈ܒܐ ܕܥܒܘܼܕ̈ܐ ܐܢܘܢ ܘܠܘ ܥܒܝܼܕ̈ܐ. ܘܡܪ̈ܝܐ ܐܝܼܬܝܗܘܢ ܘܠܘ ܡܫܥܒܕ̈ܐ. ܘܠܐ ܐܣܼܬܿܟܠܘ ܕܘ̈ܝܐ ܕܗܿܐ ܣܟ ܠܐ ܡܼܨܝܐ. ܕܢܗܼܘܘܢ ܐܠܗ̈ܐ ܣܿܓܝ̈ܐܐ. [ܘܡܪ̈ܝܐ ܘܡܕܒܪ̈ܢܐ ܣܓܝܐܐ]. ܘܐܠܐ ܣܟ ܠܐ ܩܿܐܡ ܗܘܼܐ ܥ݀ܠܡܐ. ܐܟܡܐ ܕܚܘܝܼܢܢ ܡܼܢ ܠܥܠ ܒܡܐܡܪܐ ܩܕܡܝܐ. ܘܗܿܟܢܐ ܒܛ݀ܥܝܘܬܗܘܢ ܗܘܼ، ܡܢܚܫܝܢ ܒܗܘܢ ܒܟܘܟ̈ܒܐ ܒܡܥܒܕܢܘܼܬܗ ܕܣܛܢܐ. ܘܡܢܿܩܝܢ ܠܗܘܢ ܢܘܼܩܝ̈ܐ ܘܕܒܼ̈ܚܐ ܘܥܼܛܪ̈ܐ ܘܫܪܟܐ ܕܐܕܫ̈ܐ ܕܠܿܚܡܝܢ ܠܡ ܠܟܝܿܢܗ ܕܟܿܠܚܕ. ܥܡ ܣܿܓܝܼ ܦܘܼܠܚܢܐ ܕܛܘܼܥܝܝ ܘܣܪܝܼܩܘܼܬܐ. ܘܐܚܪ̈ܢܐ ܐܩܝܼܡܘ ܠܗܘܢ ܨܠ̈ܡܐ ܘܕܡܘ̈ܬܐ ܡܼܢ ܓܘܼܫ̈ܡܐ ܕܕܗܒܐ ܘܣܐܡܐ\nܘܢܚܫܐ ܘܟ̈ܐܦܐ ܘܩܝ̈ܣܐ ܘܗܘܼܘ ܣܿܓܕܝܢ ܠܗܘܿܢ ܐܝܟ ܕܠ̈ܚܝܐ ܡܠ̈ܝܼܠܐ ܫܠܝܼ̈ܛܐ ܘܡܕܒܪ̈ܢܐ. ܘܐܦ ܫܐܕ̈ܐ ܡܡܠܠܝܢ ܗܘܼܘ ܒܨܠ̈ܡܐ ܗܿܠܝܢ ܒܙܒܢ ܙܒܢ܆ ܘܡܚܘܝܢ ܫܪܓܪ̈ܓܝܬܐ ܘܦܢܛܣ̈ܝܐܣ ܘܡܩܕܡܝܢ ܡܒܕܩܝܼܢ ܥܬܝܼܕ̈ܬܐ ܘܡܥܒܕܝܢ ܣܿܓܝܼ ܡܥܒܕ̈ܢܘܬܐ ܕܡܣܼܬܿܒܪ̈ܢ ܗܘܼ̈ܝ ܠܗܿܢܘܢ ܕܘ̈ܝܐ ܬܕܡܪ̈ܬܐ ܘܪܘܪ̈ܒܬܐ. ܘܫܒܝܼܚ̈ܬܐ ܘܣܿܒܪܝܢ ܗܘܼܘ ܕܗܼܢܘܢ ܘܟܘܟ̈ܒܐ ܗܿܐ ܣܿܥܪܝܢ ܘܡܥܒܕܝܢ ܘܡܡܠܠܝܢ ܘܡܚܘܝܢ ܗܿܠܝܢ ܟ݀ܠܗܝܢ. ܘܒܝܕ ܗܿܕܐ ܛܥܼܘ ܡܼܢ ܫܪܪܐ ܘܡܼܢ ܝܕܥܬܐ ܕܚܕ ܐܠܗܐ. ܘܐܛܥܝܼܘ ܠܣܿܓܝ̈ܐܐ ܘܗܘܼܘ ܪܕܦܿܝܢ ܩܫܝܐܝܼܬ ܘܛܪܘܼܢܐܝܼܬ ܠܐܝܠܝܢ ܕܠܐ ܡܼܬܬܦܝܼܣܝܢ ܠܗܘܢ. ܘܗܟܢܐ ܗܘܼ̈ܝ ܐܪ̈ܣܝܣ ܣܿܓܝ̈ܐܬܐ ܒܗܿ ܒܝܼܕܥܬܐ ܕܡܡܠܠܘܼܬ ܟܘܟ̈ܒܐ ܕܢܿܨܝܢ ܥܡ ܫܪܪܐ ܚܕ̈ܕܐ. ܥܠܗܿܝ ܝܬܝܼܪܐܝܼܬ ܐܣܠܝܼܘ ܠܝܘܼܠܦܢܐ ܕܐܣܛܪܘܠܘܓܝܐ ܟܿܠܗܝܢ ܬܘܕ̈ܝܬܐ ܕܟܿܠܗܘܢ ܥܡܼ̈ܡܐ ܘܣܿܓܝܼ ܛܒܿܐܝܼܬ ܥܒܼܕܘ ܘܠܐ ܐܿܠܨܐ ܥܠܘܗܝ. ܡܛ݀ܠ ܕܠܘ ܟܿܠܢܫ ܣܿܦܩ ܠܗ ܘܡܿܨܐܼ ܡܕܪܟ ܠܚܬܝܼܬܘܼܬܗ.","english":"and they believed in the seven planets that are agents, not acted upon; and they are lords, not subjugated. And they did not understand that the world cannot stand without a single God, as was demonstrated above in the first discourse. And thus, in their error, they were deceived by the planets through the agency of Satan, and they offered to them sacrifices, oblations, incense, and the rest of the offerings that were appropriate to the nature of each one, along with many rites of error and vanity. And others set up for them images and likenesses from bodies of gold, silver, bronze, stone, and wood, and they worshipped them as if they were living, rational, ruling, and governing beings. And demons also spoke through those images at certain times, and they showed wonders and portents, and they foretold future events and performed many deeds that seemed marvelous and great to those who saw them. And they believed that those planets themselves were doing, acting, speaking, and showing all these things. And through this they erred from the truth and from the knowledge of the one God, and they led many astray, and they persecuted harshly and violently those who did not agree with them. And thus many heresies arose in that same knowledge of planetary speech, which conflicted with the truth. Concerning this, they especially rejected the entire teaching of astrology, all the doctrines of all peoples, and they did well and were not compelled regarding it, because not everyone is capable of it and can attain its certainty.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܟܘܟ̈ܒܐ ܕܥܒܘܼܕ̈ܐ","severity":"info","text":"The Syriac phrase 'planets that are agents' (literally 'stars of deeds') contrasts with 'not acted upon,' reflecting a Stoic or astrological distinction between active celestial powers and passive matter.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The passage critiques planetary worship as demonic deception, a common theme in Syriac Christian polemics against astrology and pagan cults, echoing earlier arguments in the work's first discourse.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This unit concludes a section on planetary influence by condemning astrological practices as heresy, linking them to idolatry and persecution, and rejecting astrology as a whole while noting its complexity.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The author's dismissal of astrology as 'not everyone is capable of it' reflects a nuanced stance: astrology is rejected as false, but its difficulty is acknowledged, possibly to counter claims of its esoteric value.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text has a lacuna or unclear phrase after 'ܘܡܪ̈ܝܐ ܘܡܕܒܪ̈ܢܐ ܣܓܝܐܐ' (and many lords and governors), which may be a scribal insertion or gloss; the English draft omits it.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܘܡܪ̈ܝܐ ܘܡܕܒܪ̈ܢܐ ܣܓܝܐܐ' (and many lords and governors) may be a later addition or a variant reading; the English draft does not include it.","The term 'ܕܘ̈ܝܐ' (those who see) is ambiguous: it could mean 'spectators' or 'witnesses' of the wonders, but the context suggests 'those who saw them' as in the draft."],"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":59,"ref":"p59","source":"ܗܿܢ ܕܝܢ ܕܢܿܡܘܿܣ ܟܘܟ̈ܒܐ ܕܐܣܛܪܘܢܘܡܝܐ܆ ܫܦܝܪ ܘܠܐ ܡܣܓܦ. ܘܠܐ ܣܟ ܢܿܨܐ ܥܡ ܬܘܕܝܼܬܐ. ܘܐܿܠܨܐ ܥܠܘܗܝ ܣܿܓܝܼ ܘܡܬܒܥܐ ܡܢ ܟܿܠ ܦܪܘܿܣ. ܡܛ݀ܠ ܕܡܢܗ ܡܬܼܝܕ̈ܥܢ ܫܢܝ̈ܐ ܘܟܪܘܼܟܝܐ ܕܙܒ̈ܢܐ ܘܫܘܼܚܠ̈ܦܝ ܫܢ̱ܬܐ ܘܝܪ̈ܚܐ ܘܫܒ̈ܐ ܘܟܿܠܗ ܕܘܼܒܪܐ ܕܩܘܼܝܡ ܗܢ ܥ݀ܠܡܐ. ܠܗܢܐ ܠܐ ܣܟ ܡܣܠ̈ܝܢ ܬܘܕ̈ܝܬܐ. ܡܛ݀ܠ ܕܒܗ ܡܬܼܚܫܚܝܢ ܠܡܼܕܥ ܙܒ̈ܢܐ ܘܥܕ̈ܢܐ ܘܥܕܥ̈ܐܕܐ ܠܩܘܼܝܡ ܬܘܕ̈ܝܬܗܘܢ ܘܕܫܪܟܐ. ܡܛܠ ܟܝܿܢܗܘܢ ܕܟܘܟ̈ܒܐ ܘܕܡܘܙܠܬܐ. ܕܡܼ ܐܝܠܝܢ ܐܣܛܘܼܟ̈ܣܐ ܐܝܼܬܘܗܝ. ܘܕܐܟܢ ܐܬܼܪܥܝܼܘ ܐ̱ܢܫ̈ܝܢ ܥܠܗܿܕܐ ܘܐܝܕܐ ܗܿܝ ܗܿܝ ܕܚܬܝܼܬܐ. ܟܿܠܡܕܡ ܕܡܼܬܚܙܐ ܠܥܝ̈ܢ ܘܡܫܬܡܥ ܠܐܕ̈ܢܐ. ܘܡܬܼܪܓܫ ܠܣܘܦܐ. ܘܡܬܓܫܫ ܠܐܝܼܕ̈ܝܐ. ܡܢܟܿܠܦܪܘܿܣ ܡܼܢ ܐܪܒܥܐ ܐܣܛܘܼܟ̈ܣܐ ܐܝܼܬܘ̄ ܘܡܩܝܡ. ܐܘܿ ܡܼܢ ܟܿܠܗܘܿܢ. ܐܘܿ ܡܼܢ ܬܠܬܐ. ܐܘܿ ܡܼܢ ܬܪܝܢ. ܘܠܐ ܡܼܨܝܐ ܕܐܝܼܬ ܡܕܡ ܠܬܚܼܬ ܡܼܢ ܡܝ̈ܐ ܗܿܢܘܢ ܕܠܥܠ ܡܼܢ ܫܡ̈ܝܐ. ܘܠܓܘ ܡܼܢ ܡܘܙܠܬܐ. ܕܠܝܬܘܗܝ ܡܼܢܗܘܢ ܕܐܣܛܘܼܟ̈ܣܐ [ܗܠܝܢ]. ܐܠܐ ܐܢ ܢܗܼܘܐ ܟܝܿܢܐ ܪܘܼܚܢܝܐ ܕܐܝܟ ܡܠܐܟ̈ܐ ܘܢܦܫ̈ܬܐ ܘܫ̈ܐܕܐ. ܘܟܝܿܢܐ ܕܗܿܠܝܢ܆ ܠܐ ܣܟ ܡܬܼܚܙܐ ܘܠܐ ܡܫܼܬܡܥ. ܘܠܐ ܡܬܓܫܫ. ܘܠܐ ܡܬܼܪܓܫ. ܘܟܘܟ̈ܒܐ ܗܿܐ ܡܬܼ̇ܙܝܢ ܠܥܝ̈ܢܐ. ܘܡܥܒܕܢܘܼܬܐ ܕܟܝܿܢܗܘܢ ܗܿܐ ܡܬܝܕܥܐ ܡܼܢ ܙܠܝܼܩ̈ܝܗܘܢ ܕܐܝܼܬܝܗܿ ܡܼܢܗ ܡܼܢ ܟܝܿܢܐ ܕܐܣܛܘܼܟ̈ܣܐ. ܒܪܡ ܕܝܢ ܐܝܬܝܗܘܢ ܫܦܝܘܼܬܐ ܕܐܣܛܘܼܟ̈ܣܐ. ܗ̄ [ܗܘܿ] ܡܕܡ ܫܦܝܐ ܘܩܛܝܼܢܐ ܕܐܝܼܬ ܡܼܢ ܟܝܿܢܐ ܕܢܘܼܪܐ ܘܕܐܐܪ ܘܕܡܝ̈ܐ. ܥܒܼܕ ܡܢܼܗܘܢ ܒܿܪܘܝܐ ܠܩܢܘܼ̈ܡܐ ܗܿܠܝܢ ܕܟܘܟ̈ܒܐ. ܡܼܢ ܟܝܿܢܐ ܕܐܪܥܐ ܠܝܬ ܚܕ ܡܢܼܗܘܢ.","english":"Now, as for the law of the stars of astronomy, it is beautiful and not to be despised. And it does not conflict with religion. Rather, it greatly assists it and is sought by every person. For through it the seasons and cycles of times, the changes of hours, months, and weeks, and the entire order by which this world stands are known. For this reason, religions do not reject it, because by it they are enabled to know the times, festivals, and feasts for the observance of their own religion and of the rest. Because of the nature of the stars and of the zodiac—what their elements are, and how human beings have inquired into this, and which is the more certain—everything that is seen by the eyes, heard by the ears, perceived by the sense of touch, and felt by the hands—from every person, it is from the four elements that it exists and subsists, or from all of them, or from three, or from two. And it is not possible that there exists anything below those waters that are above the heavens, and within the zodiac, that is not from those elements. But if there is a spiritual nature, like that of angels, souls, and demons, the nature of these is not seen, nor heard, nor touched, nor perceived. And the stars are indeed seen by the eyes, and the activity of their nature is known from their movements, which are from the nature of the elements. However, they are the simplicity of the elements—that simple and pure thing that exists from the nature of fire, air, and water. The Creator made from them these bodies of the stars. From the nature of earth, there is not one of them.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܣܛܪܘܢܘܡܝܐ","severity":"info","text":"The Greek loanword ἀστρονομία is used here for astronomy, distinguished from astrology. The author affirms its utility for calendrical and agricultural purposes.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܘܙܠܬܐ","severity":"info","text":"The term mawzaltā refers to the zodiac, a key concept in late antique astral science. The author engages with contemporary debates on the material composition of celestial bodies.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from a critique of planetary worship to a qualified defense of astronomy, then to a philosophical argument about the elemental composition of stars, excluding earth.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ܐܣܛܘܼܟ̈ܣܐ","severity":"info","text":"The four-element theory (fire, air, water, earth) echoes Aristotelian physics, but the exclusion of earth from stars is a distinctive adaptation, possibly from Neoplatonic or Syriac cosmological sources.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܕܐܟܢ ܐܬܼܪܥܝܼܘ ܐ̱ܢܫ̈ܝܢ","severity":"caution","text":"The phrase 'how human beings have inquired into this' is ambiguous: it may refer to empirical investigation or to philosophical speculation. The Syriac does not specify a method.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'how human beings have inquired into this' leaves open whether the inquiry is empirical or theoretical.","The reference to 'those waters above the heavens' is unclear: it may be a cosmological claim or a rhetorical device."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":60,"ref":"p60","source":"ܘܣܗܪܐ ܕܐܝܼܬܝܗܿ ܓܝܓܠܗܿ ܥܡܘܼܛܬܐ ܘܚܫܘܼܟܬܐ܆ ܡܣܒܪܝܢܢ ܕܐܝܼܬܝܗܿ ܬܐܛܪܢܘܼܬܐ ܕܗܿܘ ܡܕܡ ܫܦܝܐ ܘܩܛܝܼܢܐ ܕܡܼܢ ܐܣܛܘܼܟ̈ܣܐ ܕܗܘܼܘ ܡܢܗ ܟܘܟ̈ܒܐ. ܐܬܼܟܢܫܬ݀ ܗܿܝ ܬܐܛܪܢܘܼܬܐ ܟܿܠܗܿ ܠܓܝܓܠܗܿ ܕܣܗܪܐ ܒܨܒܝܢ ܒܪܘܝܐ. ܐܟܡܐ ܕܐܦ ܒܪܢܫܐ ܕܐܝܼܬܘܗܝ ܥ݀ܠܡܐ ܙܥܘܿܪܐ ܘܐܣܪܐ ܕܟܿܠܗܘܿܢ ܥ̈ܠܡܐ ܘܒܪ̈ܝܬܐ. ܗ̄ ܒܟܝܿܢܗ ܕܒܪܢܫܐ ܡܣܝܟ ܘܡܟܼܢܫ ܟܿܠܡܕܡ. ܨܠܡܐ ܘܕܡܘܼܬܐ ܕܒܪܘܝܗ ܒܗ ܡܼܬܝܼܕܥ. ܟܝܿܢܐ ܕܢܦܫܗ ܡܼܢ ܥܿܠܡܐ ܕܪ̈ܘܼܚܢܐ ܘܟܝܿܢܐ ܕܡ̈ܠܐܟܐ. ܟܿܠܗ ܒܪܢܫܐ ܘܪܘܼܟܒܗ ܘܬܘܼܩܢܗ ܡܣܒܗ ܠܡܘܙܠܬܐ ܘܢܗܝܼܪ̈ܝܗܿ. ܘܠܐܪܥܐ ܘܛܘܼܪ̈ܐ ܘܝܡ̈ܡܐ ܘܢܗܪ̈ܘܬܐ ܘܐܝܼܠ̈ܢܐ ܘܚܝ̈ܘܬܐ. ܐܝܟ ܕܥܬܝܼܕܝܢܢ ܕܢܚܘܐ ܢܗܝܼܪܐܝܼܬ ܡܢ ܠܬܼܚܬ. ܘܟܕ ܡܩܒܠ ܒܪܢܫܐ ܬܘܼܪܣܐ ܡܼܢ ܡܐܟܘܼܠܬܐ ܗܘܼܠܢܿܝܬܐ ܕܡܼܢ ܐܣܛܘܼܟ̈ܣܐ ܡܩܝܼܡܢ̈ܘܬܐ ܕܦܓܪܗ ܗܿܘ ܚܝܠܐ ܩܛܝܼܢܐ ܕܡܐܟܘܼܠܬܐ ܡܫܬܕܪ ܠܟܒܕܐ. ܐܝܟ ܗܿܘ ܚܝܠܐ ܫܦܝܐ ܕܡܼܢ ܐܣܛܘܼܟ̈ܣܐ ܕܡܫܼܬܕܪ ܠܡܘܙܠܬܐ. ܘܗܿܝ ܟܒܕܐ ܬܘܼܒ ܦܫܪܐ ܠܗܿ ܠܗܿܝ ܩܛܝܼܢܘܼܬܐ ܕܩܒܠܬ݀ ܘܡܨܠܠܐ ܠܗܿ. ܘܗܿܘ ܫܦܝܐ ܡܫܕܪܐ ܠܚܙܬܐ ܘܠܫܡܼܥܐ ܘܠܣܘܩܐ ܡܐܠܠܘܢ ܠܡܘܼܚܐ ܡܠܟܐ ܕܗܕ̈ܡܐ. ܕܒܗ ܩܒܝܼܥܝܼܢ ܘܡܫܪܪܝܢ ܪ̈ܓܫܐ ܐܝܟ ܟܘܟ̈ܒܐ ܒܡܘܨܠܬܐ. ܘܗܿܝ ܬܐܛܪܢܘܼܬܐ ܐ̱ܚܪܢܐ ܕܗܿܘܝܐ ܬܘܼܒ ܡܼܢ ܚܝܠܐ ܩܛܝܼܢܐ ܕܡܐܟܘܼܠܬܐ ܕܩܒܠܬ݀ ܟܒܕܐ. ܡܫܕܪܐ ܠܗܿ ܠܛܚܠܐ ܕܡܢܼܗܿ ܡܩܝܡ ܡܼܢ ܗܿܝ ܬܐܛܪܢܝܘܼܬܐ ܕܩܛܝܼܢܘܼܬܐ ܕܡܐܟܘܼܠܬܐ. ܐܝܟ ܗ݀ܝ ܬܐܛܪܢܝܘܼܬܐ ܕܗܿܘܝܐ ܡܼܢ ܗܿܝ ܫܦܝܘܼܬܐ ܩܛܝܼܢܬܐ ܕܐܣܛܘܼܟ̈ܣܐ. ܘܡܼܬܟܢܫܐ ܒܓܝܓܠܗܿ ܕܣܗܪܐ. ܘܥܠܗܿܝ ܥܡܘܼܛܐ ܗܿܟܢ ܘܥܒܝܼܕܐ. ܡܕܝܢ ܓܝܓܠܗܿ ܕܣܗܪܐ ܐܝܼܬܝܗܿ ܛܚܠܗܿ ܕܡܘܙܠܬܐ. ܕܒܗܿ ܡܟܢܫܐ ܥܒܝܘܼـܐ ܘܬܐܛܪܢܝܘܼܬܐ ܕܝܿܬܪ ܡܼܢ ܫܦܝܘܼܬܐ. ܕܐܣܛܘܼܟ̈ܣܐ.","english":"And the moon, whose sphere is deep and dark, is thought to be the nature of that pure and subtle element which is with the elements of the stars. That whole nature is bent to the sphere of the moon by the will of the Creator, just as also in the microcosm, which is the bond of all worlds and creations. By the nature of the microcosm, everything is measured and bent. The image and likeness of its Creator are known in it. The nature of its soul is with the world of spirits and the nature of the angels. All of it, in the microcosm, its composition and its structure, takes from the zodiac and its signs, and to the earth, mountains, seas, rivers, trees, and animals, as it is about to show clearly from below. And when the microcosm receives a form from the elemental food that establishes the elements, that subtle power of the food is sent to the liver, like that pure power from the elements that is sent to the zodiac. And that liver again dissolves that subtlety which it received and distributes it. And that pure one sends to sight, hearing, and taste, speaking to the mind, the king of the members, in which the senses are fixed and confirmed like stars in the zodiac. And that other nature which again is with the subtle power of the food that the liver received, sends it to the spleen, by which it establishes with that nature of the subtlety of the food, like this nature which is with that pure subtlety of the elements, and is bent in the sphere of the moon, and upon it is deep and thick. So then, the sphere of the moon is the spleen of the zodiac, by which the thickness and nature of the excess beyond the purity of the elements is bent.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܒܪܢܫܐ","severity":"info","text":"The Syriac term ܒܪܢܫܐ (bar-nāšā) means 'human being' or 'microcosm'. Here it is used in the philosophical sense of the human as a microcosm that mirrors the macrocosm, a common theme in Syriac cosmological works.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܘܙܠܬܐ","severity":"info","text":"The Syriac ܡܘܙܠܬܐ (mawzaltā) is a technical term for the 'zodiac' or the path of the moon. It appears repeatedly in this passage as the celestial counterpart to the human body's structures.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The analogy between the moon's sphere and the human spleen reflects a microcosm-macrocosm cosmology common in late antique Syriac and Greek thought, where celestial bodies correspond to bodily organs.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the narrative from the previous section, which defended astronomy as compatible with religion. It now elaborates the microcosmic analogy, linking the moon's sphere to the spleen and the zodiac to the liver.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The description of the microcosm as 'the bond of all worlds and creations' echoes similar formulations in Syriac works such as the 'Cave of Treasures' and the writings of Ephrem, where the human is the link between creation and Creator.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains several uncertain readings, such as ܡܣܒܪܝܢܥ (possibly 'is thought') and ܐܬܼܟܥܫܬ (likely 'is bent'), which affect the precise sense of the moon's sphere being 'deep and dark' and its relation to the elements.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac term ܬܐܛܪܥܘܼܬܐ (tāṭrāʿūtā) is ambiguous: it can mean 'nature' or 'character', and the passage uses it in both senses, sometimes referring to the nature of the moon's sphere and sometimes to the nature of the food or elements.","The phrase ܡܼܬܟܥܫܐ ܒܓܝܓܠܗܿ ܕܣܗܪܐ ('is bent in the sphere of the moon') is syntactically unclear; it may mean that the nature of the food is bent into the moon's sphere or that the moon's sphere itself is bent."],"confidence":"medium","notes":[]},{"i":61,"ref":"p61","source":"ܗܿܝ ܕܡܢܗܿ ܐܬܼܩܝܡܘ ܟܘܟ̈ܒܐ. ܐܚܪ̈ܢܐ ܐܡܿܪܝܢ ܕܡܼܢ ܐܣܛܘܼܟܣܐ ܕܐܐܪ ܒܠܚܘܼܕ ܡܩܝܼܡܝܢ ܟܘܟ̈ܒܐ. ܘܐܐܪ ܒܠܚܘܕܘܗܝ ܠܐ ܡܼܨܝܐ ܕܢܬܼܠܒܟ ܘܢܬܟܢܫ܆ ܐܢ ܠܐ ܗܿܘܐ ܡܕܡ ܐ̱ܚܪܢܐ ܕܠܒܟ ܠܗ. ܡܛܠ ܕܟܝܿܢܐ ܡܬܬܙܝܼܥܢܐ ܐܝܼܬ ܠܗ ܡܢܗ ܘܠܗ. ܐܟܙܢܐ ܕܡܬܚܫܒ ܐܐܪ ܒܚܠܝܼܨܐ ܐܘܟܝܼܬ ܙܩܐ ܡܕܡ. ܐܘܿ ܢܗܼܘܐ [ܡܠܐ] ܡܼܢܗ ܫܝܼܫܐ ܐܘܿ ܓܪܒܐ. ܐܘܿ ܐܝܢܐ ܕܗܼܘ ܡܐܢܐ ܕܐܝܟ ܗܿܠܝܢ. ܗܟܘܬ݀ ܘܒܟܿܠ ܟܝܿܢܐ ܘܐܕܫܐ ܓܘܼܫܡܢ ܠܒܟ ܐܐܪ. ܒܟ̈ܐܦܐ ܘܩܝ̈ܣܐ ܘܐܝܼܠ̈ܢܐ ܘܦܐܪ̈ܐ ܘܥܣܒ̈ܐ ܘܚܝܘܼܬܐ ܘܦܪܚܬܐ ܘܕܫܪܟܐ.. ܘܗܿܠܝܢ ܟܿܠܗܘܢ ܡܼܢ ܐܪ̈ܒܥܬܝܗܘܢ ܐܣܛܘܼܟ̈ܣܐ ܡܩܝܼܡܝܢ ܘܠܒܝܼܟܝܼܢ ܗܼܢܘܢ ܐܣܛܘܼܟ̈ܣܐ ܠܚܕ̈ܕܐ܀ ܡܕܝܢ ܐܐܪ ܒܠܚܘܼܕܘܗܝ ܠܐ ܡܼܨܝܐ ܕܢܬܼܠܒܟ ܘܢܗܼܘܘ ܡܼܢܗ ܩܢܘܼ̈ܡܐ ܡܩܝܼܡܐ. ܐܠܐ ܢܗܼܘܐ ܥܡܗ ܡܼܢ ܐܣܛܘܼܟ̈ܣܐ ܐ̱ܚܪ̈ܢܐ ܕܢܗܼܘܘܢ ܠܒܝܼܟܝܢ ܠܚܕ̈ܕܐ.. ܡܕܝܢ ܠܐ ܫܪܝܼܪܐ ܘܠܐ ܡܼܨܝܐ ܕܡܼܢ ܟܝܿܢܐ ܕܐܐܪ ܒܠܚܘܼܕ ܐܝܼܬܝܗܘܢ ܟܘܟ̈ܒܐ. ܐܦܠܐ ܐܣܛܘܼܟܣܐ ܚܡܝܼܫܝܐ ܐܘܿ ܡܕܡ ܐ̱ܚܪܢܐ ܐܝܼܬܝܗܘܢ. ܐܠܐ ܡܼܢܗܘܢ ܟܕ ܡܢܼܗܘܢ ܕܐܣܛܘܼܟ̈ܣܐ ܕܗܘܿܠܐ ܕܡܢܗܿ ܐܬܼܩܝܡ ܗܿܢܐ ܟܿܠ. ܗܿܝ ܫܦܝܘܼـܐ ܘܩܛܝܼܢܘܼܬܐ ܕܐܣܛܘܼܟ̈ܣܐ ܕܐܐܪ ܘܕܡܝ̈ܐ ܘܕܢܘܼܪܐ. ܐܬܼܟܢܫܬ݀ ܒܨܒܝܢ ܒܪܘܼܝܐ ܘܗܘܼܘ ܡܼܢܗܿ ܗܿܠܝܢ ܟܘܟ̈ܒܐ. ܘܝܬܝܼܪܘܬܐ ܕܝܼܠܗܘܢ ܬܘܼܒ ܐܬܟܢܫܬ݀ ܒܓܝܓܠܗܿ ܕܣܗܪܐ. ܘܥܠܗܿܝ ܥܡܘܼܛܐ ܗܿܟܢ ܘܚܫܘܼܟܐ ܒܟܝܿܢܗܿ. ܘܢܘܼܗܪܗܿ ܕܣܗܪܐ܆ ܠܐ ܐܝܼܬܘܗܝ ܒܟܝܿܢܗܿ. ܐܠܐ ܡܢ ܫܡܼܫܐ ܐܝܼܬܘܗܝ ܢܘܼܗܪܗܿ. ܘܟܕ ܢܩܝܼܦܝܼܢ ܠܚܕ̈ܕܐ ܒܟܢܘܼܫܝܐ ܗܿܘ ܕܡܬܼܩܪܐ ܣܘܢܢܕܘܣ܆ ܥܐܠܐ ܬܚܝܬ ܙܠ̈ܝܼܩܘܗܝ ܕܫܡܼܫܐ܆ ܘܝ݀ܗܒܐ ܢܘܼܗܪܐ ܠܥܠ ܠܘܼܩܒܠ ܫܡܼܫܐ.","english":"which the stars were established. Others say that the element of air alone establishes the stars. And air by itself is not able to be bent and formed, unless there is something else that bends it. For every nature that is moved has a measure and a limit. Thus air is considered to be something like a solid substance, or it becomes like a sack or a wineskin, or like that vessel which is similar to these. So also in every nature and species of body, air is bent: in stones, wood, trees, fruits, grasses, animals, birds, and the rest. And all these, with their four elements, establish and are bent together with the elements to each other. Therefore air by itself is not able to be bent and become with it established substances, but it becomes with it other elements that are bent together with each other. Therefore it is not true, nor is it possible, that the stars are from the nature of air alone. Nor are they a fifth element or something else. Rather, with them, when their elements from matter were established, this whole [system] was established. The simplicity and density of the elements of air, water, and earth were formed by the will of the Creator, and with it these stars came to be. And the excess of them was again formed by the sphere of the moon. And upon it, deep and dark as it is in its nature, the light of the moon is not from its own nature, but its light is from the sun. And when they are joined together in the conjunction that is called *sūḡdōs*, it enters beneath the rays of the sun and gives light above opposite the sun.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܣܘܥܕܘܣ","severity":"info","text":"The term sūḡdōs (σύνδεσμος) denotes a conjunction, likely of the moon and sun, in astronomical contexts.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The passage engages with Aristotelian and late antique debates on the composition of stars, rejecting the view that they consist solely of air or a fifth element.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This unit concludes a longer argument on the material constitution of celestial bodies, moving from the microcosm analogy to a refutation of alternative theories.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"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 ܐܘܿ ܢܗܼܘܐ [ܡܠܐ] ܫܝܼܫܐ, where the bracketed word is supplied conjecturally.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܡܠܐ ܫܝܼܫܐ' is a conjectural restoration; the manuscript may have read differently.","The reference to 'fifth element' (ܐܣܛܘܼܟܣܐ ܚܡܝܼܫܝܐ) is ambiguous: it could denote the Aristotelian quintessence or a local variant."],"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":62,"ref":"p62","source":"ܘܟܕ ܩܠܝܼܠ ܩܠܝܼܠ ܡܪܚܩ ܡܢܗܿ ܫܿܕܐ ܥܠܝܗܿ ܙܠ̈ܝܩܘܗܝ\nܘܡܚܘܝܐ ܢܘܼܗܪܐ ܥܕܡܐ ܕܩܿܡܐ ܠܗܿ ܕܝܐܡܛܐܝܬ ܗ̄ ܕܠܩܘܼܒܠܗܿ܆ ܗܿܝܕܝܢ ܟܕ ܚܿܐܪ ܒܗܿ ܫܡܼܫܐ ܡܼܢ ܪܘܼܚܩܐ ܗܿܢܐ. ܫܿܕܐ ܥܠܝܗܿ ܣܿܓܝܼܐܝܼܬ ܘܡܚܘܐ ܢܘܼܗܪܗܿ ܦܠܓܘܼܬ ܐܣܦܝܼܪܗܿ. ܘܠܢ ܡܬܼܚܙܐ ܐܝܟ ܥܪܒܠܐ ܡܕܡ. ܘܠܘ ܗܿܟܢ ܗܘܼ ܐܣܟܝܼܡܗܿ ܕܣܗܪܐ. ܐܠܐ ܓܠܝܼܠܐ ܐܣܦܝܼܪܢܝܐ ܐܝܟ ܒܛܚܐ ܓܠܝܼܠܐ ܕܫܒܝܼܒ ܘܓܠܝܼܠ܀ ܘܒܪܒܘܼܬܐ ܣܿܓܝܼ ܪܒܐ ܡܫܘܚܬܗܿ. ܒܪܡ ܐܦܢ ܣܿܓܝܼ ܪܒܐ܆ ܐܠܐ ܣܿܓܝܼ ܙܥܘܼܪܝܐ ܡܢ ܟܿܠܗܘܿܢ ܟܘܟ̈ܒܐ . ܐܠܐ ܡܛܠ ܕܣܿܓܝܼ ܩܪܝܼܒܐ ܠܢ ܝܬܝܼܪ ܡܼܢ ܟܠܗܘܢ܆ ܡܼܬܚܙܝܐ ܗܿܟܢ ܪܒܬܐ. ܘܐܦܪܘܕܝܛܝ ܐܝܟ ܡܫܘܼܚܬܗܿ ܕܣܗܪܐ ܐܝܼܬܝܗܿ: ܗܪܡܝܣ ܕܝܢ ܣܿܓܝܼ ܙܥܘܿܪ ܐܦ ܡܼܢ ܣܗܪܐ: ܫܡܼܫܐ ܕܝܢ ܪܒ ܣܿܓܝ ܝܬܝܪ ܡܼܢ ܟܠܗܘܿܢ. ܘܪܒ ܣܿܓܝܼ ܡܼܢ ܐܪܥܐ ܘܝܡ̈ܡܐ ܘܝܒܫܐ ܙܒ̈ܢܬܐ ܣܿܓܝ̈ܐܬܐ: ܐܪܝܣ ܕܝܢ ܪܒ ܝܬܝܼܪ ܡܼܢ ܟܿܠܗܿ ܐܪܥܐ܆ ܙܒܢ̱ܬܐ ܠܡ ܘܦܠܓܗܿ܀ ܙܘܣ ܕܝܢ ܣܿܓܝܼ ܪܒ ܡܼܢ ܟܿܠܗܘܿܢ ܒܬܪ ܫܡܼܫܐ܀ ܩܪܘܢܘܣ ܒܨܝܼܪ ܡܼܢ ܙܘܣ܀ ܘܟܠܒܐ ܕܓܢ̱ܒܪܐ ܪܒ ܐܝܟ ܙܘܣ: ܘܡܼܢ ܡܥܠܝܘܼܬܗܘܢ ܣܿܓܝܼܐܬܐ ܡܬܚܙܝܢ ܠܢ ܗܿܟܢ ܙܥܘܼܪܝܐܝܬ. ܐܠܐ ܒܪܡ ܘܣܿܓܝܼ ܪܘܪ̈ܒܝܢ. ܘܗܕܐ ܝܠܦܘܼܗܿ ܒܢܝ̈ܢܫܐ ܚܬܝܼܬܐܝܼܬ ܡܼܢ ܐܘܡܢܘܼـܐ ܕܓܐܘܡܛܪܝܐ. ܐܘܟܝܼܬ ܕܡܡܫܚܘܼܬ ܐܪܥܐ. ܘܟܿܠܗܘܢ ܟܘܟ̈ܒܐ ܘܫܡܼܫܐ ܘܣܗܪܐ ܐܣܦܝܪ̈ܢܝܐ ܘܓܠ̈ܝܼܠܐ ܐܝܼܬܝܗܘܢ. ܘܗܿܢܘܢ ܕܘܟ̈ܝܬܐ ܕܡܼܬܚܙܝܢ ܒܣܗܪܐ ܟܕ ܡܬܼܡܠܝܐ܆ ܐܝܟ ܢܚ̈ܠܐ ܘܫܠ̈ܒܐ ܘܥܘܼܡ̈ܩܐ ܐܝܼܬܝܗܘܢ. ܘܥܒܕܝܢ ܛܠܼܠܐ ܘܡܬܼܚܙܝܢ ܠܢ ܗܿܟܢ. ܐܟܡܐ ܕܐܝܼܬ ܒܐܪܥܐ ܢܚ̈ܠܐ ܘܥܘܼܡ̈ܩܐ܆ ܗܟܘܬ ܐܦ ܒܣܗܪܐ. ܘܐܦ ܗܝܼ ܐܪܥܐ ܥܡ ܩܒ̈ܝܬܐ ܕܝܡ̈ܡܐ܆ ܟܿܠܗ ܐܣܦܝܪܢܝܐ ܐܝܼܬܝܗܿ. ܐܝܟ ܕܥܬܝܼܕܝܼܢܢ ܕܢܚܙܐ ܒܝܕ ܐܠܗܐ܀","english":"and when it gradually recedes from her, it casts its rays upon her and shows her light until she stands diametrically opposite to it; then when the sun looks at her from that distance, it casts upon her abundantly and shows her light on half of her sphere. And she is not seen like a sieve, nor is that her shape as the moon, but a spherical globe like a round ball of fire and a globe. And her size is very great in magnitude. Yet she is also very great, but very small compared to all the stars. But because she is very near, she appears thus large. And Aphrodite is like the size of the moon; Hermes, however, is very small even compared to the moon; the sun, however, is very much larger than all of them, and very much larger than the earth, the seas, and the dry land many times over; Ares, however, is much larger than the whole earth, many times and half of it. Zeus, however, is very much larger than all of them after the sun. Kronos is smaller than Zeus. And the Dog of the Man is as large as Zeus, and because of their great heights they appear thus small. But yet they are very large. And this is taught by the wise men accurately from the art of geometry, that is, from the measurement of the earth. And all the stars, the sun, and the moon are spherical and round. And those places that are seen in the moon when it is full, like valleys and plains and depths, are their nature. And they produce shadows and are not seen thus. Just as there are valleys and depths on earth, so also on the moon. And the earth itself, together with the basins of the seas, is entirely spherical, as it is destined to be seen by the hand of God.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܦܪܘܕܝܛܝ","severity":"info","text":"Aphrodite is the Syriac name for the planet Venus, used here in a list of planetary sizes.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܗܪܡܝܣ","severity":"info","text":"Hermes is the Syriac name for the planet Mercury, here described as very small compared to the moon.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܐܪܝܣ","severity":"info","text":"Ares is the Syriac name for the planet Mars, said to be much larger than the whole earth.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܙܘܣ","severity":"info","text":"Zeus is the Syriac name for the planet Jupiter, described as very large after the sun.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܩܪܘܢܘܣ","severity":"info","text":"Kronos is the Syriac name for the planet Saturn, said to be smaller than Zeus.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܟܠܒܐ ܕܓܢ̱ܒܪܐ","severity":"info","text":"The Dog of the Man is the Syriac name for the star Sirius (Canis Major), here compared in size to Zeus (Jupiter).","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text uses Greek planetary names (Aphrodite, Hermes, Ares, Zeus, Kronos) without explicit identification as planets, but the context of sizes and comparison with the sun and moon confirms they refer to planets.","The phrase 'Dog of the Man' (ܟܠܒܐ ܕܓܢ̱ܒܪܐ) is ambiguous; it likely refers to Sirius, but could also be a calque of a Greek term for a specific star."],"confidence":"high","notes":[]},{"i":63,"ref":"p63","source":"ܘܒܗܿܠܝܢ ܫܠܡ ܩܦܠܐܘܢ ܕܘ̄ ܒܝܕ ܐܠܗܐ ܕܚܝܠ ܘܥܕܪ. ܩܦܠܐܘܢ ܕܫܒܥܐ ܕܡܐܡܪܐ ܕܗ̄ ܥܡ ܐܠܗܐ ܕܡܚܟܡ. ܥܠܗܿܝ ܕܡܿܢܐ ܗܿܝ ܥܠܼܬܗ ܕܐܩܠܦܣܝܣ ܐܘܟܝܬ ܕܚܫܼܟܐ ܕܫܡܼܫܐ ܘܕܣܗܪܐ. ܘܡܼܢ ܡܧܢܐ ܓܕ݀ܫܐ ܗܿܕܐ ܘܐܝܟܢܐ܆ ܫܡܼܫܐ ܡܿܢ ܐܩܠܦܣܝܣ ܕܝܠܗ ܐܘܟܝܬ ܚܫܼܟܗ ܐܝܼܬܘܗܝ ܡܼܢ ܣܗܪܐ. ܐܡܼܬܝ ܕܡܬܼܟܝܢܐ ܬܚܘܼܬܘܗܝ ܬܪܝܼܨܐܝܼܬ ܡܚܦܝܐ ܠܗ ܡܢܢ. ܐܟܙܢܐ ܕܥܢܢܐ ܕܥܒܪܐ ܒܐܐܪ ܡܚܦܝܐ ܠܫܡܼܫܐ ܡܼܢܢ. ܗܟܘܬ ܐܦ ܣܗܪܐ. ܘܣܗܪܐ ܕܝܢ ܐܝܼܬܝܗܿ ܐܩܠܦܣܝܼܣ ܕܝܼܠܗܿ ܐܘܟܝܼܬ ܚܫܼܟܗܿ ܡܼܢ ܐܪܥܐ. ܐܡܼܬܝ ܕܡܬܼܥܠܝܐ ܣܗܪܐ ܘܩܝܿܡܐ ܕܝܐܡܛܪܐܝܼܬ ܘܬܪܝܼܨܐܝܼܬ ܠܘܼܩܒܠ ܫܡܼܫܐ ܗܿܘܝܐ ܐܪܥܐ ܒܡܨܥܬܐ ܘܟܿܠܝܐ ܠܙܠ̈ܝܩܘܗܝ ܕܫܡܫܐ ܡܼܢ ܣܗܪܐ. ܘܗܿܘ ܚܫܼܟܐ ܕܡܬܼܚܙܐ ܒܣܗܪܐ ܛܠܠܗܿ ܕܐܪܥܐ ܐܝܼܬܘܗܝ. ܕܐܝܟܢ ܕܝܢ ܐܝܼܬܝܗܿ ܥܠܼܬܐ ܘܕܡܛ݀ܠܡܢܐ. ܟܿܠ ܐܡܼܬܝ ܕܡܼܬܡܠܝܐ ܣܗܪܐ ܘܩܝܡܐ ܠܘܼܩܒܠ ܫܡܼܫܐ. ܠܐ ܚܿܫܟܐ ܡܼܢ ܛܠܠܗܿ ܕܐܪܥܐ. ܐܠܐ ܒܙܒܢ ܙܒܢ ܓ݀ܕܫܐ ܠܗܿ ܗܿܕܐ. ܗܟܘܬ ܐܦ ܠܫܡܼܫܐ ܠܘ ܟܿܠ ܐܡܼܬܝ ܕܡܬܟܢܫ ܥܡ ܣܗܪܐ ܟܕ ܩܝܡܐ ܬܚܘܼܬܘܗܝ ܚܫܟ. ܐܠܐ ܒܙܒܢ ܙܒܢ. ܘܕܡܛ݀ܠܡܢܐ ܒܙܒܢ ܟܿܠܗܿ ܓܝܓܠܐ ܕܚܕ ܡܼܢܗܘܢ ܚܿܫܟܐ. ܒܙܒܢ ܕܝܢ ܬܪ̈ܬܝܢ. ܒܙܒܢ ܦܠܓܗܿ ܐܘܿ ܬܘܼܠܬܗܿ. ܐܘܿ ܬܘܼܒ ܒܨܝܼܪܐ ܐܘܿ ܝܬܝܪ. ܥܠ ܟܿܠܗܝܢ ܗܿܠܝܢ ܐܡܿܪܝܢܢ ܚܬܝܼܬܐܝܼܬ ܥܡ ܐܠܗܐ ܕܡܚܟܡ. ܗܿܘ ܕܒܚܟܼܡܬܗ ܛܟܣ ܘܬܚܡ\nܗܿܠܝܢ ܟܿܠܗܝܢ܀ ܐܣܟܝܼܡܗܿ ܕܡܘܠܬܐ ܐܝܟ ܬܪ̈ܬܝܢ ܓܝ̈ܓܠܐ ܕܪ̈ܟܝܒܢ ܘܡܥܪ̈ܙܠܢ ܒܚܕܕ̈ܐ. ܘܗܿܠܝܢ ܬܪ̈ܬܝܢ ܕܘܟ̈ܝܬܐ ܕܩܘܼܛܪܗܝܢ ܒܚܕ̈ܕܐ ܐܘܟܝܼܬ ܥܘܪܙܠܗܝܢ. ܐܝܟܢܐ ܕܪ̈ܟܝܼܒܢ ܥܠ ܚܕ̈ܕܐ. ܡܬܼܩܪ̈ܝܢ ܩܛܪ̈ܬܐ. ܗܿܝ ܚܕܐ ܪܫܗ ܕܬܢܝܼܢܐ. ܘܗܿܝ ܐ̱ܚܪܬܐ ܕܘܼܢܒܗ. ܘܐܝܼܬܝܗܝܢ ܠܘܼܩܒܠ ܚܕ̈ܕܐ ܬܪܝܼܨܐܝܬ ܐܝܟ ܥܝܢܐ.","english":"and when the cycle is completed, by the power of God and with help. The seventh cycle of this discourse is with the God of wisdom. Concerning the fact that the eclipse, that is, the darkness of the sun and the moon, occurs. And when does this event occur and how? The sun has its own eclipse, that is, its darkness, when the moon is directly beneath it and covers it from us, just as a cloud passing through the air covers the sun from us. So also the moon. And the moon has its own eclipse, that is, its darkness, when the earth is between the sun and the moon. When the moon rises and stands diametrically and directly opposite the sun, the earth is in the middle and blocks the rays of the sun from the moon. And that darkness which is seen on the moon is the shadow of the earth. But how does the cause and the explanation work? Not every time the moon is full and stands opposite the sun does this darkness from the shadow of the earth occur, but only at certain times. So also for the sun, not every time it is in conjunction with the moon when it stands beneath it does darkness occur, but only at certain times. And the explanation is that at certain times the entire disk of one of them is darkened, at other times two-thirds, at other times half, or a third, or again less or more. Concerning all these things, we speak confidently with the God of wisdom, who in his wisdom ordered and determined all these things. The pattern of the matter is like two wheels of chariots and axles interlocking with each other. And these two places have their poles, that is, their axles, together, just as chariots are mounted on each other. They are called poles. One is the head of the axis, and the other is its base. And they are directly opposite each other like an eye.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܩܠܦܣܝܣ","severity":"info","text":"The Syriac ܐܩܠܦܣܝܣ (eclipse) is a loan from Greek ἔκλειψις, used here for both solar and lunar eclipses. The text glosses it as ܚܫܼܟܐ (darkness).","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The explanation of eclipses as caused by the moon passing under the sun (solar) or the earth’s shadow falling on the moon (lunar) reflects standard late antique astronomy, possibly mediated through Syriac translations of Greek sources.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage concludes the seventh cycle (ܩܦܠܐܘܢ ܕܫܒܥܐ) of the discourse, marked by a doxological formula invoking the God of wisdom, and is followed by a schematic analogy of interlocking wheels and axles.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܩܛܪ̈ܬܐ","severity":"info","text":"The term ܩܛܪ̈ܬܐ (poles or axles) is used for the celestial axes; the text specifies one as the head (ܪܫܗ) and the other as the base (ܘܼܢܒܗ) of the axis, describing them as directly opposite each other.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text contains several ambiguous or corrupt forms (e.g., ܡܿܢܐ, ܡܧܥܐ, ܓܕ݀ܫܐ) that may reflect scribal errors or dialectal variants; the English translation interprets them as standard astronomical terms.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The precise meaning of ܡܿܢܐ and ܡܧܥܐ is uncertain; they are read as 'when' or 'how' based on context.","The phrase ܥܠ ܟܿܠܗܝܢ ܗܿܠܝܢ ܐܡܿܪܝܢܢ ܚܬܝܼܬܐܝܼܬ may be a scribal repetition or a formulaic expression of certainty."],"confidence":"medium","notes":[]},{"i":64,"ref":"p64","source":"ܘܠܝܬ ܦܬܝܐ ܠܟܼܐ ܘܠܟܼܐ. ܒܗܿܠܝܢ ܕܘܟ̈ܝܬܐ. ܐܠܐ ܐ̈ܠܝܼܨܢ ܣܿܓܝܼ. ܘܠܘ ܒܚܕܐ ܕܘܼܟܐ ܡܟܬܪ̈ܢ ܩܛܪ̈ܬܐ ܗܿܠܝܢ. ܐܠܐ ܥܒܪ̈ܢ ܘܪ̈ܕܝܢ ܒܪܒܣܬܪܢܐܝܼܬ ܒܟܿܠܗܘܿܢ ܡܠܘܫ̈ܐ. ܘܦܝܿܫܐ ܟܿܠܚܕܐ ܡܢܼܗܝܢ ܒܡܠܘܼܫܐ ܒܨܝܼܪ ܡܼܢ ܫܢ̱ܬܐ ܚܕܐ. ܘܐܡܼܬܝ ܕܗܿܘܝܐ ܣܘܢܢܕܘܣ [] ܘܡܼܬܟܝܢܝܼܢ ܒܚܕܐ ܒܚܕܐ ܡܼܢ ܩܛܪ̈ܬܐ ܗܿܠܝܢ ܡܛܠ ܕܠܝܬ ܦܬܝܐ ܒܗܿܝ ܕܘܼܟܬܐ ܒܡܘܙܠܬܐ܆ ܩܝܿܡܐ ܣܗܪܐ ܬܚܝܼܬ ܫܡܼܫܐ ܬܪܝܼܨܐܝܬ. ܘܟܠܝܐ ܙܠ̈ܝܼܩܘܗܝ ܡܼܢ ܐܪܥܐ. ܐܢܕܝܢ ܬܪܝܼܨܐܝܼܬ ܒܡܨܥܬܐ ܕܩܛܪ̈ܬܐ ܗܿܘܝܐ ܣܘܢܢܕܘܿܣ ܐܘܟܝܼܬ ܟܢܘܼܫܝܐ ܕܫܡܼܫܐ ܘܣܗܪܐ. ܚܿܫܟ ܟܿܠܗ ܫܡܼܫܐ. ܐܢ ܕܝܢ ܕܩܪܝܼܒ ܠܩܛܪܬܐ܆ ܘܠܘ ܒܡܨܥܬܗܿ ܕܩܛܪܬܐ. ܠܘ ܟܿܠܗ ܚܿܫܟ ܐܠܐ ܡܢܘ̈ܬܐ ܡܢܘ̈ܬܐ ܡܼܢܗ. ܐܘܿ ܦܠܓܗܿ ܕܓܝܓܠܗ. ܐܘܿ ܝܬܝܼܪ ܐܘܿܨ ܚܣܝܼܪ. ܘܗܿܘ ܕܡܬܼܚܙܐ ܠܢ ܕܥܡܘܼܛ܆ ܠܘ ܫܡܼܫܐ ܐܝܼܬܘܗܝ. ܐܠܐ ܣܗܪܐ. ܕܐܬܼܛܝܒܬ݀ ܬܚܝܼܬ ܫܡܫܐ܆ ܘܟܠܬ݀ ܠܙ̈ܠܝܼܩܘܗܝ ܡܼܢ ܐܪܥܐ. ܗܟܘܬ ܘܐܡܼܬܝ ܕܗܘܝܐ ܦܢܣܝܠܝܢܘܣ ܐܘܟܝܼܬ ܡܠܝܘܼܬܗܿ ܕܣܗܪܐ. ܟܕ ܩܝܿܡܐ ܕܝܐܡܛܪܐܝܬ ܠܘܼܩܒܠ ܫܡܼܫܐ ܐܢ ܡܬܼܛܿܝܒܝܢ ܒܩܛܪ̈ܬܐ ܗܿܠܝܢ܆ ܟܿܠ ܚܕ ܒܚܕܐ܆ ܡܢܟܿܠܦܪܘܿܣ ܐܪܥܐ ܒܝܢܬܗܘܢ ܒܡܨܥܬܐ ܩ݀ܝܡܐ ܘܟ݀ܠܝܐ ܠܙܠ̈ܝܼܩܘܗܝ ܕܫܡܼܫܐ ܡܼܢ ܣܗܪܐ. ܘܥ݀ܒܕܐ ܥܠܝܗܿ ܛܠܠܗܿ ܘܚܿܫܟܐ ܣܗܪܐ. ܐܘܿ ܟܿܠܗܿ ܐܘܿ ܒܨܝܪ. ܐܘܿ ܦܠܓܗܿ ܐܘܿ ܒܨܝܼܪ. ܐܢܕܝܢ ܟܕ ܗܿܘܝܐ ܣܘܢܢܕܘܣ ܐܘܿ ܦܢܣܝܠܝܢܘܣ ܠܐ ܡܬܼܛܝܒܝܢ ܒܩܛܪ̈ܬܐ ܗܿܠܝܢ ܐ̈ܠܝܼܨܬܐ܆ ܠܐ ܗܿܘܝܐ ܠܗܘܢ ܦܬܝܘܼܬܐ ܠܟܐ ܘܠܟܼܐ ܠܐ ܗܿܘܝܐ ܠܗܘܢ ܐܩܠܦܣܝܼܣ. ܘܗܿܐ ܪܫܿܡܝܼܢܢ ܠܐܣܟܝܼܡܐ ܕܢܗܘܼܐ ܢܗܝܼܪ ܥܠ ܩܪ̈ܘܼܝܐ. ܩܛܪܬܐ ܕܪܫܐ ܐܢܐܒܝܒܙܘܢ\nܩܛܪܬܐ ܕܕܘܢܒܐ ܩܛܐܒܝܒܙܘܢ\nܗܿܫܐ ܣܝܼܡ ܒܠܐ ܠܐܣܟܝܼܡܐ ܗܿܢܐ.","english":"and there is no separation from one place to another. In these regions, but very narrow, and not in one place are these knots fixed, but they pass and move in a spherical manner throughout all the orbits. And each one of them is completed in an orbit in less than one hour. And when a conjunction occurs [] and they are joined one with another from these knots, because there is no separation in that place in the zodiac, the moon stands directly under the sun. And its rays are blocked from the earth. Thus, directly in the middle of the knots, a conjunction, that is, an eclipse of the sun and moon, occurs. The whole sun is darkened. But if it is near the knot, and not in the middle of the knot, not the whole is darkened, but parts, parts of it. Or half of its disk, or more or less. And what appears to the eye as dark is not the sun, but the moon, which is placed under the sun and has blocked its rays from the earth. Likewise, when a full moon, that is, the fullness of the moon, occurs, when it stands diametrically opposite the sun, if they are joined in these knots, each with the other, the earth, being between them in the middle, stands and blocks the rays of the sun from the moon, and casts its shadow and darkness upon the moon, either the whole or a part, or half or less. Thus, when a conjunction or a full moon occurs, if they are not joined in these narrow knots, there is no separation for them from one place to another, there is no eclipse for them. And behold, I indicate the scheme of what is visible to the readers. The knot of the head: Anabibazon. The knot of the tail: Katabibazon. Now this is placed without the scheme.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܩܛܪ̈ܬܐ","severity":"info","text":"The term ܩܛܪ̈ܬܐ (qṭārātā) is here translated as 'knots', referring to the lunar nodes (the points where the moon's orbit crosses the ecliptic).","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܐܢܐܒܝܒܙܘܢ / ܩܛܐܒܝܒܙܘܢ","severity":"info","text":"The terms ܐܢܐܒܝܒܙܘܢ (Anabibazon) and ܩܛܐܒܝܒܙܘܢ (Katabibazon) are Greek loanwords (ἀναβιβάζων, καταβιβάζων) designating the ascending and descending lunar nodes respectively.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The description of solar and lunar eclipses depends on the theory of lunar nodes (knots) and the zodiac, reflecting late antique astronomical knowledge transmitted in Syriac.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage concludes with a note that a diagram (ܐܣܟܝܼܡܐ) of the nodes has been provided for readers, but the text states it is not included here ('now this is placed without the scheme').","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Syriac text has a lacuna marked by [] after ܣܘܢܢܕܘܣ, where the English draft supplies 'conjunction' without explicit manuscript support; the sense is clear from context.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ܘܠܝܬ ܦܬܝܐ ܠܟܼܐ ܘܠܟܼܐ' is ambiguous: it may mean 'there is no separation from one place to another' (as in the English draft) or 'there is no separation for it from one to another'.","The lacuna after ܣܘܢܢܕܘܣ leaves the exact wording of the conjunction description uncertain."],"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":65,"ref":"p65","source":"ܗܟܢܐ ܐܝܼܬܘܗܝ ܐܣܟܝܼܡܐ ܕܬܪ̈ܬܝܢ ܓܝ̈ܓܠܐ ܕܡܘܙܠܬܐ. ܘܒܗܿܝ ܚܕܐ ܟܪܟ ܫܡܫܐ. ܒܗܿܝ ܕܝܢ ܐ̱ܚܪܬܐ ܣܗܪܐ. ܘܐܡܼܬܝ ܕܗܘܝܐ ܣܘܢܢܕܘܣ ܕܬܪ̈ܝܗܘܢ ܢܗܝܼܪ̈ܐ. ܒܚܕܐ ܡܼܢ ܩܛܪ̈ܬܐ ܗܿܠܝܢ. ܡܢ ܟܿܠܦܪܘܿܣ ܚܫܿܟ ܫܡܼܫܐ ܡܼܢ ܣܗܪܐ. ܕܡܬܼܟܝܢܐ ܬܚܘܼܬܘܗܝ ܬܪܝܨܐܝܬ܆ ܘܟܿܠܝܐ ܠܙܠ̈ܝܼܩܘܗܝ ܡܼܢܢ. ܒܪܡ ܐܐܪ ܗܿܘܝܐ ܕܢܗܝܼܪ ܒܗܿܝ ܕܙܠ̈ܝܼܩܘܗܝ ܕܫܡܼܫܐ ܦܪܝܼܣܝܢ ܬܡܿܢ. ܡܛ݀ܠ ܕܣܿܓܝ ܪܒܐ ܓܝܓܠܗ ܕܫܡܼܫܐ ܡܼܢ ܕܣܗܪܐ ܐܠܦܐ ܕܙܒܢ̈ܬܐ. ܘܠܐ ܡܼܨܝܐ ܕܢܬܼܚܦܐ ܟܿܠܗ ܡܼܢ ܟ݀ܠܗ ܐܐܪ ܡܼܢ ܓܝܼܓܠܐ ܕܣܗܪܐ. ܐܠܐ ܡܼܢ ܐܪܥܐ ܡܼܬܚܦܐ ܘܥܿܡܛ ܐܝܼܡܡܐ. ܘܐܢ ܡܬܼܟܝܢܐ ܣܘܢܢܕܘܣ ܒܗܿ ܒܩܛܪܬܐ. ܟܿܠܗ ܫܡܼܫܐ ܚܫܟ. ܗ̄ ܡܬܼܚܦܐ ܡܼܢ ܣܗܪܕܐ ܘܗܿܘ ܕܡܬܚܙܐ ܠܢ ܟܕ ܠܐ ܡܬܼܢܒܪܫ. ܠܘ ܫܡܼܫܐ ܐܝܼܬܘܗܝ. ܐܠܐ ܣܗܪܐ. ܐܢܕܝܢ ܩܠܝܠ ܠܒܪ ܡܼܢ ܩܛܪܬܐ ܗܿܘܝܐ ܣܘܢܢܕܘܣ ܒܨܝܼܪ ܡܼܢ ܟܿܠܗ ܡܬܚܦܐ. ܐܢܕܝܢ ܬܘܼܒ ܩܠܝܼܠ ܦܠܓܗܿ ܠܚܘܼܕ ܡܬܼܚܦܐ. ܐܢܕܝܢ ܬܘܼܒ ܝܬܝܪ ܠܒܪ ܡܼܢ ܩܛܪܬܐ ܡܼܬܟܝܢܐ ܣܘܢܢܕܘܣ ܡܢܿܬܐ ܡܕܡ ܡܼܬܚܦܝܐ ܡܼܢ ܫܡܼܫܐ. ܗܟܘܬ ܘܐܡܼܬܝ ܕܗܿܘܝܐ ܦܢܣܝܠܝܢܘܿܣ ܐܘܟܝܼܬ ܡܠܝܘܼܬܗܿ ܕܣܗܪܐ. ܐܢ ܡܼܬܟܝܢܝܢ ܫܡܼܫܐ ܒܚܕܐ ܩܛܪܬܐ ܘܣܗܪܐ ܒܐܚܪܬܐ܆ ܒܗܿ ܒܡܨܥܬܐ ܕܩܛܪ̈ܬܐ. ܡܼܢ ܟܿܠܦܪܘܿܣ ܚܿܫܟ ܟܿܠܗܿ ܣܗܪܐ ܡܼܢ ܛܠܠܐ ܣܿܓܝܼܐܐ ܕܐܪܥܐ ܕܟ݀ܠܐ ܡܢܗܿ ܠܙܠ̈ܝܼܩܘ̄ ܕ[]. ܐܢܕܝܢ ܩܠܝܠ ܠܒܪ ܡܼܢ ܩܛܪ̈ܬܐ\nܡܬܟܝܢܝܢ ܢܗܝܼܪ̈ܐ. ܒܫܥܬܐ ܕܦܢܣܝܠܝܢܘܿܣ ܕܗܘܼ ܦܓܘܡܝܐ ܕܣܗܪܐ. ܠܐ ܚܿܫܟ ܟܿܠܗ. ܘܠܗܿܠܝܢ ܢܗܝܼܪܐܝܼܬ ܝ݀ܕܥܝܢܢ ܡܼܢ ܚܘܼܫܒܢܐ ܕܐܣܛܪܘܢܘܡܝܐ܆ ܟܕ ܥܒܕܝܢܢ ܟܿܠ ܫܢܼܐ ܒܫܼܢܐ ܚܘܼܫܒܢܐ ܚܼܕܬܐ ܥܠ ܩܘܼܝܡܐ ܕܟܿܠܗܿ ܫܢ̱ܬܐ.","english":"Thus is the configuration of the two wheels of the zodiac. In one of them the sun revolves, in the other the moon. And when the conjunction of the two luminaries occurs, in one of these knots, from the opposite side, the sun is darkened by the moon, which is placed directly beneath it, and its rays are cut off from it. However, the air becomes bright in that place where the sun's rays are spread, because the wheel of the sun is much larger than that of the moon by a thousand times. And it is not possible for the whole air to be darkened by the wheel of the moon, but only the earth is darkened and the day becomes dim. And if the conjunction occurs in that knot, the whole sun is darkened. Or it is darkened by the moon, and what is seen to us when it is not eclipsed is not the sun, but the moon. Then, a little beyond the knot, when the conjunction occurs, less than the whole is darkened. Then again, a little more, half of it alone is darkened. Then again, further beyond the knot, when the conjunction occurs, a little something is darkened from the sun. Thus also when there is a phase or the fullness of the moon. If the sun is in one knot and the moon in another, in the middle of the knots, from the opposite side, the whole moon is darkened by the shadow of the earth, which prevents the sun's rays from reaching it. Then, a little beyond the knots, when the luminaries are in conjunction, at the time of the phase or the waning of the moon, not all of it is darkened. And these things are known luminously from the calculations of astronomy, when they make every hour a new calculation concerning the course of the whole year.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ܓܝ̈ܓܠܐ ܕܡܘܙܠܬܐ","severity":"info","text":"The phrase 'wheels of the zodiac' (gīglē d-mawzaltā) refers to the celestial spheres or bands of the zodiac, a standard term in Syriac astronomy.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܣܘܢܢܕܘܣ","severity":"info","text":"The term 'syzygy' (sūzy̱gos) is a Greek loanword (σύζυγος) meaning conjunction, used here for the alignment of sun and moon.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"The description of solar and lunar eclipses via knots (qṭārē) and the earth's shadow reflects late antique astronomical models, possibly from Ptolemaic or Indian sources transmitted through Syriac.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the narrative of celestial mechanics from the previous section, detailing the configuration of the zodiacal wheels and the mechanics of eclipses.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܦܢܣܝܠܝܢܘܿܣ","severity":"info","text":"The term 'phase' (fasīliyōs) is a Greek loanword (φάσις) referring to the lunar phases, specifically the waning or new moon.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"The work 'Cause of all Causes' is a Syriac cosmological compilation, likely from the 6th–7th century, drawing on earlier Greek and Syriac sources; its astronomical sections reflect a blend of scientific and theological interests.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text has some uncertain readings (e.g., ܗܟܢܐ, ܬܪ̈ܬܝܢ) due to manuscript corruption; the translation follows the edited text.","The phrase 'from the opposite side' (ܡܢ ܟܿܠܦܪܘܿܣ) is ambiguous: it may mean the moon is opposite the sun relative to the earth, or that the darkening occurs from the opposite side of the knot."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":66,"ref":"p66","source":"ܘܐܢ ܡܼܬܟܝܢ ܒܫܢ̱ܬܐ ܗܿܝ ܐܩܠܦܣܝܼܣ ܕܚܕ ܡܼܢ ܢܗܝܼܪ̈ܐ܆ ܘܿ ܕܬܪ̈ܝܗܘܢ ܡܩܕܡܝܢܢ ܝܿܕܥܝܢܢ ܡܼܢ ܚܘܫܒܢܐ. ܗܿܝ ܕܠܥܠ ܡܼܢ ܐܪܥܐ ܡܚܫܒܝܼܢܢ ܡܡܠܠܝܼܢܢ ܥܠ ܫܪܒܗܿ. ܗܿܝ ܕܝܢ ܕܬܚܝܼـ ܐܪܥܐ ܡܼܬܟܝܢܐ܆ ܠܐ ܡܡܠܠܝܼܢܢ ܥܠܝܗܿ. ܐܦܠܐ ܡܕܪܟܝܼܢܢ ܠܗܿ. ܘܡܨܝܢܢ ܕܢܕܥ ܡܼܢ ܚܘܼܫܒܢܐ ܕܒܐܝܿܕܐ ܫ݀ܥܬܐ ܡܫܪܝܐ ܐܩܠܦܣܝܣ ܕܬܗܼܘܐ. ܘܟܡܐ ܚܿܫܟ ܡܼܢ ܢܗܝܼܪܐ. ܘܟܡܐ ܡܘܚܪ ܫܘܼܡܠܝܐ ܕܚܫܼܟܐ. ܘܐܡܼܬܝ ܡܫܪܐ ܕܡܬܓܠܐ ܚܫܼܟܐ [ܘܟܡܐ ܥܕ̈ܢܐ ܗܿܘܐ ܡܢ ܟܕ ܡܫܪܐ ܚܫܟܐ] ܥܕܡܐ ܕܡܬܓܠܐ ܟܿܠܗ. ܘܐܟܢ ܗܿܘܝܐ ܕܡܘܼܬܗ ܕܢܗܝܼܪܐ ܟܕ ܚܿܫܟ ܘܒܐܝܢܐ ܡܠܘܿܫܐ. ܘܒܟܡܐ ܕܪ̈ܓܐ. ܗܿܠܝܢ ܟܿܠܗܝܢ ܝܗܼܒ ܐܠܗܐ ܠܒܪܢܫܐ ܠܡܼܕܥ ܘܠܡܕܪܟܘ. ܘܐܦ ܟܘܟ̈ܒܐ ܟܕ ܡܬܼܟܝܢܝܢ ܥܡ ܣܗܪܐ܆ ܒܚܕܐ ܡܼܢ ܩܛܪ̈ܬܐ ܗܿܠܝܢ܆ ܡܬܼ̇ܦܝܢ ܡܢܗܿ. ܐܢ ܡܼܢ ܗܿܠܝܢ ܫܒܥܐ. ܘܐܢ ܡܼܢ ܥܠ̈ܝܐ ܕܩܒܝܼܥܝܢ ܒܟܠܝܼܠ ܡܠ̈ܘܫܐ. ܗ̄ ܒܐܘܼܪܚܐ ܕܡܪܕܝܬܗܘܢ ܕܫܒܥܐ ܒܡܘܙܠܬܐ. ܘܐܦ ܗܼܢܘܢ ܟܘܟ̈ܒܐ܆ ܟܕ ܡܼܬܟܝܢܝܢ ܬܪܝܢ ܡܼܢܗܘܢ ܫܒܥܐ ܒܚܕܐ ܡܢ ܩܛܪ̈ܬܐ ܗܿܠܝܢ. ܗܿܘ ܥܠܝܐ ܡܬܼܚܦܐ ܡܼܢ ܬܚܬܝܐ. ܥܕܡܐ ܕܥܿܒܪ ܡܼܢܗ܀ ܐܦܪܘܕܝܼܛܝܼ ܡܚܦܝܐ ܠܐܪܝܣ ܘܠܙܘܣ ܘܠܩܪܘܢܘܿܣ ܘܠܫܪܟܐ ܕܟܘܟ̈ܒܐ ܕܡܼܬܟܝܢܝܢ ܥܡܗܿ ܒܚܕܐ ܩܛܝܼܢܬܐ ܒܚܕܐ ܡܼܢ ܩܛܪ̈ܬܐ ܗܿܠܝܢ. ܡܛܠ ܕܠܬܚܼܬ ܡܿܢ ܗܿܠܝܢ ܐܝܿܬܝܗܿ. ܘܐܦ ܗܼܝ ܡܬܼܚܦܝܐ ܡܼܢ ܣܗܪܐ܆ ܡܛܠ ܕܬܚܬܝ ܡܢܗܿ: ܘܙܘܣ ܬܘܼܒ ܡܚܦܐ ܠܩܪܘܢܘܿܣ ܕܡܥܠܝ ܡܼܢܗ܆ ܘܠܫܪܟܐ ܕܟܘܟ̈ܒܐ. ܘܐܦ ܩܪܢܘܿܣ ܡܚܦܐ ܠܗܿܘ ܕܠܥܠ ܡܼܢܗ ܐܡܼܬܝ ܕܡܬܼܟܢܫ ܥܡܗ ܒܚܕܐ ܡܼܢ ܩܛܪ̈ܬܐ ܗܿܠܝܢ܀ ܘܗܢܐ ܟܢܘܼܫܝܐ ܕܣܘܢܢܕܘܣ ܕܐܡܿܪܝܢܢ܆ ܐܦܢ ܒܚܕܐ ܩܛܝܼܢܬܐ ܘܕܪܓܐ ܡܬܼܟܝܢܝܢ ܥܡ ܚܕ̈ܕܐ. ܐܠܐ ܣܿܓܝܼ ܪܡ ܟܿܠܚܕ ܡܼܢ ܚܒܪܗ.","english":"And if an eclipse of one of the two luminaries occurs at that hour, and that of both is known beforehand by calculation, that which is above the earth is calculated and spoken about concerning its course. But that which is below the earth is not spoken about, nor is it perceived. And it is possible to know by calculation at what hour the eclipse will begin, and how much of the luminary will be darkened, and how long the completion of the darkness will be delayed, and when the darkness begins to be revealed, [and how many hours occur from when the darkness begins] until it is all revealed. And also the manner of the luminary's appearance when it is darkened, and in which sign, and in how many degrees. All these things God has given to humanity to know and to perceive. And also the stars, when they are concealed with the moon in one of these knots, are hidden by it, whether they be among the seven, or among the fixed stars in the circle of the signs, on the path of their course of the seven in the zodiac. And also these stars, when two of the seven are concealed in one of these knots, the upper one is hidden by the lower one, until it passes by it. Aphrodite conceals Ares, Zeus, Kronos, and the rest of the stars that are concealed with her in one conjunction in one of these knots, because she is below them. And she herself is hidden by the moon, because she is below it. And Zeus in turn conceals Kronos, who is above him, and the rest of the stars. And also Kronos conceals the one above him when he is conjoined with him in one of these knots. And this is the concealment of the synodos, as they say, even when they are concealed in one conjunction and degree with each other, but each one is very high above its companion.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ܐܩܠܦܣܝܼܣ","severity":"info","text":"The Greek loanword ἐκλεῖψις (eclipse) is used here for both solar and lunar obscurations, reflecting the technical astronomical vocabulary of Syriac scholarship.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܩܛܪ̈ܬܐ","severity":"info","text":"The term qeṭrāthā (knots) refers to the lunar nodes, the points where the moon's orbit intersects the ecliptic, essential for predicting eclipses and occultations.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"The passage describes planetary occultations using Greek divine names (Aphrodite, Ares, Zeus, Kronos) for the five visible planets, a standard convention in Syriac astronomical texts.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The text moves from lunar and solar eclipses to stellar occultations by the moon, then to mutual planetary occultations, culminating in a note on the synodos (conjunction) where planets appear in the same degree but differ in altitude.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ܣܘܢܢܕܘܣ","severity":"info","text":"The Greek loanword σύνοδος (synodos) denotes a planetary conjunction, here specified as occurring in the same knot and degree, with the added nuance that the planets remain at different heights.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The bracketed phrase in the Syriac (\"and how many hours occur from when the darkness begins\") is a likely scribal insertion or gloss, as it disrupts the syntactic flow and is absent from the English draft.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text has a bracketed clause that may be a later addition; the English draft omits it, suggesting the translator considered it secondary.","The phrase 'in which sign' (ܒܐܝܢܐ ܡܠܘܿܫܐ) could refer to a zodiacal sign or a lunar mansion; the context of eclipses favors the zodiacal interpretation."],"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":67,"ref":"p67","source":"ܐܝܟ ܕܚܘܝܼܢܢ ܡܼܢ ܠܥܠ ܥܠ ܪ̈ܩܝܥܝܗܘܢ ܘܚܘܕܪ̈ܝܗܘܢ ܘܡܕܝܪ̈ܝܗܘܢ܀ ܬܫܒܘܼ̇ܬܐ ܕܝܢ ܘܣܓܕܬܐ ܘܬܘܕܝܬܐ ܠܗܿܘ ܕܒܪܐ ܘܐܬܩܢ ܘܛܟܣ ܐܢܘܢ. ܕܗܼܘ ܒܠܚܘܼܕܘܗܝ ܝ݀ܕܥ ܚܬܝܼܬܘܼܬܐ ܕܫܪܪܐ ܕܗܿܠܝܢ ܟܿܠܗܝܢ. ܒܢܝ̈ܢܫܐ ܕܝܢ ܡܼܢ ܢܼܣܝܿܢܐ ܕܙܒܢܐ ܐܪܝܼܩܐ ܘܕܘܼܪܫܐ ܣܿܓܝܼܐܐ܆ ܐܫܼ̣ܚܘܼ ܕܢܕܥܘܢ ܗܿܠܝܢ ܒܝܕ ܛܝܒܘܼـܐ ܕܚܟܡܬ݀ ܐܢܘܢ ܡܼܢܗ ܕܟܝܿܢܐ܀ ܘܡܼܢ ܟܬܒܐ ܫܡܼܥܢܢ ܕܒܪܐ ܐܢܘܢ ܐܠܗܐ ܘܣܼܡ ܐܢܘܢ ܠܐܬܘ̈ܬܐ ܘܠܙܒ̈ܢܐ ܘܥܕ̈ܢܐ. ܘܟܬܒܐ ܐ̱ܚܪܢܐ ܐܡܼܪ. ܘܡܼܢܐ ܡܢܝܢܐ ܠܟܘܟ̈ܒܐ ܘܠܟܿܠܗܘܿܢ ܩܪܼܐ ܫܡ̈ܗܐ. ܘܬܘܼܒ ܐܡܼܪ ܫܒܚܘ ܠܡܪܝܐ ܡܼܢ ܫܡ̈ܝܐ ܘܫܒܚܘܼܢܝܗܝ ܒܡܪ̈ܘܡܐ. ܗ̄ ܟܿܠܗܘܿܢ ܡ̈ܠܐܟܘܗܝ ܘܟܿܠܗܘܿܢ ܚܝܠ̈ܘܬܗ. ܘܬܘܼܒ ܫܒܚܘܼܢܝܗܝ ܫܡܼܫܐ ܘܣܗܪܐ. ܘܫܒܚܘܼܗܝ ܟܿܠ ܟܘܟ̈ܒܐ ܘܢܘܼܗܪܐ. ܫܒܚܘܼܗܝ ܫܡ̈ܝܫܡ̈ܝܐ ܘܡܝ̈ܐ ܕܠܥܠ ܡܼܢ ܫܡ̈ܝܐ ܢܫܒܚܘܢ ܠܫܡܗ ܕܡܪܝܐ. ܡܛ݀ ܕܗܼܘ ܐܡܼܪ ܘܗܘܼܘ. ܘܗܼܘ ܦܩܼܕ ܘܐܬܼܒܪܝܘ ܘܐܩܝܼܡ ܐܢܘܢ ܠܥܿܠܡ ܥܿܠܡܝܢ. ܢܡܘܣܐ ܝܗܼܒ ܘܠܐ ܥ݀ܒܪ. ܘܒܟܿܠܗܘܢ ܟܬܒ̈ܐ ܩܕ̈̄ ܚܝܠ̈ܘܬܐ ܩܪܝܢ ܠܗܘܢ ܘܣܓܝ̈ܐܐ܆ ܣܓܝ̈ܐܬܐ ܐܬܪܥܝܼܘ ܡܛ݀ܠܬܗܘܢ. ܚܢܢ ܕܝܢ ܚܬܝܼܬܘܼܬܗ ܕܫܪܪܐ ܪܫܼܡܢܢ ܗܪܟܐ: ܡܕܡ ܕܡܩܒܠ ܥܠ ܟܿܠܗܝܢ ܬܘܕ̈ܝܬܐ. ܡܐܠܠܘܢ ܕܝܢ ܥܠ ܦܪ̈ܘܼܫܐ܆ ܚܟ̈ܝܼܡܝ ܒܝܼܕܥܬܐ ܕܫܪܪܐ܆ ܘܠܘ ܗܕ̈ܝܘܼܛܐ ܚܟ̈ܝܼܡܝ ܒܥܝ̈ܢܝ ܢܦܫܗܘܢ ܘܡܩܛܪ̈ܓܢܐ ܕܠܐ ܒܘܼܝܢ܀ ܘܒܗܿܠܝܢ ܫܠܡ ܩܦܠܐܘܢ ܕܫܒܥܐ ܒܝܕ ܐܠܗܐ ܕܚܝܠ ܘܥܕܪ: ܠܗ ܝܿܐܐ ܫܘ̄ܒ ܘܐܝܼܩܪܐ ܘܣܓܕܬܐ ܒܟܿܠܗܘܿܢ ܥܠ̈ܡܝ ܥܠ̈ܡܐ ܐܡܝܢ܀","english":"as has been shown above concerning their firmaments and their circuits and their orbits. Praise, worship, and thanksgiving to Him who created, established, and ordered them. He alone knows the certainty of the truth of all these. Through the signs of the times, however, from the course of the empty time and much disputation, they were able to know these by the grace of the wisdom of their Creator. And from the book we hear that their Creator, God, set and placed the signs and the times and the seasons. And another book says: He called the stars and all of them by names. And again it says: The heavens praised the Lord, and they praised Him in the heights. All His angels and all His hosts. And again the sun and the moon praised Him. And all the stars and the light praised Him. The heavens and the waters above the heavens praised the name of the Lord. For He spoke and they came to be. And He commanded and they were created and established for everlasting ages. He gave a law and it does not pass away. And in all the books of the ancient powers they are read, and many, many things have been considered concerning them. But here we indicate the certainty of the truth: that which receives all these thanksgivings. They speak, however, concerning the philosophers, the wise in the knowledge of truth, and not the common people wise in their own eyes and the disputants without understanding. And in these is completed the chapter of the seventh by the God of power and help: to Him is fitting praise and honor and worship in all worlds of worlds, amen.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܩܦܠܐܘܢ ܕܫܒܥܐ","severity":"info","text":"The phrase 'chapter of the seventh' marks the conclusion of Book 5, corresponding to the seventh chapter of the work's internal division.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܚܟ̈ܝܼܡܝ ܒܝܼܕܥܬܐ ܕܫܪܪܐ","severity":"info","text":"The phrase 'wise in the knowledge of truth' distinguishes true philosophers from common disputants, reflecting a technical epistemological hierarchy in Syriac philosophical discourse.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ܘܟܬܒܐ ܐ̱ܚܪܢܐ ܐܡܼܪ","severity":"info","text":"The reference to 'another book' that says God called the stars by name echoes Genesis 1:5 (naming the heavens) and possibly the Book of Jubilees or other pseudepigrapha, though no direct citation is given.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ܡܼܢ ܟܬܒܐ ܫܡܼܥܢܢ","severity":"info","text":"The appeal to 'the book' and 'another book' reflects the author's use of multiple scriptural or apocryphal sources, a common practice in Syriac cosmological works.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ܘܒܗܿܠܝܢ ܫܠܡ ܩܦܠܐܘܢ ܕܫܒܥܐ","severity":"info","text":"The doxological conclusion, praising God 'in all worlds of worlds,' aligns with the liturgical reception of this text in Syriac monastic circles.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ܡܼܢ ܢܼܣܝܿܢܐ ܕܙܒܢܐ ܐܪܝܼܩܐ","severity":"caution","text":"The phrase 'course of the empty time' is ambiguous; it may refer to the void or to a period of ignorance, and the Syriac allows both readings.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'course of the empty time' (ܡܼܢ ܢܼܣܝܿܢܐ ܕܙܒܢܐ ܐܪܝܼܩܐ) is ambiguous: it could mean a period of ignorance or a void in time.","The identity of 'another book' (ܟܬܒܐ ܐ̱ܚܪܢܐ) is not specified; it may be a lost apocryphon or a reference to a known work like the Book of Enoch."],"confidence":"high","notes":[]},{"i":68,"ref":"p68","source":"ܫܠܡ ܡܐܡܪܐ ܕܚܡܫܐ ܒܝܕ ܐܠܗܐ ܕܚܝܠ ܘܥܕܪ܆ ܒܗ ܡܠܠ ܫܒܝܼܚܐܝܼܬ ܘܦܬܝܐܝܬ ܥܠ ܒܪܝܼܬܐ ܕܢܘܼܗܪܐ ܘܡܬܝܼܚܘܼܬ ܫܡܿܝܐ܆ ܘܥܠ ܡܝ̈ܐ ܕܠܥܠ ܡܼܢ ܫܡ̈ܝܐ܆ ܘܥܠ ܪ̈ܩܝܼܥܐ ܕܫܡܿܝܐ܆ ܘܐܣܟܡܗܿ ܕܡܘܙܠܬܐ܆ ܘܥܠ ܟܘܟ̈ܒܐ ܘܟܝܿܢܗܘܢ ܘܕܘܼܒܪܗܘܢ ܘܡܪܕܝܼܬܗܘܢ܆ ܘܥܠ ܚܫܼܟܐ ܕܫܡܼܫܐ ܘܣܗܪܐ܆ ܘܥܠ ܟܿܠܗ ܢ݀ܡܘܿܣܐ ܘܟܪܘܼܟܝܐ ܕܡܘܙܠܬܐ ܘܕܟܘܟ̈ܒܐ܀܀܀","english":"The end of the fifth discourse, by the grace of God who is mighty and helpful. In it he spoke gloriously and amply concerning the creation of the light and the expanse of the heavens, and concerning the waters above the heavens, and concerning the firmaments of the heavens, and the arrangement of the zodiac, and concerning the stars and their positions, their courses, and their revolutions, and concerning the eclipse of the sun and the moon, and concerning the entire circuit and cycle of the zodiac and the stars.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ܫܠܡ ܡܐܡܪܐ ܕܚܡܫܐ","severity":"info","text":"The colophon marks the end of the fifth discourse, confirming the work's division into five books or discourses.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ܡܘܙܠܬܐ","severity":"info","text":"The Syriac term mawzaltā (ܡܘܙܠܬܐ) denotes the zodiac, a key concept in ancient astronomy and astrology.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"waters above the heavens","severity":"info","text":"The reference to 'waters above the heavens' reflects a cosmological tradition derived from Genesis 1:7, common in Syriac and early Christian thought.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"eclipse of the sun and the moon","severity":"info","text":"The discussion of solar and lunar eclipses parallels similar treatments in other Syriac cosmological works, such as those by Bardaisan and the Cave of Treasures.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"circuit and cycle of the zodiac and the stars","severity":"info","text":"The emphasis on celestial circuits and cycles reflects the work's reception in Syriac monastic and scholarly circles interested in natural philosophy.","cites":[{"key":"ed:dsc-510","label":"source edition: Cause of all Causes: Book 5","url":"https://syriaccorpus.org/510"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Syriac text does not specify the author's identity; the colophon attributes the work to divine grace rather than a named writer."],"confidence":"high","notes":[]}]}